See on ch. 1:2, 10.

That is, upon the inhabitants of earth.

 See on 2 Kings 13:3 Rev. 14:10. It may be asked why God would torment men in the fearful manner described in ch. 16 after the close of human probation, when there will be no opportunity for repentance. Why does Christ not come and terminate the reign of sin immediately? In OT times various calamities, such as invasion, famine, pestilence, earthquake, and other natural disasters, were often permitted by God as remedial, disciplinary agencies to bring men to repentance (see Isa. 1:5-9; 9:13; 10:5, 6; 26:9; Jer. 2:30; 5:3; Hosea 7:10; Joel 1:4; 2:12-14; Amos 4:6-11; Haggai 1:5-11; see on 1 Sam. 16:14; 2 Chron. 18:18). Quite obviously the seven last plagues can serve no such beneficent purpose (see above on “go”). However, there can be no doubt that the plagues do serve a necessary function in the outworking of the plan of Heaven.

 It may be observed that the first four or five plagues are, in a sense, of a preliminary nature and lead men to realize that they have been fighting against God (see GC 640). But instead of repenting they curse Him more bitterly than ever and become even more resolute in their opposition (see Rev. 16:9, 11, 21). The plagues thus serve to reveal the spirit of rebellion which fully controls their hearts. The tares, as it were, are proved to be tares (cf. Matt. 13:24-30, 36-43), and God’s justice in destroying them is made evident (cf. GC 670). Conversely, the trials of the great time of trouble attending the plagues perfects the characters of the saints, and leads them to trust more confidently in God.

 Compare on Rev. 7:4.

 As willingness to die for another is the supreme manifestation of love (John 15:13), so the intent to take another’s life marks the ultimate degree of hatred. During the last two plagues a situation develops that makes this distinction fully apparent, even to the participants themselves, and the justice of God in terminating human history is thus made evident to men as well as angles (see Rom. 14:11; Phil. 2:10; GC 638-640; cf. PP 260; cf. on Rev. 16:13, 14, 16, 17). It will then be demonstrated before the universe that, to a man, the remnant people would rather die than disobey God, and that those who have chosen the service of Satan would, if permitted, slay all who stand in the way of their purpose to control the earth. Caught in the very act of attempting to execute the death decree, they stand without excuse before God. See on ch. 16:17.

 The line is thus clearly drawn between those who serve God and those who serve Him not, and through the unconverted the devil is permitted to demonstrate what the universe would be like should he be allowed to control it (see GC 37). Compare on ch. 7:1.

 That is, afflict the earth with the calamities figuratively represented by the seven bowls (see ch. 15:7). In certain respects the seven last plagues are similar to the ten plagues upon Egypt (Ex. 5:1 to 12:30). Both testify to the superior authority and power of God. Both result in the decisive defeat of men who had chosen to defy God, and thus in the deliverance of His chosen people from a situation that would otherwise be without remedy. Both demonstrate the justice of God and bring honor and glory to His name.

 Each of the ten plagues upon Egypt was painfully literal; and each was designed to demonstrate how false were the claims of, and how futile was reliance upon, false religion (see on Ex. 7:17; Ex. 12:12; cf. PP 333, 758-760). Similarly, the seven last plagues will be literal, yet each will strike a telling blow at some aspect of apostate religion and thus have symbolic overtones. It is obvious, for instance, that the first angel did not pour a literal chemical compound from a literal bowl upon men who had received a literal mark inflicted by a literal beast. But the angel himself is probably literal, and the men upon whom his vial falls are certainly literal men, and their sufferings equally literal.

 The symbolic import of the third plague is clearly pointed out in Rev. 16:5, 6.

 Although John does not specify the moment for the giving of this fearful command, the context makes evident that it will be issued soon after the close of probationary time but prior to the coming of Christ (cf. on ch. 15:8). Obviously, the unprecedented series of calamities here foretold (see below on “pour out the vials”) is yet future.

 The fact that the first plague is poured out upon men who have received the mark of the beast and who worship its image (ch. 16:2) places the plagues after the setting up of the image and the affixing of the mark (see on ch. 13:14-17), and also after the proclamation of the third angel, which warns against the beast and its mark (see on ch. 14:9-11). Furthermore, the fact that the seven last plagues constitute the fullness of divine wrath untempered by mercy (chs. 14:10; 15:1; 16:1) clearly implies that the probation of those upon whom they fall has closed (see on ch. 22:11). The fact that at the time of the fifth plague men are still suffering from the sores of the first plague (ch. 16:11) clearly implies that the plagues are poured out successively and within a comparatively short period of time (see on v. 2). It appears also that the judgment of mystical Babylon, which takes place under the seventh plague (v. 19), precedes that of the kings of the earth at the appearance of Christ (see on chs. 17:16; 18:11, 20; 19:2, 11-19; cf. chs. 6:15-17; 14:14).

 For the significance of the number “seven” in the Revelation see on ch. 1:11.

 In view of the fact that the seven plague-bearing angels had already departed from the temple (ch. 15:6), and that “no man [literally, “no one”] was able to enter into the temple” (see on v. 8), this would seem to be the voice of God Himself.

 Compare ch. 1:10.