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1 And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. 2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. 3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. 4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. 5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. 6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. 7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. 8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. 10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, 11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. 12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. 13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16 And he gathered them together into a place called in the Hebrew tongue Armageddon. 17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. 18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. 19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. 20 And every island fled away, and the mountains were not found. 21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
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[AD 990] Oecumenius on Revelation 15:5-16:1
The tent of testimony was the tent constructed in the wilderness by Bezalel, the master-builder of the artifacts made at that time; it was the custom in Holy Scripture to call it thus because it was the tent of the testimonies and commands of God. For in it was the ark of the covenant, the mercy-seat, the table, the altars of incense and of burnt offering, the lampstand, and all that God had commanded blessed Moses to construct, when he said, “And you shall make for me all that I show you on the mountain.” For this reason he has used the metaphor of the old tent to describe the nature of the heavenly temple by calling it the tent of testimony.

From there, he says, the seven angels came out. From where else could the heavenly ministers of God be seen coming out except from the heavenly temple?

He says they had in their hands seven plagues, which they were going to let fall on the earth. For many signs will come about on earth at the time of the end, which Christ also mentioned in the gospels when teaching about the end.

The clothing of the angels with a pure bright stone is a sign of their worth, purity, and radiance, and points to their natural steadfastness for good, since they had indeed put on Christ. For the Lord is named a stone in Holy Scripture, as found in Isaiah, “Behold, I am laying in Zion for a foundation a stone, very costly and chosen,” and in the prophet, “The stone which the builders rejected has become the head of the corner.” Very wise Paul also advises us to put on this stone: “Put on our” stone “Jesus Christ and make no provision for the flesh, to gratify its desires.” For whoever is clothed in this is out of reach of every lust that harms the soul.

The girdles symbolize their capability and preparedness, for it is said of them, “Mighty in power are they who keep his word.”

For these seven angels have taken from one of the four living creatures, of whom much was said earlier, the wrath of God in seven golden bowls. “Golden” was well said, for even the wrath of God is precious, bringing with it what is good and more profitable than justice, even if those suffering punishment are in anguish.

He says, And the temple was filled with smoke from the glory of God and from his power. The smoke is a sign of the divine wrath, for Scripture says, “Smoke went up in his wrath.” Smoke is indicative of fire; but there is also the smoke that blessed Isaiah saw where he says, “And the lintel shook at the voices of the seraphim as they sang” the Trisagion, “and the house was filled with smoke.” He was describing the wrath of God directed against Jerusalem.

The words from the glory of God and from his power are a kind of periphrasis for the smoke, as if he said, “it was filled with smoke from the wrath of God,” for God himself is the power and the glory, and who could bear his wrath?

He says, And no one could enter the temple until the seven plagues of the seven angels were ended: for who will mount up on the wrath of God, or who will remain alive when caught in it? “For if no one has stood at the feet of the Lord,” according to Scripture, scarcely could anyone endure God’s wrath.

He says, And I heard a command of one who came out that they should pour out on the earth the seven bowls of the divine wrath.

Source: Commentary on the Apocalypse
[AD 202] Irenaeus on Revelation 16:1
The whole exodus of the people out of Egypt, which took place under divine guidance, was a type and image of the exodus of the church that should take place from among the Gentiles; and for this reason he leads [the church] out at last from this world into his own inheritance, which Moses the servant of God did not give but which Jesus the Son of God shall give for an inheritance. And if anyone should pay close attention to those things that are stated by the prophets concerning the [time of the] end and to those that John the disciple of the Lord saw in the Apocalypse, he will find that the nations [are to] receive the same plagues universally, as Egypt once did particularly.

Source: AGAINST HERESIES 4.30.4
[AD 390] Ticonius on Revelation 16:1
The inevitable outcome of the divine command is here revealed. However, also revealed is that authority which the church especially merited to receive by divine inspiration, namely, to inflict judgment upon those who are to be damned and to grant mercifully absolution to those who have changed their ways.

Source: COMMENTARY ON THE APOCALYPSE 16:1
[AD 614] Andreas of Caesarea on Revelation 16:1
From this we are led to think that until the divine vexation with the wicked distinguishes who the righteous are, the saints in no wise obtain the lot of the Jerusalem above or the priesthood in the temple of God or the [final] rest. “It is necessary,” it says, “that the plagues be completed.” By way of the plagues the wages of sin are brought to light for those who are worthy to receive them, and these obtain the judicial sentence that has been determined for them. Then the habitation in the metropolis above will be awarded to the saints. I think that no one who considers each of the plagues in relation to those persons who are found at the consummation shall make an error concerning what is fitting and right. For being beneficent to humankind, God will determine that the unending torments in the coming age be lessened, but that in the present life the avenging scourges be brought upon those who deserve them, either through the prophets, Enoch and Elijah, or through the change of the elements or through the sufferings which occur from wars. Through such scourges there will be a moderation in the payment for sins. However, let us pray that we be chastised in a fatherly manner and not be scourged with harsh treatment by the wrath that comes from the Lord—“for there is no health in our flesh because of his anger”—so that having cleansed through the tears of repentance our robes which have been stained by sins, and being dressed as for a wedding, we might enter into the bridal chamber of Christ, our God, to whom belong all glory, honor and worship together with the Father and the Holy Spirit forever and ever. Amen.

Source: COMMENTARY ON THE APOCALYPSE 16:1
[AD 735] Bede on Revelation 16:1
And I heard a great voice: Go and pour out the seven bowls, etc. The Church is given the power to impose judgment on the damned and to mercifully grant absolution to the converted. And indeed, all angels are commanded to pour out on the earth; but these earthly men receive different names due to the variety of their sins, so that just as the fullness of preaching and vengeance, so also the fullness of guilt is reckoned by the number seven.

Source: Commentary on Revelation
[AD 542] Caesarius of Arles on Revelation 16:2
All of these plagues are spiritual, and they occur in the soul. For at that time the whole people of the impious will be unharmed by any plague of the body, because they were undeserving to be chastised in the present age, and it was as though they had received all the power of causing pain. However, spiritually all who are impious and haughty are going to suffer, for their sins of will and their mortal sins are sores in their souls.

Source: EXPOSITION ON THE APOCALYPSE 16:2, HOMILY 12
[AD 560] Primasius of Hadrumetum on Revelation 16:2
The character of a mortal wound is such that the smaller the area on the body that is infected, the greater the likelihood that the remaining healthy part of the body can serve for the restoration of the health of the person. And although the preaching of the Lord, Jesus Christ, assists toward the salvation of those who believe yet is a witness of condemnation for those who do not believe, it is possible that from this spot the terrible wound is regarded as inflicting the whole body of those who are lost. For we read about Christ, “Behold, this [child] is set for the ruin and resurrection of many, and for a sign that is spoken against.” This is especially true of the people of the Jews, from whom it is said the antichrist is going to arise. By this one sin they lost the righteous ordinances of the law, if they were able to obey them, and they themselves perished without recourse to cure. For they did not wish to accept the Christ whom had been promised to them, and representing them the elder brother says to his father, “Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends,” and following. He represents a people who despised the Lamb, disdaining as it were what is more on the right, for the place of the lambs is on the right, and who favored the kid goat, deviating as it were to the left to be damned, which is to say, they despised the Christ and accepted the antichrist. Therefore, it probably means here that a huge and terrible sore has come upon those persons who have the mark of the beast’s name and who worship its image, so that confounded by the singular guilt of this wound, they are sentenced to the punishment of eternal torments. Concerning this sin, as if of a most terrible sore, the Lord said, “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. If I had not done among them the works that no one else did, they would not have sin; but now they have seen and hated both me and my Father.” This is an incurable sore. To be sure, [the Jews] will have many who follow them by a most wicked imitation, and therefore he has spoken indefinitely about those persons who have the mark of the beast’s name, lest someone think that he was speaking only about the people of the Hebrews. For in a good sense the law calls those peoples the sons of Abraham who imitate him by faith, not that they were born of him according to the flesh but because they confessed Christ, who was from the tribe of Judah and who had victoriously resurrected from the dead. So, in a similar yet bad sense the Jews will have disciples from the nations who by accepting and following the antichrist, who will come from the tribe of Dan, will be marked as their accomplices by the mark of their transgression and will likewise be their partners in the penalties of an eternal damnation.

Source: COMMENTARY ON THE APOCALYPSE 16:2
[AD 614] Andreas of Caesarea on Revelation 16:2
The bowl here, just as the cup, is to be interpreted as a tormenting activity that, when poured out by the angel, produces an evil sore, which here is symbolic of grief that throbs in the heart even as puss oozes from a sore. This grief occurs in the hearts of apostates, for since they are punished by plagues sent from God, they receive no healing from the antichrist whom they have made their god. Perhaps also their bodies are physically wounded as a reproach to their souls, which have been wounded by the arrows of that deceitful rogue, the devil.

Source: COMMENTARY ON THE APOCALYPSE 16:2
[AD 735] Bede on Revelation 16:2
And the first went and poured out his bowl on the earth. Preachers pour out the bowls of God's wrath in two ways: either by spiritually judging and imposing punishments on the impious, as Peter did to Simon, saying: Your money perish with you (Acts VIII); or by manifesting it through preaching to the holy Church, as he also said: For their judgment is not idle, and their destruction does not slumber (II Pet. II). A third way can also be understood, in which any sinner, upon hearing the preaching of the truth, is corrupted by a more severe wound of contradiction. Of which the Lord said: If I had not come and spoken to them, they would have no sin (John XV).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:2
And it became a severe wound, etc. Those who, having forsaken the Lord, worship the devil, will perish spiritually by the grievous wound of the same impiety.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 16:2-7
These words could be understood in two ways, either literally of the events that will occur at the time of the end, or allegorically. For when the Lord talked about the signs of the end, he warned his disciples of many of the evils that would then occur. He said, “You will hear of wars and rumors of wars. And nation will rise up against nation, and kingdom against kingdom, and there will be famines and plagues and earthquakes in various places: all this is the beginning of the sufferings,” and after a few verses, “Then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.” It is with reference to these that the present sayings might be interpreted as having taken place, when each of the seven bowls was being poured out.

The sores that resulted from the first bowl would then symbolize the tribulations and sufferings which were slowly consuming the souls of human beings at that time on account of rumors of wars, while the blood in the sea would stand for those killed in naval battles, and the blood of the rivers and of the waters probably connotes the murders in battles of those encamped beside the waters.

He says, And I heard the angel of the waters speaking. God is all-powerful both in showing care for his creation and in supplying what all need for their welfare, so that he does not need anyone to help him in this. For one whose will alone assures the completion of the work, and by whose decree everything has been brought into being—how could such a one stand in need of a fellow-worker and assistant in order to do good?

But since he is good, he wishes that the holy angels, too, should be shown kindness by giving aid to those in need. For those who help another in need are not benefiting the recipient so much as themselves. None of the angelic powers was in need and required aid from anybody else. So God ordered that those on earth who were in need of any good thing would be supplied by the holy angels. That is why we earlier recognized the angels as the protectors of the churches. So Daniel in his great wisdom wrote of Michael, the ruler of the angels, as taking care of the tribe of the Jews.

The Revelation now explains for us the angel appointed over the waters. For the earthly creation was constructed from the four elements of air, fire, earth, and water. (Some wanted to hold that the heavens were made by a fifth primal body, which they say was ethereal and circular.) Three of the elements, fire, earth, and air, have been generously mixed together for the needs of breathing and other common uses. But even if they say that the ether is wholly the element of fire, yet its abundance and self-sufficiency on earth lurk hidden in its hollows and stones. There are even some who produce fire out of water contained in vessels of glass when they face the rising sun. The earth is the common mother, tomb, and sure home for all. It is only in the case of fresh water, in springs, fountains, wells, and even rivers, that there is not a plentiful supply for everyone, and in the case of the water which comes from above, which is contained in the clouds on high and by divine command gives us rain in due season and nourishes every living thing on the earth.

Therefore, since there is not an abundant supply of water for everyone, one of the holy angels is put in charge of it, in order that he may provide those in want with an unfailing sufficiency for their need. When as often it fails or is withheld because of our evil deeds, it results in droughts and famines and the plagues that follow them.

It is of this angel appointed by God’s providence over the waters, that he says, I heard him say, “You are just, you who are and who were, the Holy One.” “You who are” signifies that God has no end; “you who were” signifies that God has no beginning; “the Holy One” is he who is altogether just in all things.

When he says, because of your judgments, he means that those who poured out the blood of the saints should drink blood. For those in war who are encamped by the side of the waters and rivers cannot but drink the water that has been befouled by blood from the bodies of the dying.

In harmony with the angel those around the heavenly altar render their thanksgiving to God. The words, I heard the altar saying this, denote those ministering at the altar.

May it be that we, being set free from all possible afflictions, may render a hymn of thanksgiving to Christ, to whom be glory for ever and ever. Amen.

Source: Commentary on the Apocalypse
[AD 560] Primasius of Hadrumetum on Revelation 16:3
[It says that] water turned to blood. It is easy to turn the soul from spiritual matters and think after the manner of the flesh, which we knew without difficulty to be symbolized in that first of the plagues that we read was inflicted upon the Egyptians. For then it reports that the fresh waters were turned to blood, whether the rivers of Egypt or the rain waters, as some translations have it, saying, “And their rain waters [were turned] to blood.” … However, the present passage raises a question, because here it says that the second bowl was poured into the sea, that is, into waters that are bitter and salty. And [the waters] became blood, it says, and every living thing in the sea died. It seems to me that this passage signifies those among the Jews who did not interpret the law spiritually but understood it in a fleshly manner, and therefore they could not discern Christ in it. As the apostle says, “Had they recognized [him], they would not have crucified the Lord of glory.” But in addition to this, they are led by the burden of their deserts to such an extent, as though struck by the second wound of an even worse plague, that they desire the image of the beast and, possessing the mark of its name, think that they ought worship the beast rather than Christ. And so, perhaps in this passage what is described in the exodus to have happened in the first plague is placed in the second bowl, in that from the sterile waters [of the sea] they also move to the filth of blood, through which it says that every living thing in the sea, that is, [every soul] in this world, has been killed, referring to the part from the whole, as in this passage, “There is no one who does good, no, not one.” To be sure, those are characterized by a manifest sterility of whom it is said, “I looked for it to yield grapes, but it yielded thorns.” And these are those whose tongues became so enfeebled7 that they said to their own condemnation, “his blood be on us and on our children.”

Source: COMMENTARY ON THE APOCALYPSE 16:3
[AD 614] Andreas of Caesarea on Revelation 16:3
It is not surprising that to expose the weakness of the antichrist and the light-mindedness of the deceived, the divine power would through the holy prophets, Enoch and Elijah, change the sea into “blood as of a dead man,” that is, as of one who had been slain, and would effect the corruption of all in it, just as long ago in Egypt he worked through Moses to expose the hardheartedness of Pharaoh and to demonstrate his own power. And therefore, those who were of secure faith were strengthened and the unstable were made fearful, seeing the creation arrayed against those who fought for the honor of the destroyer. It is also possible that through these words the slaughters that will happen in wars at the coming [of the antichrist] are indicated. For when Gog and Magog will move against each other in the four parts of the world and, in addition, the kings who had not obeyed will be annihilated with their whole armies and there will be slaughter in every place, then the sea will be defiled by sea battles, and the rivers will be mingled with the blood of those who were killed there.

Source: COMMENTARY ON THE APOCALYPSE 16:3
[AD 735] Bede on Revelation 16:3
And the second poured out his bowl on the sea, etc. Those who are not only marked with the character of the Antichrist but also attack the stability of Christ's servants with the waves of bitter persecution will be punished with a spiritual vengeance, which he calls blood; and those who boasted of living will be proven to have served the author of death.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:4
[This bowl] contains all of the other nations who have been so overcome by natural error and enmeshed in impure lusts that they even think of divine things in a carnal manner. And so, by these waters one may understand the teachings of the Gentile nations. Therefore, it says, “They became blood,” just as it says in Genesis, “My spirit shall not abide in these people, for they are flesh,” and also in the book of Wisdom, “stirred up by filthy blood for rebuke.” In addition, the apostle says, “To set the mind on the flesh is death” and “the wisdom of the flesh is hostile to God.”

Source: COMMENTARY ON THE APOCALYPSE 16:4
[AD 735] Bede on Revelation 16:4
And the third poured out his bowl on the rivers, etc. And those who, to pour their poison into the unsuspecting, pretend to offer sweet things, will be punished with a worthy, eternal plague of vengeance.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:5-6
The angels of the waters are the messengers of the peoples who by an affection of the heart raise up together loud praises to God.… To be sure, both the Jews and the nations have in a bodily manner shed the blood of the saints, which the Lord says must be exacted “from the blood of Abel to the blood of Zachariah.” However, this plague might also be interpreted as a plague of that blindness so that they might even recognize that they have shed the blood of the prophets. For while they were abusing them [the prophets], they turned their minds to other things. It is as though he said, whoever understood the spiritual law in a fleshly way, they are justly handed over to the corruptions of the flesh and of blood when both the sins and the punishment for sins is recognized. Therefore, the apostle said, “For they did not receive the love of truth so that they might be saved; therefore, God shall send upon them a work of error to make them believe what is false, so that all may be condemned who did not believe the truth but had consented to iniquity.”

Source: COMMENTARY ON THE APOCALYPSE 16:5-6
[AD 614] Andreas of Caesarea on Revelation 16:5-6
Here also it is shown that angels are placed over the elements. One of these, who is over the waters, sings a hymn to God for the just condemnation that has come upon the transgressors. For since they soiled their hands in the blood of the saints, God has given them blood to drink. By means of these words, it is shown either that at that time many are accounted worthy of the prophetic grace because of their remaining steadfast in faith, those, namely, who are killed by the henchmen of the devil, or that those who turn from the preaching of the prophets of God and justify their murder at the hands of the hardhearted Jews, become purposefully participants in their slaughter, as the Lord said to the Jews, “for although you build the tombs of the prophets, you consent in their murder.”

Source: COMMENTARY ON THE APOCALYPSE 16:4-6
[AD 735] Bede on Revelation 16:5
And I heard the angel of the waters saying, You are just, etc. By the angel of the waters, he means all the angels of the peoples, harmonizing with divine praises from their inner affection, because in avenging the blood of His servants, He has given the murderers to drink death.

Source: Commentary on Revelation
[AD 614] Andreas of Caesarea on Revelation 16:7
Sometimes “the altar” signifies Christ, for in him and through him are brought to the Father our spiritual offerings and living sacrifices, which the apostle has instructed us to render. At other times “the altar” signifies the angelic powers who, we read, “are sent forth to serve for the sake of those who are to obtain salvation,” and so they carry upward our intercessions and spiritual sacrifices. From this ministering altar, it says, a voice proceeded, commending as just all the judgments of God that surpass both thought and expression. We have learned from the Gospels that the intellectual powers are glad and rejoice over the salvation of those who turn through repentance but grieve over those who leave the straight way and yet give thanks to God for the punishment of those who transgress the divine commandments. So let us hasten to bestow upon them joy and gladness for our repentance, recognizing that a divine angel attends each one of us and by a certain unutterable word implants in us what must be done, in as much as his mind imperceptibly converses with our mind and he intends to rejoice over that which is heeded, but like God to grieve over that which is disregarded. And so from this converse that profits the soul we should understand that the angel, sad and from afar, follows a person who has been darkened by many sins and enters into the church. But if this person has been made contrite and confesses from the heart to him who delights in mercy that he has rejected his former life and has converted to a better one, when he departs [from the church], the angel leads the way cheerfully and joyfully, while the wicked demon, having been shamed, follows behind at a distance. May it be, then, that our holy manner of life give cause for dejection to the demons but cause for joy to the angels, so that together with them, rejoicing with a shout of gladness and the sound of confession, we might give thanks to Christ, our God, for his victory over the evil powers, with whom glory is due to the Father together with the Holy Spirit, now and always and forever and ever. Amen.

Source: COMMENTARY ON THE APOCALYPSE 16:7
[AD 735] Bede on Revelation 16:7
And I heard another from the altar saying: Yes, Lord God Almighty, true and just are Your judgments. What the angels are, the altar, giving thanks to God, also signifies, that is, the inner affection of the saints, whether angels or humans, who preside over the people by teaching.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:8-9
It is not given to the sun, but to that angel who poured out [the bowl] on the sun [to scorch people]. This fire is not to be regarded as that of Gehenna, for there no opportunity for blasphemy remains for anyone, when for the damned any attempt at repentance will be fruitless. And so the law says that they will say, “What has our arrogance profited us? And what good has the boast of our wealth brought to us?” Therefore, I think that in this passage the fire and the heat ought be interpreted to mean that the body of the devil is irremediably tormented by the steadfastness of the saints, and aroused by the heat, [he] is led to blasphemy. For perhaps it says “on the sun” in the sense of “by the sun,” as if he had put the sun in the ablative case, referring in this case to the “sun of righteousness.” We have such readings; for example, “I shall watch over my word to perform it,” and in Daniel, “Let us seek mercy from God Almighty over this mystery.” And so, from where the elect receive the steadfastness of their illumination, from there the wicked are said to obtain fire.

Source: COMMENTARY ON THE APOCALYPSE 16:8-9
[AD 614] Andreas of Caesarea on Revelation 16:8-9
Perhaps humankind will literally be burned by the fierce heat of the sun. While God in his goodness “curbs them with bit and bridle who do not draw near to him” so that they might look toward repentance, some have fallen to such depths of evil that by the depravity of their minds they will not turn to conversion but rather to blasphemy. Perhaps, however, the image of the sun signifies the course of the day that burns those worthy of scourging by the heat of temptations, so that by the experience of sufferings they might learn to hate the mother of these things, namely, sin. However, those who are mindless concerning any knowledge of their own faults will “sharpen their tongue” against God, just as even now we see many who are distressed by the unspeakable horrors that encompass us at the hands of the barbarians and who blame the goodness of God, since he has held such evils for our own generation.

Source: COMMENTARY ON THE APOCALYPSE 16:8-9
[AD 735] Bede on Revelation 16:8
And the fourth poured out his bowl on the sun, etc. The persecutors of the Church, who, like a burning sun, try to dry up the seed of God's word, are destined to be burned with the future fire of hell. Or if you interpret the sun as the splendor of the wise, it is not the angel pouring out on the sun, but the sun itself given the power to affect men with heat and fire, because when wise men, overcome by tortures, are touched by the error of evil deeds, persuaded by their example, the weak burn with temporal desires. However, the heat, as we have said, can also be understood as the body of the devil being irremediably tormented by the stability of the saints and being incited to blasphemy. Of which the prophet says: Zeal, he says, has taken hold of an uneducated people; and now fire consumes the adversaries. And now, indeed, except for the final fire of judgment.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 16:8-11
It is not difficult to interpret this passage according to the figures of speech. That the sun scorches people could be the drought, affliction and distresses of those remaining in war. Although they are pressed by evils and find it needful to petition God, who is powerful, for help and release from those who are oppressing them with sorrows, yet they cursed [God] and did not repent. It is clear that the plagues are for this purpose, to bring those to acknowledge God through torments, who did not acknowledge their Master through his beneficent work.

The bowl of the fifth angel was poured out, it says, “on the throne of the beast, and its kingdom was in darkness.” The apostle wrote concerning the antichrist: “whom the Lord will slay with the breath of his mouth,” and Isaiah said, “Let the ungodly be taken away, that he see not the glory of the Lord.” By glory Isaiah is referring to the coming of the Lord in glory. Therefore when it says here that the bowl was poured out “on the throne of the beast,” it shows that the impious tyranny of the antichrist will receive its end and that he will be mercifully taken away, while by the unexpected retribution of the accursed, darkness will seize all those who allowed themselves to become his subjects. For they will endure a darkness of their reason, becoming befuddled by what is happening. “And they gnawed their tongues in anguish,” it says. This often happens in the most serious of afflictions when people are wont to cut off their tongues or some other part of the body with their teeth, thinking that this will bring the tribulation to naught. And it is necessary that these themselves repent, if for no other reason than because of the destruction of the antichrist whom they chose to be their king and god. But they continue to blaspheme the true God because of the destruction of the wicked one.

Source: Commentary on the Apocalypse
[AD 542] Caesarius of Arles on Revelation 16:9
These plagues from God do not strike them in the body but in the soul. And, therefore, they do not consider God but progress toward greater evil and for that reason blaspheme [God] and persecute his saints.

Source: EXPOSITION ON THE APOCALYPSE 16:9, HOMILY 12
[AD 560] Primasius of Hadrumetum on Revelation 16:9
It is the habit of blasphemers that they prefer to blame God for wickedness and iniquity rather than themselves, and therefore [they] do not seek penance after plagues but, even though tormented, continue to throw insults. For just as a bronze vase, when subjected to a great fire, brings up bubbles from the inside that boil up on the outside and exceed its own capacity, so also those who belong to the beast, resisting the Unconquered, see the church of Christ struggle with a tireless constancy, and inflamed by the flames of an intolerable envy, exhale a fire conceived in the heart through the blasphemies of an impure mouth.

Source: COMMENTARY ON THE APOCALYPSE 16:9
[AD 735] Bede on Revelation 16:9
And men were scorched with great heat. At present, indeed, as much as is permitted, the devil glorifies his own. But that clarity and joy the Holy Spirit has defined as plagues and sorrows. For we read above that the army of the devil killed men by fire, smoke, and brimstone. Not that he clearly killed them, but that he destined those who consented to these punishments.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:10-11
The throne of the beast, or his kingdom, as it were, his judicial authority, is said to be darkened, because [its followers] are darkened by the joy of earthly happiness. And although they heartily rejoice in their present good rather than in the possessing of the highest blessedness, they “suppress the truth by wickedness,” and so gnaw at their own tongues. The psalm adds its voice to this understanding when it says, “whose mouths speak lies and whose right hand is a right hand of iniquity,” and “they spoke iniquity from on high.” Just like smoke, they rise by the arrogance of their temporary prosperity, from which they ought to turn in repentance, and although they are in the dark, they rejoice. As Job said, “They spend their days in prosperity, and in a moment they go down to hell.”

Source: COMMENTARY ON THE APOCALYPSE 16:10-11
[AD 614] Andreas of Caesarea on Revelation 16:10-11
Pouring the bowl on the throne of the beast signifies the pouring out of a great wrath upon the kingdom of the antichrist. This kingdom is shown to be in darkness, that is, it is bereft of the light of the “sun of righteousness.” The gnawing of tongues reveals the intensity of the pain that those who have been deceived by him will have when they are struck by these plagues sent from God. These things will occur so that they might recognize that he whom they have worshiped as God is a fraud and so might want to be free from their deception. However, they will not turn from this to repentance. Rather, they will turn to further blasphemy.

Source: COMMENTARY ON THE APOCALYPSE 16:10-11
[AD 735] Bede on Revelation 16:10
And the fifth poured out his bowl, etc. The seat of the beast, that is, his kingdom, like judicial power, is darkened by such plagues, that is, the false joy of earthly happiness, and it becomes devoid of light, as the Psalm says: You cast them down as they were lifted up (Psalm LXXIII). For he did not say, after they were elevated.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:10
And they gnawed their tongues because of pain. Just as the righteous will eat the labors of their fruits, so the wicked, exposed to the worthy punishments of their blasphemy, are as if satiated with their own tongues. They harmed themselves by blaspheming out of God's wrath, in which they thought they found joy.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:11
And they blasphemed the God of heaven, etc. He did not attribute it to their hardness but to the just indignation of God, who gave such a kind of plague, in which they do not remember. For who, being afflicted bodily, does not feel the hand of God as Antiochus did? For he said they blasphemed, not openly, but indulging in their sins.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:12
[The waters dried up to prepare the way for the coming king from the east], that is, for Christ, concerning whom we read, “Behold a man, whose name is East,” for him who is coming a way is prepared so that he might judge. Moreover, in the name of the river, Euphrates, as in the sea, the rivers, the springs of water, the sun and the throne of the beast, over all of which the angels are said to have poured out their bowls, those peoples who are impure are indicated. And its waters were made dry, it says. This means that these peoples will possess nothing which is green or living within themselves, for what they have will be fit for the fire of the approaching judgment. Just as it said above that the crop was withered6 in its ripeness and that the vintage was harvested, so in this passage it says metaphorically that the water of the river had become dry so that nothing at all living remained in it, but rather that everything was to be destroyed by the fire of divine judgment, by which either the wicked are consumed as straw or the saints are made approved as gold.

Source: COMMENTARY ON THE APOCALYPSE 16:12
[AD 614] Andreas of Caesarea on Revelation 16:12
Perhaps by divine providence the Euphrates River will diminish in size and provide passage to the kings of the nations for their wars of destruction against each other and the rest of humankind. According to what is adduced in subsequent portions of the Revelation, we think that the mention of Gog and Magog suggests that these kings will arise out of the region of the Scythians. But it is also possible that the antichrist, coming out of the eastern regions of Persia, where the Hebrew tribe of Dan resides, will cross the Euphrates with other kings or with strong men who have received a royal name, and [they will] inflict upon humankind either bodily death to some on account of their faith and perseverance or spiritual death to others because of their cowardice and faintheartedness.

Source: COMMENTARY ON THE APOCALYPSE 16:12
[AD 735] Bede on Revelation 16:12
And the sixth angel poured out his bowl on that great river Euphrates, etc. With the people perishing, the abundance of Babylon, in which nothing living, nothing green, that is not fit for fire, will remain. This is what was said above: The harvest of the earth is dried up (Rev. XIV), the holy king hastens to meet the Sun of righteousness. Alternatively, just as when the wicked boast, the poor are inflamed, so when the pestilent is scourged, the wise become more prudent. As usual, the seventh angel recapitulates briefly from the beginning.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 16:12-16
The sixth angel made the river Euphrates fordable, perhaps by drying up some of its springs, so as to facilitate the passage of the kings through it. But by the work of the Devil and with the consent of God a very large number of kings were brought together for war among themselves. For the Lord said, in the testimony described a little earlier, that wars would take place about the time of the end.

And I saw, he says, issuing from the mouth of the serpent and from the mouth of the false prophet. He calls the Devil a serpent, the Devil, who is the author of all evil. But by the title of “false prophet” he refers either to a certain other who prophesies through the operation of the devil or to the antichrist. However, should he be speaking completely of the antichrist whom above he introduced as one slain by the breath of the Lord and whom now he depicts as still alive—he pours out demons through his mouth—let not the reader be amazed. For that which is seen is a vision, and the Evangelist often shows that which comes first as last, and contrariwise that which is last as first.


And, he says, I saw three spirits like frogs, for they are demonic spirits, performing signs, which go abroad to the kings. He calls the demons “frogs” because they rejoice at that life of people that is muddy and slimy. Moreover, they take pleasure in the life of sinners, which is moist and without constraint, rather than in the life of the righteous, which is steadfast and austere, being also very envious and joyful at the destruction of the living. The assembling of the kings to make war against each other at the time of the end is a form of trickery on the part of the demons. He calls the day great, which means “that moment.” For it is truly great and fearful, as Joel also calls it in the words, “before the great and indisputable day of the Lord comes.”

“Lo, I am coming like a thief,” says the Lord. He says “like a thief” because of the suddenness and unexpectedness of his second coming. “Blessed is he who is awake and keeps his garments that he may not go naked.” He continues the image of the thief. Therefore, he said that it is necessary to preserve one’s garments that they not be lost. By the term garments he refers either to that virtuous and decent life through which we become worthy of God’s protection, or he refers to the body, that it be pure and holy. For he who does not keep [his garments] will be ashamed in front of the divine throne of the angels and of people, harried by the judgment at that time and left “naked” of divine succor.

He says, And the demons assembled the kings of the earth at the place called in Hebrew Megiddo. This is to be translated as “a cleft” or “a cleaving.” So, then, as a result of the forthcoming slaughter and butchery of those assembled in it, he named the place of war Megiddo.

Source: Commentary on the Apocalypse
[AD 542] Caesarius of Arles on Revelation 16:13
In addition to their ugly appearance, frogs are unclean also in their places of habitation. Although they seem to be native to the waters, they cannot endure it when the waters recede or dry up, and they roll around in the waters themselves and in the mud and filth of the waters. The hypocrites likewise do not spend their time in the waters, as they seem to, but in filthy acts that those who believe lay aside in the water. Similar to frogs are such persons who are not ashamed to wallow in sins and vices, which others put aside through penance or baptism. Whenever someone converts to God and repents that he had been arrogant, adulterous, drunken or lustful, such a person imitates these sins that another has relinquished by confessing and thinking to himself says, “I do what I want and later I will do penance as that one has done penance.” But suddenly the last day overtakes him, and any confession is lost and his damnation remains. Such is that person who wishes to imitate others, not in that which is good but in that which is evil, and like frogs cover themselves and roll around in that muck and mire from which others have been liberated. Frogs, therefore, signify the spirits of demons who do signs and wonders.

Source: EXPOSITION ON THE APOCALYPSE 16:13-14, HOMILY 13
[AD 560] Primasius of Hadrumetum on Revelation 16:13
In view of the various passions in all of the vexations and vices they cause, evil spirits are said to possess a diversity of characteristics. And so, rightly did [Jesus] say somewhere in the Gospel, “deaf and dumb spirit,” and elsewhere, “unclean spirit,” and elsewhere the prophet said, “a spirit of harlotry had led them astray,” for no other reason than that those under its control perform the uncleanliness of its own vice. Here, however, he includes all three unclean spirits, because he indicates that the one body of the devil is made up of its habitual differences, mentioning those [spirits] that possess the greater power, starting with the devil as the dragon; then the beast, which is the antichrist with his followers; and the false prophet, who represents the leaders and teachers of noxious doctrines. Therefore, he sees one spirit but mentions three for the number of the parts of the one body, so that every one of the lost is shown to be led by one malign spirit. Perhaps for this reason he adds the horrible filthiness of frogs as a comparison with their impudence. For like frogs living in the sewers at night, these false prophets make a great noise through the damnable ranting of their error. Just as frogs are loathsome in the places they inhabit, in their appearance and in their annoying croaking, so the devil with his followers is recognized to be abominable to the truth and is deservedly and justly damned to eternal fire. The blessed apostle says something similar when he says, “Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what has a believer in common with an unbeliever? What agreement has the temple of God with idols?” And so here, when it says that from their mouths came forth unclean spirits similar to frogs, it is as though it said, why do you compare filth to heaven when it is fitting as a habitation of frogs even as it is of the horrible blasphemies of the false prophets? He is claiming that the teachers of the truth are as far removed [from such persons] as frogs are from holy persons, so that those who are not able to recognize that their frauds must be refuted by the power of discretion, may at least, when confronted by the ugliness of frogs, attempt to avoid such persons who, like frogs, are a hindrance to the ignorant lest they receive the truth in the quiet practice of devotion.

Source: COMMENTARY ON THE APOCALYPSE 16:13
[AD 614] Andreas of Caesarea on Revelation 16:13
This passage mentions individually the devil as a dragon, the antichrist as a beast, and the false prophet as another figure distinct from the other two. It says that spirits similar to frogs come out from these, for they are characterized by a poisonous and filthy nature, and these evil powers love the mud and creep toward foul and moist pleasures. By the commands of the devil and of the antichrist and of the false prophet, they will use their mouths to show false signs and wonders to humankind.

Source: COMMENTARY ON THE APOCALYPSE 16:13
[AD 735] Bede on Revelation 16:13
And I saw from the mouth of the dragon and from the mouth of the beast, etc. The spirit of the devil, and the Antichrist, and the leaders of his body, who are called threefold according to the number of parts of one body, are likened to frogs, which are horrible in place, appearance, and troublesome noise. Though they seem to be inhabitants of the waters, they wallow in filth and mud. Hypocrites, promising the water of life, hide dead in the filth which believers lay down in the water. Thus Pharaoh, who, in order to destroy the people in baptism, dared to enter after them, was killed there.

Source: Commentary on Revelation
[AD 390] Ticonius on Revelation 16:14
We are to believe that these will do wonders even as was the case through the magicians of Pharaoh. Not without reason did he recollect their deeds at the mention of the frogs, so that he might foretell that the ministers of Satan will themselves do similar wonders. For until the sign of the frogs the magicians had been allowed to prevail through their incantations. “They go out to the kings to gather them for war.” This does not mean that there will be an assembly from every place on the earth to one location but that each and every nation made captive in its own place to its own superstitions will wish to serve in the army [of Satan].… The “day of the Lord” must be interpreted according to various situations and contexts. Sometimes it refers to the whole time from the passion of the Lord, so that those who are going to be condemned to the last judgment are said now to be gathered together, as though to say, prepared. At other times “day of the Lord” can be understood to refer to the day of judgment itself, and at other times the phrase refers to the time of persecution, in which case it is clear that people of this kind are gathered together throughout the whole time of the present life.

Source: COMMENTARY ON THE APOCALYPSE 16:14
[AD 614] Andreas of Caesarea on Revelation 16:14
The false signs produced by the demons will cause those who follow them to make war on the “great and terrible day of God, the Judge of the living and the dead.” On that day, those who fight against God will be utterly defeated and, although they lament over their former deception, they will weep in vain.

Source: COMMENTARY ON THE APOCALYPSE 16:14
[AD 735] Bede on Revelation 16:14
For they are the spirits of demons performing signs. Just as through Pharaoh's magicians, they are believed to perform signs. It is not without reason that the mention of frogs is made, unless to proclaim that the ministers of Satan will then also perform similar signs. For up to the sign of frogs, the magicians were permitted to prevail with their enchantments.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:14
And they go forth to the kings of the whole earth, to gather them for battle, etc. Just as there are holy kings, for whom, with the Euphrates dried up, the way is prepared for the East, so also the wicked are called kings of the earth, who, not gathered from the whole world to one place, but each nation in its own place, attack the saints. The great day of the Lord is the whole time from the Lord's passion. The day can also be understood as the day of judgment; when the army of the devil, gathered throughout the whole time of this present life, will come to be cast down by the Lord, the king.

Source: Commentary on Revelation
[AD 258] Cyprian on Revelation 16:15
Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 390] Ticonius on Revelation 16:15
The apostle also says, “He will come like a thief in the night.” … [The apostle] says, “As many of you as were baptized into Christ have put on Christ.” I think that here he urges that these vestments be preserved so that they will not be torn asunder by repeated baptism or besprinkled and stained by the spots of sins. In either case the ugliness of their treachery is uncovered which might have been avoided had their intention been preserved with a greater vigilance.

Source: COMMENTARY ON THE APOCALYPSE 16:15
[AD 614] Andreas of Caesarea on Revelation 16:15
“To be awake and to keep one’s garments” means to remain vigilant and always concerned with good works. For [good works] are the garments of the saints, and were one to be without these, one would necessarily be made ashamed as one naked and full of shamefulness.… We are taught in this passage that it is a terrible thing to be naked of the garments of virtue, and … we have learned from the Gospel parable that he who is without this is thrown out of the bridal chamber. And … we have learned from the apostolic saying that speaks of incorruptibility, “that putting this on, we shall not be found naked,” that is clearly of good works. [Therefore] let us earnestly beseech the Lord that he wash the robes of our souls, so that, as the word of the psalm says, “they may be made whiter than snow,” lest we hear, “Friend, how did you get in here without a wedding garment?” and “having our hands and feet bound, be cast into outer darkness.” Rather, as the wise Solomon says, let us “always have our garments white” and wear [robes] bright and white from a virtuous life, decorated with sympathy. And so [let us] enter into the bridal chamber with the pure and blameless Bridegroom of holy souls, Christ our God, with whom glory, might and honor is due to the Father, together with the Holy Spirit, now and always, and forever and ever. Amen.

Source: COMMENTARY ON THE APOCALYPSE 16:15-16
[AD 735] Bede on Revelation 16:15
Behold, I come like a thief. Another edition more fittingly has: To the great day of Almighty God. Behold, he comes like a thief.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:15
Blessed is he who watches and keeps his garments, etc. Blessed are those whose sins are covered (Psalm 31), who cover the shame of a blameworthy life before the eyes of the just with the cloak of subsequent good works. And in the Gospel, the Lord, using the example of avoiding a thief, commands the servants to be watchful.

Source: Commentary on Revelation
[AD 614] Andreas of Caesarea on Revelation 16:16
Armageddon is translated as “cutting” or “being thoroughly cut up.” And so we should think that the nations gathered and led for battle there by the devil will be slaughtered, since the devil rejoices in human blood.

Source: COMMENTARY ON THE APOCALYPSE 16:16
[AD 735] Bede on Revelation 16:16
And he gathered them together in a place called in Hebrew Armageddon. He explains this place elsewhere, saying: He gathered them for battle, and they surrounded the camp of the saints, and the beloved city (Rev. 20), that is, the Church. Conversely, the place of the wicked can be understood as the devil, who in a lost man, inflated with the pride of usurped divinity, will rejoice in recovering former deceptions, that is, those once forbidden by the Lord. For Armageddon means a return to the former, or a swollen mount.

Source: Commentary on Revelation
[AD 614] Andreas of Caesarea on Revelation 16:17-18
The angelic voice from heaven said, “It is done!” That is, the commandment of God has been accomplished. The flashes of lightning and the voices and the thunders are symbolic of the terrifying nature of these occurrences and of the future coming of Christ, just as long ago they announced the descent of God upon Mount Sinai. The earthquake signifies the transformation of that which exists, as the apostle explained: “Yet once more I will shake not only the earth but also the heaven.”

Source: COMMENTARY ON THE APOCALYPSE 16:17-18
[AD 735] Bede on Revelation 16:17
And the seventh poured out his vial into the air, etc. Just as above the blood of vengeance up to the horse bridles, namely the unclean spirits went out, so also here when the same aerial powers are drenched with the final vengeance, it is said to have happened, that is, the end is at hand, when (as the Apostle says) the last enemy, death, will be destroyed (1 Cor. 15). Thus far under the name of plagues is described the final persecution, which Tyconius wants to be understood all oppositely. A plague, he says, is incurable, and a great wrath to receive the power of sinning especially against the saints, and not yet to be chastised by a greater wrath of God. For the outcome of the blessedness of the wicked is death, just as conversely the torments and humiliation of the Church is its glory. For at that time all the impious people will be unharmed by any bodily plague, as if they had received the full power of raging. Nor will there be a need then for the fulfillment of sins and the completion of wrath for any of the wicked to be scourged, and to be restrained from fury. He summarizes from the same persecution, describing the ruin of the impious city.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 16:17-21
He poured out the bowl in the air, and the voice said, It is done. What was done? The command, that is, of God, and his will.

When It is done had been spoken, there came from the air, flashes of lightning and voices—flashes of lightning from on high, and voices from those on earth in fear of the lightning. And peals of thunder and an earthquake.

By the earthquake he either means the tumult of the earth, since this also is included in the signs of the end, or he calls the changing of the visible order an earthquake, as Haggai said, “Once again I will shake” not only “the heaven” but also “the earth and the sea and the dry land, and I will shake all the nations together.” This is why he says that such [an earthquake] has never occurred before.

He says, The great city was split into three parts, and the cities of the nations fell down (Rv 16.19). By the great city he means Jerusalem, and he clearly contrasts with this the cities of the nations. For apart from Israel it is the custom in Holy Scripture to call the rest of humankind nations. He calls it great because of its renown. All the cities fell down,

for when the earth was being changed and had become new, how could the cities on it remain standing since they had been defiled by the residence of sinners?

He says, And great Babylon was remembered before God, to be given the cup of the wine of the fury of his wrath. It was said earlier, A second angel followed, saying, “Fallen, fallen is Babylon the great” (Rv 14.8). In the present passage he is speaking to us about another Babylon, and he gives us to understand that he means not that one, but some other one. And I fancy he is talking about Rome and all the calamities that will later overtake it, as the account will proceed to describe. Therefore he says, And great Babylon was remembered before God. That is, the memory of her sins of old, when they persecuted and murdered God’s people, came into God’s mind.

The cup of the wine of the wrath of God has already been interpreted. So there is no need to spend any more time on this.

He says, And every island fled away, and no mountains were to be found. The churches of the nations are said to be islands, as the prophet says, “The Lord has become king; let the earth rejoice; let the many islands be glad.” They have been called islands as having sprung up and as having overcome the bitterness and brackishness of idolatry. According to another meaning, one might also understand islands to be the unclean brigades of demons, as wallowing in this brackish and turbulent life.

In referring to the mountains as demons he is supported by the blessed poet, singing, “The mountains melted away like wax from before the Lord because he is coming.”

Therefore, the account tells us that the present brigades of demons will be clean gone and will disappear. But where would the wretched ones flee from the face of God, who holds “in his hand the ends of the earth,” who “has measured heaven in a span and the earth with the palm of his hand”? In vain will those who have been struck by the plagues attempt flight and escape.

After these events, and in the face of the violent hail, human beings should have turned to prayers and entreaties. For then all these signs against them would have ceased. But they even went on to curse God, and that is why their troubles were in fact increased.

Source: Commentary on the Apocalypse
[AD 735] Bede on Revelation 16:18
And there were lightnings and voices, etc. When at the end of the world there will be such tribulation as has not been from the beginning (Matt. 24), very great signs will also clearly appear. But whether from the side of the good, or from the side of the wicked, or from both sides converging towards each other, it is not made sufficiently clear here. As it was done with Moses and Pharaoh's magicians.

Source: Commentary on Revelation
[AD 542] Caesarius of Arles on Revelation 16:19
This great city is to be understood as in general every people that is under heaven and that is seen to be in three parts when the church is divided [into three parts]. And so, the Gentiles are considered to be one part, the heretics and false Christians [are] another part, and the catholic church [is] the third part.

Source: EXPOSITION ON THE APOCALYPSE 16:19, HOMILY 13
[AD 560] Primasius of Hadrumetum on Revelation 16:19
The city that was great because of the size of its population and that was haughty and arrogant because of its immodest enterprises shall fall into three parts. One part will be of the Gentiles, another of the heretics and the Jews, and the third part which is of the false brothers is rejected, for they “confess to know God, but they deny him by their deeds; they are detestable, disobedient, unfit for any good deed.” The passage continues, “The cities of the nations fell,” that is, all the strength and confidence of the nations fell. “And that great Babylon was remembered and came under the sight of God.” This indicates that the multitude of all of the damned were confused. “And he gave to her from the wine of the fury of his wrath.” It describes the wicked receiving the retribution of that revenge that they merited.

Source: COMMENTARY ON THE APOCALYPSE 16:19
[AD 614] Andreas of Caesarea on Revelation 16:19
We understand Jerusalem to be a “great city” not because of the number and size of its buildings but as that which is the most ancient and greatest in regard to godliness, in as much as it was made great by the sufferings of Christ and is to be distinguished from the cities of the nations. We think that the division of this city into three parts suggests the division between the Christians and the Jews and the Samaritans who live in it. Or the division is of those who are steadfast in faith and those who have defiled their baptism with filthy works and the Jews who have in no way received the proclamation.… For at the present time the Jews and Samaritans hide their real intentions out of fear of our pious rulers, and they seem to be associated with us, not daring to separate themselves with their own people. It is similar to the fact that those who are truly Christians are intermingled with those who possess the name [of Christian] alone. But when the cleansing fire of temptations will unmask them, then there will occur the division of these people into the three groups of the impious, the pious and the sinners, and these will gather together with those of like habits and be associated with their own kind. The falling of the cities of the nations indicates either their destruction or the cessation of the pagan manner of life at the coming of the kingdom of God, which, according to Daniel, the saints will possess. “And God remembered great Babylon, to make her drain the cup of the wine of the fury of his wrath.” The thronging multitude, confounded by the meaningless distractions of life and made great by the wealth of their injustices, will drink the cup of the wrath of God. It is as though they went from a merciful forgetfulness [of God] to a remembrance and now faced the retribution for their trampling of the righteous One and for the impiety of their words and deeds.

Source: COMMENTARY ON THE APOCALYPSE 16:19
[AD 735] Bede on Revelation 16:19
And the great city was divided into three parts. The impious city inflicts a threefold war upon the Church of Christ. Which the Gentiles and Jews openly with combat, heretics with deceitful defection, false brethren with corrupt examples assail. Which was also figured above in the three bad horses, the red, black, and pale.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:19
And the cities of the nations fell. That is, all the strength and confidence of the nations. For the joy of the wicked is a great ruin, and the joy of the unrighteous is destruction.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:19
And great Babylon came into remembrance before God, etc. Then Babylon falls, or drinks the wrath of God, when it receives power against Jerusalem, especially in the final days. Therefore he said that it fell by the earthquake that affects the Church. But if you refer this to the day of judgment, then the impious will come into remembrance before God, who now says in his heart: God has forgotten.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:20
It is my view that by the terms islands and also mountains the church is signified on account of the greatness of its stability. Isaiah spoke about these: “In [your] teachings give glory to the Lord; in the islands of the sea [give glory] to the name of the Lord, the God of Israel,” and again: “And in the latter days that mountain of the house of the Lord will be established upon the tops of the mountains.” This flight will occur when the society of evil persons is at last avoided to such an extent that there will be no confusion or mixture of the church with the wicked. Therefore, the prophet said, “Flee from the midst of Babylon, let every one save his life.” Babylon will fall at that time when at the end it has received the power to persecute the saints. For this reason [Scripture] says, “The heart is proud before destruction, and the spirit is humbled before glory.”

Source: COMMENTARY ON THE APOCALYPSE 16:20
[AD 614] Andreas of Caesarea on Revelation 16:20
The holy Scriptures have taught us that “islands” refer to the churches and “mountains” refer to those who are leaders in them. That they flee at the time of the arrival of the aforementioned occurrences, we have heard from the Lord, who said, “Then they will flee from the east to the west and from the west to the east. For there will be a great tribulation, such as has not been from the foundation of the world, nor will ever be.” At that time some will be tormented for their sins, and others will endure misfortunes for the testing of their virtue. Such misfortunes will not only be those torments from the antichrist which they suffer for the sake of Christ, but also their flights and their sufferings among the mountains and caves. For they will prefer the mountains and caves to living in the cities for the sake of preserving their piety.

Source: COMMENTARY ON THE APOCALYPSE 16:20
[AD 735] Bede on Revelation 16:20
And every island fled away, and the mountains were not found. The Church, which, because of its eminence of stability, is compared to islands and mountains, cautiously hides itself from the waves of persecutors.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 16:21
The hail represents the wrath of [God’s] revenge, of which we read, “The wrath of the Lord descends as hail.” The Lord desires to protect his followers from this, for he says through the apostle, “[Jesus] delivers us from the wrath to come.” Nor is it without reason that he mentions the weight of a talent. For [the punishment] inflicted on each person by the equity of the divine judgment is due to a diversity of sins. Among the Greeks the talent is regarded as a certain weight and among the Romans as a certain different weight. Indeed, some things are sins, while other things are the punishments, and yet other things are both sins and punishments.… In this passage the blaspheming of God for the hail is recognized to be both sin and the punishment of sin by which the impious are so blinded that they do not come to their senses even when corrected, and so by these punishments [they] become even worse and more demented.

Source: COMMENTARY ON THE APOCALYPSE 16:21
[AD 614] Andreas of Caesarea on Revelation 16:21
We think that the hail that comes down from heaven is the wrath from God, which also comes from above. That this hail weighs a hundredweight indicates the completeness [of its fearful torment] on account of the extremity and seriousness of the sins, which the image of the talent suggests and as Zechariah saw. That those who are smitten by this hail are moved to blasphemy rather than to repentance reveals the unyielding hardness of their hearts. And so they will be like Pharaoh, or rather they will be even more intransigent than he was. For he at least to some extent was softened by the plagues sent from God and confessed his own ungodliness, but these persons will blaspheme even in the midst of being tormented.

Source: COMMENTARY ON THE APOCALYPSE 16:21
[AD 735] Bede on Revelation 16:21
And great hail like a talent descended from heaven upon men. The hail of God's wrath is likened to a talent, which is both heavy in weight and just in judgment, inflicted on each according to the diversity of their faults. And all the plagues of Egypt were figures of spiritual plagues.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 16:21
And men blasphemed God, etc. Because some sins are the cause of sin, some the punishment of sin, and some both. As Isaiah says: Behold, you were angry, and we sinned (Isa. 64). Here, to blaspheme God because of the hail, both the sin and the punishment of sin are recognized.

Source: Commentary on Revelation