3. And the second angel poured out his vial upon the sea. So the second trumpet (ch. viii. 8), “And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood.” For the meaning of this as a symbol, see Notes on that verse. ¶ And it became as the blood of a dead man. “Either very bloody, like a mangled corse, or else coloured, as it were, with the dark and almost black blood of a dead man” (Professor Stuart, in loco). The latter would seem to be, most probably, the meaning; implying that the ocean would become discoloured, and indicating that this was the effect of blood shed in great quantities on its waters. In ch. viii. 8 it is, “the sea became blood;” here the allusion to the blood of a dead man would more naturally suggest the idea of naval conflicts, and of the blood of the slain poured in great quantities into the deep. ¶ And every living soul died in the sea. In ch. viii. 9 it is said that “the third part of the creatures that were in the sea died, and the third part of the ships were destroyed.” Here the destruction is more general; the calamity is more severe and awful. It is as if every living thing—πᾶσα ψυχή ζῶσα—had died. No emphasis should be put on the word soul here, for the word means merely a creature, a living thing, an animal, Ac. ii. 43; iii. 23; Ro. xiii. 1; 1 Co. xv. 45. See Rob. Lex. sub voce, c.The sense here is, that there would be some dreadful calamity, as if the sea were to be changed into dark blood, and as if every living thing in it were to die.
In inquiring into the proper application of this, it is natural to look for something pertaining to the sea, or the ocean (see Notes on [ch. viii. 8, 9]), and we should expect to find the fulfilment in some calamity that would fall on the marine force, or the commerce of the power that is here referred to; that is, according to the interpretation all along adopted, of the Papal power; and the proper application, according to this interpretation, would be the complete destruction or annihilation of the naval force that contributed to sustain the Papacy. This we should look for in respect to the naval power of France, Spain, and Portugal, for these are the only Papal nations that have had a navy. We should expect, in the fulfilment of this, to find a series of naval disasters, reddening the sea with blood, which would tend to weaken the power of the Papacy, and which might be regarded as one in the series of events that would ultimately result in its entire overthrow. Accordingly, in pursuance of the plan adopted in explaining the pouring out of the first vial, it is to be observed that immediately succeeding, and connected with, the events thus referred to, there was a series of naval disasters that swept away the fleets of France, and that completely demolished the most formidable naval power that had ever been prepared by any nation under the Papal dominion. This series of disasters is thus noticed by Mr. Elliott (iii. 329, 330):—“Meanwhile, the great naval war between France and England was in progress; which, from its commencement in February, 1793, lasted for above twenty years, with no intermission but that of the short and delusive peace of Amiens; in which war the maritime power of Great Britain was strengthened by the Almighty Providence that protected her to destroy everywhere the French ships, commerce, and smaller colonies; including those of the fast and long-continued allies of the French, Holland and Spain. In the year 1793, the greater part of the French fleet at Toulon was destroyed by Lord Hood; in June, 1794, followed Lord Howe’s great victory over the French off Ushant; then the taking of Corsica, and nearly all the smaller Spanish and French West India Islands; then, in 1795, Lord Bridport’s naval victory, and the capture of the Cape of Good Hope; as also soon after of a French and Dutch fleet, sent to retake it; then, in 1797, the victory over the Spanish fleet off Cape St. Vincent; and that of Camperdown over the Dutch; then, in succession, Lord Nelson’s three mighty victories—of the Nile in 1798, of Copenhagen in 1801, and in 1805 of Trafalgar. Altogether in this naval war, from its beginning in 1793, to its end in 1815, it appears that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. The whole history of the world does not present such a period of naval war, destruction, and bloodshed.” This brief summary may show, if this was referred to, the propriety of the expression, “The sea became as the blood of a dead man;” and may show also that, on the supposition that it was intended that these events should be referred to, an appropriate symbol has been employed. No language could more strikingly set forth these bloody scenes.
4 And the third angel poured out his vial [480]upon the rivers and fountains of waters; and they became blood.
4. And the third angel poured out his vial upon the rivers and fountains of waters. This coincides also with the account of the sounding of the third trumpet (ch. viii. 10, 11):—“And the third angel sounded, and there fell a great star from heaven, burning as a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters.” As to the meaning of the phrase, “rivers and fountains of waters,” see Notes on that passage. We found, it was supposed, in the application of that passage, that the invasion of the Roman empire by Attila, king of the Huns, was referred to, affecting mainly those parts of the empire where the rivers and streams had their origin. The analogy would lead us, in the fulfilment of the passage before us, to look for some similar desolations on those portions of Europe. See Notes at the close of ver. 7. ¶ And they became blood. This would properly mean that they became as blood; or became redwith blood; and it would be fulfilled if bloody battles were fought near them, so that they seemed to run blood.
5 And I heard the angel of the waters say, [481]Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
5. And I heard the angel of the waters say. The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel. Comp. Notes on [ch. vii. 1]. ¶ Thou art righteous, O Lord. In view of the judgments that reddened these streams and fountains with the blood of men, the angel ascribes righteousness to God. These judgments seemed terrible—the numbers slain were so vast—the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty. ¶ Which art, and wast, and shalt be. That is, who art eternal—existing now; who hast existed in all past time; and who will exist ever onward. See Notes on [ch. i. 8]. The reason why this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in the changes and desolations that were occurring around him. In such overturnings among men—such revolutions of kingdoms—such desolations of war—the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting. ¶ Because thou hast judged thus. Hast suffered these wars to occur that have changed rivers and fountains to blood.
6 For they have shed the blood of saints and prophets, and [482]thou hast given them blood to drink; for they are worthy.
6. For they have shed the blood of saints. The nations here referred to. They have been engaged in scenes of bloody persecution, and this is a just recompense. ¶ And prophets. Teachers of religion; ministers of truth. It is not necessary to understand the word prophets here in its technical sense, as denoting those who are raised up by God and sent forth as inspired men, but it may be understood in its more common signification in the New Testament as denoting teachers of religion in general. See Notes on Ro. xii. 6; 1 Co. xiv. 1. ¶ And thou hast given them blood to drink. To wit, by turning the streams and fountains into blood, ver. 4. Blood had been poured out in such abundance that it seemed to mingle with the very water that they drank. This was a recompense for their having, in those very regions, poured out so much blood in persecuting the saints and prophets—the pious private members of the church, and the public teachers of religion. ¶ For they are worthy. That is, they deserve this; or this is a just recompense for their sins. It is not intended that those who would thus suffer had been individually guilty of this, or that this was properly a punishment on them; but it is meant that in those countries there had been bloody persecutions, and that this was a fit recompense for what had there occurred.
7 And I heard another out of the altar say, Even so, [483]Lord God Almighty, true and righteous are thy judgments.
7. And I heard another. Evidently another angel, though this is not specified. ¶ Out of the altar. Either the angel of the altar—that is, who presided over the altar (Professor Stuart), or an angel whose voice seemed to come from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon men, ver. 5. This was evidently the voice of some one who was interested in what was occurring, or to whom these things particularly appertained; that is, one who was particularly connected with the martyrs referred to, whose blood was now, as it were, to be avenged. We are naturally reminded by this of the martyr-scene in ch. vi. 9–11, in the opening of the fifth seal, though it cannot be supposed that the same events are referred to. There “the souls of those that had been slain for the word of God” are represented as being “under the altar,” and as crying to God to “avenge their blood on them who dwelt on the earth.” Here a voice is heard with reference to martyrs, as of one interested in them,ascribing praise to God for having brought a righteous judgment on those who had shed the blood of the saints. They are both, for similar reasons, connected with the “altar,” and the voice is heard proceeding from the same source. In regard to the meaning of the word altar here, and the reason why the martyrs are represented in connection with it, see Notes on [ch. vi. 9]. ¶ True and righteous, are thy judgments. Responding to what is said in ver. 5. That is, God is “true” or faithful to his promises made to his people, and “righteous” in the judgments which he has now inflicted. These judgments had come upon those who had shed the blood of the martyrs, and they were just.