Now let us turn to the particular content of Chapter XVI. It is dedicated to the pouring out of the seven vials of God's wrath on earth by seven angels from heaven. Here, first of all, the two preceding weeks, the seven seals and the seven trumpets beg for comparison. If the first week (of the seals) is very different and can be considered independently, then the second (the trumpets) of Chapter VIII begs for a direct rapprochement with the third, in a certain sense it is a variant of it or a repetition of the same motif, its "recapitulation". There are different shades in the opinions of exegetes regarding the immediate nature of this recapitulation, both in the similarities and differences of the two compared sevens. [67] For us, these particulars are not of decisive importance and do not change the basic relationship between them. At the same time, the seven bowls, like the seven trumpets earlier, provide an analogy (also with certain differences) with the Egyptian plagues (Exod. VII-X), which served as a kind of typological scheme for them. Only the fourth cup has no direct analogy for itself; The second, third, fifth, sixth, and seventh bowls are generally parallel to the corresponding pipes, only the action of the bowls is not limited by the third part of the object of action in the same way as it is with regard to the pipes.

As with the trumpets, the symbolism of the bowls has an accentuated character of mythological images, and at the same time reveals a clear influence of the common language of apocalypticism, as well as the narrative of the Book of Exodus. A literal understanding of them is extremely difficult, if at all possible. These images can be interpreted in relation to the natural world, as well as to the spiritual world, and can be understood literally and figuratively. Their main idea is that the spiritual struggle between the light and dark forces in the world, which accompanies the enthronement of Christ and the construction of the Kingdom of God, takes place with the active participation of the holy angels and the guidance of God, which is described in symbolic images of its direct influence. At the same time, however, the question remains open whether the actions of the angels in the world, who fulfill the will of God in it, are transparent and intelligible as such, or remain open in the external events of this world. In other words, does the empirical history of mankind coincide with its metaempirical ontology? On this basis, one should abandon the attempt to interpret these images literally, referring them rather to the language of religious poetry (as in the narrative of the trumpets) and perceiving only their general meaning. Nevertheless, it is necessary to briefly review this series of images. After the outpouring of the first cup, "cruel and abominable wounds were made on those who had the mark of the beast and worshipped his image" (2), in fulfillment of the threat contained in chapter XIV, 9-11 (cf. Exod. IX, 10-11, the sixth plague of Egypt). Obviously, this image admits of both physical and spiritual understanding, and even more so the latter, in so far as totalitarian bestiality in general entails the phenomenon of spiritual disease and decay. The connection between the two, which is revealed here to prophetic clairvoyance, may remain imperceptible and incomprehensible to the ordinary eye, but the general idea that the spiritual ill health of every people, as well as spiritual diseases, have spiritual causes for themselves, is here quite clear and transparent. It is impossible to maintain spiritual health and balance in the presence of a fundamental spiritual damage. This image can therefore be applied to a whole series of historical epochs, as well as to events of a similar nature, from antiquity to the present day and to the future end of the world, in particular, and to individual events of history that become transparent in the light of this image.

The second and third bowls refer to the waters in the sea and rivers. Under the influence of the second cup, poured into the sea, "the blood became as of a dead man, and all living things died in the sea" (2), and from the third cup, poured into rivers and springs of water, "blood was made." The physics of these plagues is reminiscent of the first plague in Egypt (Exod. VII, 17-21). (The action of the second cup is more widespread than in Egypt, because there the waters of the Nile are affected, and here there is no limitation. (These inaccuracies and discrepancies only confirm how unnecessary it is to insist on a literal understanding of this poetic speech.) Of course, even here it is difficult and hardly correct to see the transformation of all waters, sea and river, into blood. Would it not be more correct here, preferring a spiritual interpretation of the physical image, to see an indication of the threatening and deadly spiritual impoverishment and poisoning of the sources of spiritual nourishment, through the replacement of the preaching of the Gospel with the products of the "Ministry of Propaganda"? This understanding of this image is also confirmed by the interpretation of the second and third bowls in Revelation. Two angels, the angel of the waters (parallel to the angel of fire XIV, 18 and the angel of the winds, VII, 1), as the guardian of the water element, which is now poisoned, testifies to the significance of what happened together with the "angel from the altar", i.e. from the temple from which the angels of God's wrath are sent. They reveal the meaning of what happened precisely as an act of God's wrath: "Righteous art Thou, O Lord, who is, and was, and holy, because thou hast judged thus: because they shed the blood of saints and prophets, thou hast given them blood to drink, they are worthy of it" (4-5), and the angel from the altar confirms this heavenly theodicy: "O Lord God Almighty, true and righteous are thy judgments" (7). Here is indicated the providential significance of these determinations of God Almighty, Who rules the world on the paths of righteousness and truth. The general allegorical meaning of this symbolism is evidently such that moral spiritual perversion necessarily entails its grave consequences in the natural world as well. The fourth angel "poured out" his cup in the sun, and it was given to him to burn people with fire. And the great heat burned the people; and they blasphemed the name of God, who has power over these plagues, and did not understand to give Him glory" (8:9). Of course, in this case, this image of a bowl poured into the sun does not even admit of a literal understanding. This image speaks of the unrepentance of people even during a new trial by fire or intense heat. It is accompanied by persistent blasphemy, blasphemy of the "Name of God," as is sometimes characteristic of godlessness, although it completely denies the power of God and His very existence, despite all this internal contradiction. Obviously, this image speaks of a state of severe anguish, which is a consequence of spiritual decline and bitterness.

Thus, the first four bowls directly affect nature (earth, water, and fire), while the last three predominantly affect man, although in connection with the cosmic element (the seventh bowl). "The fifth angel poured out the cup on the throne of the beast, and his kingdom became gloomy, and they bit their tongues with suffering. And they blasphemed the God of heaven because of their sufferings and their wounds, and they did not repent of their deeds" (16-11). Here, too, we have an allegory that does not admit of a literal understanding: the "cup on the throne of the beast," which darkened his kingdom, evidently signifies a deep melancholy, a tormenting state of spiritual atmosphere. There is an analogy here with the action of the trumpets of the fifth angel, the fall of the stars from heaven, the darkening of the earth by the smoke coming out of the well from which the locusts come out with their destructive bites, and the search for death from anguish (IX, 1-7). There is a complete analogy between the fifth trumpet and the fifth bowl in their action, although there is no mythological locust of the fifth trumpet (IX, 7-10). Blasphemy and impenitence are repeated after the fifth cup in the same way as after the fourth.

The sixth cup is also a complete analogy and in part even a repetition of the action of the sixth trumpet (IX, 13-21), which is manifested "on the Euphrates River". The sixth cup is also poured out "upon the great river Euphrates," "and the waters are dried up in it, that the way of the kings may be prepared from the rising of the sun" (XVI, 12). In other words, a favorable environment is created for political movements and conflicts, which is facilitated by demonic inspirations of a threefold nature: "And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits like frogs," these are demonic spirits "working signs" (13-14). Here again appears the dragon – Satan as the common inspirer of evil, and his two obedient tools: the beast – the totalitarian state and the false prophet – a pagan, godless, anti-Christian civilization. As above, they perform their own "signs" with which they deceive the nations that marvel at their strength and success. "They go out to the kings of the earth of the whole world, to gather them together for battle on that great day of God Almighty" (14). This is not yet the day of the Dread Judgment of God, but one of the upheavals and world catastrophes, which have already been spoken of more than once in other forms in Revelation (V, 12-17; IX, 14-21; XI, 13; XIV, 14-20). Now a digression from the first person is introduced, apparently this is the essence of the Lord's words referring to His Parousia: "Behold, I come as a thief" (15). In all their unexpectedness and suddenness, they are consonant with similar images of the Gospel minor apocalypse: the parable of the ten virgins (Matt. XXV, 1-13; Mf. XXIV, 46; Mk. XII; 1 Thess. V, 2; Open. III, 2). Of course, this is not directly related here to the events described, which only mark the approach of the end, but not its coming. The second half of this digression contains an allegorical call to spiritual vigilance: "Blessed is he who watches, and keeps his garments, that he may not walk naked, and that they may not see his shame." The very existence of such an address is significant: it means that even in these days of terrible trials there are chosen ones, to whom such a word can still be addressed with a call to vigilance and their gratification. [68] This is another confirmation of the extent to which the external hyperbolism in the description of all horrors, which to a certain extent is characteristic of the apocalyptic style, should not be taken literally. But there is also another side of this address, which requires special attention; It is precisely this: in these days of horror and mystical anguish induced by demonic confinement, believers are called to spiritual vigilance, and consequently to freedom from general panic. This is what is also said in the Lesser Apocalypse: "Beware lest anyone deceive you" (Matt. XXIV, 4), "and when these things begin to come to pass, then lift up and lift up your heads, for your deliverance draws nigh" (Lk. XXIV, 28). Such should be the spiritual response to trials, worthy of a Christian: the worse, the better. This also gives an answer to the general question of what should be the practical attitude to the horrors with which the images of Revelation are full, and what is their didactic content. They should not frighten, but cultivate in the soul Christian courage and hope, based on trust in God's Providence. These horrors are sent from heaven for the good of people, for the salvation of all, no matter how strange and unexpected such words may seem.

The battle for which demonic spirits gather "the kings of the whole universe," as in this case its boundaries are defined with hyperbolism, takes place in "a place called Armageddon in Hebrew" (16). Here, of course, we have as much a geographical as a mystical interpretation. Armaggedon, "the city of Megiddo," or simply Megiddo, is mentioned several times in the Old Testament, and the name sounds ominous in its historical associations as the place where kings perish: the Judgment. IV and V. Thus the general Sisarra was killed by Barak at the "waters of Megiddo" (V, 19), and here king Ahaziah was killed by Jehu (2 Kings 1:10). IX, 27), King Josiah of Pharaoh Necho (2 Kings 2:27). XXIII, 29; cf. Zech. XII, 11; 2 Paron. XXXV, 22). The meaning of the use of this name, accessible to the Jewish listener, thus contains a prophecy of destruction.

The seventh cup does not find a direct correspondence for itself in a series of pipes (it can be approached only with the third "woe", just as the fifth and sixth bowls are analogous to the "grief" of the first and second). "The seventh angel poured out his cup into the air" (17). This means not so much the defeat of a special element (as was the case in the previous cases: fire, water, earth), but the general state of the world in the approach of the future accomplishments of the will of God, which are foretold in heaven: "And out of the temple of heaven from the throne there was heard a loud voice, saying, It is finished." Of course, this word cannot be equated with the cross "was made" of the Son of God, who offered sacrifice for the salvation of the world. However shaken this "loud voice from the throne" was all natural nature, it cannot be equated in effect and significance with the universal power of the whispering of the parched lips that have tasted the ocetus for the salvation of the world. However, in the given destinies of this world, a new facet and accomplishment is noted here, which is described in the images of an earthquake: "And there were lightnings, thunders, and voices, and there was an earthquake such as has not been seen since men were on the earth. Such an earthquake, such a great one." The sacred writer seems to have not enough words to express the full force of this earthquake. This image is found more than once in Revelation. For the first time since the opening of the sixth seal VI, 12-17, the great day of the wrath of the Lamb is described, in which, together with an earthquake, a general world catastrophe occurs; the second time we have it before the seven trumpets of the seven angels, in anticipation of the earthly thunderstorms from the fire with altars thrown down to the earth (described in expressions VIII, 5 closest to the present text). The next earthquake ends the second mountain XI, 13, 19. In terms of meaning, though not in the literal similarity of the images, the "harvest of the earth" also applies here: ch. XIV, 14-20. All these repetitions are a kind of "restitution" of one common prophecy, although with different shades and details. The same can be seen here as a description of one and the same accomplishment, or typologically similar, similar events at different times in the life of the world, but with increasing force. The same can be noted about Chapter XVI in its comparison with the previous ones. Thus, here we have: "the great city (evidently Rome or the capital of the world in general) has broken up into three parts, and the pagan cities have fallen, and Babylon the great (the same Rome or the city in general, as the center of civilization) will be remembered before God to give him the cup of wine of the fury of His wrath" (19). In XI, 13 it is only said that "a tenth of the city perished. And seven thousand names of men perished in the earthquake, and the rest were seized with fear, and gave glory to the God of heaven" (13). Further, verse 20, "And every city fled, and the mountains were gone," almost literally repeats the description of the earthquake VI, 14. To this is added a feature that is absent above: "And a hail the size of a talent fell from heaven on men" (21). (Cf. the fourth plague of Egypt: Exod. IX, 18-25). Hail with talent, i.e. stones of very great weight (up to 40 kilos), means, of course, a great spiritual heaviness descending on human hearts. This is a convergence with a similar action of the fourth and fifth bowls. All this, however, ends with a depiction of the former impenitence and hardness of human hearts: "And people blasphemed God for the plagues of hail, because the plague from it was very grievous" (21). Here is a complete analogy of the effect of the fourth and fifth bowls on people. But this last feature confirms for the last time that the action takes place in this world and before its end. The historical judgment of God here is not yet the Dread Judgment upon all mankind, but the salvific action of God's Providence in the world.

CHAPTER XVII

Chapter XVII (together with Chapter XVIII) is devoted to a common theme – the fate of the beast and the historical judgment of God's Providence over it, and the first of them is devoted mainly to its foreign policy fate, while the second is devoted to its cultural and economic fate. This idea is expressed in the dual image of the harlot woman, Babylon and the kingdom of the beast, both of which merge spiritually almost to the point of identification, although they are still different. We had already had a prophetic vision of the fall of Babylon, the great city, "which made all nations drunk with the fierce wine of its fornication" (14:8). Now the same idea is repeated in more concrete images. In essence, the content of both chapters, seventeenth and eighteenth, is a recapitulation, as is generally characteristic of the style of Revelation. In detail, Chapter XVII is like a political charade or rebus, which had a special acuteness for contemporaries, and for them, of course, it was natural to unravel this political cipher. In this respect, Chapter XVII is similar to Chapter XIII with its riddle of the animal number (666).

Chapter XVII begins with a vision of "the great harlot sitting on many waters," i.e., spreading her influence widely: "The kings of the earth committed fornication with her, and those who dwell on the earth were drunk with the wine of her fornication" (XVII, 2). It was shown by one of the seven angels who had the seven vials of God's wrath, and the content of this chapter also applies to them in terms of meaning. The "great harlot" is here a general and preliminary qualitative designation of the kingdom of the beast, civitas diabolica. The angel promises to "show judgment on her" (1) and leads her for this purpose "in the spirit into the wilderness" (3). This designation "in the spirit" expresses, of course, the special prophetic inspiration, power and significance of this image. The "wilderness" is evidently a symbol of spiritual emptiness and desolation (a parallel and contrast to the same image in XXI, 10, where it says: "He lifted me up in spirit to a great and holy mountain"). "And I saw a woman sitting on a scarlet beast" (the scarlet color here is a symbol of wealth and splendor). Here, as we see, the image of the woman and the beast outwardly and inwardly converge to spiritual identification. (Of course, here too a parallel in contrast to the "woman clothed with the sun" of Chapter XII begs to be paralleled). The former attributes of the beast, the seven heads and ten horns, known to us from Chapter XIII, are repeated here (3) together with blasphemous names (except for only 10 diadems). If in Chapter XII the beast is described mainly from the point of view of its bestiality (XIII, 2), then here the features of wealth and luxury appear in the first place: "And the woman was clothed in purple and scarlet, adorned with gold, precious stones and pearls, and held a golden cup in her hand, filled with abominations and the uncleanness of her fornication" (4). In this symbolism, which does not require explanation, however, the golden chalice should be especially noted as perhaps representing a blasphemous parody of the Eucharistic chalice. "And on her forehead is written: 'Mystery, Babylon the Great, mother of harlots and abominations of the earth' (5). The inscription of the name on the forehead, peculiar to a harlot, corresponded to such a Roman custom. [69] "Mystery" does not refer here to the special content of Revelation, but indicates the allegorical or mystical meaning of this geographical name. Babylon in general means civitas diabolica in its various manifestations, in the political as well as in the spiritual, and here these two meanings are combined. The anti-Christian character of "Babylon" is expressed in the fact that "the woman was drunk with the blood of the saints and the blood of the witnesses of Jesus" (6). It assimilates the power and will to persecute Christianity. In response to the "great surprise" caused by this quality, which seems to be uncharacteristic of a woman, the angel explains "the mystery of this woman and of the beast that bears her, which has seven heads and ten horns" (7). The "mystery" here also points to the hidden, symbolic meaning of this image, which is common to "this woman and the beast." In other words, their external and internal connection, spiritual identification, is evidenced here. Then the seer proceeds to consider the individual properties of the beast. He is given, first of all, the following definition: "the beast that you saw was and is not." In this part it is even repeated twice in verse 8, at the beginning and at the end, apparently in order to give it greater significance and solemnity. Since the beast parodies the Lamb as the Antichrist, the sacred formula used above more than once in relation to the Lamb is applied to him: "He was, and is, and is to come," but here it is also compensated by the negation: "He was, and he is not." The same formula in its two applications has a different and even opposite ending. In the first case, it ends like this: the beast "will come out of the poor and go to perdition," this is the fate of the Antichrist. In the second case, it is said about him as follows: "The beast was, and he is not, and will appear." This is an allusion to the superstition of the age about Nero redivivus, the dead and resurrected Nero, applied to the Antichrist, who parodies Christ's death and resurrection. First a judgment is pronounced about him in essence, and then concerning his false sign: "Those who dwell on the earth will be amazed, whose names are not inscribed in the book of life from the foundation of the world, seeing that the beast was, and is not, and will appear." This "surprise" will not be the lot of everyone, but only those who will be accessible to him, since they do not belong to the number of the elect, "are not inscribed in the book of life." This text undoubtedly presents a certain dogmatic difficulty, since it sounds in the spirit of predestinationism, and moreover, it speaks precisely of predestination to perdition, or, in any case, to a severe temptation, before which those who are doomed to it are defenseless. In this sense, Revelation XVII, 8 begs for comparison with the texts of Ap. Paul, Rom. VIII, 29 ("whom He foreknew, He also predestood") and IX, 11 ("when He was not yet born, and had done nothing good, that God's will in election should proceed not from works, but from Him who calleth"), and IX, 18: "Whomsoever He willeth, He has mercy on, and whom He willeth He hardens." However, this figurative expression about "life not described in the book from the beginning of the world" should not be understood literally and literally for dogmatic reasons. Otherwise, it would lead to the darkest fatalism, a doom to perdition that is incompatible with God's love and goodness. It is evident, therefore, that here we speak only of God's foreknowledge concerning the various paths of human life. Among them are those who have determined themselves by human freedom, though not to final destruction, but, in any case, to difficult and obstinate paths. Moreover, it is not said in this text, which, moreover, does not have direct dogmatic precision, and in general is not characteristic of the figurative language of revelation.

Verses 9-12 that follow contain a kind of religious-political charade, like the previous ones, and it is not so much solved as riddled and encrypted. This character of this text is already determined in advance by the introductory words to it: "Here is the mind that has wisdom" (9). (This introduction is similar to our liturgical exclamations: "wisdom," which precedes the Biblical readings, or some other words that are especially emphasized in their significance.) In this case, this is an indication or hint at a deliberate lack of agreement, the ciphering of the text for reasons of a political or censorship nature. Here there is a complete parallel of XIII, 18: "here is wisdom", words that also express a special emphasis, and at the same time the cipher, of the text (animal number 666). The seer first turns here to the explanation of the seven heads of the beast (cf. XIII, 1). This is the essence of "the seven mountains on which the wife sits." The simplest way of interpreting on the basis of modernity is, of course, the Septimontium of Rome, which for obvious reasons is not named by name. But now Rome as a symbol of political sovereignty does not, of course, have the significance that it had in the epoch when it could naturally be synonymous with the beast. For us, the "seven mountains" have a common symbolic meaning of the seven, of completeness in the extensive, sense of universal collective imperialism, as well as in the intensive sense of totalitarian statehood. However, another meaning of the septenary number is not indicated here: "And the seven kings, of whom five have fallen, one is, and the other has not yet come, and when he comes, he will not be long" (10). Probably, these political hints were full of significance for contemporaries and attracted special attention, especially since they still had to be deciphered. It is even difficult for us now to say whether this was easy or difficult for them, and whether it did not still imply deliberate esotericism, whether it did not require political commentary, which was passed from mouth to mouth. This is even more difficult, of course, now for historical commentary, in which the latest exegetes are sophisticated in their desire to understand this text in the sense that it could have for contemporaries. This is a crux interpretum, which is a kind of exercise in historical conjecture. Under this septenary number, the names of the Roman emperors are sought, chronologically more or less corresponding to this. [71] But to this week the following addition is made: "And the beast that was, and which is not, is the eighth, and of the seven, and shall go to destruction." (11). The beast, which is the common spiritual, political, and social foundation of all the individual reigns, is here defined as the "eighth," but also "of the seven," the seventh-eighth. What does that mean? First of all, there is a distinction between the general and the particular, the bestiality of individual animals, but at the same time their internal identification remains. Obviously, it is said here that even when the kingdoms accessible to the historical gaze of the seer, with their special heads, cease, then the bestiality will not cease, which will seek and find for itself new, further personifications. Since these will be new historical figures, or kingdoms, or political formations in general, they represent the collective image of the "eighth king." Since it is still the same beast, "which was, and which is not, and will perish," this presupposes the continued existence of the beast kingdom after the Roman Empire and its kings. In this way, the idea of the seer is generalized and, what is especially important here, only a relatively historical character is given to the list of seven kings in whose person the beast was incarnated, existed for contemporaries. Now for us these kings no longer exist, they are forgotten or unknown, so that we have to make every effort to unravel their names, but the general type of the animal kingdom and bestiality in general remains in full force. It stands before us even now in all its spiritual and political power. Thus the exegetical difficulty of this text, which is otherwise difficult to overcome, is resolved for us. With the same understanding, this problem of the seven kings, which was obviously so vital for John's contemporaries, seems almost non-existent to us. Indeed, it may be said that if we were to give it the importance which historical and critical exegesis, which has become sophisticated in its attempts to decipher this cipher, has actually assimilated to it, it would even detract from the very importance of the prophetic text. In its direct and literal sense, it seems to cease to exist for us, and can this not be interpreted in such a way that Revelation has already outlived itself and interest in it belongs only to the field of archaeology and religious-historical? Therefore, it is precisely in order to maintain a correct dogmatic and spiritual perspective in the understanding of the Apocalypse that we are required to have complete religious sincerity in perceiving it in our own perspective, in which we ourselves now perceive it. This prophetic book was written not only for its contemporaries, but for all times, although each epoch reads it with its own eyes and in its own way. We can with a certain calmness — and are ready to say, with a certain carelessness — pass over that which is now incomprehensible to us, insofar as it does not exist in the literal sense, and yet retains no less, if not greater, power in its prophetic being. That is why we allow ourselves not to intensify ourselves in resolving conspiratorial indications and political ciphers, as if passing them by, unlike the majority of exegetes, who concentrate their attention on this, relying on the research they have made, which, in their exhaustive completeness, testify to the absence of indisputable conclusions, and to that extent to their fruitlessness. And, in any case, it is necessary to separate and distinguish between the tasks of both the religious-dogmatic and the exegetical-critical interpretation of Revelation.

However, here, in order to avoid misunderstandings, it is necessary to add the following. This cannot detract from our reverent attitude towards the word of God, which for us is Revelation among the other books of the Old and New Testaments. But at the same time it is necessary to establish a general principle that our comprehension of the sacred text never has an exhaustive, final character, it always deepens and increases, preserving for us in this sense new possibilities of understanding. This is all the more true of books of a symbolic-prophetic nature, such as Revelation.