Revelation 16:10-11 describes how the fifth bowl of judgement is poured out. Darkness covers the kingdom and those with sores continue to blaspheme God and do not repent.
In Revelation 16:10-11, the fifth bowl of judgment is poured out on the beast’s power and kingdom, causing great pain. As the Apostle John progresses through these final judgments upon the earth, which will bring about an end to this age, he continues his description: Thenthe fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain (v.10).
The throne of the beast refers to the seat of power granted to the beast in Revelation 13:2. As we have seen throughout Revelation, nothing occurs in this grand drama that is not first authorized from heaven’s throne. The Greek word translated throne is “thronos.” “Thronos” occurs in Revelation forty—seven times. This repetition of a word that represents the place of authority tells us that a major theme of the book is to answer the question, “Who has the right to reign in the earth?”
In every case where action has taken place upon the earth, the action has first been authorized. A few examples follow:
When the first “seal” judgment was opened revealing the first “horseman of the apocalypse,” the rider on the white horse was given “a crown” showing he was granted authority to conquer (Revelation 6:2).
When the second horseman was revealed in the second seal, he was “granted to take peace from the earth” (Revelation 6:4). That he was “granted” shows that authority was conveyed.
In Revelation 9:1, the “key of the bottomless pit was given” to a fallen angel, that he might release demons like locusts from the pit (Revelation 9:3). The demon locusts were not allowed to leave the pit until that authorization through the giving of the key.
In Revelation 13:7, “It was also given to” the beast to overcome the saints. Also “authority over every tribe and people and tongue and nation was given to him.” The beast had authority over the earth only because it was granted to him for a season.
In each case we see the authority of the heavenly throne granting authority to heavenly actors to engage upon the earth. God is the ultimate authority, and all authority that is established is granted by Him both in heaven and upon earth. As Jesus told Pilate, “You would have not authority over Me, unless it had been given you from above” (John 19:11). Paul asserts this also, saying, “For there is no authority except from God, and those which exist are established by God” (Romans 13:1).
During the first century, when this was written by the Apostle John, many might have seen significant similarities between this beast and Roman emperors like Domitian (A.D. 81-96). Paul called the tribulations that will inevitably lead to God’s full restoration of all things “pains of childbirth” (Romans 8:22).
Birth pangs picture a cycle of similar events that increase in intensity until there is a culmination, a birth. Thus, we should not be surprised that there have been many rulers that reflect the various characteristics described in the character that is the beast. However, as Jesus said, the time period described here in Revelation will be “a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will” (Matthew 24:21).
This beast and the authority given it will create the final judgment of the world that leads to the end of this age and will inaugurate the messianic reign of Jesus. Although there has been and likely will be many figures that foreshadow this ruler, nothing will come close to the actual beast and the horror of the era he ushers in. As Jesus also said, “Unless those days had been cut short, no life would have been saved” (Matthew 24:22).
When John says his kingdom became darkened (v.10), speaking of the kingdom of the beast, it evokes the plague of darkness in Egypt (Exodus 10:21-23). In that earlier context, Pharaoh’s stubborn heart was revealed as he refused to bow to Yahweh, the God of Existence.
The picture of the world being covered with darkness would also hearken back to this time prior to God shaping the world into a creative work of His divine craftmanship. Before God initiated the seven days of creation, the earth was said to be “void” and “darkness was over the surface of the deep” (Genesis 1:2). The beast’s kingdom is one that is completely apart from God. Amos 5:18, 20 depicts darkness as a consequence of God’s judgment, what he calls the “day of the Lord.” Zephaniah 1:15 speaks of God’s wrath as “a day of darkness.”
The beast’s kingdom becoming darkened could refer to the darkness of evil (Romans 13:12). Whether divine judgment, spiritual darkness, or the consequence of evil and chaos, the dreadful nature of this plague is emphasized by John’s description of the impact, that they gnawed their tongues because of pain (v.10). This is a description of exceeding agony. The Greek word translated pain is translated “concern” in Colossians 4:13. So this pain could be, and likely is, physical and mental as well as spiritual.
God has delayed this day of final judgment for many years, desiring that all might come to repentance (2 Peter 3:9). Tragically, as we see throughout Revelation, many remain stubborn even under such dire circumstances. The notion that they gnawed their tongues because of pain (v.10) suggests a level of agony that ought to turn people from spiritual rebellion.
Yet, the following verse makes clear that these hardened hearts cling to rebellion instead of seeking the mercy of God (Romans 1:21). John continues by stating of those coming under this judgment, and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds (v.11).
This phrase the God of heaven (v.11) underscores the authoritative status of the One who reigns above every earthly throne (Psalm 115:3). But instead of crying out for relief or forgiveness, these sufferers direct anger toward the very One who could save them. Rather than repent and ask for mercy, they blasphemed the God of heaven.
To blaspheme God is to speak untruly of Him. It seems here that these people are blaming God rather than taking responsibility for their own choices. Further, they will not acknowledge that God knows better than them.
It appears this is an unfortunate but typical human action. We see in Matthew 27:39 the same Greek word translated as blasphemed in verse 11 rendered as “were hurling abuse.” The people passing by Jesus hurled abuse at Him saying “If You are the Son of God, come down from the cross” (Matthew 27:40). The people insulted Jesus because He was not “performing” for them. He did not live up to their expectations. He did not do their bidding. Therefore, He was rejected and abused.
The blasphemy of the people in the kingdom of the beast also mirrors Pharaoh’s arrogance (Exodus 9:27-35). Their hearts are so entrenched in rebellion against God that they refuse even the most basic acknowledgment of God’s authority and goodness.
John also notes these rebellious followers of the beast suffer because of their pains and their sores (v.11). This could be a reference to the physical afflictions mentioned in the earlier bowl judgments (Revelation 16:2). If so, this would indicate that the judgments of the prior bowls are combining to contribute to the darkness engulfing the beast’s kingdom.
Finally, the text laments that they did not repent of their deeds (v.11). This shows that, despite the immense suffering, these individuals remain defiant. Perhaps even though these people have taken the beast’s mark, they still had the opportunity to repent and turn to God. But even if this is the case, it seems that none will turn.
The biblical record repeatedly affirms God’s willingness to forgive and restore (Isaiah 1:18), yet here we witness the sobering reality of hearts hardened by persistent rebellion. For believers in this age, this can serve as a reminder that the window for repentance does not last indefinitely.
We see in passages like Hebrews 6:4-8 that there comes a point in time where the window of opportunity to repent closes. That is why Hebrews exhorts believers to repent now, “as long as it is still called Today” (Hebrews 3:13). The risk to believers is to lose rewards and the opportunity to possess our inheritance. We can end up like the first generation who lacked the faith to cross over the Jordan and possess their inheritance of the land (Hebrews 3:7-12). God still cared for them, as His people, but they did not possess their inheritance. They were like Esau, who sold the inheritance of their birthright for a momentary benefit (Hebrews 12:16).
Revelation 16:10-11
10 Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain,
11 and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds.
Set to dark mode
Revelation 16:10-11 meaning
In Revelation 16:10-11, the fifth bowl of judgment is poured out on the beast’s power and kingdom, causing great pain. As the Apostle John progresses through these final judgments upon the earth, which will bring about an end to this age, he continues his description: Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain (v.10).
The throne of the beast refers to the seat of power granted to the beast in Revelation 13:2. As we have seen throughout Revelation, nothing occurs in this grand drama that is not first authorized from heaven’s throne. The Greek word translated throne is “thronos.” “Thronos” occurs in Revelation forty—seven times. This repetition of a word that represents the place of authority tells us that a major theme of the book is to answer the question, “Who has the right to reign in the earth?”
In every case where action has taken place upon the earth, the action has first been authorized. A few examples follow:
In each case we see the authority of the heavenly throne granting authority to heavenly actors to engage upon the earth. God is the ultimate authority, and all authority that is established is granted by Him both in heaven and upon earth. As Jesus told Pilate, “You would have not authority over Me, unless it had been given you from above” (John 19:11). Paul asserts this also, saying, “For there is no authority except from God, and those which exist are established by God” (Romans 13:1).
During the first century, when this was written by the Apostle John, many might have seen significant similarities between this beast and Roman emperors like Domitian (A.D. 81-96). Paul called the tribulations that will inevitably lead to God’s full restoration of all things “pains of childbirth” (Romans 8:22).
Birth pangs picture a cycle of similar events that increase in intensity until there is a culmination, a birth. Thus, we should not be surprised that there have been many rulers that reflect the various characteristics described in the character that is the beast. However, as Jesus said, the time period described here in Revelation will be “a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will” (Matthew 24:21).
This beast and the authority given it will create the final judgment of the world that leads to the end of this age and will inaugurate the messianic reign of Jesus. Although there has been and likely will be many figures that foreshadow this ruler, nothing will come close to the actual beast and the horror of the era he ushers in. As Jesus also said, “Unless those days had been cut short, no life would have been saved” (Matthew 24:22).
When John says his kingdom became darkened (v.10), speaking of the kingdom of the beast, it evokes the plague of darkness in Egypt (Exodus 10:21-23). In that earlier context, Pharaoh’s stubborn heart was revealed as he refused to bow to Yahweh, the God of Existence.
The picture of the world being covered with darkness would also hearken back to this time prior to God shaping the world into a creative work of His divine craftmanship. Before God initiated the seven days of creation, the earth was said to be “void” and “darkness was over the surface of the deep” (Genesis 1:2). The beast’s kingdom is one that is completely apart from God. Amos 5:18, 20 depicts darkness as a consequence of God’s judgment, what he calls the “day of the Lord.” Zephaniah 1:15 speaks of God’s wrath as “a day of darkness.”
The beast’s kingdom becoming darkened could refer to the darkness of evil (Romans 13:12). Whether divine judgment, spiritual darkness, or the consequence of evil and chaos, the dreadful nature of this plague is emphasized by John’s description of the impact, that they gnawed their tongues because of pain (v.10). This is a description of exceeding agony. The Greek word translated pain is translated “concern” in Colossians 4:13. So this pain could be, and likely is, physical and mental as well as spiritual.
God has delayed this day of final judgment for many years, desiring that all might come to repentance (2 Peter 3:9). Tragically, as we see throughout Revelation, many remain stubborn even under such dire circumstances. The notion that they gnawed their tongues because of pain (v.10) suggests a level of agony that ought to turn people from spiritual rebellion.
Yet, the following verse makes clear that these hardened hearts cling to rebellion instead of seeking the mercy of God (Romans 1:21). John continues by stating of those coming under this judgment, and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds (v.11).
This phrase the God of heaven (v.11) underscores the authoritative status of the One who reigns above every earthly throne (Psalm 115:3). But instead of crying out for relief or forgiveness, these sufferers direct anger toward the very One who could save them. Rather than repent and ask for mercy, they blasphemed the God of heaven.
To blaspheme God is to speak untruly of Him. It seems here that these people are blaming God rather than taking responsibility for their own choices. Further, they will not acknowledge that God knows better than them.
It appears this is an unfortunate but typical human action. We see in Matthew 27:39 the same Greek word translated as blasphemed in verse 11 rendered as “were hurling abuse.” The people passing by Jesus hurled abuse at Him saying “If You are the Son of God, come down from the cross” (Matthew 27:40). The people insulted Jesus because He was not “performing” for them. He did not live up to their expectations. He did not do their bidding. Therefore, He was rejected and abused.
The blasphemy of the people in the kingdom of the beast also mirrors Pharaoh’s arrogance (Exodus 9:27-35). Their hearts are so entrenched in rebellion against God that they refuse even the most basic acknowledgment of God’s authority and goodness.
John also notes these rebellious followers of the beast suffer because of their pains and their sores (v.11). This could be a reference to the physical afflictions mentioned in the earlier bowl judgments (Revelation 16:2). If so, this would indicate that the judgments of the prior bowls are combining to contribute to the darkness engulfing the beast’s kingdom.
Finally, the text laments that they did not repent of their deeds (v.11). This shows that, despite the immense suffering, these individuals remain defiant. Perhaps even though these people have taken the beast’s mark, they still had the opportunity to repent and turn to God. But even if this is the case, it seems that none will turn.
The biblical record repeatedly affirms God’s willingness to forgive and restore (Isaiah 1:18), yet here we witness the sobering reality of hearts hardened by persistent rebellion. For believers in this age, this can serve as a reminder that the window for repentance does not last indefinitely.
We see in passages like Hebrews 6:4-8 that there comes a point in time where the window of opportunity to repent closes. That is why Hebrews exhorts believers to repent now, “as long as it is still called Today” (Hebrews 3:13). The risk to believers is to lose rewards and the opportunity to possess our inheritance. We can end up like the first generation who lacked the faith to cross over the Jordan and possess their inheritance of the land (Hebrews 3:7-12). God still cared for them, as His people, but they did not possess their inheritance. They were like Esau, who sold the inheritance of their birthright for a momentary benefit (Hebrews 12:16).