Chapter 33 - The Sixth and Seventh Vials (16:12-21)
“And the water thereof (of the great river Euphrates)
was dried up, that the way of the kings of the cast might be prepared.” In
the prophets the drying up of a river is a very evident symbol of the end of the
political power of a nation. Egypt, Assyria, Babylon arc all the subjects of
this kind of metaphor: Isaiah 37: 25 R.V; 19: 5-10; Jeremiah 51: 36; 50: 38;
Zechariah10: 10, 11. The prophets use Euphrates specially as THE symbol of
Babylon. The artificial drying up of the river by the soldiers of Cyrus, in
order to facilitate the capture of Babylon, was well known even though there is
no direct mention of it in the Scriptures. Accordingly, the drying up of
Euphrates (v. 12) is speedily followed by the vision of the destruction of
Babylon (v. 19, and ch. 17, 18). The two go together. Also here the counterpart
to the men of Cyrus is “that the way of the kings of the east might be
prepared”.
Here the identification of the dried-up Euphrates is
inseparably linked with the identification of the apocalyptic Babylon. The
familiar equation of Euphrates with the power of Turkey depends on rigid
geography. Yet no one dreams of giving “Babylon” a geographical
interpretation. And it will be shewn by and by that Armageddon is not
geographical either. But in any case to refer this prophecy to Turkey one has to
go back in history to a time well antecedent to the events foretold in the
vials-and especially the Sixth Vial. The incongruity does not seem to have been
recognized as clearly as it might. The Turkish Empire was dried up over a period
of more than four centuries in order that, about a hundred years after
that drying up, Armageddon might take place. Can this be regarded as
satisfactory? More than this, Turkey still exists in an area of crucial
importance, but with very little contact with the Euphrates at all!
KINGS OF THE EAST
In the Old Testament “the children of the east”
are invariably Arabs (Judges 6:2,3; Job 1:3; Jeremiah 49:28; 1 Kings 4:30) from
across Jordan. But now they are kings. Those who have continued through the
centuries a motley unorganized collection of Bedouin bands are become
established kingdoms, able to wield considerable political power. They are, most
probably, the ten kings[61] who “give
their power and strength unto the Beast” in the war with the Lamb. There
is a distinction here from “the kings of the whole world” who are to
be gathered to “the battle of that great day of God
Almighty”.
But there are other possibilities in the phrase “kings
of the east”. This key word anatole is one with pointed
Messianic associations (e.g. Luke 1:78, Zechariah 3:8, 6:12, Jeremiah
23:5). Yet those who envisage a “march of the saints” certainly do
not contemplate them coming from beyond the Euphrates! There is no guarantee
that in this place the word “east” symbolizes “Messiah’s
coming”. It may simply mean “east”, as in scores of other
places (New Testament and LXX).
A further idea on this is provided by a passage of exceptional
interest in Isaiah 11:15, 16: “And the Lord shall utterly destroy the
tongue of the Egyptiar1 sea, and with his mighty wind shall he shake his hand
over the River, and shall smite it into seven streams, and cause men to march
over dryshod. And there shall be an highway for the remnant of his people, which
shall be left, from Assyria; like as it was to Israel in the day that he came up
out of the Land of Egypt.”
Very frequently in the Old Testament (e.g. Isaiah 7:20;
8:7) “the River” means Euphrates. The reference to Assyria confirms
this meaning here. But this drying up of Euphrates is to make the way clear for
the return of God’s people. The comparison here with the deliverance from
Egypt[62] strongly suggests, then, that
“the kings of the east” are the Jews of the Diaspora (especially
those three millions locked up in Russia). And perhaps the Messianic meaning of
anatole should come in here after all.
There is, then, more than one Biblical possibility.
UNCLEAN SPIRITS LIKE
FROGS
Appropriate to the figure of the drying-up of a river there is
also the representation of evil influences in the simile of “three unclean
spirits like frogs”. There is no evidence in the Bible to suggest
identification with any modern political power, unless it be that of Egypt, for
the only other Biblical allusion to frogs is in the plagues of Egypt.
“Like frogs” may be primarily a way of linking the Vials more
clearly with the plagues. So whilst this identification with Egypt is hardly to
be insisted on, it is undeniably true that hardly any nation can be picked out
in recent years, which has been more mischief-making, both internationally and
especially in connection with Israel, than that ancient and dishonourable
kingdom.
Jeremiah speaks of “evil going forth from nation to
nation” (25: 32). This is the work of the frog-like spirits. They
originate from “the dragon, the beast, and the false prophet”. If
two of these represent the atheistic philosophy and dedicated communism
associated with the power of Russia (though one cannot be sure about this
identification) then it is easy to scan current affairs in this Twentieth
Century and see the steady outworking of subtle policy as the chess-playing
Russians patiently follow out their declared purpose of bringing western
capitalism to ruin. The less emphasized purpose of world conquest is pursued by
Russia with equal indefatigability. When there were signs in 1948 that the new
left-wing state of Israel might be eager for Russian friendship, Soviet policy
was slanted strongly in that direction. But when western influences prevailed in
Israel, Russia was immediately ready for a complete switch of policy, however
expensive it might prove to be, towards alliance with the Arab
countries.
THE BATTLE OF THE GREAT
DAY
At the time of writing it seems transparently obvious that
within a very limited time the mischievous influence of this communist policy in
the Middle East will gather the kings of the whole world (these are not to be
confused with the ten kings who give their power and strength to the Beast,
although they are included), to the battle of the great day of God
Almighty.
This will be World War III. The troubles besetting the Land of
Israel will be only a small part of a global conflict in which the fate of
Israel will go almost unnoticed. The western powers will regard Israel as
expendable. America, already war-weary after Vietnam and warily muttering:
“Never again,” will be cautious to the point of pusillanimity about
further entanglement in another remote little-nation war.
ARMAGEDDON
“And they (the unclean spirits like frogs) gathered them
together unto the place called in the Hebrew tongue Armageddon.”
Traditionally this passage has been interpreted in as literal a manner as
possible. Har-Megiddo, on the edge of the plain of Jezreel, has been the
location of several decisive battles in Palestine. But these, even the latest in
1917, all belonged to an era that, militarily speaking has gone forever. Let the
reader try to conceive of “the kings of the whole world” being
locked in decisive combat in that small area, and a literal fulfillment of the
prophecy, such as has commonly been envisaged, is immediately ruled out. If it
be argued that the plain of Jezreel is spacious enough to be a mighty
international battle-ground, it is necessary to give a reminder that the
prophecy mentions neither Jezreel nor plain. The venue is the Mountain of
Megiddo.
These considerations suggest that, like all the rest of the
chapter, the details here should be given a figurative interpretation. Is there
not inconsistency in singling out one verse to be read literally when the other
twenty are all regarded as figurative? Babylon is not given a literal geographic
interpretation. Then why should Armageddon be so regarded?
If the special mention of “the Hebrew tongue” be
taken as a hint to look carefully at the meaning of the name in Hebrew, several
interesting possibilities arise. It could be “the mount of gathering
together”, thus repeating in Hebrew what has just been said in Greek:
“they gathered them together”. Another possibility is: “Utter
destruction (as) at Megiddo”, with reference to Judges 4:15; 5:21 and
Psalm 83:9. “A heap of sheaves in the valley of judgement” is
another possibility this time with allusion to Joel 3:12, 13; and since the
Thunders (14:15-19) make clear reference to the same Joel prophecy, this reading
has much to commend it.
Amidst some degree of uncertainty regarding detail in these
interpretations of future events, the main issue should not be lost sight of,
that the judgements of God on the nations in the time of the end will involve a
mighty conflict brought on through the insatiable encroachments of an
imperialistic communism. It is not without significance that when Gideon and his
faithful few wrought their deliverance near Megiddo, they did not need to do any
fighting. The invaders fell to slaying each other. In “the day of
Midian” that is to be (Isaiah 9:4 and 10:26; Psalm 83:9, 11), the same
means of punishment will be employed.
“I COME AS A
THIEF
In the middle of this sombre picture of a world given over to
self retribution through its mutual antagonisms there comes a solemn warning to
those whose dedication to Christ should keep them free from all this horror and
from all worldly entanglements: “Behold, I come as a thief. Blessed is he
that watcheth...” These words are a grave reminder to the believer that,
wherever he finds himself when the events develop, the time of his own personal
judgement before the throne of the King now draws very near.
This familiar repeated figure of the Lord coming as a thief
(3: 3; 1 Thessalonians 5: 2; 2 Peter 3: 10; Luke 12: 39) has been given such
emphasis in the minds of some that the apparent contradiction between this and
the Lord’s own description of his vivid coming in heavenly glory (Matthew
16: 27 and 24: 26-31; 2 Thessalonians 1: 8) has not even been observed. A proper
understanding will find room for both, and this without postulating two
“comings”. Indeed, if there is first of all a “secret”
coming of the Lord, then his later appearance in glory is not a
“coming” but a ‘‘manifestation’’. Yet the
passages cited appear to describe an actual coming from heaven and not the open
revelation of one who is already here.
Briefly, it may be suggested that the difficulty is to be
resolved by emphasis, as in Revelation 3:3, on the words: “if thou wilt
not watch, I will come on thee as a thief”. In other words, it is only
to the listless or unworthy disciple that the Lord’s coming will be like
that of a thief. To such that Day will reveal with horrifying suddenness that
“even that which he thinketh he hath” has been “taken
away”. The context of every one of the “thief” passages has
precisely this admonition.[63]
“Blessed is he that watcheth, and keepeth his
garments.” There seems to be allusion here to a temple practice. The
Talmud has this: “The Captain of the Temple visite´1 each guard, and
burning torches were carried before him ... If he observed that he slept, he
smote him with his stick, and he had authority to burn his
dress.”
The shame of the unprepared disciple emphasized here in
Revelation 16:15 is most closely matched by the confusion and ultimate rejection
of “virgins” who are caught unequipped for the very duty they have
been called to-a preparedness to welcome the “Bridegroom” (Matthew
25 :1-13). The warning, truly, is most solemn and greatly needed in a generation
which has been far too much influenced by the materialism of its contemporaries.
Today the saints in Christ have pitched their tents towards Sodom (Genesis
13:12). Many have become permanent citizens in that city of shame, and their
Lord’s solemn warnings go unheeded.
POURED INTO THE AIR
The outpouring of Vial Seven is “into the air”. In
the past generation much has been made of the relevance of this phrase to the
horrific development of aerial and rocket warfare in recent years. This has a
high degree of appropriateness to the context: “the cities of the nations
fell ... and there fell upon men a great hail out of heaven, every stone about
the weight of a talent.” Even the language of verse 20 is closely relevant
to this theme, for whilst islands and mountains have not literally “fled
away”, it is palpably true that oceans are no longer barriers to travel or
to the transportation of armies, neither do mountain ranges provide the
protection from invasion which once made them a great defensive asset.
There is, perhaps, a further implication. In a somewhat
obscure passage (Ephesians 2:2) the apostle Paul refers to “the prince of
the power of the air”, in a context which stresses the depravity of
mankind. In many places in Greek literature the word “air” is used
in the sense of “gloom”. This particular association of ideas is
encouraged by the parallel passage in the twin epistle: “the power of
darkness” (Colossians 1:13).
Perhaps, then, the Seventh Vial is introduced thus because it
represents a climax of judgement against all the powers of evil. The “It
is done” is spoken even before these titanic events take place. The mere
fact that this angel of judgement has symbolically poured out his Vial, like
blood at the base of the altar, means the inevitability of these grim events.
There will be no Abraham to intercede on behalf of this godless cilivization
which has long ago written its own indictment in the books of God.
“Behold, it cometh, and it shall be done” had been
God’s word through Ezekiel concerning the destruction of Gog and his
allies (39:8 R.V.). Now, in the Seventh Vial, that long-foretold vindication of
heaven’s authority is accomplished. The change of tense of the verb is
eloquent.
EARTHQUAKE
With the outpouring of the Seventh Vial “there were
voices, and thunder, and lightnings; and there was a great earthquake, such as
was not since men were upon the face of the earth”. It has been customary
to interpret this and other earthquakes foretold in the prophets in a political
context, as indicating a mighty upheaval in international affairs. This is
another example of over-emphasis, in conventional interpretation, on politics.
If indeed this is the meaning of the symbol, it has had vivid fulfilment already
in the past fifty years.
A careful review of the earthquakes mentioned in Scripture
reveals that with hardly an exception (if that), the context of the passage has
to do with God-manifestation (Exodus 19:18; Ezekiel 38:20; Zechariah 14:4; Joel
3: 16; Amos 9: 1,5; Jeremiah 4:24; Psalm 68: 8; 77: 18; 114:7; Isaiah 2:10-22).
Other examples in Revelation (6:12; 11: 19) clearly fall into the same
category.[64] And this earthquake in the
Seventh Vial follows immediately on “Behold, I come as a thief”, and
is immediately followed by: “and great Babylon came in remembrance
before God “. But before this, “the great city is divided
into three parts”. This language corresponds exactly with Ezekiel’s
pronouncement of doom on corrupt Jerusalem (5: 1 4) - one third burned with fire
in the midst of the city, one third smitten with the sword, and one third
scattered to the winds (cp. the suggestions about “Babylon” in
Chapter 34).
DESTROYING HAIL
The “great hail out of heaven” may well be an
anticipation of the callous villainy of aerial warfare, but in the Old Testament
its associations are somewhat different. “And the Lord shall cause his
glorious voice to be heard, and shall shew the lighting down of his arm, with
the indignation of his anger, and with the flame of a devouring fire, with
scattering, and tempest, and hailstones. For through the voice of the
Lord shall the Assyrian be beaten down...” (Isaiah 30: 30, 31). As Jehovah
saved His people by a miraculous intervention against the Northern Invader in
Hezekiah’s reign, so He will do again when His Messiah is in
Jerusalem.
Perhaps even more noteworthy was the destructive hail rained
on the confederacy against the people of God when, led by Jesus-Joshua, they
began the conquest of the Promised Land (Joshua 10: 11). This, too, will have
its counterpart in the Last Days.
And the result? For the third time men are led to blaspheme
God “because of the plague of the hail,” “because of their
pains and their sores”. This contrasts strangely with other prophecies of
the Last Days, which cause men to “know that my name is the Lord”
(Jeremiah 16: 21; Psalm 83: 18; Ezekiel 38: 23; 39: 28). There are two ways in
which this knowledge of God can come: either in the form of repentance,
acknowledging His right to supremacy over all mankind; or in the experience of
His anger because of a stubborn rejection of His authority. In the Vials it is
the disastrous second alternative, which is chosen.
The Seventh Vial concludes with chapter 16 - and yet in a
sense it doesn’t, for just as the Seventh Seal develops into the Trumpets,
and the Seventh Trumpet into the Seven Dramatis Personae, and so on, so
also the Seventh Vial unfolds into Seven Visions: “And I saw ...”
Hence chapter 17 begins with: “And there came one of the seven angels
which had the seven vials (almost certainly the angel who had poured out the
Seventh Vial), and talked with me, saying, Come hither (into the wilderness; 17:
3); I will shew thee ... And I saw ...”
The next dramatic section of the Apocalypse is about to be
unfolded.
[61]
Ten Arab kingdoms against Israel were repeatedly mentioned in the reports
of the Six Days War, 1967.
[62] Note
again the resemblance between the Vials and the plagues of
Egypt.
[63] For a
fuller discussion of this topic, see “The Time of the End”, ch.
16.
[64]
Revelation 8: 5 may now be seen to add its witness to the Last-Day fulfilment of
the Trumpets.
