The best manuscripts have a strange beginning for Revelation 11: “And there was given me a reed like unto a rod saying…” as though the reed were the speaker. Probably there is a characteristic ellipsis here (very common in the gospels, not so common in Revelation), which the other family of manuscripts has interpreted correctly: “(the angel) saying…”

This reed may be a symbol of the Scriptures, which are the criterion by which the constituent parts of the new temple of God are selected. The word “canon” – rule, measure – which is usually employed to describe the inspired writings, is derived ultimately from a Hebrew word that means a rod. So there is certain appropriateness about such an interpretation.

A NEW TEMPLE

John was bidden: “Rise and measure.” That word “rise” may be regarded as carrying any one of several implications, but the most likely is that at the moment of utterance the apostle was lying on his face before the awe-inspiring vision of the rainbowed angel, by this fact symbolizing also – as Daniel and other prophets had done before him-a death and resurrection which must be his experience before the complete fulfilment of the vision he was to witness. Another possibility is that John is being bidden ascend to heaven to the heavenly sanctuary there (see v. 19).

The measuring of the sanctuary and altar means the inauguration of a new temple consisting of people. The last phrase of v. 1 requires this. “Measure … them that worship therein.” This is surely an explanation of the command to measure temple and altar, i.e. “Measure the temple of God and the altar, even them that worship therein” – the worshippers are symbolized by temple and altar.

The court that is immediately outside the Sanctuary, that is, the court of the Israelites (to which Gentiles did not normally have access) is now “cast out” (excommunicated; s.w. 3 John 10, Gal. 4:30; John 9:34). This is the symbol of Jewry bereft of fellowship with their God. Such a conclusion is demanded by the following words: “for it is given to the Gentiles, and the holy city shall they tread under foot forty and two months.” That the angel is here quoting the words of his Lord cannot be doubted: “And Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled” (Luke 21:24)[48]

Here, then, is a prophecy of the rejection of Israel, of summary judgement against Jerusalem, and of the gospel being committed unto others, Gentiles, instead.

A GOSPEL PARALLEL

Mark 11 provides an interesting commentary on this passage. In the last week of his ministry, to the accompaniment of the eager plaudits of Galilean pilgrims Jesus made his triumphal entry into Jerusalem as a king. They thought that now surely he would take to himself the title of King of the Jews; now, as Messiah, he would cast out the hated Gentiles and restore the glories of his great ancestor David. But instead of sweeping out the Gentiles and exalting the Jews, he went with angry mien into the temple and cast out the Jews who so defiled his Father’s House; neither would he “suffer that any man should carry any vessel through the temple,” i.e. through the court of the Gentiles. Instead, Matthew adds here with deep significance: “And the blind and the lame came to him in the temple, and he healed them” (21:14). Thus he exalted despised Gentiles to divine favour and fellowship whilst unspiritual rebellious Israel was thrust away. Revelation 11 uses similar symbolism for a similar purpose.

The language of this passage (11:2) is suggestive. “The holy city shall they tread underfoot” – it is beasts which trample underfoot. So also declares Daniel when prophesying of the same divine judgement (Daniel 8:10). And so also says John here, for within a few verses he makes his first mention of the Beast out of the abyss (v. 7).

The prophecy of the two witnesses, which follows, is a Scripture that has reduced scores of commentators to desperation. Here none may walk confidently. Even so, whilst certain difficulties will remain difficulties, when proper use is made of Biblical allusions in this chapter (a dominant factor which “continuous historic” expositors have studiously neglected here) the general tenor of the passage is discernible – so, at least, one would fain believe.

That these two witnesses represent a community, and not two persons, is indicated by the phrase, used three times, “their dead bodies” (v. 8, 9). For it is to be noted that in two out of the three occurrences the phrase is in the singular (“their dead body”; v. 8, 9a, Gk.); and the third time in the plural (v 9b). This is not inappropriate in symbolic description of a class of people, but would be hopelessly confusing if speaking of two persons.

THE JEWS – GOD’S WITNESSES

Next, and of crucial importance for the interpretation of this vision, the Witnesses can be identified as being the Jews. The evidence for this is astonishingly varied and copious, and all of it Biblical. There is no need to rely on what might be fortuitous historical resemblances.

1. Isaiah 44:8: “Have not I told thee from that time, and have declared it? ye are even my witnesses.” And again: “Bring forth the blind people that have eyes, and the deaf that have ears … Ye are my witnesses, said the Lord, and (Israel) my servant whom I have chosen … I have declared, and have saved, and I have shewed, when there was no strange god among you, therefore ye are my witnesses, said the Lord, that I am God” (43: 8-12).

2. The symbolism associated with these Witnesses – olive trees and candlesticks – is taken from Zechariah 4:11-14, which describes (in its primary application) the Jews at a time when they were coming back from captivity and making great efforts to re-colonize their Land.

3. Verse 14 is most emphatic: “The second Woe is past; and behold, the third Woe cometh quickly.” Then follows the Seventh Trumpet with its pictures of the Resurrection and the Kingdom. This bridge passage has been a sore trial to those who would anchor Revelation 11 to a period now long past. It requires that the prophecy be given reference to the end of this age.

4. The parallel, already established, with Luke 21:24, 25. There, Jesus goes on without pause to speak of the signs concerning the Last Days: “… and Jerusalcm shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon and in the stars … etc.” Likewise here, after the prophecy of the destruction of Jerusalem (in Seals and Trumpets), the vision moves at a leap to the Last Days, and what is to befall the Jews then.

5. The catalogue of miraculous phenomena that afflict their adversaries points clearly to Moses and Elijah.

6. “And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our (R.V.: their) Lord was crucified.” The word “spiritually” here may mean “so described by the Holy Spirit in the Old Testament,” or it may refer to the spiritual character of “the great city.” The former of these ideas seems to be preferable. But which city is referred to? An impressive array of passages (Isaiah 1:9, 10 and 3:8, 9; Jeremiah 23:14; Deuteronomy 32:32; Ezekiel 23:3, 4, 8, 19) connects both Sodom and Egypt with the spiritual character of God’s own people. And the concluding phrase: “where also their Lord was crucified,” strongly confirms the identification.

7. Careful reading of Psalm 79 brings to light an impressive series of allusions which are made to it througl1out Revelation 11. The most obvious ones are set out here:

With such a correspondence so plainly established, two conclusions result:

8. Confirmation comes from a comparison with another Old Testament passage. Verse 11 continues: “And after three days and an half the spirit (breath) of life from God entered into them and they stood upon their feet.” This is so obviously from Ezekiel’s vision of the valley of dry bones, that the reader has to restrain himself from concluding the phrase, “they stood upon their feet, an exceeding great army” (37:10). There is strong presumption that since the dry bones, becoming first skeletons, then carcases, and at last living people, represent a resurrection of Israel in the Last Days, so also this resurrection of the two witnesses must have a like significance.

9. Isaiah 5 tells of the vineyard, which God had prepared for His “Beloved.” In spite of much effort and tender care it brought forth only wild grapes. Wherefore, “I will take away the hedge thereof, and it shall be burnt up (RVm.): I will break down the wall thereof, and it shall be trodden down … My people are gone into captivity because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst … Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them; and the hills did tremble: and their carcases were as refuse in the midst of the streets (RV).” Then follows a description in vv. 26-30 of how this retribution is to come – nations coming from far, with horses and chariots (the Fifth and Sixth Trumpets!) roaring like lions (the Fifth and Sixth Trumpets!) and all this in a day of unnatural darkness (the Fifth Trumpet!!).

This marked resemblance between Revelation and Isaiah 5 is instructive. It ought at least to establish (if the point still needs to be established), that the two Witnesses are the Jews in the Last Days of God’s indignation against them when their new-born State of Israel, fashioned and cemented with blood, toil, sweat and tears, is seen to crumble in ruins.

This evidence should be sufficient to go on with. Now to the details.

THEIR PROPHESYING

These Witnesses, the Jews, prophesy. How do they prophesy? And what is their message? Isaiah 43, quoted above, answers these questions. They prophesy by their blindness and deafness. It is not the indestructibility of the Jews which makes them Jehovah’s true Witnesses, but their impermeability to His Truth. Through all the centuries, and still in this twentieth, they have remained blind and deaf to the message concerning Jesus, yet to this day they have continued as zealous custodians of a Torah they can make no sense of. Thus they testify to an undiscerning generation of Gentiles in these Last Days that God is, and that He rules in the kingdom of men.

Their prophesying in sackcloth might be symptomatic of the tribulation they have endured in all their history (Amos 8:10; Isaiah 37:1, 2; 50:3; Revelation 6:12); or it might signify the coming judgement, which the new state of Israel certainly heralds.

OLIVE TREES AND CANDLESTICKS

The witnesses are associated with puzzling symbolism. “These are the two olive trees, and the two candlesticks standing before the God of the earth.” The passage is almost verbatim from Zechariah 4. The essential difference is that here are two candlesticks instead of one. In Zechariah the olive trees are the two leaders, Joshua and Zerubbabel, who headed the return from Babylon. The candlestick there represents the prospective worship of God in the new temple whose foundations were then but newly laid. “Not by (human) might, nor by (human) power (is this work achieved), but by my spirit, saith the Lord” (cp. Revelation 11:11).

It may be asked in what sense can Israel, striving desperately against odds for the consolidation of a Jewish state, be said to fulfil this olive-tree, candlestick imagery? The answer is: At present, not at all. Modern Zionism is cursed with self-reliance. The Jews today are “children in whom is no faith.” And thus it would appear that the interpretation offered is not in accordance with facts. But another reading of Zechariah 4 helps. The candlestick there was symbolic of what lay in the future, the outcome of the efforts then being made to re-establish the temple and its service. Similarly in Revelation the mention of the olive-trees and candlesticks is designed to suggest that the day is not far distant when these witnesses who are now in sackcloth and persecuted will be the very people to lead the rest of the world in the worship and praise of God. Only when they have “ascended up to heaven” (v. 12) – i.e. into “the temple of God in heaven” (v. 19) – will they be able to function as “candlesticks.” “They shall call on my name, and I will hear them; I will say, It is my people, and they shall say, The Lord is my God” (Zechariah 13: 9). “In that day … I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplications” (Zechariah 12:10).

More than this, just as in the primary application of Zechariah 4 there is an intimate connection between the two olive trees and Zerubbabel and Joshua, the prince and priest designate of that troubled time, so also in Revelation 11. When God called Israel out of Egypt, they were intended to be “unto God a kingdom of priests, and an holy nation.” This divine destiny they never shewed any sign of fulfilling. But today the return of Israel to the land of their fathers is without doubt a forerunner of the glorious era when they will serve God in precisely this way after He has taken away their stony heart and has given them a heart of flesh.

In another way these two olive trees suggest the same idea. In Solomon’s temple the great cherubim were made of olive wood overlaid with gold (1 Kings 6:23). Hence, in the primary application of Zechariah 4 once again, the olive trees would represent the raw material from which the new cherubim for the new temple were to be fashioned. So also, today, the olive trees associated with God’s two witnesses in Revelation 11 represent the community from whom, in due course and through sore travail, the cherubim of glory for God’s eternal temple are to be fashioned.

This interpretation is reinforced by the phrase “the God (Lord) of the whole earth,” for a little concordance investigation will shew that invariably this expression is associated in the Old Testament with the cherubim. Always this is the context (e.g. Joshua 3: 11, 13; Zechariah 6: 5; Psalm 97: 2, 5).

WHY TWO?

But why two witnesses, and two candlesticks in place of the one in Zechariah 4? It is no easy matter to settle this question satisfactorily. Can it be that here is the same idea as is contained in the words of Ezekiel 37 (a chapter with other pointed links with the two witnesses): “Behold, I will take the stick of Joseph (the Diaspora?) which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah (the Jews in the Land?), and make them one stick and they shall be one in mine hand … and they shall be no more two nations; neither shall they be divided into two kingdoms any more at all” (v. 19, 22). By all means let the reader compare Jeremiah 11:16, 17, which also has a reference to Israel and Judah as an olive tree. In the glorious day foreshadowed here, the gross idolatry, which accentuated division in Israel from the time of Rehoboam, will be gone forever. Then the entire nation will enthusiastically hold up to the world the light of God’s truth and serve with reverence at His sanctuary.

MOSES AND ELIJAH

As already mentioned the miraculous phenomena, which afflict the witnesses’ adversaries, are all associated with Moses and Elijah. Taken together they teach one big lesson: “Him that blesseth thee I will bless; and him that curseth thee, I will curse.” “If any man will hurt them, he must in this manner be killed.”

These signs are not to be read as an indication of miraculous powers being vested in Israel in the Last Days. The remarkable powers mentioned are to be seen as the results of Israel’s “witnessing,” not as the punishments that they themselves inflict. To interpret otherwise is to miss completely the force of a graphic Old Testament idiom employed here. Compare the following:

“Therefore have I hewed them by the prophets; I have slain them by the words of my mouth” (Hosea 6:5).

“See, I have this day set thee over the nations and over the kingdoms to root out, and to pull down and to destroy and to throw down and to build and to plant” (Jeremiah 1: 10).

“Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them” Jeremiah 5:14).

The prophets did none of these things. But they prophesied the inevitability of these judgements. So also with the witnesses.

This having been said, it still remains amazingly apt that during the formative years of the new state of Israel, the Jews have been unceasingly a thorn in the side of their Arab neighbours. The steady success of Israel in spite of constant bitter opposition, the increasing flow of immigrants from scores of countries, the sharp constrict between Jewish advancement and Arab backwardness, and most of all the series of devastating Israeli victories, have served to add even sharper point to the graphic language in Revelation 11:5, 6. In this connection the expression: “as often as they wish,” has great force.

THE WITNESSES SLAIN

After a description of their witness and its effects comes the story of their destruction by “the beast that ascendeth out of the bottomless pit.” This is a remarkable anticipation of “the beast out of the sea” which is described in chapter 13. Since, as has been demonstrated, this chapter is dealing with events of the Last Days, the beast must be interpreted as being a great enemy of the people of God at that time. Comparison with what is written about the same beast in 17:12-14 makes such a conclusion inevitable. Thus the slaying of the witnesses requires an invasion of Israel and the complete destruction of the new homeland for the Jewish people.

The prophecy goes on to tell how for three and a half days the dead bodies of the witnesses lie around, none being allowed to bury them, and meantime there is much rejoicing and mutual congratulation among their enemies.

The inevitable enquiry arises: How is it that these carcases do not become the prey of ravenous birds, as happens later – appropriately – to the enemies of God’s people (Revelation 19:17-21)? Genesis 15:11 explains. As the covenant sacrifices were guarded by Abram, so now Israel continues to be preserved “for the fathers’ sakes.”

THREE DAYS AND A HALF

The period of three and a half days probably stands for three and a half years. This suggestion is made, not on the basis of “a year for each day,” but simply from the appropriateness of the imagery employed. To have said, “they shall see their dead bodies three years and a half” would have been to import into the prophecy too big an element of unreality. What dead bodies would lie exposed anywhere for three and a half years?

A further reason for this interpretation is that in the symbolism of this vision a close resemblance is being deliberately sought with the experience of Christ.

How appropriate that these two witnesses, a type of the nation which rejected and crucified their Messiah, should here be described in symbol as suffering he same sequence of experiences which were the lot of their Lord. Like him, they are despised and rejected; their witnessing goes for nought. Like him they are slain, raised again to the accompaniment of an earthquake, and ascend to heaven in the Cloud, their enemies being stricken with fear. This resemblance cannot be accidental.

The three and a half days, symbolic of three and a half years, now makes the designed “echo” of the experience of Christ the more realistic. This detail (as will be seen by and by) also links up very suitably with a corresponding prophecy in Daniel.

What is signified by the witnesses being killed but not buried? “They of the people and kindreds and tongues and nations … do not suffer their dead bodies to be put in graves” (v. 9). This seems to imply the overthrow of the state of Israel, but not the utter genocide of its inhabitants. The words suggest pressure brought to bear (by the Western powers?) to save them from utter destruction though not from savage maltreatment. Perhaps there is implication of an attempt at re-settlement elsewhere. Other prophecies (Zechariah 14:2; Isaiah 19:18-20; Joel 3:1-8, 19) paint a similar picture.

What is the relation of this three and a half year period to the forty and two months mentioned earlier in the prophecy (v. 2, 3)? In this very tricky problem, two points seem to be clear enough: (a) The two periods are not the same. One describes the time of the witnesses’ prophesying. The other describes the period of their symbolic “death.” (b) There must be some connection with the time periods of Daniel 7, 9, 12.

The Seventy “Weeks” prophecy of Daniel 9:24-27 seems to be particularly helpful, inasmuch as it specifies two consecutive periods of three and a half “days.” It is easily overlooked that, according to v. 26, Messiah is cut off at the end of the sixty-ninth “week.” Then v. 27 speaks of a final overthrow “in the midst of the (seventieth) week” – RV: “for the half week. “ In The Last Days, Ch. 5, 6, it was argued that this prophecy in Daniel 9 shares the characteristic feature common to the visions of ch. 2, 7, 8, 11, in having a big gap or interval between the main body of the prophecy and its culmination at the Time of the End.

Thus, linking Daniel 9 and Revelation 11 together, there is presented the picture of the People of God having a three and a half year witness and tormenting of their enemies, followed by their devastation by the Beast, and political “death” for a further three years and a half.

If the thesis discussed in the Appendix be accepted, then at the time when the Revelation was given there was still the possibility of this prophecy and these periods having fulfilment round about A.D. 70. This would explain why Daniel 9 speaks of “sanctuary” and “sacrifice.” These were, of course, in being in the First Century. In the Twentieth Century, corresponding devastation of what was the temple area seems to be indicated. Some have gone so far as to take Daniel 9, 12, Joel 2, and other prophecies in a perfectly literal way, insisting in their interpretations on the re-building of the temple in Jerusalem. It is to be hoped that these interpreters are incorrect, or there is surely a much longer lapse of time to the Lord’s Coming than the present world situation seems to warrant.

If this suggestion of three and a half years be accepted, then there is indication here of a lengthy enough occupation of Palestine by the enemy.

REJOICING ENEMIES

In the symbolism, to disallow the entombment of a dead body is the height of indignity and insult. Thus there is suggested the contumely and wretchedness, which is to come upon Israel in w-hat, more than at any period in their history, will be “the time of Jacob’s trouble.” Further, there will be great rejoicing among their enemies who are twice described as “them that dwell on the earth” i.e. “in the Land.” Who are these but the surrounding Arab nations? Ishmael was ever a mocker of Isaac, especially in times of misfortune. It was so in the days of Gideon, and of Hezekiah, and of Zedekiah, and in A.D. 70, and so it assuredly will be again (Judges 6: 1-3; Psalm 83: 3, 4; Obadiah 12; Jeremiah 48:42; Ezekiel 35:10 and 36:2). How appropriate too, are the words: “These two prophets tormented them that dwell in the Land.” The very presence of Jews in Palestine and, even more, of an Israeli state, has been smoke in the nose and a thorn in the side of all Arabs everywhere.

A SYMBOLIC ASCENSION

How shall the outcome of the resurrection of the witnesses be understood? “And they ascended up to heaven in the cloud (Acts 1: 9) and their enemies beheld them.” This is not a literal ascension to heaven like that of Jesus, because:

Hence this detail should be interpreted of the repentance of Israel (though not necessarily of the entire nation), which will probably immediately precede the coming of Christ. There can be little doubt that this ascension of the witnesses is the symbolic “receiving again” of those who for long years have been “cast off. “ The following passages bear on this interesting question:

Isaiah 40:3; Malachi 4:6; Zephaniah 2:3; Zechariah 12:10; Isaiah 59:20, Amos 5:15; Matthew 23:39 and 24:32; Romans 11: 15; Ezekiel 36:25 and 37:23; Acts 3:19 (R.V.); Isaiah 17:7, 8; Psalm 81:13, 14; Deuteronomy 30:1-3; 1 Kings 8:47; Leviticus 26:40-42; Jeremiah 4:12.

EARTHQUAKE – THE WRATH OF GOD

The earthquake that ensues “in that same hour” (v. 13) is no doubt to be taken as symbolic. It is a token of the wrath of God (Psalm 18:7; Job 9: 5, 6, Ezekiel 38: 18-20) because His People, now repentant, are used so despitefully. “The tenth part of the city fell, and in the earthquake were slain names of men seven thousand.” The “city” is now representative of human power and glory (as in chapters 17, 18). The implication is that its (symbolic) population is seventy thousand. This links readily enough with Bible symbolism for the Gentile nations. Always this seems to be the figurative association of the number 70; e.g. Deuteronomy 32:8 (with Genesis 10 and 46); Exodus 15:27 and 24:4, 9 (with Luke 9:1; 10:1); 70 years captivity; 70 weeks prophecy.

The peculiar phrase: “names of men,” is perhaps intended to emphasize that the manifestation of Heaven’s wrath described here has the effect of cowing even the bravest of men (Genesis 11:4; 2 Samuel 23:18). All human pomp and self-confidence now finds its proper level, for this symbolic earthquake is also a literal cataclysm at the coming of the Lord (Isaiah 2:17-21). “The second woe is past, and the third woe cometh quickly,” bringing with it the Resurrection and the Kingdom.

[48] The Greek Aorist: “it was given to the Gentiles”, may be used here with reference to the fact that had already been appointed by the Lord himself in his Olivet prophecy. It is to be noted also that “the times of the Gentiles” are defined here as the final 36 years of Israel’s tribulation.

Just as Seals, Trumpets, Dramatis Personae and Thunders each had as prelude a further vision of the Elect or of the heavenly Sanctuary, so also the Seven Vials.

Seven angels appear, “having the seven plagues which are the last, for in them is finished the wrath of God.” But before anything is said concerning their mission, there is interpolated in parenthesis a wondrous vision of glorified saints rejoicing together in God’s great salvation.

The chief difficulty of this Revelation 15 is how to reconcile the last verse “no man was able to enter into the temple until the seven plagues were fulfilled”, with the earlier picture (verses 2-4) of the redeemed standing in the very presence of God “upon the sea of glass”. The simple solution is to read verses 2-4 as a parenthesis. The true reading of verse 4, “for thy judgements were made manifest,” requires some such solution, i.e. at the time this song is sung, the judgements were done with, finished.

THE SEA OF GLASS

“And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory…” The primary idea here is undoubtedly that of “the sea of glass like unto crystal”, seen in the presence of the heavenly throne (Revelation 4:6), “the paved work of a sapphire stone”, seen at Sinai (Exodus 24:10), “the fiery stream which came forth from before the Ancient of days” (Daniel 7:10), “the firmament over the head of the cherubim, as the colour of the terrible crystal” (Ezekiel 1:22) – see Chapter 4 – The Heavenly Sanctuary (ch. 4).

This expanse beneath the heavenly throne, seen by so many of the prophets of the Lord, is, first and foremost, a symbol of the firmament of heaven separating the majesty of God from His earthly creation. But here the Redeemed “stand upon the sea of glass”. For them there is no longer any barrier to the glory of the divine presence, except the one fact (verse 8) that certain judgements – ”the seven last plagues” – must be poured out before the final consummation of all things.

Remembering, then, that the sea of glass is a symbol of the expanse of heaven, there is special point in the fact that it is now seen to be “mingled with fire”. Here, instead of the blueness of a calm azure sky (Exodus 24:10), the sky is “red and lowring”. Wherefore, “it will be foul weather today” (Matthew 16:3): the judgements of the Almighty go forth once again, and for the last time.

THE SONG OF MOSES AND THE LAMB

Whilst, then, for those who have no room in their hcarts for “the everlasting gospel” (14:6) there is judgement, bitter and severe, the saints stand serenely in the presence of the divine glory, “having the harps of God” to provide glad accompaniment to the Song of Moses and of the Lamb:

“Great and marvellous are thy works, Lord God Almighty;

Just and true are thy ways, thou King of Saints.

Who shall not fear thee, O Lord, and glorify thy name?

For thou only art holy:

For all nations shall come and worship before thee;

For thy judgements are made manifest.”

In this song of praise and rejoicing an astonishing number of Old Testament passages has been laid under contribution. Amongst them, impressive in their appropriateness, are Jeremiah 10:7 (where see also v. 10), Isaiah 66:23 (and its context) and Psalm 22:27, 28. But an enquiry of special interest is why this song should be designated: “the Song of Moses and of the Lamb.”

PASSOVER DELIVERANCE

The first answer is that this hymn of acclamation is the fulfilment of the wondrous type of deliverance through Christ, which was enacted when Israel, saved by the blood of the Passover Lamb, were brought out of Egypt. One detail after another suggests this idea that has been so obviously carried over from chapter 12.

In this fulfilment of a typical prophecy lies the explanation of the use here of the Greek word “alethinos”: “just and true are thy ways.” This word “alethinos” does not mean true in contrast to that which is false, but true in contrast to that which is only a type or foreshadowing (e.g. “I am the true vine.”). The appropriateness of the word in this context is now apparent.

THE PSALM OF MOSES AND THE LAMB

There is another special sense in which this song of the redeemed is “the Song of Moses and of the Lamb”.

There are distinct verbal connections traceable between Exodus 15 (the Song of Moses) and Psalm 118.

Psalm 118 was literally “the Song of the Lamb”. It, with Psalm 117 perhaps, was very probably the hymn sung by the Lord and his disciples at the Last Supper (Matthew 26:30), for it was part of the Paschal Hallel. And what Psalm could have been more appropriate? It speaks of the Lord’s Servant thrust out and oppressed, “chastened”, “given over to death.” Nevertheless, “I shall not die, but live, and declare the works of the Lord. The Lord hath chastened me sore, but he hath not given me over unto death … The stone which the builders rejected is become the head of the corner” (both of those words “head” and “corner” are frequently used in the Old Testament of leaders of the people). The Psalm celebrates the glorious day when all shall say: “Blessed is he that cometh in the name of the Lord”. It is indeed the Song of the Lamb, as well as the Song of Moses.

This Song speaks also of judgement upon the nations: “All nations compassed me about, but in the name of the Lord will I destroy them”. The resemblance with Revelation 15 is again unmistakable. “All nations shall come and worship before thee; for thy judgements are made manifest.” It is noteworthy that, whereas the judgements detailed earlier in Revelation were all couched in terms of the Old Testament’s prophetic judgements on Israel, time after time these Vials employ terms with the widest possible scope – all in accordance with the renewed commission given to John in 10:11: “Thou must prophecy again concerning many peoples, and nations, and tongues, and kings”.

The Book of Revelation was to make known “things which must shortly come to pass.” To the First Century Christian much in the vision of chapter 12 would appear to come under that description: the casting down of the third part of the stars of heaven and the flight of the woman into the wilderness had their fulfilment in the overthrow of Judaea by Titus and the scattering of Jewry through all parts of the Roman Empire. To the First Century observer what would not be so evident would be the interpolation of a big time gap before the “war in heaven” and the victory of God’s kingdom.

Similarly, there are features in the vision of chapter 13, which to the First Century searcher of this Scripture would seem to have special relevance to his own day. Here was a mighty and ferocious Beast, easily identifiable with the pagan power of Imperial Rome. To this Beast there was given power unlimited. Especially there was power to command the worship of the masses. Its very strength and invincibility made it an object of worship. This Beast turned against the saints of God and, blaspheming the God they worshipped, brought all possible forms of persecution against them, no matter what country they were found in.

RELEVANCE FOR THE EARLY CHURCH

To saints of John’s day all this would have a most grim appropriateness. The Roman Caesars had supreme power throughout the Empire. It is frightening to think of the extreme despotism, which was then concentrated in the hands of one man in Rome. Since the time of Augustus the Caesars had been deified. Every city had its temple dedicated to the worship of the Emperor. And even as John was writing, the contemporary Caesar – Nero – was inflicting the first really fierce widespread persecution, which Christians had to face. The entire machinery of the Roman state was being geared up to a systematic persecution of Christians, in Rome especially, but also in the provinces, as 1 Peter 3:14 18; 4:12-19; 5:8-10; Revelation 1:9; 2:10, 13 bear witness. Consequently it would be almost impossible for John’s brethren to read this Scripture without some conviction that it related to their own present dire experiences.

One detail in particular suggests that this vision was so understood in the early church. The number of the Beast is given as 666. Out of many possible solutions to this enigma, a very plausible one is N E R O N K A I S A R. But a number of the old manuscripts preserve a different reading: 616, a number which would be yielded if the alternative form of the name were used: N E R O K A I S A R. The point is significant.

The vile use Nero made of his power need not be detailed here. Some Christians he crucified (e.g. Peter); others he killed with the sword (e.g. Paul); others provided a sanguinary spectacle in the arena for the entertainment of the sated Roman crowd; some even became human torches to light up Nero’s garden parties.

THE IMPERIAL RELIGION

The second Beast of chapter 13, having two horns like a lamb and directing and organizing the elaborate worship of the first Beast, would readily fit the role played by the priesthood of the Emperor worship. By these men every resource of trickery, deceit, and “magic” was employed to the full to hoodwink the superstitious masses and maintain the popularity and dominance of the Imperial religion. And against those who failed to conform to this state worship it was possible to marshal a wide variety of political and economic sanctions so that life became uncomfortable and almost impossible. In the later reign of Hadrian this acceptance of worship of the Emperor became the standard test applied to every Christian under scrutiny. He need only offer a pinch of incense at the Imperial altar and in a few formal words execrate Christ, and he was discharged from court without a stain on his character.

Thus from many aspects this vision of the two Beasts would come with special force to the persecuted saints of the A.D. 60’s. This view harmonizes also with the exposition suggested earlier of Seals and Trumpets where also, besides the climactic fulfilment in the Last Days, there is a First Century fulfilment to be considered. But to stop here with chapter 13 is obviously inadequate. There are sufficient indications in this vision also to require a more complete reference to the Last Days.

A FUTURIST APPLICATION

The sequence of the prophecy from the end of chapter 12 requires this. The second half of Revelation 12 unquestionably belongs to the time of the establishment of the Kingdom, and the link-up between Dragon and Beast of the Abyss (13:2) requires continuity.

At the same time, it is a mistake frequently made to assume that because chapter 13 comes after chapter 12, the first of these must have a completed fulfilment before the next can ensue. The student of Revelation needs to be constantly warning himself against the expectation of chronological sequence in these prophecies. There is, in fact, a clear intimation that the Beast of the sea prophecy must refer to a time preceding chapter 12:9, when the dragon is cast out: “The dragon gave him (the Beast) his power, and his throne, and great authority” (13:2). After the war in heaven the dragon had none of these.

Another point of importance: this Beast is undoubtedly to be identified with the power of the Little Horn of Daniel’s Fourth Beast (Daniel 7:20-25).

The general description, the blasphemy against the most High, the persecution of the saints, and the precise duration of this wielding of ferocious power are details common to both prophecies. If this may not be taken to indicate identity there is an end to all interpreting of Scripture by Scripture. Daniel 7:21, 22, 26 makes clear that the power of the Little Horn is to be exercised with rigour in the Last Days immediately before the manifestation of Messiah and the setting up of the Kingdom. Then must not a similar conclusion be reached regarding Revelation 13? These are events, which happen at or immediately before the coming of Christ.

Comparison with the Beast of Revelation 17 yields a similar, and if possible, more decisive conclusion. They both come out of the abyss, both have seven heads and ten horns, and are full of names of blasphemy, both are associated with persecution of saints; and the Beast of Revelation 17, like that of Daniel 7, meets with destruction at the hands of the Messiah himself. The additional details of Revelation 17 positively demand reference to the Last Days. So it seems altogether logical to give chapter 13 a similar reference.

It is necessary, then, to seek out identification of this Beast out of the abyss with some great persecuting power which will withstand Christ in the Last Days. This is no easy matter; nor is it one where conclusions may be stated with confidence. It is needful to identify also the ten kings, corresponding to the ten crowned horns, who give their power and strength to the Beast.

THE PAPACY

In “The Last Days,” Chapter 4, and in “The Time of the End,” Chapter 12, reasons have been advanced for regarding application to the Roman Church in the Twentieth Century as inadequate. All present indications are that the political power of the Church of Rome is as good as finished. Fantasies about a political union between Rome and Communism are ventilated from time to time, but these lack even a vestige of Biblical support, and politically they certainly do not belong to the world of reality. Even if such a monstrosity were to be begotten, the time required for its gestation would be far longer than the contemporary political scene in the Middle East allows of. Something of that sort could only come about given a more considerable span of years than seems at all possible.

The identification of the Beast with the great power of Russia has much more to commend it. Of all the powers now in existence in the political world, none is closer in character to the Roman Empire of John’s day than Russian Communism, “full of names of blasphemy.”

The ten kings allied to this Beast are traditionally subdivisions of political Europe. This is the main line of orthodox Protestant exposition of Daniel 2, 7; Revelation 13,17. It has exercised too strong an influence. Is it likely that men wildly astray on many a basic fundamental of the gospel have been endowed by God with extraordinary power of elucidation of these more abstruse mysteries of prophecy?

RUSSIA AND ARABS IN ALLIANCE?

A better hint comes from Revelation 11, where the Beast of the Abyss is associated with others who “dwell in the Land” and who rejoice inordinately over the death of the Two Witnesses. This suggests identification of the ten kings with the ten Arab states, all now in close alliance with Russia, who may be counted on to accept yet closer alliance with that power in any campaign against the people of God in the land of Israel.

If, as has been suggested elsewhere (“The Time of the End,” Chapters 3, 4, 7, 8) the overthrow of the state of Israel comes about through Arab invasion strongly supported by Russian resources, there is here the kind of political combination which would explain both Revelation 13 and 17. Even so there are some details where the interpretation is none too certain.

The deadly wound of the Beast healed to the wonderment of all the world, might well be the complete run-down of Russia in the Second World War, and its fantastic recovery within a few short years to become the dominant influence in world politics. “Who is like unto the Beast? Who is able to make war with him?”

OPPRESSION OF ISRAEL

The “forty and two months” of oppression, making war with “the saints” corresponds with the “three days and an half” of the death of the witnesses (11:9, 11) – a period of three and a half years during which (“The Last Days,” Chapters 5, 6, 7) the state of Israel is under the heel of its enemies. The description “saints” is doubly appropriate since it describes Israel as God’s “holy people” (as in Daniel 8:24), and also especially those in Israel who are brought to repentance (“The Time of the End,” Chapter 2) through their traumatic experiences and the appeal of God’s Elijah-prophet manifest among them (Malachi 4:5, 6). Hence also the description: “blasphemy against God, and his tabernacle, and them that dwell in heaven,” i.e. Jews who are once again in the covenant of God’s Promises and no longer cast off.

“Power was given him over all kindreds, and tongues, and nations” is obviously not to be taken with complete literalness. The words probably indicate all the nations (Arab mainly) round about Israel,[55] though there may also be intimation that the campaign against Israel is only part of a much more extensive struggle among the world powers, with big success attending the Russian chess-playing.

HELP FROM THE O.T.

There follows (13: 10) a passage which is puzzling both in its phraseology and in the manuscript reading behind it. The ancient texts offer a bewildering variety of readings here, but happily doubts are resolved by the Old Testament original in Jeremiah 15:2: “Such as are for death, to death; and such as are for the sword, to the sword; and such as are for famine, to the famine; and such as are for the captivity, to the captivity.” It is a prophecy of Israel’s tribulation. And the next verse proceeds: “I will appoint over them … the beast of the earth to devour,” thus strengthening the connection with Revelation 13.

Thus the words of 13: 10 imply the finality of Israel’s opportunity of repentance. Another Old Testament prophecy chimes in here with the same meaning. In Hosea 13:13 there is reference to Israel, reproved and afflicted by their God as a travailing woman in the wilderness (Revelation 12:2, 6): “Therefore I will be unto them as a lion: as a leopard by the way will I observe (i.e. stalk) them; I will meet them as a bear bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them” (v. 7, 8). Here is the composite Beast of the Abyss (13:2) brought in judgement against the people of Israel. Yet in the end (v. 14), “I will ransom them from the power of the grave (the resurrection of the witnesses?), I will redeem them from death: O death, I will by thy plagues: O grave, I will be thy destruction: repentance shall be hid from mine eyes.” These words Paul applies to the resurrection of the dead (1 Corinthians 15:54).

THE LAMB-LIKE BEAST

The interpretation of the two-horned Beast out of the earth, and the details which describe it, involve a fair element of uncertainty, chiefly because of a marked lack of Old Testament connections in this half of Revelation 13. Two different possibilities present themselves. Both will be submitted here for the reader’s judgement.

The primary application of this prophecy to Nero Caesar and the imperial religion of Emperor-worship suggests a counterpart in the Last Days. The state religion associated with Russia is Communism. Scores of modern writers have commented on the religious character of the Marxist Creed. At least one has catalogued resemblances between Communism and Catholicism. Each has its Pope and bench of cardinals. Each has its sacred books (the writings of Marx and Engels) and priesthood (the praesidium and party members). Each wields an iron discipline and an economic control over the brain-washed masses. With each there is the worship of pictures and symbols. Each exercises a far-reaching influence in the internal affairs of other countries.

The lamb-like cry of Communism has been a constant bleat of “Peace, peace,” yet all along its policy has been one of inexorable aggression and stark militarism.

“No man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” The ability of Communist organizations to bring economic paralysis by strikes and subversion seems to match these words.

The great signs involving fire from heaven (the miracle that Jesus forbade: Luke 9:54, 55) might well be marvels of nuclear destruction or the bouncing of laser beams off satellites put into space specifically for such purposes Here one is left speculating. But probably before much time has elapsed disciples of this generation will be startled by the shouting correspondence between many dramatic happenings in the world, and the details written in Revelation – unless by that time civilization has already been reduced to such a state of chaos that news-comn1unication has completely broken down.

This lamb-like Beast is appropriately described elsewhere as the False Prophet (13: 14; 19:20). Fire from heaven was one of the signs of Elijah the prophet (1 Kings 18:38; 2 Kings 1:10, 12). Jesus issued special warning against false prophets working signs and wonders (Matthew 24:5, 11, 24). And it will be recalled that it was a false vision of a true prophet coming up out of the earth which deceived Saul in the end of his lamentable reign (1 Samuel 28:13).

ANOTHER POSSIBILITY

The alternative interpretation to the one attempted just now is identification with the religion of Islam, which will certainly be fully re-instated in Jerusalem when the Arabs, with their Russian ally, overrun Israel. This is the religion of the False Prophet. And there is appropriateness about the description of this Beast coming up out of the earth – the Land – for Mohammedanism has had roots in Palestine for long centuries. The oppression of Jews both religiously and economically by this False Prophet would be axiomatic. But the rest of the details seem to imply an even closer identification of Islam with Russia than it is possible to envisage at present. However, the suggestion is perhaps worth bearing in mind.

There is another interpretation of the Beast of the sea, which would harmonize marvellously well with the Islam suggestion just made. This, which has been in the mind of the present writer for several years as a distinct possibility, is that the Beast represents the resurgence of the Palestinians to a position of dominance in Arab anti-Jewish politics. It will be recalled that the little horn of Daniel 7, the equivalent of this beast of Revelation 13, uproots three of the ten horns. It will be a test of the validity of this interpretation if the Palestinian movement takes over three Arab states – Jordan, Lebanon, Syria? From this point of view the deadly wound which is healed would signify the astonishing rise to world significance of the wretched, helpless refugees from the three wars between Jews and Arabs, or, even more likely, King Hussein’s ruthless repression of the Palestinians in 1971. At the time of writing it is not possible to draw any firm conclusions. One can only bear in mind the possibilities and keep a watchful eye on developing events.

One clear Old Testament linkage is, alas, indecisive in its help at identification of the Beast of the Earth: “And they (Israel) shall no more be a prey to the heathen, neither shall the beast of the Land (the earth) devour; but they shall dwell safely, and none shall make them afraid” (Ezekiel 34:28). “And I will make with them a covenant of peace and will cause evil beasts to cease out of the Land” (verse 25). If anything this passage points to the second of the two identifications suggested, but can hardly be recognized as decisive.

THE NUMBER OF THE BEAST

Nor does the number of the Beast offer any dependable means of reaching a conclusion. The gematria solutions for 666 are just about so numerous. Besides that already suggested, there is the familiar L A T E I N O S (using Greek letters), and R O M I I T H (using Hebrew). In the Second World War M E I N K A M P F was another popular solution, now as dead as the dodo. Even the name of the present writer (in Hebrew) can be made to yield 666.

Is it possible that this kind of approach is somewhat off course? The number of the Beast is “the number of M A N” – 666 makes a triple emphasis on falling short of perfection, whereas the gematria of J E S U S (in Greek) yields 888, which puts triple emphasis on the fact that he is risen from the dead on the eighth day, a new Beginning, the Firstborn of God’s New Creation.

One other suggestion on these lines is perhaps worth mentioning. 666 is written , which is (the stock abbreviation in the New Testament manuscripts for “Christ”) plus , the symbol of the serpent. In other words, here is Satan’s Messiah, the False Christ.

[55] Cp. the idiomatic usage of “all nations” in a restricted sense in 2 Chronicles 32:23; 1 Chronicles 14:17; 18:11; Psalm 118:10; Isaiah 29:7, 8, 17:12-14; 14:26; 34:2, 6; Jeremiah 27:7; Joel 3:2.

Just as the Seals are introduced by a vision of the 144,000 of God’s spiritual Israel, so also the next section of Revelation (ch. 14), which will be demonstrated by and by to be the Seven Thunders (10:3, 4), is prefaced by a further vision of the 144,000 now redeemed and united with the Lamb. God has set His King upon the holy hill of Zion (Psalm 2:6), and these who have followed the Lamb are with him in his glory.

By contrast with those receiving the mark of the Beast, these have the Father’s name written in their foreheads, a detail which has been discussed in Chapter 15. In Old Testament times there was one man who permanently carried the name of the God of Israel in his forehead. He was the High Priest. His priestly crown had a golden plate over his forehead inscribed: “Holy to Jehovah.” Therefore the vision of a multitude all bearing the Father’s name in their foreheads is a token of a time when those who follow Christ are made kings and priests to reign on the earth (5: 10). The promise to the faithful in Philadelphia is fulfilled here: “I will write upon him the name of my God, and the name of the city of my God … even my new name” – and that name is Jehovah our Righteousness (3:12; Jeremiah 23:6; 33:16).

HARPS OF GOD

Awe-inspiring as this vision of the great number of redeemed is to the apostle John, the sound that strikes on his ears is even more arresting: “harpers harping with their harps.” These are the twenty-four elders. And since the normal association of harps in Scripture is with expressions of joy and praise (Isaiah 24:8; 1 Chronicles 25:1, 3, 5; Psalm 71:22; 92:3), this impressive repetition can only imply a veritable crescendo and climax of unalloyed happiness and thanksgiving in the heavenly sanctuary. Harps, which had been hung up on weeping willows whilst Babylon was in the ascendant, are now made to send out their most resonant message of glad praise to God.

Mingling with this are other sounds, equally awe-inspiring and meaningful. One is “a voice from heaven, as the voice of many waters, and as the voice of great thunder”. The last phrase here supplies the clue. When the Father responded audibly to the appeal of His Son, soon to face the agonies of Gethsemane and Golgotha, “some said that it thundered” (John 12:29; Psalm 29:3). Here, then – wondrous notion, truly – is the Almighty Himself joining in the gladsome expression of joy as the great work of redemption in Christ comes to fruition.

THE VOICE OF MANY WATERS

Some of have been misled by the accompanying phrases: “as the voice of many waters.” Since, elsewhere (17:15) waters are interpreted as “peoples, and multitudes, and nations, and tongues,” it has been assumed that this must be the idea to be associated with the words in every place. This is a mistake. Here the emphasis is on “the voice of many waters,” which is plainly interpreted in Ezekiel 1:24 as “the voice of the Almighty.” What more apt figure could be used than the thunderous crash of ocean waters in time of storm?[56]

The third element in the great rejoicing is “as it were, a new song, sung before the throne … and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the earth.” Here is one of several hints supplied in the I3ook of Revelation that one of the marvels and wonders of the life of immortality bestowed on the saints in Christ will be an unlocking of faculties which arc at present inhibited or only partially realized in this day of Adamic limitation and curse. It is a theme which the Apocalypse can allude to only in mysterious terms, for it involves that which is altogether beyond the comprehension of men, even men of the Spirit, who are still fettered with mortality.[57]

The further description of the redeemed can be somewhat puzzling if the background to the phraseology is not recognized: “These are they which were not defiled with women; for they are virgins.” The first expression is appropriate to men, but the second to women!

VIRGINS IN GOD’S TEMPLE

In the first century every pagan temple had its quota of sacred “virgins” dedicated to the god. Ritual fornication with one of these was a well-recognized element of worship at the shrine. It was one aspect of the deification of sex, which ran through all the old nature religions, and wl1ich has revived in this generation in more sophisticated forms. Thus the description of the 144,000 is now seen to mean that they have not defiled themselves with any of the world’s unclean enthusiasms, the reason being that they themselves are “virgins,” that is, every one of them is wholly devoted to the service of the True God in the new temple of dedicated believers, which Christ has sanctified.

Their dedication has expressed itself in “following the Lamb whithersoever he goeth.” John’s gospel begins with a picture of disciples of John the Baptist leaving him to follow one who had just been pointed out to them as “the Lamb of God that taketh away the sin of the world.” That following was no light-hearted experience, for it was to be “whithersoever he goeth.” He had gone forth bearing his cross. And these in turn have each taken up the cross of self to follow where he has led.

However that cross-bearing brought the Lamb to glory in heavenly places and to unsurpassed rejoicing on mount Zion. This, too, is the experience of those who are now “redeemed from among men, being the firstfruits unto God and to the Lamb.” That word “firstfruits” is very significant. It implies a much greater ingathering to follow. He shall truly “see of the travail of his soul, and be satisfied.”

THE SEVEN THUNDERS

The rest of Revelation 14 unfolds the next section of the Apocalypse – the Seven Thunders. These are each introduced by an angel with a loud voice. The angel speaks on God’s behalf. The thunder is the voice of God.

1. “And I saw another angel fly in the midst of heaven … saying with a loud voice, Fear God, and give glory to him…” (v. 6, 7).

2. “And there followed another angel, saying, Babylon is fallen, is fallen” (v. 8). This is repeated and expanded in 18:2, where the angel “cried with a strong voice.”

3. “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image … the same shall drink of the wine of the wrath of God…” (v. 9, 10).

As in the other heptads, there is a break in the sequence here, and then the Thunders are resumed at v. 15:

4. “And another angel came out of the temple, crying with a loud voice … Thrust in thy sickle, and reap…”

5. “And another angel came out of the temple which is in heaven, he also having a sharp sickle” (v. 17). The words and action of this angel are not described here, but that lack is more than made good in the detail of 19:17: “an angel standing in the sun; and he cried with a loud voice … Come, gather yourselves together unto the supper of the great God.”

6. “And another angel came from the altar … and cried with a loud cry … Thrust in thy sharp sickle…” (v. 18).

7. “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” (16:1). Thus, in harmony with the earlier structure of Seals, Trumpets and Dramatis Personae, the seven Vials evolve from the Seventh Thunder.

It is true also that the seven Thunders evolve from the seventh section of the previous heptad, for not only does the introductory vision (14: 2) mention “a voice of a great thunder,” but also the 144,000 “having the Father’s name written in their foreheads” is a deliberate contrast with the end of chapter 13 and its repeated mention of those who receive the mark of the Beast in the foreheads.

Thus the details of the structure of this part of the Apocalypse are in perfect harmony.

[56] Note also how Daniel 10:6 is explained by Revelation 10:3 (pp. 140 and 13).

[57] This point is developed at greater length in chapters 41 and 42.

The seven characters in the heavenly drama of Revelation 12, 13 appear on the scene in quick succession. The curtain is rung up to the accompaniment of “lightnings, voices, thunderings, earthquake, and great hail” (11:19), and the ark of God is seen in the inner sanctuary of the heavenly temple. This is very similar to the prelude to the Seven Vials (15: 5, 8), and suggests that these two heptads are intended to have similar reference. Certainly several of the main characters re-appear in chapters 16, 17.

The Ark of the Covenant being seen implies the imminent forgiveness of sins for the people of God (Leviticus 16:14, 30) and the bestowal of an imperishable life symbolized by the incorruptible manna (Exodus 16:32, 33; Revelation 2:17) treasured inside the ark. But it also means judgement for the enemies of the Lord who assume a right of access to the holy things of God (1 Samuel 6:19 LXX).

A WOMAN CLOTHED WITH THE SUN

The woman in heaven bears all the marks, which identify her as a symbol of the nation of Israel. In Scripture, sun, moon and twelve stars are associated with Israel (see chapter 18 and “Time of the End,” Chapter 11). There are hardly any exceptions to this rule. Joseph’s dream (Genesis 37:9) by itself can be regarded as conclusive in the interpretation of this sign.

Since the woman is seen in heaven, she must represent Israel (“the daughter of my people”) at a time before the nation was cast off and disowned by God. She is “clothed with the sun, and the moon under her feet.” These details are full of significance. Repeatedly, the Word of God associates the sun with the Messiah (Psalm 72:17; and 19:4, 5; Malachi 4:2; Isaiah 60:1-3), whilst the moon has special associations with the Law of Moses (e.g. the month and its special feast was decided by the moon; so also was Passover and the entire annual rota of Jewish Feasts; further, the moon derives its variable incomplete light from the sun – if there had been no promised Messiah the Law would have been nugatory from the first day at Sinai).

This woman is clothed with the sun – her Messiah has been made manifest The moon is under her feet – no longer need she be subject to it, to the Law contained in ordinances. Here then is Israel in its position of religious privilege after the Son of God has done his glorious work as Prophet and Sacrifice.

WHO IS THE MAN CHILD?

Her child about to be born is to “rule (shepherd!) all nations with a rod of iron.” The words are verbatim from the Second Psalm (LXX) At first glance, then, the Man Child is the Lord Jesus Christ himself – none other; for does not Revelation itself apply these very words to him in his glory (ch. 19:15)? But, then, it applies them also to those who are approved in Christ and deemed worthy to share his glory (2:26, 27).

Choice then must be made between these two interpretations. There is good reason to discard the first and seemingly more obvious, in favour of the other. This vision goes on to describe an attempt to destroy the Man Child after he has been brought forth. Now Psalm 2, and especially the words, “this day have I begotten thee” can apply only to Christ after his resurrection when he became “the first-born from the dead,”[50] and after the resurrection no enemy could or did make any attempt to destroy him as in Revelation 12:4.

The man child, then, represents the early church, those in Christ born so to speak, out of the travail of the nation of Israel. Appropriately, in the vision, the mother never suckled the child!

A GREAT RED DRAGON

Whilst the woman was in travail, there awaited the outcome of her labour a great red dragon with seven crowned heads and ten horns. This dragon, Revelation itself declares, is none other than “that old serpent, the Devil and Satan, which deceiveth the whole world.” Evidently, then, the drama being enacted before John was that foretold in the time of Eden: “the seed of the woman shall bruise thy head, and thou (the serpent) shall bruise his heel.” Here are woman, seed, and serpent, but with these differences: this seed is not bruised in the heel, because another more worthy Seed has suffered thus on his behalf; this serpent is not bruised in the head by this seed, because he is to be not only bruised in the head but cast out “because of the blood of the Lamb” (v. 11). Details such as these confirm the interpretation already offered, that the man child represents the infant church of the First Century.

Yet further confirmation, if indeed it be needed, comes from Isaiah 66, which also makes its contribution to this prophecy: “A voice of noise from the city, a voice from the temple (Revelation 11:19), a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came she was delivered of a man child. Who hath heard such a thing?” (v. 6-8). This describes Israel bringing forth her Messiah before the time of her travail in A.D. 70. The prophecy continues: “Who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children” (v. 8). This is the early church, now a completely separate entity from Judaism after the overthrow of Jerusalem.

ECHOES OF THE EXODUS

Interwoven into the apocalyptic scene there is also the drama of Israel’s deliverance from Egypt. The similarities are listed below:

This fusing of many Scriptures together into a new yet familiar picture is one of the marvels of Revelation. The skill with which it is done, the subtlety of the allusions, the tremendous compression of Biblical ideas – all these bear the stamp of inspiration, and would prove that the Apocalypse is the very Word of God, even if no sense whatever could be made of its symbolism. It becomes increasingly a matter for wonder that earlier expositors have made so little use of these copious hints and directives towards a Biblical interpretation. Even with these there is uncertainty enough. Then what shall be said of interpretations, which depend entirely on the expositor’s flair for picking out of the tangle of ancient history a sequence of events that follow a comparable pattern? This is not to say that such conclusions are mistaken. But at least the fact should be faced that an interpretation, which harmonizes these many strands of Biblical ideas, has much more to recommend it.

THE DRAGON’S ENMITY

The dragon with ten horns is palpably Daniel’s fourth beast (7:7, 19), but with the added detail (not contradictory of Daniel 7), that it has seven heads. In other words, besides its own, it has the six heads of the three preceding beasts. Or, seen another way, here are the great oppressors of Israel through the centuries – Egypt, Assyria, Babylon, Persia, Greece, Rome, and the Beast in the Last Days. The ten horns suggest the Last Day phase of human opposition to the Lamb and his people (17:12; Daniel 2:44), a detail appropriate to the concluding section of this vision.

Even whilst it is about to make its effort to devour the newly-born man child, the dragon with its tail sweeps away “the third part of the stars of heaven,” i.e. a third part of those twelve stars (the twelve tribes) which form the woman’s crown. The language is reminiscent of the earlier Trumpets, where the same phraseology comes time after time, and also of Ezekiel 21: 26, 27: “Remove the diadem, take off the crown … I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is.” Here, then, in effect, the woman loses her crown-her kingdom is overturned. It is one of the three overturnings of Israel: either B.C. 606, or A.D. 70, or the overthrow of the state of Israel by the fierce Invader in the Last Days. It must surely be the second of these.

Contemporary with this epoch-making event, the man child is born, and – the dragon’s enmity notwithstanding – he is forthwith “caught up to God and to his throne.” The dragon’s resolute hatred of the child even before birth is an indication of the unremitting hostility shewn by Rome to the new Faith. Nevertheless, from God’s point of view the new-born church was worthy of even higher status than Israel itself had had as a nation hitherto. Since Sinai, Israel had experienced the blessing of an all-embracing, national covenant with the God of Abraham, and consequently until A.D. 70 had a permanent place in the “spiritual heaven” of the Apocalyptic Sanctuary.

Now the infant church is “caught up (not to “heaven”, for it is born in “heaven”; see verse 1; but) unto God and to his throne.” That is, the spiritual status of converts to Christ was far higher than that of those who were members of God’s covenant-race merely by virtue of circumcision. Thus these Witnesses now have a title to the most exalted of all positions in the “heavenly places” – “all things are yours,” for “ye are Christ’s, and Christ is God’s.”

THE WOMAN’S FLIGHT

No sooner has John witnessed these dramatic happenings than he sees the woman fleeing (from the face of God or the dragon?) into the wilderness. The woman, then, has forfeited her right to “the heavenly places.” This is Israel now disowned by God; fellowship with the divine has been withdrawn. Israel is in the wilderness of the nations, scattered, despised, unloved, persecuted. The wilderness has ever been the place of probation. It was, for Israel, after escape from Egypt. It was, for Moses, for Elijah, for Paul – for Jesus himself. And now, once again Israel must face the testing of the wilderness – a long-drawn-out trial, as it has proved, of nigh on two thousand years, and still their hearts remain hard as tables of stone.

The woman flees, so John describes, to “a place prepared of God.” Here the manuscripts sort themselves out into two well-balanced groups, one set reading “prepared by God” (Greek: hupo) and the other reading “prepared away from God” (Greek: apo). If the first reading be accepted, then the meaning must be that Israel’s scattering was a judgement formally pronounced and determined by Almighty God (Deuteronomy 28:37; Jeremiah 16:13; Ezekiel 36:19, etc.); but if the second, then emphasis goes (and how appropriately!) on the fact of Israel’s estrangement from God during the times of the Gentiles. “God spared not the natural branches … on them which fell, severity … “ The contrast with those in Christ is very marked. “In my Father’s house (the new spiritual temple) are many abiding places … I go to prepare a place for you” (John 14:2).

THE TIMES OF THE GENTILES

By any pattern of interpretation the “thousand and two hundred and three score days” present an outstanding problem. No “continuous historic” assumption of “a year for a day” has come within a hundred years of supplying a satisfactory time period. Following what has been said elsewhere on this theme (e.g. “the Last Days,” Chs. 5, 6), that here there is no adequate Biblical reason for “a year for a day,” this period is taken to be literally three and a half years in the time of the end – ”the times of the Gentiles” (“a time, times, and a half”) which, at the date of writing this, have not yet begun! This is in striking contrast with the conclusions of many expositors who (ignoring such Scriptures as Zechariah 14:2; Daniel 12:1) have been known confidently to aver that “the times of the Gentiles” concluded in 1967. Another Gentile down-treading of Jerusalem is certain.

Attention is drawn here once again to the remarkable breaks which occur in many Bible prophecies, sometimes with little or no indication of a long interval of time during which Israel are in the “wilderness”: Luke 21: 24, 25; Matthew24: 29; Daniel 11:39, 40; 8:22, 23; 2:40, 41; Isaiah 61:2; Micah 5:3, 4; 7:10, 11. This phenomenon may perhaps be explained by assuming a great deferment, comparable to that of Numbers 14:33, 34. But whether that be the correct explanation or not, the fact of this large unchronicled time-gap is hardly to be gainsaid.

Now to apply this idea to Revelation 12:6. Interpreting in harmony with the foregoing, the passage may mean that the duration of the woman’s time in the wilderness is not specified, until in the Last Days Israel finds herself in the “wilderness” once again, this time for three and a half years. In other words, verse 6 is to be read as having a long gap in the middle of it. As with the other Scriptures just listed, this long intermission is not specified explicitly. The prophecy leaps suddenly from the First Century to the Twentieth.[51]

That Israel will be scattered once again from the land of their fathers is very clearly indicated in a number of prophecies (Zechariah 14:2, Joel 3:2-7, 19; Isaiah 19:18-20; Ezekiel 20:33-38; Deuteronomy 28:68 – the only verse in this remarkable prophecy not yet fulfilled). Thus this prophecy in Revelation follows the pattern and repeats the features of a number of other familiar Scriptures.

MICHAEL

There ensues in the end of the age a “war in heaven” between Michael and his angels, and the dragon and his angels. Neither the man child nor the Lion of the tribe of Judah are participants. But the identification of these combatants is not easy. Many evince a strong disposition to understand Michael – “Who is like God?” – as another representation of Christ himself. This is not impossible. Since the dragon is very obviously symbolic, and not literal, the same may well be true for the other protagonist.

But over against this are three other considerations:

1. The close connection with the familiar prophecy in Daniel 12:1: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble such as never was; and at that time thy people shall be delivered, every one that shall be found written in the book of life” (this last detail is picked up again in Revelation 13:8).

2. The other two references to Michael appear to be literal, not symbolic. Jude 9 refers to a literal angel. The undeniable link with Zechariah 3:2 would prove this. Also, in this passage Messiah is a separate person from Michael. He is Joshua-Jesus, the high-priest, called in Jude 9 “the slave, servant, of Moses” (not “body,” as in the Common Version). The parallel in 2 Peter 2:11 is surely decisive: “Angels, which are greater in power and might, bring not railing accusation against them.” Daniel 10:13 requires reference to an archangel. To refer these words to the Lord Jesus is to file a petition of expository bankruptcy.

3. The fact that Michael and his angels overcome by the blood of the Lamb (12:11) seems sufficient to require a distinction between “Michael” and “the Lamb.”

WAR IN “HEAVEN”

If these considerations are deemed decisive, then interpretation of the war in heaven is not to be sought in the world of European politics (the kind of obsession which has bedevilled so many attempts to unveil the Apocalypse). In the Last Days the serpent-dragon is, as always, the embodiment of human opposition to the will of God in the world (see especially Revelation 20:2, 3). In this particular instance it may be possible to identify the “heaven” where the conflict takes place as being Jerusalem – this in accordance with a common Bible idiom which has suffered neglect by students of prophecy because of the afore-mentioned prepossession with political “heavens and earth.”[52] In a nutshell, what needs to be recognized is that, because the sanctuary of the Lord was in Jerusalem, the holy city is spoken of as “heaven,” and the Holy Land is referred to as “earth” (this latter item being well helped out by the familiar “earth, Land” ambiguity which attaches to this word in both Old and New Testaments). A few examples may not be amiss:

1. The 144,000 are described in Revelation 14:1 as being “on the mount Sion,” and in 7:15 as “before the throne of God, serving him day and night in his temple,” which temple is described in chs. 4, 5 as being in heaven (4:1, etc.).

2. Revelation 3: 12: “the new Jerusalem which cometh down out of heaven from my God.”

3. Hebrews 12:22, 23: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem … to the general assembly and church of the firstborn, which are written in heaven.”

4. Solomon’s prayer at the dedication of the House: “ … the place which thou hast said, My name shall be there … when they shall pray toward this place, hear thou in heaven thy dwelling place” (AVm: “in this place” is definitely wrong); (1 Kings 8:29, 30).

5. Isaiah 51:16: “ … that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.”

6. Isaiah 65:17, lo: “I create new heavens and a new earth … I create Jerusalem a rejoicing, and her people a joy.”

Other passages which might bear on this: Revelation 21:2, 10; Zechariah 12:1, 2; Isaiah 66:20, 22; 1:1, 2; 63:15; Psalm 102:16, 19, 21; 96:5, 6; Ezekiel 8:3. Compare also the suggestions advanced in Chapter 4.

So, then, the war in heaven rids the Holy City of its human enemies: “neither was their place found any more in ‘heaven’ “ (v. o). This is Daniel 2:35, which foretells the final expulsion of human power and authority from Jerusalem (this is the specific reference of all the visions in Daniel): “and the wind (spirit) carried them away, that no place was found for them: and the stone that smote the image became a great moul1tain (the mountain of the Lord’s house), and filled the whole Land” (2:35).

THE DRAGON CAST OUT

The other phrase describing this victory: “the dragon fought … and prevailed not,” is in deliberate contrast to Daniel 7:21: “the (little) horn made war with the saints, and prevailed against them” – a theme which the next chapter in Revelation develops in some detail.

There is need to identify the twentieth-century dragon which is cast out so that the way is immediately open for proclaiming the establishment of Messiah’s kingdom. “Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ.” The power of Rome very adequately fulfils the necessary First Century conditions – that the dragon be a hater and persecutor of both Jews (the woman) and Christians (the man child). What dragon power is there in the Holy Land today, which is a hater of Jews and Christians (true believers, not conventional misguided members of orthodox churches)? At the time of writing, the answer to this enquiry must be: none. But there is every likelihood, from the standpoints of Bible prophecy[53] and modern politics, that before long Israel will be over-run by their Arab enemies (helped, of course, on a massive scale, by Russia), and then there will be more than enough hatred and persecution of Jews. And of Christians also? Quite conceivably, persecution of orthodox Christians, because they are suspected of special sympathy with hated western powers But to accept such a solution is to share one of the biggest blunders of conventional interpreters of Revelation, who have turned a blind eye to the massive perversions of Truth by Donatists and Waldenses and Albigenses and Huguenots in desperate attempts to identify them with the Lord’s faithful remnant. There is another and better way out of this difficulty. Chapter 25 and also “The Last Days,” Chapter 7; and “The Time of the End,” Chapter 2, bring together some of the copious Bible evidence for a partial repentance of Israel before the coming of the Lord. Then, just as converted Jews in the time of the apostles became, symbolically, the man child born of the woman, so also in the end of the age repentant Jews will fill the role of “the rest of her seed which keep the commandments of God, and have the testimony of Jesus Christ.”

A SONG OF TRIUMPH

The ejection of hostile powers from the city of God will leave the way open for Jesus to be proclaimed King of the Jews. “Therefore rejoice, ye heavens, and ye that dwell in them.” This covers not only the handful of the faithful remnant in Jerusalem itself, but also all who know and rejoice in the Hope of Israel, wherever they may be.

Isaiah 49:13-17 is marvellously apposite here: “Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the Lord hath comforted his people, and will have mercy upon his afflicted. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me … Thy children shall make haste from thy destroyers, and they that made thee waste shall go forth of thee.” The entire passage (v. 10-26) should be studied with Revelation in mind.

It would be a mistake to assume that the hymn of triumph (v. 10) means that all parts of the earth have now come under the sway of the King of Kings. It is sufficient that at this time Jesus has appeared on the Mount of Olives in divine glory, with all the holy angels, and that he has taken control of Zion, being proclaimed there King of the Jews.

MORE PERSECUTION

By contrast there is “woe for the earth and for the sea, because the devil is gone down unto you, having great wrath, knowing that he hath but a short time” (v. 12).

It would seem from this that the reaction of Israel’s enemies, thrust out of Jerusalem, is to intensify persecutions against Jews in the rest of the Land and in Gentile countries also[54] wherever they can be got at in countries under Russian or Arab control. With Messiah established in Jerusalem, the Serpent is bruised in the head. Now “he hath but a short time.”

The people of Israel, for all their suffering and disappointment, are now nearer to the fulfilment of their destiny than they can believe possible. The second allusion (v. 14) to the woman in the wilderness is markedly different from the first (v. 6). In the first instance, she “fled” into the wilderness. This was the dispersion of Israel after A.D. 70. In the second she flies as a bird, by virtue of the eagle’s wings, which are given to her. This symbol of God’s providence over Israel in the wilderness (Exodus 19:4; Deuteronomy 32:11), even though an unbelieving people, indicates fairly clearly that this last tribulation of Israel is a divinely appointed discipline. Israel’s distress in the Land and in ensuing captivity can last no longer than three and a half years.

A FLOOD SWALLOWED UP

In the vision the dragon pours a mighty flood of water after the woman in a last desperate attempt to destroy her. Already attention has been drawn to the attempt by Pharaoh to wreak vengeance on Israel as they fled to the wilderness. The figure of speech used in Revelation 12:15 resembles even more closely a prophecy by Isaiah of Israel’s final tribulation. Isaiah 17:11 is an easily understood picture of the flourishing state of Israel suddenly brought to “grief and separate sorrow.” But, through divine intervention, the tables are turned yet again: “Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters. The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains and like the whirling dust before the storm” (v. 12, 13). The final figure of speech here is exactly that which is used in Psalm 83:13 of the downfall of Israel’s Arab enemies in the Last Days.

The woman is saved from utter destruction by the way in which the earth swallows up the flood of persecution. It is a picture of a river losing itself in the parched sands of a desert. The classical interpretation answers very well here – the Lord’s people being saved from an evil fate because the ferocity of the persecutor is vented on others who incur the dragon’s wrath.

There is, however, another rather attractive interpretation available. If the “earth” is really “the Land,” as it is in so many other places in Revelation, then this symbol could indicate that scattered and harassed Jews will unexpectedly find that they are able to escape the last bitter explosion of vengeful animosity by going back to the Land from which they have lately been driven out, their safety there being guaranteed by the presence of their Messiah in Jerusalem. “They shall cry unto the Lord because of the oppressors and he shall send them a Saviour, and a great one, and he shall deliver them” (Isaiah 19:20). “Whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance … even in the remnant whom the Lord shall call” (Joel 2:32).

Perhaps the fulfilment of Micah 4:6, 7, 10 comes in here also: “In that day, saith the Lord, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted (overturn, overturn, overturn it!): and I will make her that halted a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in mount Zion from henceforth, even for ever … Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail, for now shalt thou go forth out of the city, and thou shall dwell in the field (Revelation 12: wilderness), and thou shalt go even unto Babylon; there shalt thou be delivered (the earth helped the woman); there the Lord shall redeem thee from the hand of thine enemies.”

FRUSTRATION AND ANGER

Naturally the dragon is angry at the woman’s escape (v. 17). Here is the explanation of that somewhat enigmatic expression: “the nations were angry,” in the Seventh Trumpet which opened out into these visions of the Seven Dramatis Personae. This anger expresses itself in a campaign against “the remnant of the woman’s seed, which keep the commandments of God, and have the testimony of Jesus.” The last phrase here points to believing Jews or believing Gentiles. And since at this time those in Israel who believe will have been united with their Messiah in Jerusalem (Joel 2:32, Isaiah 59:20; 1:8, 9, 27; 30:19; 31:4, 5), it would appear that there may be here an indication of persecution at the very last of those who constitute the Lord’s faithful remnant in Gentile countries. But it is difficult to find intimations of the same kind in other prophetic Scriptures.

Another possibility here is that those “which keep (i.e. hold) the commandments of God, and have the testimony of Jesus” may mean Israel, as the custodians of the Old Testament with its copious witness to Christ. Support for this view may be found in the first phrase of chapter 13, which modern translations attach to chapter 12: “And he (the dragon) stood upon the sand of the sea.” This last expression is a common Old Testament symbol for the people of Israel (e.g. Genesis 22:17), and may point to the last phase of persecution (v. 17) being directed against communities of the Dispersion, e.g. the three million Jews locked up in the U.S.S.R.

[50] Reasons: (a) Hebrews 5:5 is conclusive; the priesthood of Jesus began only after his resurrection, (b) Hebrews 1:5 when taken with v. 4; (c) Acts 13: 30-37 is concerned entirely with resurrection; cp. also “raised up” in Acts 2:24; (d) Colossians 1:18; Revelation 1:5 emphasize “firstborn from the dead”, (e) “The Lord hath said unto me … This day have I begotten thee” — not spoken to an uncomprehending, newborn babe.

[51] The ideas suggested in the Appendix have an important bearing on this paragraph.

[52] In several places John Thomas mentions his own considerable dependence here on the prophetical writings of Daubuz. This man was a French Protestant minister who settled in Yorkshire. He had, understandably, strong feelings in favour of the Huguenots and against Rome. Hence perhaps the expositions often heard of Revelation 11, 12.

[53] See “The Last Days” chapter 2, and “‘The Time of the End” chapter 2.

[54] See comparable exposition of “earth” and “sea” in Revelation 10:2 (chapter 24).

Just as the Seventh Seal opens the way for the Seven Trumpets, so the Seventh Thunder – “a great voice out of the temple” (16:1) – gives the angels of the Seven Vials their commission.

A Biblical exposition of the Seven Vials is extremely difficult, partly because their final fulfilment appears to be still in the future and partly because of the complexity of the Old Testament allusions in this chapter. However, certain features stand out fairly clearly.

Revelation 15 describes seven angels having committed to them seven bowls, the contents of which are to be poured out in the temple. The contents of the bowls are not described, but instead are immediately interpreted: “the wrath of God”. The word used here is that which signifies hot anger, fierce indignation.

What part of the temple procedure is represented here? There would seem to be three possibilities:

1. The formal ceremony of water pouring at the base of the altar of burnt offering on the “great day” of the Feast of Tabernacles John 7:37). It is the end of the rota of feasts and observances prescribed in the Law of Moses, and thus could foreshadow the climax of the great redeeming work of Christ.

2. The pouring of sacrificial blood at the base of the altar. This was done with the blood of the burnt-offering. Revelation uses this figure for the self-consecration and martyrdom of God’s witnesses (6:9-11). But at the time of the Vials will not such trying experiences be past? The drink offerings of wine appear to have had a similar meaning.

3. These Vials are not poured out in the Sanctuary. So perhaps the meaning of the symbolism should be sought elsewhere. In the Sixth Thunder there is a “treading of the great winepress of the wrath of God” (14:18-20). The drinking of “the cup of the wine of the fierceness of God’s wrath” (16:19) confirms this. In the Vials, then, there is a wrath of God overflowing upon the various objects of His indignation.

THE VIALS – WHEN AND WHERE?

Chapter 15 concludes with the words: “and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.” Since the “temple” here is the inner sanctuary, the words appear to mean that the Vials, all seven of them, are to have their fulfilment before the saints are made immortal.

The words: “Behold, I come as a thief” (16:15) seem to be decisive that the Vials, like the Thunders (14:13, 14), belong to the time of the return of Christ. There are several indications, which will be mentioned as the exposition proceeds, that these just judgements will, in the main, be located in the Land of Palestine. Yet they are being poured out on the enemies of God, who have overrun and pour out the vials of the wrath of God upon the Land” (v. 1). Several Scriptures use remarkably similar language, and help to fix the application of this prophecy.

These seven angels are readily equated with the deliverers of Israel foretold in Micah 5:5: “And this man (the Messiah) shall be our peace, when the Assyrian shall come into our Land: and when he shall tread in our palaces then shall we raise against him seven shepherds, and eight principal men”. Here, instead of saying 7 +8=15, it is more in accordance with Bible idiom to say 7+1=8, the Messiah and his seven archangels.

Again, Daniel’s “Seventy Weeks” prophecy concludes with this description of the final half-“week”: “and upon the wing of abominations desolation, and until the consummation, and that determined shall be poured upon the desolator” (9:27). It is another Old Testament anticipation of the Seven Vials.

Earlier, in the study of the Two Witnesses, it was shewn that there was close connection with Psalm 79, a prophecy of the tribulation of Israel in the Last Days. That psalm concludes with the words: “Pour out thy wrath upon the nations that have not known thee … for they have devoured Jacob, and laid waste his dwelling-place … And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord” (79:6, 7, 12).

In this connection the similarities between the Trumpets and Vials are very striking and also important:

The Trumpets were seen to be the expression of God’s judgements on Israel. Now the same retributions are poured out on those who have ravaged Israel, and for very good reason: it is a rendering unto them of the reproach wherewith they have reproached the Almighty (compare Zechariah 1:15). This suggests that the final persecution of Israel during the 3½ years will be intended also as religious war – Jihad – a defiance of the God of Israel to whom the Jews will turn (as Psalms 79 and 83 clearly shew) in their extremity.

It will be recalled that the Trumpets are characterized by the frequent repetition of the phrase “one third of …” or “the third part of …” (explanation for this was offered in Chapter 18). Here in the Vials there is nothing to correspond to this, with the possible exception of verse 19: “the great city was divided into three parts”. But even here it is evident that all three parts are involved in judgement (see Revelation 18 and Chapter 34).

Also – with what appropriateness! – this punishment of Gentile oppressors is to take place primarily in the Land itself where the Gentiles will have wrought such havoc among God’s people and on the place made holy by patriarchs, prophets and His Son.

There are certain resemblances to the Seven Thunders, which reinforce these conclusions:

There is no suggestion that the Vials form a sequence or that their fulfilments follow in chronological order. It was seen earlier that Seals and Trumpets in their primary application were simply different aspects of the divine judgements falling on Israel, and the same seems to be true of the Vials in the Last Days, except that now it is the enemies of Israel who suffer the vengeance and wrath of Almighty God.

All the Biblical indications point to a fulfilment of the Vials in the Land of Palestine. The words of the Seventh Trumpet also serve to prepare the way for these Vials of wrath: “the nations were angry (with Israel?) and (therefore) thy wrath is come (in Thunders and Vials) … to destroy them which destroy the Land” (11:18). The copious evidence for this will be catalogued by and by. But first it is necessary to sketch in outline the probable order of development of events with regard to the Jews in the Time of the End.

PROBABLE DEVELOPMENTS

It is usually assumed that the war in Israel, which will herald the return of the Lord, will be the focus of a titanic struggle there between Russia and the Communistic bloc in the north and America and Britain holding the south. But this picture ignores altogether certain important facts.[58]

The Gog-Magog invasion of Ezekiel takes place after the coming of the Lord. The use of “dwelling securely” (Ezekiel 38: 8, 14; 34:28, 24, 25; Zechariah 14:11) would appear to be decisive on this point (but see also “The Time of the End” Ch. 18). As long as the state of Israel is ringed by hostile Arab states these words are a mockery of Israel’s condition.

There are many latter-day prophecies which give the Arab nations a superiority over Israel for which most prophetic interpretations make little or no allowance. For example, Psalm 83: 1-8 has a catalogue of Arab nations determined to cut off Israel from being a nation. Here “Asshur” may possible represent Russia in the background, supplying the sinews of war, but otherwise there is no sign of an irresistible colossus overwhelming the Jews. Ezekiel 35:10 pictures the Arabs – “mount Seir” – rejoicing that “these two nations and these two countries shall be mine, and we will possess it; whereas the Lord was there”. In Ezekiel 36:2, Edom (v. 5) gloats: “Aha, even the ancient high places (the Temple area) are ours in possession”. Zechariah 14:2 foretells the capture of Jerusalem: “The city shall be taken … half the city (i.e. half the population of the city) shall go forth into captivity’& (Deuteronomy 28:68). Jeremiah 31 has a long series of allusions to the return of Jacob and his family from Haran back to the Land, only to face the superior power of Esau (see v. 7, 8, 9, 10, 11, 15, 19, 21), but all this is reiterated as a picture of the restoration of Israel in the Last Days (v. 12-14, 23-28). The old rivalry between Esau and Jacob is to find full expression once again in the Time of the End. Jacob tried to re-establish himself in the Land through his own efforts and cunning, but found that he was pitting his inadequate strength against an angel of the Lord. But when, instead, he turned to the power of prayer, he found to his astonishment that the hostility of Esau had evaporated. In “the time of Jacob’s trouble” (Jeremiah 30:7; same word in Genesis 32:7) the salvation of Israel will be in repentance, and in no other way. They will not see their Messiah until they say: “Blessed is he that cometh in the name of the Lord.” And they will only be brought to this point of contrition and dependence upon God when the State they have so laboriously carved out with their own hands crashes into hopeless ruin before the Arabs (of all people!), and Elijah the prophet appears, teaching them the true story of salvation (Malachi 4:4, 5). It is suggested, then, that a re-invigorated Arab League, well equipped with Russian tanks, planes, rockets and technicians, will one day win a massive and blood-thirsty victory over the new State of Israel, which at present holds them in contempt. Further, it seems likely that the 1260 days (= 42 months = 3½ years = the unused half-week of Daniel’s 70 weeks) will be the literal period of occupation of Israel by Arab and Russia, the West being too timid or too slow with its reaction against this aggression.

TWO IMPORTANT PASSAGES

There are two Scriptures of outstanding interest and power on this exciting development of the purpose of God. One is Revelation 11, where – according to the strong Bible evidence available – the Two Witnesses represent Israel in the Land, overcome by the Beast, so that their dead bodies (the “corpse” of national Israel) lies exposed for 3½ days (the “half-week” of the paragraph before this). The earlier exposition of Revelation 11 will have prepared the reader for this crisis in the Middle East.

The other Scripture is Psalm 79 – a lament of Israel when the nation is brought “very low”. The description is very telling. The invaders “have laid Jerusalem on heaps the dead bodies of thy servants have they given to be meat unto the fowls of the heaven (hence the appropriate retribution of Revelation 19:17, 18), the flesh of thy saints unto the beasts of the earth(the false prophet of Revelation which is also the beast of the earth; l3:11). Their blood have they shed like water round about Jerusalem (cp. the second vial – ‘the blood of a dead man’; the blood of the dead Jesus was ‘like water’; John 19:34); and there was none to bury them. We are become a reproach to our neighbours, a scorn and a derision to them that are round about us (cp. Revelation 11:10). How long, O Lord? wilt thou be angry for ever? (It is the appeal, at last, of the importunate widow of Israel in the day when the Son of man cometh: ‘Avenge me of mine adversaries’), shall thy jealousy burn like fire? Pour out thy wrath (in all seven vials) upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. For they have devoured Jacob, and laid waste his dwelling place. O remember not against us the iniquities of our forefathers (repentance in Israel at last! and in the words that follow): let thy tender mercies speedily prevent us: for we are brought very low (see Deuteronomy 28:43) … Render unto our neighbours (the Arabs are Israel’s neighbours) sevenfold[59] unto their bosom (the seven vials) their reproach wherewith they have reproached thee, O Lord (this word ‘reproach’ is the same as Revelation 16:11, 21: ‘blaspheme’). So we will give thee thanks for ever: we will praise thy name to all generations (Israel’s true vocation- Psalm 78:4-realized at last).”

FUTURE FULFILMENT IN ISRAEL

A careful examination of Revelation 16 and related Scriptures reveals that a political and religious crisis such as this is the background to the Seven Vials. The evidence all through is entirely Biblical. From the very nature of the case, historical confirmation is not available, since these powerful events still lie in the future. Any historical application of the Vials – prophecies of what are already historical events – can be only in the nature of a primary fulfilment. The full realization of the Vials is yet to come, as will be even more strongly emphasized by the Biblical evidence listed below:

NO ACCURATE INTERPRETATION BEFOREHAND

Such an accumulation of evidence pointing to a local reference of the Vials to the Land of Israel is hardly to be ignored, especially since this is not history-book evidence but Biblical evidence, compiled by the most dependable of all methods of interpretation, that of comparing Scripture with Scripture.

But whilst the general scope of the vials of wrath is plainly discernible, it becomes one of the trickiest problems of interpretation of the Book of Revelation to assess the meaning of the symbolic details, which pile up as one vial follows another. Whereas there is fair confidence concerning the conclusions advanced thus far in this Chapter, there is much less with respect to the suggestions which now follow. This distinction should be borne in mind.

The importance of recognizing the difficulty, which attaches to interpretation beforehand of apocalyptic symbolism, needs emphasis here. Let the reader imagine himself back in the First Century and poring over the details of (say) Revelation 8, 9. Whatever scheme of interpretation of those chapters he now favours, let him ask himself how near to an accurate idea of the fulfilment his personal studies then would have led him. What sort of solutions then would he have propounded to the enigma of a great fiery mountain falling into the sea and turning one third of it to blood7 What identification would he have hit upon for the bottomless pit? How precise (or vague!) would have been the interpretation put on locusts with hair like women, crowns of gold, breastplates of iron, stinging tails like scorpions?

To illustrate in yet another way, consider the details of the Sixth Seal. Here, the reader is now reminded, all Biblical evidence points to a special reference to Israel sometime, somehow: “sun, moon and stars … black as sackcloth of hair … a fig tree with untimely figs … heaven rolled up as a scroll … great men of the nation hiding themselves in dens and rocks of the mountains … Fall on us and hide us from him that sits on the throne … the wrath of the Lamb.” Here, in any generation, the careful student of Holy Scripture can piece together the Old Testament allusions and conclude: Dramatic judgement on Israel. But to go further and enquire: “Precisely what events will bring the fulfilment of this prophetic symbolism?” must have landed the early believer in a morass of uncertainty. Even today, with the prototype of the terrific events of A.D. 70 familiar to the mind, it is almost impossible to clothe the future fulfilment of the Sixth Seal with present reality. A detailed interpretation – in the sense of translation into clear-cut political developments in the late Twentieth Century – is fraught with uncertainty. And so also with the Vials.

THE FIRST VIAL

The effect of the First Vial was “a noisome and grievous sore upon the men which had the mark of the beast.” In John’s day, the counterpart to the mark of the beast was the sign of Caesar’s authority stamped on the hand of his soldiers and on the foreheads of his slaves. In Hitler’s day it was the jack-boot, the swastika and the Hitler salute. When the Jews again come under the heel of a tyrant, they will doubtless be made to wear, once again, the distinguishing badge of the star of David, whilst the Beast’s devotees will have their own devilish insignia.

But those who treat the Jews as lepers and outcasts may find themselves literally transformed into lepers and outcasts. The “noisome and grievous sore” is identical with the “botch of Egypt” which Moses foretold for those who do despite to the law of God, it is the same as the leprosy of the book of Leviticus, it is the exact equivalent of Job’s “sore boils” and of the deadly disease which afflicted Hezekiah. Perhaps there will be a mysterious divinely imposed plague, which will fall upon the unclean conquerors of Israel who are themselves treated as unclean. Such would be fitting. It was when the plague of boils came on the Egyptians that the magicians, who hitherto had made some show of rivalling the wonders of Moses, were now no longer able to stand before him. This suggests a like experience for the oppressors when a greater Deliverer than Moses appears.

A similar affliction came deservedly on triumphant Philistines when they had the ark of God in their midst (1 Samuel 5:9). When the One whom that ark typifies is made manifest, something comparable (or worse) may be expected. Zechariah 14:12 suggest worse: “And this shall be the plague wherewith the Lord will smite all the pcople that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes … And it shall come to pass that a great tumult from the Lord shall be among them” (see “The Last Days”, Ch. 13).

Among those who “withstood Moses” in Egypt were “Jannes and Jambres … men of corrupt minds, resisting the truth” (2 Timothy 3:8). The usual assumption that these were the Egyptian conjurors is a mistaken onc, for the names are Jewish. These were men who were prepared to take sides with the enemies of God’s people rather than acknowledge the Saviour He sent. The counterpart to this in the Last Days may prove to be the stubborn wilful resistance of rationalists to belief in the Messiah. These will prefer man-made worship of Man and of man’s achievements in science to any acknowledgement of God or God’s Messiah–the mark of the Beast rather than the name of God in their foreheads.

THE SECOND VIAL

The Second and Third Vials bring death to the seas and to the rivers and fountains of water. This is certainly the meaning of the symbol. To a Jew, nurtured in the Law, blood normally spelled Life, for “the life of the flesh is in the blood thereof.” But here, that there be no error, the waters become “as the blood of a dead man, and every living soul died.”

Zechariah 9:4 specifies a judgement on Tyre in the Last Days in a way which may well link up with the Second Vial: “Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire”.

Then does this Vial foretell the results of tremendous naval encounters in the eastern Mediterranean? It is difficult to foresee a time when it will not be in American interest to maintain a massive fleet in those waters. And, so powerful has the Russian navy become in recent years, there is already much talk of the Mediterranean becoming a Russian lake. Balaam’s mysterious Messianic prophecy has details which now shew signs of coming to life: “And ships shall come from Chittim, and shall afflict Eber, and he the enemy coming in ships) also shall perish for ever” (Numbers 24:24).

THE THIRD VIAL

Again, as in the Third Trumpet, “rivers and fountains of water” is a phrase which points, as it did there, to the Land of Palestine (cp. Ezekiel 6:3, and also Revelation 7:17, where the type of a wilderness journey requires that “fountains of water” be associated with the Land of Promise).

So also Isaiah 30:25. The prophecy speaks of a time when “the people shall dwell in Zion at Jerusalem; thou shalt weep no more: he shall be very gracious unto thee at the voice of thy cry… in the day when the Lord bindeth up the hurt of his people, and healeth the stroke of their wound (contrast here the First Vial)”. Embedded in this picture of future blessing: “there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter when the towers fall”. Since the context speaks of such abundant blessing on Israel, this must surely be the obverse side of the picture – judgement on Israel’s enemies. For them the conquest of the Land of Promise is to mean not “living fountains of waters” but the drinking of their own blood, i.e. self-destruction by some of the foul diabolical means in which the scientific staff of every “great” nation specializes in these days. This idea of the punishment of the nations by their own fiendish weapons is to be found over and over again in the prophets: Haggai 2:22; Zechariah 14:13; Ezekiel 38:21. It is implicit in the phrase: “as in the day of Midian;” Isaiah 9:4; Judges 7:22. It is enacted in type also: 2 Chronicles 20:23; Joel 3:12. It is not made clear how this tumult that is to be among them from the Lord will come about, but they who have found pleasure in the death of saints and prophets will now turn with equal zeal and efficiency to the destroying of their fellows.

SAINTS AND PROPHETS

But who are these “saints and prophets” whose blood is now brought upon them? Only in a very indirect way can these words be given application to Huguenots and other Protestant groups of past centuries, for they all held many of the most blatant errors of apostasy. For example, the 1120 A.D. Confession of Eaith of the Waldenses includes belief in immortal souls in paradise and in hell. The 1669 Confession of the Piedmontese churches proclaims belief in a personal devil, wicked angels and the doctrine of the trinity, and studiously avoids all mention of baptism. And certainly these pious communities of pre-Reformation times had no prophets of the Lord among them.

It is easily overlooked that the word “saints” is used in Scripture not only of God’s faithful remnant, not only of angels (as in Daniel 8:13; Zechariah 14:5; Jude 14), but also of God’s holy people of Israel (as in Exodus 19:6; Deuteronomy 7:6; Daniel 8:24 and 12:7 – the same Hebrew word). And since these Vials concern the Land of Israel, there is every likelihood of reference to the Jewish people in their last hour of tribulation. The parallel in Psalm 79, already demonstrated, finally settles this: “the flesh of thy saints have they given to the beasts of the Land.”

Neither does the word “prophets” present difficulty in this context. According to Malachi 4:5 God is to raise up amongst the Jews someone in the spirit and power of Elias[60] to lead the people back to God and to prepare them for the manifestation of their Messiah. Presumably this will be during the 32 years when there is the “drought” of divine affliction upon Israel in the Land. Thus the word “prophets” will apply to this “Elijah” and those who co-operate with him, for they will certainly suffer for their divine work as in the time of Jezebel (1 Kings 19:10). They are also prophets because, shortly before the coming of Jesus as King of the Jews, they experience the Last Day outpouring of the Holy Spirit foretold by Joel (2:28-32).

TRUE TO TYPE

“And I heard (the angel of) the altar, saying, Even so, O Lord God Almighty, true and righteous are thy judgements.” It is the altar of burnt-offering (14:18) that symbolically (as in 6:10) has witnessed the offering of lives in sacrifice to God. As in 15:3 and 19: 2, 9, this word “true” contrasts reality with type and symbol. How right its use is here! These Vials use the language of the plagues in Egypt, of the destruction of Babylon by Cyrus (v. 12), and of the great victory of Deborah and Barak at Megiddo, but they speak of a deliverance and victory of which those events were only faint fore-shadowings.

This cry of the angel of the altar was in response to the word of the angel of the waters: “Thou art righteous, O Lord, because thou has judged thus”. The identification of this angel is not easy. He may be the angel of the Third Trumpet, after whose sounding the falling star Wormwood turned all the waters bitter (ch. 8:10, 11). Or he may be the angel of Daniel 12:7 who stood upon the waters of the river (which river? Tigris? Daniel 10:4) and declared that after a time, times and a half (3-l- years again!) “they have made an end of breaking in pieces the power of the holy people (saints, i.e. Israel).” Perhaps the two angels are one and the same.

It is specially significant that the divine name used by this angel is: “O Lord, which art, and wast.” The “and shalt be” which comes in chapter 1:4, 8 and 4:8 is neither in the original text here nor in ch. 11:17. In this last place the reason is obvious – in the Seventh Trumpet the kingdom is established and judgement has taken place; the purpose of God is no longer essentially a future purpose but one which has already found realization. Here in the field of judgement of the Third Vial the omission of “and shalt be” is appropriate because after the vials there is no more outpouring of divine judgement – in them the wrath of God is finished (ch. 15:1 R.V.).

THE FOURTH VIAL

The Fourth Vial describes the sun scorching men with great heat so that they blaspheme God because of the plague. Apt as this may be to Napoleon taking the horrors of war far and wide, it is still just as appropriate to the evil ambitions of any other power-hungry dictator. The Napoleonic wars were no more efficient than (say) World Wars I and II in their encouragement of atheism and blasphemy. If anything, the reverse was true. For in many parts of Europe the Napoleonic wars were followed by the biggest revival of religion the world has ever known, with the possible (if doubtful) exception of the Reformation. This Vial, then, must surely describe something so sensationally different and horrible as to provoke an inevitable reaction of blasphemy against the God of heaven. The precise form of fulfilment – still further – is largely a matter of guesswork.

SCIENTIFIC FRIGHTFULNESS

In these days of feverish scientific research it may well prove that either nuclear flash-burn or advances in laser-beam technique or the diabolical harnessing of specially orbited satellites or devices for concentrating the fierce heat of the sun in some horribly destructive way will bring a fulfilment of this Vial prophecy which it was beyond the power of an earlier generation even to imagine.

One detail after another in the Vial sequence chimes in with this concept. In the Sixth Vial, poured into the air (v. 17), there falls a great hail from heaven. Already the minds of all readers are prepared for a semiliteral fulfilment of these words, whatever further meaning may lie behind the symbolism. And the increasing recurrence of severe earthquakes in recent years raises in the mind the possibility that other aspects of the Sixth Vial will be found to be unpleasantly literal (v. 18).

Some of the other divinely inflicted agonies described on this page of Holy Writ suggest devilries devised for the nations through the prostituted powers of scientists harnessed to the cause of “Peace”. Is the “noisome and grievous sore” (v. 2) one of the effects of intense radiation following on thermo-nuclear fission? How else can waters over a wide area (v. 4) be contaminated with death save by the insidious fall-out of radioactive material after hydrogen bomb explosions? Such ideas, which Jules Verne himself would have laughed out of existence as absurd fantasy seventy years ago, are now sober possibilities for “the day when God wearies of mankind”.

A HORROR OF GREAT DARKNESS

Is it possible to equate the Fifth Vial with some similar grotesque development of “civilization”? Here is a darkness, which brings pains and sores on a blaspheming multitude. Is this some “back-room” device which has not been let loose yet? Or is it the portentous effect of a Velikovskian comet? There are other Scriptures, which lead the Lord’s watchmen to look for a day of unnatural darkness. “The sun shall be darkened, and the moon shall not give her light” (Mark 13:24). “A day of darkness and gloominess, a day of clouds and thick darkness” (Joel 2:2; and in three other places: 2.10, 31; 3:15). “And it shall come to pass in that day, that the light shall not be clear, nor dark; but it shall be one day that shall be known to the Lord, not day, nor night; but it shall come to pass that at evening time it shall be light” (Zechariah 14:6, 7). Other similar prophecies are Zephaniah 1:14, 15; Amos 8:9; Isaiah 13:9, 10; 5:30.

This is understandable enough in itself, since for comparison there is the period of intense darkness at the crucifixion of Jesus. Then, as in the plagues on Egypt, darkness was an expression of heaven’s anger. The point hardly needs to be underlined here! (cp. 15:7). The darkness of the Fifth Vial brings “pains and sores”, but no repentance. Perhaps there is connection here with a mysterious passage in Zechariah which has commonly been explained with reference to nuclear warfare: “Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouth” (14:12). Revelation says: “they gnawed their tongues for pain” (16:10).

SCORCHED WITH GREAT HEAT

But if Biblical resemblances go for anything, there is a more particular application for this vial. For the only place where Scripture has similar phraseology is in the parable of the sower!: “Some fell upon stony places where they had not much earth: and forthwith they sprung up, because they had no deepness of earth. And when the sun was up, they were scorched; and because they had no root, they withered away.” Jesus interprets thus: “ … the same is he that heareth the word, and anon with joy receiveth it; yet hath he (it, the word?) no root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended”.

Can there be any such meaning about the Fourth Vial? If the scope of these vials is the Land of Israel in the Last Days, then this one must surely be linked with the work of “Elijah” during the 31 years before the coming of the Lord. It would be against all normal experience for the work of even such a preacher to be uniformly successful, and since Revelation ch. 11 and 13 indicate a strong persecution at that time against those who do not carry the mark of the Beast, there may be a suggestion here that even the mission of “Elijah” will be only partially successful, the rest falling away from their acceptance of his message in the face of tribulation.

However, it seems more likely on the face of things, that this vial has reference to the enemies of Israel and to some extraordinary affliction, which is yet to be brought upon them.

One is tempted to look for some extraordinary expression of frightfulness in which men bring judgement on themselves. The language of the Vials begins to take on a marvellous literalness as the Twentieth Century runs its evil and diabolically clever course.

MESSIAH’S POWER

But ultimately the punisl1mcllt of wickedness rests with the Messiah. “In the heavens hath he set a tabernacle for the sun, which is as a Bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race … there is nothing hid from the heat thereof” (Psalm 19:4-6). “The day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be as stubble: and the day that cometh shall burn them up … that it shall Icave them neither root nor branch” (Malachi 4:1). “The Lord Jesus shall be revealed from heaven in flaming fire, taking vengeance on them that know not God … “ (2 Thessalonians 1:7, 8).

VIVID CONTRASTS

Certainly, the words of these Vials imply an impressive contrast with the experience of the saints; for, instead of being scorched by the sun and caused to blaspheme, “the sun shall not light on them, nor any heat…he that sitteth on the throne shall spread his tabernacle over them (RV)…and they cry with a great voice, Salvation to our God…” (7:16, 15, 10).

For the latter, instead of “living fountains of waters” (7:17), the fountains of water become blood (16:4); for the former, “neither shall the sun light on them, nor any heat” (7:16), but those the sun scorches with fire and great heat (16:8,9); these celebrate the salvation of God with a great voice (7:10), but those are constrained to blaspheme his name (16:11); these come to a city which is lighted by the glory of God (21:23), but those belong to a kingdom full of darkness (16:10); these are blessed with a river of water of life (22:1), but the river of Babylon dries up, sending forth unclean spirits like frogs (16:12, 13); these are “arrayed in white robes” (7:9), but those walk naked, to their own shame (16:15). It as all part of a fuller contrast which runs right through the book, a contrast between Christ and anti-Christ, between Jerusalem and Babylon (see Chapter 34).

The details of the Fifth Vial also shew this in a more particular way. It is poured out upon the throne of the Beast, so that his kingdom is filled with darkness, and they gnaw their tongues for pain, blaspheming God. What is this but a parody of the Day of Atonement? Instead of the heavenly throne, associated with the cherubim and mercy seat (4:2,5,6, and 5:6), there is the throne of the Beast. Instead of a bowl of blood of the sacrifice to bespeak God’s mercy and forgiveness when sprinkled on the mercy seat, there is a bowl (vial) of the wrath of God. Instead of the shining forth of the Shekinah Glory in acceptance of the offering, there is darkness. Instead of the worshippers’ prayer of faith, these gnaw their tongues for pain. Instead of glad hymns and hallelujahs after the high-priestly benediction, these blaspheme God and repent not of their deeds.

ANOTHER O.T. PARALLEL

The Old Testament Scriptures help towards the identification of “the throne of the beast” which is affected in this Fifth Vial.

Isaiah 47 denounces “the virgin daughter of Babylon … without a throne (RV) … get thee into darkness, O daughter of the Chaldeans, for thou shalt no more be called, The lady of kingdoms” (v. 1, 5). The verbal contacts are sufficient in themselves to establish connection with the Fifth Vial: “upon the throne of the beast, and his kingdom was full of darkness”. More than this, verses 7, 8 of the same chapter are used so explicitly about Babylon in Revelation 18:7 as to make the identification certain.

Verse 6 of the same passage in Isaiah reads thus: “I (Jehovah) was wroth with my people (Israel), I have polluted mine inheritance (the Land), and given them into thine hand; thou didst shew them no mercy: upon the ancient thou hast very heavily laid thy yoke.” Here is an indication that the Babylon and Beast of Revelation may be the oppressors of the people and land of Israel. This is the true scope of the Seven Vials (for a further striking possibility, see Ch. 34). Attempts to apply them in a world-wide political sense are surely mistaken and misleading.

Possibly the phrase: “they blasphemed the God of heaven,” should be connected with the conclusion of Psalm 89: “Remember, Lord, the reproach of thy servants … wherewith thine enemies have reproached, O Lord, wherewith they have reproached (same word as ‘blasphemed’) the footsteps of thine anointed” (v. 50, 51). The rabbinic paraphrase of these words is: “They revile the tardiness of the footsteps of Thy Messiah”.

Although the kingdom of the Beast, i.e. his newly-conquered territory of Palestine, is to be filled with darkness, the Old Testament prototype requires that the Lord’s chosen continue to have “light in their dwellings” (Exodus 10:23). It is difficult to know what the counterpart of this will be in the Last Days, but it does seem to imply (like Isaiah 26:20 and Luke 17:26-32) that the Lord’s faithful ones will be spared from the worst of the affliction that comes upon the ungodly at that time.

[58] The section, which follows, is a very sketchy outline of prophetic interpretations given elsewhere. Readers are referred to: “The Last Days” ch. 1, 2, 7, 8 and “The Time of the End” ch. 2, 3, 5, 18.

[59] Cain was a splendid, detailed type of faithless Israel, and when he repented (Genesis 4:13 RVm.) sevenfold vengeance for him was appointed by God (v. 15).

[60] Not necessarily Elijah himself; John the Baptist was not Elijah in person, but was raised up to accomplish a similar work.

“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.

It has been seen that the Trumpet judgements were preceded by the prayers of the saints – prayers, according to the parallel in Ezekiel, that Jerusalem might be spared the horrors, which were hanging Over its head; but these prayers were unheeded. Now come other prayers of the saints – “a voice from the golden altar of incense.” It is not that the saints are praying now for judgement on God’s city and people, but rather that such prayers make judgement inevitable.

This Second Woe, aptly named, is a vision of a mighty army of horses and horsemen bringing fire and smoke and brimstone (thrice mentioned), both hurting and killing men.

“One woe is past; and, behold, there come two woes more hereafter” (Revelation 9:12). These words have a certain resemblance to the Septuagint Version of Ezekiel 7:23-26 (verse 26 in particular), which describes God’s wrath against Israel on an earlier dreadful occasion. Other verses in the same chapter continue the resemblance to Revelation, especially v. 12 (=9: 15), 14, 15, 19, 20 (=9: 20, 21). Thus the student is further encouraged to look for a primary fulfilment of the Trumpets in the A.D. 70 Fall of Jerusalem.

It is tempting to see in the four angels bound at Euphrates the same four as those mentioned at the beginning of Revelation 7, especially since they were bidden: “Hurt not,” and now these are specifically sent forth to “hurt” unrepentant sinners (9:19, 20). The army, which came against Jerusalem, was truly prepared by God for the hour and day and month and year, i.e. for the precise time when this part of the divine purpose was fully ripe. So far as one can judge, there is no prophetic time period involved here – at least, not in this particular application of the prophecy – but that this might be possible, by divine design, in some other fulfilment of the prophecy is not questioned.

A MIGHTY ARMY

The number of the army – 200 millions – can hardly be taken literally. At all ages in history this has been an impossible figure, until – perhaps – the present day. But more on this anon. For the moment the number must be read as indicating an exceptionally large army. By Roman numerical standards this was actually the case in A.D. 70. Four Roman legions-out of 26 in the entire Empire – were concentrated in this struggle for the suppression of Jewish opposition; and their fighting strength was approximately doubled by the contingents supplied, as acts of loyalty, by neighbouring eastern states. And all of these-most of them cavalry, in accordance with the prophecy – were concentrated in one of the smallest countries of the wide-spreading Roman Empire (Josephus B.J.3.4.2 and 5.1.6).

Like the hordes of locusts in the preceding vision, this army is described as being invisibly led and controlled by four angels, which are “bound at the Euphrates.” These details find unexpected (?) elucidation in the narrative of Josephus, who tells that most of the army consisted of legions already stationed at the Euphrates in preparation for an eastern campaign, and of cavalry supplied by four kings of that region.

LEGIONS AND COHORTS

“But as for Titus, he sailed over from Achaia to Alexandria, and that sooner than the winter season did usually permit; so he took with him those forces he was sent for, and marching with great expedition, he came suddenly to Ptolemais, and there finding his father (Vespasian), together with the two legions the fifth and the tenth, which were the most eminent legions of all, he joined them to the fifteenth legion which was with his father; eighteen cohorts followed these legions; there came also five cohorts from Caesarea, with one troop of horsemen, and five other troops of horsemen from Syria. Now these ten cohorts had several thousand footmen, but the other seven cohorts had no more than six hundred footman apiece, and a hundred and twenty horsemen. There was also brought together a considerable number of auxilaries that came from the kings Antiochus, and Agrippa, and Sohemus, each of them contributing one thousand footmen that were archers, and a thousand horsemen. Malchus also, a king of Arabia, sent a thousand horsemen, besides five thousand footmen, the greatest part of whom were archers; so that the whole army, including the auxiliaries sent by the kings, as well as horsemen and footmen, when all were united together, amounted to sixty thousand” (B.J.3.4.2).

COMPARISON WITH JEREMIAH AND ISAIAH

For the Old Testament counterpart to this invasion by a mighty army, the horses of which, figuratively, have the stings of serpents in their tails, the reader is referred to the detailed parallel set out at the end of Chapter 20 indicating the close connection between Jeremiah 8 and Revelation 8, 9. “The snorting of his horses (Sixth Trumpet: “their power is in their mouth”) … behold, I will send serpents, cockatrices among you … and they shall bite you (“for their tails were like unto serpents”) … Why have they provoked me to anger with their graven images, and with their vanities (“idols of gold, and silver, and brass, and stone, and wood”)?”

In this way the language of the prophet is harnessed to shew that in this latest crisis of judgement God’s people had not changed. They deserved and they suffered a like fate to that which came upon them in the time of Nebuchadnezzar.

Isaiah has similar language which seems to have distinct relevance to the Sixth Trumpet judgement: “Rejoice not thou … because the rod of him that smote thee is broken (the Jews scored big successes at first against the Romans): for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery, flying serpent. And the firstborn of the poor shall feed (the safety of the faithful), and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant (“hurt only those men that have not the seal of God in their foreheads”) … there shall come from the north a smoke (the Roman campaign began in the north), and none standeth aloof (R.V.) at his appointed times (the hour and day and month and year) … “ Yet this prophecy ends reassuringly. God’s purpose with Israel shall not fail: “What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it” (Isaiah 14:29-32).

There remain difficulties in a number of details in this remarkable vision. Yet the general correspondence between prophets, Apocalypse and history is clear enough. Fundamentally the waywardness of Israel was unchanged, and the time came when retribution was inevitable.

It is worth observing, in passing, that these identifications with Old Testament prophecy pay a double dividend. They give firm assurance that the Book of Revelation is in large degree concerned with God’s purpose with Israel. They also supply excellent reasons for studying the Old Testament prophets afresh with a conviction that whatever fulfilment their oracles may have had already, they have a yet greater message for future days, the near future.

GHASTLY HISTORICAL DETAILS

Josephus provides more than adequate commentary as to how men were “hurt” and “plagued” by the invaders. His narrative makes gruesome reading:

“Hereupon, some of the deserters, having no other way leaped down from the wall immediately, while others of them went out of the city with stones, as if they would fight them; but thereupon they fled away to the Romans, but here a worse fate accompanied these than what they had found within the city; and they met with a quicker despatch from the greater abundance among the Romans, than they could have in the famine among the Jews; for when they came first to the Romans, they were puffed up by the famine, and swelled like men in a dropsy; after which they all on a sudden over-filled these bodies which were before empty, and so burst asunder, excepting such only as were skilful enough to restrain their appetites and by degrees took in their food into bodies unaccustomed hereto. Yet did another plague seize upon them that were thus preserved, for there was found among the Syrian deserters a certain person who was caught gathering pieces of gold out of the excrements of the Jews’ bellies, for the deserters used to swallow such pieces of gold, as we told you before, when they came out, and for these did the seditious search them all, for there was a great quantity of gold in the city; insomuch that as much was now sold in the Roman camp for twelve Attic drams, as was sold before for twenty-five. But then this contrivance was discovered in one instance, the fame of it filled their several camps that the deserters came to them full of gold. So the multitude of them (Arabians and Syrians) cut up those that came as supplicants, and searched their bellies. Nor does it seem to me, that any misery befell the Jews that was more terrible than this, since in one night’s time about 2,000 of these deserters were thus dissected” (B.J.5.13.4).

With this ghastly picture compare: “They shall cast their silver in the streets, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord: they shall not satisfy their souls, neither fill their bowels; because it is the stumblingblock of their iniquity” (Ezekiel 7:19).

NO REPENTANCE

The vision concludes with the surprising statement that in spite of those sufferings inflicted on themselves and their fellows, the survivors repented not of their idolatry, “neither of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.” The worship of “demons (i.e. gods) of gold, silver, brass and stone, the works of their own hands” is more than adequately explained by the fanatical reverence which the Jews accorded to the endless sequence of false prophets who rose up among them, and to their Temple – “the works of their own hands,” even the disciples of Jesus were not immune: “Master, see what manner of stones and what buildings are here” (Mark 13:1). Even in the very last stages of the conflict, thousands of people perished through foolishly following the exhortation of a false prophet to muster in a certain part of the Temple that their Messiah might appear unto them. As to the rest, once again Josephus is more than adequate commentator: “Now this Simon, who was without the wall was a greater terror to the people than the Romans themselves, as were the Zealots who were within it themselves more heavy than both the others; and during this time did the mischievous contrivances and courage of John corrupt the body of the Galileans; for these Galileans had advanced this John, and made him very potent, who made them very suitable requital from the authority he had obtained by their means, for he (John of Gischala) permitted them to do all things that any of them desired to do, while their inclination to plunder was insatiable; as was their zeal in searching the houses of the rich; and for the murdering of men, and abusing of the women, it was sport to them. They also devoured what spoils they had taken, together with their blood, and indulged themselves in wantonness, without any disturbance, till they were satiated therewith: while they decked their hair and put on woman’s garments, and were besmeared over with ointments; and that they might appear very comely they had paints under their eyes, and imitated, not only the ornaments, but also the lusts of women, and were guilty of such intolerable uncleanness that they invented unlawful pleasure of that sort; and thus did they roll themselves up and down the city, as in a brothel house, and defiled it entirely with their impure actions; nay, while their faces looked like the faces of women, they killed with their right hands; and while their gait was effeminate, they presently attacked men and became warriors, and drew their swords from under their finely dyed cloaks, and ran everybody through who they came upon. However, Simon waited for such as ran away from John, and was the more bloody of the two; and he that escaped the tyrant within the wall, was destroyed by the other that lay before the gates, so that all attempts of flying and deserting to the Romans were cut off, if any had the mind so to do” (B.J.4.9.10). Murders, sorceries, fornication, thefts!

Yet in spite of all these extremes of suffering the Jews were utterly unrepentant. On the contrary, they merely became more and more fanatical and unreasoning in their opposition to the Romans and in their stubborn refusal to turn to the God of their fathers who was chastening them thus.

As might be expected, there is no lack of indication to suggest that the details of the Sixth Trumpet have further reference to the Last Days. The very phrase: “prepared for the hour and day and month and year”, seems to point to the climax of all history, though one is left wondering if perhaps it alludes even more specifically to the hour of sacrifice on the day of Passover (or of Atonement) in the first month in the year of Jubilee. There is also close resemblance between angel-leaders of enormous armies held at Euphrates and the Sixth Vial with its drying up of the Euphrates in order that the armies of the nations might be gathered together for Armageddon (16:12, 14).

PRAYER AND THE PURPOSE OF GOD

These mighty developments come in response to “a voice from the horns of the golden altar” of incense. Therefore this Woe comes on men because of the prayers of the saints (8:3). Not that in the Last Days, or at any other time, the saints in Christ will be invoking Woe upon the rest of the world, but rather this will be the inevitable outcome of the eager prayers for God’s Kingdom from the lips of those who sigh and cry for all the abominations that are done. The lesson should be well learned that it is not the part of the faithful to sit meekly and patiently with folded hands until at length in God’s good time the great day of deliverance is granted. There are too many Scriptures, which point to a close connection between the faith and prayers of the elect and the climatic fulfilment of God’s purpose, to warrant a passivity almost indistinguishable from lethargy. The kingdom will come when those who are to be its honoured subjects so intensely want it to come that they will not be said nay. Why is it that so few recognize that God can “appoint a day” for the great fulfilment of all things in other ways than by a date on the calendar? “Ye shall not see me until ye say, Blessed is he that cometh in the name of the Lord.” It is in this way, by this contingency, that a time has been set to favour Zion. More on this difficult topic in Appendix – An Important and Difficult Problem.

GEOGRAPHICAL EUPHRATES?

The interpretation of Sixth Trumpet and Sixth Vial has been complicated by attempts at overmuch insistence on geography regarding the references to Euphrates. Strange that the inconsistency seems to have escaped notice that in exposition of the allusions to Babylon and to “the great city, which spiritually is called Sodom and Egypt, “ no attempt is made to emphasize geography. Here, properly enough, it is the spiritual implications of these expressions which are given due weight. Similarly, the Biblical associations of the river Euphrates are with the great political Enemy of the people of Israel: “In that day the Lord will shave with a razor that is hired, by them beyond the River (Euphrates), by the king of Assyria[40] (Isaiah 7:20). “Now therefore, behold, the Lord bringeth up upon them the waters of the River, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks … he shall reach even to the neck … “ (8:7, 8).

The use of this figure fairly clearly requires reference of this Second Woe to a military power as great and dominant as Assyria was in its time. And all the details of this prophecy point to events as yet unmatched in human history. To interpret them of long-forgotten Turkish invasions of unimportant provinces is to be content with the shadow when a much more impressive fulness is within hand’s reach.

It seems reasonable to equate these four angels bound at Euphrates with the four (7:1, 2) who restrain the four winds (the spirit of God, Zechariah 6:5) until the final sealing of the elect is completed. And in turn these are probably the four horsemen of the first four Seals, associated with the Cherubim of God’s Glory when His authority is re-asserted in the earth in the Last Days.

The horsemen they marshal for such dire duty must be symbolic, as to the number of them and also their frightening appearance. It is just possible that such passages as Psalm 68:17; Daniel 7:10; Revelation 5:11 should be read as meaning that “two hundred thousand thousand” is the number of the angels of God to whom this great work of judgement is to be committed, but this is by no means obvious! In fact, the number just quoted from Revelation 9:16 may be specially intended to indicate an outnumbering of the angels of God. Did not Jesus prophecy concerning the great letting loose of evil in the Last Days that “the powers of heaven shall be shaken,” as though intimating that the mighty surge of evil will become so over-mastering as to be scarcely within the power of the angels of God to cope with it?

JACINTH – SMOKE

This mighty punitive army is described in terms of puzzling symbolism. Certainly the words read most appropriately as a figurative description of modern mechanized warfare. The horsemen are accoutred in breastplates of “fire, and jacinth, and brimstone.” The second of these is the word “hyacinth,” which is used uniformly in the Septuagint Version for the blue materials used in the tabernacle. Thus the triple expression comes three times (twice in the more comprehensible form: “fire, smoke, brimstone”), which, again three times over, is said to “issue from their mouths.” These details occur again in the judgement of the Third Thunder (14:10, 11), and also – strange contrast! – in the judgement meted out in connection with the Two Witnesses (11:5). The suggestion made in that context- that “the fire proceeding out of their mouth” symbolizes the divine vengeance that comes because of and not through the Witnesses-has some relevance here. Jn this case, it is because of the voice from the golden altar of incense (9:13). The saints in Christ, and their eager importunity for the coming of God’s Kingdom are the moving power behind the titanic events foreshadowed here.

SHARING THE FATE OF SODOM

Yet another Biblical association of this horde of invaders is with the destruction of Sodom: “Then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven … and lo, the smoke of a furnace” (Genesis 19:24, 28). So whilst the Fifth Trumpet reminds the reader of the Lord’s warning: “As it was in the days of Noah … “ (see Chapter 22), this Sixth Trumpet continues with a further reminder: “Likewise also as it was in the days of Lot … “ (Luke 17:26, 28). Thus,one after another, the signposts point the reader to the Last Days for the true and altogether terrifying fulfilment of this apocalypse of wrath. It is, in very truth, the hour, the day, the month, the year – the moment of Destiny: “the Lord is in his holy temple, the Lord whose throne is in heaven: his eyes behold, his eyelids try, the children of men … Upon the wicked he will rain snares (N.E.B.: red-hot coals), fire and brimstone (cp. Sodom, and the Sixth Trumpet), and an horrible blast (as in Isaiah 30:30, 33).” And it is at this time that “his countenance doth behold the upright” (Psalm 11:4 7). The Greek word translated ‘‘brimstone’’ in these passages has interesting associations with fumigation and cleansing – how appropriate! – but also it is so close to the word for “divine” as almost to be mistaken for it (2 Peter 1:3, 4; Acts 17:29; Romans 1:20). The paradox is strange, yet accurate. Just as the armies in the parable of the Wedding Garment (Matthew 22:7) represent the massing of the brute force of Rome against Jerusalem and at the same time the wrath of heaven against an impious nation, so also this mighty multitude represents not only a crescendo and concentration of malevolence against God’s people such as the centuries have never known, but also the divinely contrived purging of those who still continue rebellious against Him right to the last.

FOUR BEASTS IN ONE?

The power of these tormentors is in their mouths (they have heads like lions) and also in the serpent mouths of their tails – a gruesome and telling figure, for it means that they have heads like Daniel’s first beast and tails like Daniel’s fourth beast (Daniel 7:4, 7). Just as, in Daniel 2, it is the whole of Nebuchadnezzar’s image which is destroyed by the stone, so also the great adversary of the Last Days is described as comprising all the four beast-empires of Daniel 7 (ch. 13: 2). Hence, also, the mention off our angels, leading on this great army. Does Isaiah supply the clue to this symbolism?: “the prophet that teachelh lies, he is the tail” (9:15). In this context of the Sixth Trumpet it is not impossible, then, that the False Prophet of Islam is suggested as the power waging holy war (Jihad) against Israel – “sanctify war” (Joel 3:9, 19). In the parallel Sixth Vial, one of the unclean spirits goes forth out of the mouth of the False Prophet.

PROPAGANDA?

That “their power is in their mouth” is stressed no less than three times; it must be important. But in what way? Can it be that there is allusion to the power of propaganda and psychological warfare, a factor the importance of which was discovered by Sennacherib (Isaiah 36) and then went neglected for centuries7 It is noteworthy that the power of the dragon, the beast and the false prophet is in their mouths (ch. 13:5 and 16:13) and, as has just been suggested, there can be little doubt that this army of horsemen represents the massed power of these Leaders of Evil.

RE-ASSURANCE FROM JEREMIAH

Chapter 20 of this study concluded with emphasis on the close parallel between Jeremiah 8 and the Trumpets in Revelation. That correspondence should be considered again, with the great and final judgements of God against Israel well in mind. In Jeremiah’s time the utter hopelessness of the situation: “Is not the Lord in Zion? Is not her King in her?” is answered with the wonderful prophecies of “the righteous Branch, raised up unto David,” the one whose name is Jehovah our Righteousness, and who will reign and prosper (23:5, 6). In the First Century the comparable hopelessness signified by the utter desolation of Jerusalem was met with the message of the apostles and their successors, that the New Covenant foretold by Jeremiah (31:31-37) was none the less available to both Jews and Gentiles. Yet again, in the time when judgement dire and horrible falls in the Last Days on the unbelieving chosen people, the gloom of the situation is lightened by the message of the Seventh Trumpet: “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ”-that is, “the Lord is in Zion, and his King is in her.” This close association of the Sixth Trumpet with the Seventh and its quite unequivocal prophecy of the resurrection and the kingdom of Christ is one of the clearest evidences that could be wished for that the Trumpets, and the Sixth especially, should be interpreted with reference to the Last Days.

MATERIALISM THE MODERN IDOLATRY

Yet the language about the worship of “idols of gold, and of silver, and of brass, and of stone, and of wood, which neither can see, nor hear, nor walk” reads strangely with reference to Israel – until it is realized that this is an accurate description of all Twentieth-Century civilization. It is a completely materialistic society, which leaves God out of account, and worships things, things, things, “the works of their own hands.” In this respect the Jews stand in the first rank of all, so that today more than ever, and especially in the state of Israel, “ye serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell” (Deuteronomy 4:28). Isaiah 2 which is applied by Paul to the coming of the Lord (2 Thessalonians 1:9), has the same caustic denunciation of a people given over to the worship of things: “Their land also is full of silver and gold … their land is full of idols; they worship the work of their own hands, that which their own fingers have made: and the mean man boweth down, and the great man humbleth himself (before these gods): therefore – it is Isaiah’s personal prayer – forgive them not” (2:7-9). The entire passage should be studied as a vivid ultimate judgement on this obsessive materialism when God “ariseth to shake terribly the earth.”

There are many Scriptures, which foretell a repentance of Israel just before the Lord’s coming, but this will not be nation-wide. The response to the tribulations of the Sixth Trumpet indicates that the majority of Israel – “two parts” (Zechariah 13:8, 9) – will find no place for repentance: “yet they repented not of the works of their own hands … neither repented they of their murders, nor of their sorceries, nor of their thefts.” This description, much of which had a very literal basis in its reference to the Jerusalem of A.D. 70, has to be “modernized” in its application to the Last Days, like so much of the language of the Apocalypse elsewhere (e.g. 19:14, 15; 17:12; 16:21).

This war of God against the widespread evils of idolatry among His people has an impressive parallel in one of Micah’s prophecies of the Last Days: “And I will cut off thy standing images (symbols of sex worship) out of the midst of thee; and thou shalt no more worship the work of thine hands” (Micah 5:12, 13). And yet that prophecy concludes with this: “And I will execute vengeance in anger and fury upon the nations, which hearkened not” (5:15).

This overall picture of the Sixth Trumpet is of the Land being overrun in the time of the End by an irresistible army of multitudinous enemies. It is a time of utter helplessness for Israel, yet the mass of the nation fails to learn its lesson. Hearts are as hardened as Pharaoh’s, and judgement is as condign. Nevertheless this is not God’s last word. “The seven last plagues, in which is finished the wrath of God” are yet behind.

[40] Yet it should not be forgotten that Nineveh, the capital of the great Assyrian empire, was on the Tigris, not the Euphrates.

Once again the reminder is necessary that the application of this part of Revelation to the First Century is a much easier proposition than the interpretation of it with reference to the end of the age. That it should be so applied hardly admits of doubt. The evidence already submitted is adequate to shew this. And there is plenty more to follow. But even if the student is reasonably sure that he is interpreting the symbols according to Biblical usage (and some doubt regarding this is not unseemly now and then), to use these Scriptures in order to anticipate events still in the future is an exceedingly precarious business, never to be attempted with any degree of confidence, much less of dogmatism. So this chapter is necessarily a mixture of Biblical illustration and surmise as to its outworking.

The events described in these Trumpets are the results of great clouds of incense coming up before God. These are like thc importunate prayers of the widow in the parable (Luke 18:1-8), for Jesus was careful to set that exhortation, that “men pray and not faint”, in a context which is all about his Second Coming (17:20-37; 18:8).

The outcome of these prayers – “voices, and thunderings, and lightnings, and an earthquake” – are described once again in Revelation 16:18, where the setting belongs (past all argument) to the Last Days. The words describe a mighty theophany, as at Sinai (Exodus 19:16, 18), and also the titanic effects of God’s judgement, as this evil generation will yet experience them.

This angel, casting fire to the earth, and the seven trumpet-blowers with him suggest the “seven shepherds and eight principal men” who are to “waste the land of Assyria with the sword, and the land of Nimrod in the entrance thereof: and he shall deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders” (Micah 5: 5, 6).

JUDGEMENTS ON ISRAEL AND ON THE WHOLE WORLD

The Biblical evidences of a final desolation of Israel in the Last Days need not be repeated here. But this Micah passage seems to imply that when the Land is overrun, the enemy of Israel will be punished there in the very place where his triumph has been most complete and savage.

But, since, equally plainly, the final judgements of God are to be visited on the whole earth, it would be unwise to insist on a restricted reference of these Trumpets to the Land of Israel only, or even to the countries round about Israel.

It is rather remarkable that the language of the First Trumpet – “hail and fire mingled with blood” – is used in Isaiah, first to describe the “overflowing scourge” with which God afflicted His wayward people, and then even more powerfully regarding the divine deliverance which He provided for the sake of the faithful remnant in the days of Hezekiah (28:2; 30:30). The counterpart to this in the day of Christ is not difficult to discern.

The destruction of trees was seen to have both a literal and a figurative element. All who have any interest in the developing state of Israel have been impressed with the efficient and industrious way in which the mountainsides are being re-planted, so that within a generation barrenness has been replaced by maturing forests. In a way it is sad to think that these splendid attempts to re-clothe the nakedness of the hills of Israel are all to be brought to nought, but their present glory and promise is of small account compared with what is to be when the verdant splendour of the Holy Land is renewed by the blessing of Heaven (Isaiah 35:1, 2).

However, the more fundamental application of this Trumpet will be in a manner comparable to the fulfilment of Christ’s own figure of “green tree and dry tree” – in the nation of Israel, all being alike destined for “burning” (Luke 23:31; cp. Jeremiah 7:20).

FIRE IN JERUSALEM?

The “great mountain burning with fire” has already been given good Biblical reference to the downfall of Jerusalem and its temple in A.D. 70. Today, in the place of the temple, on the very site, stands the Moslem Dome of the Rock. How the fanatical forces of hyper-orthodox Jewry would love to see that centre of false religion burnt to the ground. Yet they dare not attempt it. But it is readily conceivable that the confusion of some acute Israel-Arab crisis in the near future might well provide the excuse or the cover for their incendiarism. This is only a guess. The fulfilment of this vivid symbol may take a completely different form, with more immediate relevance to the destruction of life and ships in the sea. Judgement on the ships of Tarshish is a distinctive feature of certain prophecies (Isaiah 2:16; Psalm 48:7).

Amos 7:4 has a very remarkable allusion (in the context of “locusts;” see the Fifth Trumpet) to “the Lord God contending by fire … and it devoured the great deep, and would have eaten up the Land (R.V.)” – LXX: “the Lord’s portion.” It is difficult to say how the primary fulfilment of this prophecy came about. A giant meteorite falling into the Sea of Galilee? It goes on to foretell that “the high places of Isaac (where Isaac was offered – the Rock!) shall be desolate, and the sanctuaries of Israel shall be laid waste.”

Zephaniah has the same association of ideas: “I will consume the fowls of the heaven, and the fishes of the sea, and will bring the wicked to their knees (N.E.B.) … and I will cut off the remnant of Baal from this place (the temple)” (1:3, 4).

THE WRATH OF HEAVEN

It is important to observe that all the first five trumpets find the source and origin of their dramatic action in the sky:

1. Hail and fire mingled with blood cast upon the earth.
2. A burning mountain cast into the sea.
3. The falling of a great star burning like a lamp.
4. Sun, moon and stars smitten; unnatural darkness.
5. A star fallen from heaven to earth. This is introduced by an angel flying in mid-heaven.

SPACE WARFARE?

There may or may not be connection between these features and the fact that between them Russia and America have something like a thousand pieces of hardware orbiting this globe. Of course almost nothing is known publicly about the purpose of this mighty army of sputniks – “the host of the high ones on high” (Isaiah 24:21) – but it may be taken as certain that many (most?) of them have a much more sinister purpose than that of harmless highly useful telecommunications. And it is readily conceivable that in the heat of a Jew-Arab crisis Russia may not be loth to use Israel as a guinea-pig regarding some of these scientific toys in the way that America used Japan at the end of World War II, and has more recently used Vietnam.

The “great star falling from heaven, burning as a lamp,” is perhaps to be understood as a reference to the Star of David, which is now known in all the world as the symbol of the state of Israel. In modern times, Israel has let go all hope of the appearance of a divine Messiah, and has blasphemously substituted itself instead as the Messianic State and Nation. So it would not be inappropriate that there should be a dramatic rebuke of such a perversion of Old Testament truth. The figure of a falling star is the more fitting by contrast with the true Messiah, the “Bright and Morning Star” (Revelation 22:16).

On the other hand, if the Third Trumpet is to have a less restricted application than this, the effect of turning all the waters to bitterness may well be one of the fiendish ideas of modern war, which has already been seriously explored. Dumping a large consignment of LSD in a city reservoir would be a trivial school-boy joke by comparison. There could be no easier way of winning a war than by poisoning the enemy’s water supply overnight.

The darkening of sun, moon and stars may similarly have a more literal fulfilment than has been thought possible hitherto. At the crucifixion of Jesus there was a period of unnatural darkness. Several Scriptures suggest the possibility of a similar phenomenon when he comes again (Zechariah 14:6; Joel 2:2; Matthew 24:29; Isaiah 5:30). Again one is left guessing as to the means by which this might come about, whether by natural causes-such as the dense pall of smoke from the burning forests or from volcanic eruptions- or by supernatural means as at the crucifixion.

THE SAME THEME IN ISAIAH

On this theme Isaiah 13 is specially impressive. Misled by the opening verse, commentators generally have sought to apply the whole of this prophecy to Babylon. In fact, most of it (v. 2-16?) refers primarily to God’s judgement on Israel brought through the instrumentality of the Assyrians (often called Babylon in Isaiah). Only at verse 17 does the wrath of the Lord turn to “punish the stout heart of the king of Assyria” (10:12); “Howl ye, for the day of the Lord is at hand; it shall come as a destruction from the Almighty. Therefore shall all hands faint, and every man’s heart shall melt (this is Luke 21:26): and they shall be afraid: pangs of sorrows shall take hold of them; they shall be in pain as a woman that travaileth (this is Paul’s figure of the day of the Lord, in 1 Thessalonians 5: 2, 3) … For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine (the Fourth Trumpet) … Therefore I will shake the heavens, and the earth shall remove out of her place (Revelation 8:5), in the wrath of the Lord of hosts and in the day of his fierce anger … their houses shall be spoiled, and their wives ravished (this is Zechariah 14:2)” (Isaiah 13:6-16).

Thus the Fourth Trumpet is seen as an integral part of the impressive drama of events in the end of the age. It presents an ominous picture of the eclipse of Israel, to be followed – as one Messianic prophecy after another makes clear-by a breath-taking rehabilitation when the King of Israel sits on his throne.