Chapter 16
THE VIALS OF WRATH
“Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” (Rev.16: 15)
ALL THE PLAGUES OF EGYPT
As indicated in the prelude to chapter 16, what follows is a combination of natural and political disasters. The Middle East is known for a scarcity of fresh water, this coupled with global warming (scorching sun) will lead to famine, water conflicts and “grievous sores” (melanoma – sun induced cancer).
We cannot, however, limit this chapter to natural disasters, for it also describes the fall of the Harlot and destruction of the beast in political and spiritual terms.
All the vial plagues find their basis in the Exodus account. Much of the story of Moses in Egypt is held inside the realities of that ancient land, and this especially in the descriptions of the plagues. As Moses confronts Pharaoh in the terrible contest that finally forces Egypt to let the people of Israel go, the storyteller accurately describes some of the ecological realities of the ancient Egyptian environment, that rainless land locked along the sides of a great river. Here, indeed, the Bible’s eye is typically acute. As Moses’ prophecies unfold one by one, they combine to give us a picture of a genuine ancient catastrophe.
With the very first plague, the Nile flows red with blood caused by grotesquely large red micro-organisms.1 Some of these micro-organisms are poisonous, others deplete the oxygen; as a consequence the fish die. The stagnant water would cause frogs to search en mass for fresh spawning grounds. All the dead creatures would, in turn give rise to insect plagues and disease. Such abnormal seasons also brought freak storms with them; dust storms that blot out the sun, storms in which locusts, frogs and even fish might be whisked into the air, then dropped dead and cold upon the earth. And all this Moses prophesied. (Exodus: from chpt.7-12)
In the eighteenth century B.C, such a disaster, continuing over several years, brought down the government of a Pharaoh; his subjects would probably have thought that he was quite unfit to rule. For Pharaoh, they believed, held the balance between men and gods, and ensured prosperity in Egypt.
In this world, then, the plagues that Moses prophecies would never have been seen as punishment for enslaving the Israelites, but as part of a contest between two deities, Pharaoh and Yahweh. And, when, as the book of Exodus describes, the staff of Aaron, is transformed into a serpent at Moses’ command, all Egypt would have understood the challenge for the serpent was an emblem of Pharonic power; golden spitting cobras sat on the front of every one of Pharaoh’s crowns. In common Egyptian symbolism, Moses and his God joined battle with the king of Egypt.
With the tenth and final plague, Yahweh reaches right into ancient Egypt’s heart. For the death of the firstborn is a specifically Egyptian curse that goes far beyond the limits of its more obvious tragedy. In traditional Egyptian society, a family’s eldest son - not only inherited his father’s position in the world - but, by careful attention to the cult of the dead, ensured continuity between this world and the next. The destruction of this link would have dropped ancient Egyptians into rootless, unstructured oblivion, cosmic chaos.
The expulsion of Moses (who seemed to be the author of the plagues) with all his followers, would have been viewed by the Egyptians as an act of national preservation. Yahweh displays an astounding understanding of the Egyptian mind.
All these plagues except the last one could be understood as a catalogue of natural disasters. This is significant, for if men harden their hearts (like Pharaoh) and refuse to repent (Rev.16: 9,11,21) they will justify these catastrophes in natural (or political) terms. When the last and final plague comes, and God openly reveals his hand, it will be too late.
VIALS PLAGUES OF EGYPT
1. A grievous sore.
1.Boils.
2. The sea as the blood of a dead man.
2.Pharaoh’s army drowned in the sea.
3. Rivers become blood.
3. Nile turned to blood.
4. Sun scorches men with fire.
4. The Shekinah glory?
5. Darkness.
5.Darkness.
6. Unclean spirits like frogs.
6. Frogs.
7. Hail, with fire.
The effect: they repented not, they blasphemed God. (16: 9,11,21)
7. Hail and lightning – “fire ran along the ground.” (Ex.9: 23)
The effect: Pharaoh hardened his heart.
THE FIRST VIAL
“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. And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.” (Rev.16: 1-2)
In the first verse John hears a loud voice from the temple telling the seven angels to pour out their vials upon the earth. The origin of the vials is significant, otherwise such a detail would not be included. The voice, thundering from the holy temple, probably represents that of the Lord God Almighty (16:17), or possibly the Lamb, who only are able to issue the final command to punish the wicked of the earth. The angels, we remember, had left his presence just a short while before (15: 6).
Each of the angels was ordered to “pour out” his vial. This metaphor for meeting out judgment is commonplace in the Old Testament (Ps.69: 24; Ezek.9: 8; Hos.5: 10). Of most relevance to our present passage is the appearance in Psalm 79, which has previously been cited with reference to Rev.11. Here the Psalmist wrote:
“Pour out thy wrath 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.” (Ps.79: 6,7)
It is surely not merely coincidental that in the same Psalm the judgment on these nations is described as “sevenfold” (v.12).
The first plague is described as a “noisome and grievous sore” (harmful and festering). The resemblance to the plague of Egypt is unmistakable even the same word (helkos) as the Septuagint is used [sore] (Ex.9: 8-12).
The sore seems to be the counterpart of the mark- charagma of the beast on the forehead. Helkos is a word commonly associated with leprosy, the sin disease in the LXX (Lev.13: 18). King Uzziah was stuck with leprosy in his forehead when he was profane (2 Chron.26: 19).
God had placed a different kind of mark or sign (LXX semeion) on Cain as a warning that whoever slew Cain would be punished sevenfold. This despite Cain murdering his righteous brother (Gen.4: 15).
THE SECOND VIAL
“And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.” (Rev.16: 3)
The unusual phrase, blood of as a dead man (RV) is used here. The A.V renders a more exact translation, the word man is not in the original and is denoted by italics. Literally it says, hos nekros – as (like a) dead. The author believes, however that the RV establishes the correct sense: blood as of a dead man.
This is a direct allusion to the effect of the last plague on Egypt:
“And the Egyptians were urgent upon the people, that they might send them out of the land in haste: for they said, we be all dead men.” (Ex.12: 33).
The nation of Israel was God’s wife and she had been taken by another man.
“But God came to Abimelech in a dream by night, and said unto him, Behold, thou art but a dead man, for the woman that thou has taken; for she is married to a husband”
(Gen.20: 3RVmg)
God will punish the heathen nations that have taken his bride, but he will also punish the nation for being a harlot. Unlike Sarah, this wife proved to be unfaithful, for as soon as she was free from Egyptian bondage she worshipped the image of the beast (golden calf – Ex.32: 8).
Moses took the calf they had made, burnt it with fire, ground it to powder, sprinkled it on the water and made them drink it. (Ex.32: 20) This was done in accordance with the law concerning the water of jealousy in Numbers 5.
“But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell; And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen. And the priest shall write these curses in a book, and he shall blot them out with the bitter water: And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.” (Num.5: 20- 24 )
The next vial describes how the harlot is made to drink blood because of her unfaithfulness. Every living soul (life) 1 in the sea is affected by these judgments – the punishment is not limited to the harlot- city.
The sea (heathen nations) become like the Dead Sea – lifeless, or like the Red Sea:
“And Israel saw the Egyptians dead on the Sea shore.” (Ex.14: 30)
“And the waters covered their enemies there was not one of them left.” (Ps.106: 11)
THE THIRD VIAL
“And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.” (Rev.16: 4-7)
The vial punishment in these verses is enlarged upon in the vision shown to John in chpt.17.
CHAPTER 16 CHAPTER 17
The third poured his vial upon the rivers.(v.4) And there came one of the seven vial angels….I will shew thee the judgment
The angel of the waters. (v.5) …of the great whore that sitteth upon many waters.(v.1)
Give them blood to drink for they are worthy.(v.7) And I saw the woman drunken with the blood of the saints.(v.6)
The angel that shows John the fate of the harlot in chapter 17, is one of the vial angels. The comparison makes it likely that the vial angel of 17: 1 is the same as the angel of the waters in 16: 5.
The third vial is therefore a description of the destruction of the harlot- city. She is the source of intoxication for all the surrounding nations. The “many waters” that she sits upon are now turned into rivers of blood. The waters are, “ peoples, and multitudes nations and tongues” (17: 1).
Then I heard another out of the altar say – the RV, NSRV and NIV have the altar itself responding, thereby personifying the altar itself. This is wrong for the verb, “I heard” is linked with a partitive genitive, the AV translation is therefore correct – another (or someone) out of the altar. This is obviously a reference to the martyrs of 6: 10, whose blood lies poured out at the base of the altar. God responds with the principle of lex talionis, an eye for an eye.
In this context Psalm 79 is illuminating:
“They have shed their blood like water round about Jerusalem” (v.3)
(they have shed the blood of saints and prophets 16:5)
“Let him [God] be known among the nations in our sight by revenging of the blood of your servants which has been shed.” (v. 10)
Thus the shed blood to be avenged definitely includes that of Israeli Jews in these last days, besides that of the martyrs.
In the day that Israel is “darkened”, Egypt will also be extinguished and the Nile will be turned red with the blood of the slain.
“will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee. And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.” (Ezek. 32: 6-7)
In the day that Israel is “darkened”, the rivers of Edom (Jordan) will also turn blood red with the slain.
“And I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword.” (Ezek. 35:8)
The punishments in the third and fourth vial are also found in the song of witness.
“And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.” (Deut.31: 21)
The song of witness is Deuteronomy 32 – we have already mentioned that this has parallels with the song of Moses and the Lamb in the previous chapter. (chapter 15 page 5)
REVELATION 16 DEUTERONOMY 32
Men which had the mark of the beast and worshipped his image. (v.2)
They sacrificed to devils (demonsRV) not to God.(v.17)
THIRD VIAL: For they have shed the blood of saints and prophets, and thou hast given them blood to drink. (v.16)
Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. (v.43)
Even so, Lord God Almighty, true and righteous are thy judgments. (v.7)
For all his ways are judgment: a God of truth without iniquity, just and right is he. (v.4)
FOURTH VIAL: And the forth Angel poured his vial upon the sun; and power was given him to scorch men with fire. (v.8)
For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. (Deut. 32:22-24 )
God had threatened to punish them “seven times more for your sins” (Lev.26: 18), if they remained disobedient. God said that he would “break the pride of your power” (v.19). This is, however, not just the final punishment of Israel, it is also the punishment of the heathen nations. Israel will confess their iniquity and God will remember his covenant and save them (Lev.26: 40-42).
“And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.” (Isa. 29: 4)
This is the punishment of Ariel the city where David dwelt (Isa.29: 1).
“The crown of pride, the drunkards of Ephraim, shall be trodden under feet.” (Isa. 28:3)
The drunkards, who are intoxicated with the blood of the saints, will now be made to pay.
THE FOURTH VIAL
“And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.” (Rev. 16: 8,9)
This vial places the emphasis on heat and scorching men with fire. This is the ultimate fate of the harlot-city, which will be “utterly burned with fire” (17: 16). Her former lovers (10 kings) will turn against her and completely destroy her.
“Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.” (Rev.18: 8)
This may well be the meaning of Isa.30: 26: “The light of the sun shall be sevenfold as the light of seven days”, this is in connection with, “the day of the great slaughter.”
While the worshippers of the beast suffer pain and thirst and are fearfully scorched by the sun, the martyrs have gone where “they shall never be hungry or thirsty again; never shall the sun strike them or any scorching heat.” (7: 16), where, “pain shall be no more” (21: 4).
“The Lord will do his work his strange work; and bring to pass his act, his strange act.” (Isa.29: 21)
God will save them, once they have been humbled, he will not give the heathen opportunity to despise his name.
“He will surely be gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.” (Isa.30: 19)
To the people of Israel it will all seem like a bad dream – they will awake from their self-induced nightmare and it will be all over. (Isa.29: 8)
These vials effect those who are too deeply involved in Babylon’s sins to be disassociated from her fall, those who had the mark of the beast, which worshipped his image, who shed the blood of saints and prophets, who blasphemed the name of God.
The last phrase is of peculiar importance, because, outside the present chapter, John in the prophetic part of his book attributes blasphemy only to the beast. (13: 1,5,6; 17: 3). The thrice-repeated statement that men blasphemed (16: 9,11,21) can only mean that they have wholly taken on the character of the false god they serve. There can be no question about John’s belief that in some men the mark of the beast might become indelible and earn for them final reprobation and annihilation (14: 10-11; 20: 15; 21: 8; 22: 15).
“They repented not to give him glory.” This is in stark contrast with the death and vindication of the witnesses, which resulted in a repentant remnant, and the birth of an ecclesia. (Rev.11: 14)
THE FIFTH VIAL
“And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.” (Rev.16: 10-11)
This is a time of natural and political disasters. The harlot-city has been destroyed in the previous vial, and her people taken captive. She has been destroyed by her allies, who now cede their power completely to the beast (17: 7). It is now the turn of the beast and the ten kings to feel God’s wrath, for this vial is poured out on his throne.
Not only his headquarters, but his whole kingdom is now in complete darkness. The apocryphal book, Wisdom 17: 21 comments (alluding to the plague of darkness in Egypt):
“While over those men alone heavy night was spread, an image of the darkness that was destined to receive them; but still heavier than darkness were they to themselves.”
These men have spiritually darkened minds, they refuse to repent in the face of the current disasters – in fact they “blaspheme the God of heaven.” (16: 11)
Before we propose a possible scenario for this vial we will examine Ezekiel 30 and Joel chapter 2 in a comparison with Revelation 16.
REVELATION 16
EZEKIEL 30
His kingdom was full of darkness.(v.10)
For the day of the Lord is near, even the day of the Lord is near, a cloudy day, it shall be the time of the heathen. (v.3)
Gnawed their tongues for pain.(v.10)
And great pain shall come upon them, as in the day of Egypt: for, lo, it cometh. (v.9)
Image of the beast.(v.2)
I will cause the images to cease. (v.13)
The great river Euphrates and the water thereof was dried up. (v.12)
I will make the rivers dry. (v.12)
Context of Ezekiel chapter 30:
The punishment of Egypt, Ethiopia, Cush (upper Nile region), the mingled people (Arabia) and the children of Israel. The RV margin renders this as, “the children of the land of the covenant that is in league (with Egypt)” (v.5). This was Pharaoh Hophra, called Apries by the Greeks, cp. Jer. 44: 30. He besieged and captured Gaza (Jer.47: 1): attacked Zidon and encountered the prince of Tyre on the sea (Herodotus, ii, 161; cp.2 Kgs.24: 7; Jer.46: 2); and said, “no god could deprive him of his kingdom.” (Herodotus, ii.169) Zedekiah relied on him, see Jer.37: 5-8. Egypt was the cause of Jerusalem’s destruction see Jer.44: 30; and cp.Jer.46: 25,26. Egypt was like a staff of reed to the house of Israel (Ezek.29: 6) ready to break as soon as they supported their weight on it. Nebuchadnezzar not only destroyed Jerusalem he went as far as Egypt, which was also given to him by God as “wages for his army” (Ezek.29: 19). The political power of Egypt symbolised by the Nile, was therefore, “dried up.”
REVELATION 16
JOEL 2
His kingdom was full of darkness. (v.10)
A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. (Joel 2:2)
The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: (Joel 2:10)
Men scorched with great heat. (v.9)
A fire devoureth before them. (v.3)
Gnawed their tongues for pain.(v.10)
Before their face the people shall be much pained.(v.6)
Repented not of their deeds. (v.11)
Turn ye unto me with all your heart. (v.12,13)
Context of Joel
The Assyrian invasion under Sennacherib, the land of Israel was destroyed but Jerusalem and Hezekiah were saved.
The harlot-city (Jerusalem) that is destroyed is spiritually Egypt (11: 8) and therefore she shares the plagues of Egypt. The destruction of the city precipitates a chain of events that lead to HAR – MEGIDDON.
We must return to Biblical history to reconstruct certain parallels. It is apparent that Judah came under Babylonian control several years before Zedekiah rebelled and Jerusalem was destroyed in c.587BC. In the first century Judea was occupied by the Romans and held by a garrison at the time of the Jewish revolt. When the Jews destroyed this relatively small force it provoked Rome into despatching several legions to besiege Jerusalem. The events of the last days seem to follow a similar pattern. On both occasions there were two Babylons; the Jewish and the Gentile Babylon. In the sixth century BC this was Jerusalem and Babylon itself. In the first century this was Jerusalem and Rome. On both occasions the “two Babylons” were persecutors of God’s people and they were both punished.
The Israeli ministry of defence has already produced scenarios of “Armageddon” (prelude to chapter 16 page 13) – here the author also offers a possible scenario, conscious of the speculative nature of the subject, and fully aware that it probably contains errors.
(1) The beast kingdom – a Middle Eastern phenomena – a power block which incorporates Israel. Jerusalem is the religious capitol. Political pressure and terrorism force Israel into agreement. (or is Jerusalem captured at this stage?)
(2) Agreement short lived, Israel betrayed by ‘ten kings’ – Jerusalem destroyed. Iraq emerges as champion of the Palestinian people, recovered from “death blow” and defiant towards the Western world. The West is reluctant to intervene because OPEC threatens an oil embargo. This time no consensus amongst semitic peoples for a coalition against Iraq, they distrust America’s pro-Israeli stance.
(3) The balance of power greatly disturbed in the Middle East. Egypt, Syria and Turkey see Iraq as a threat. Egypt has always harboured pan-arabic ambitions. Western and Jewish pressure on Turkey causes it to stop the flow of the Euphrates.
(4) War in the Middle East – Iraq greatly weakened, both literally and politically the Euphrates “dried up”. Rumours of a great military leader in Israel – the Jews winning back their independence.
(5) Iran decides to act (kings of the East) with its old enemy Iraq weakened, it determines to march on Jerusalem and impose its own brand of fundamentalism.
(6) Har-Megiddon – Christ returns. The saints ingathered and the nations destroyed at Jerusalem.
The above programme is a hypothetical illustration of the possibilities. The Middle East is on the edge of an abyss, and although the picture presented may be wrong in certain details, it is most certainly correct in it’s intent. In this cameo the “two Babylons” would be Jerusalem (Israel) and Babylon (Iraq). The fifth trumpet caused both darkness (9: 2) and pain (9: 5) to Israel, now the roles are reversed and the beast suffers darkness and pain in the fifth vial.
Verse 11 makes it clear that the first five vials are not simply a succession of plagues, but cumulative in effect. Even at this stage men are still complaining about sores of the first vial. This despite the fact that the sun (which caused the sores?) is now darkened. We are obviously meant to understand this in a metaphorical sense.
In this respect these last plagues are more grievous than those which fell upon Egypt. Despite this there is not a trace of repentance.
THE SIXTH VIAL
“And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.” (Rev. 16:12)
It is surely significant that these kings come from the east, their way facilitated by the “drying of the Euphrates.” God sent Adam and Eve to the east, and placed a guardian at the eastern entrance of Eden (Gen.3: 24). The idea presented here is that the Promised land is “Eden”. Abraham sent his sons by Keturah (the concubine) “eastward, unto the east country” (Gen.25: 6). He also gave them gifts, this was a substitute for the inheritance that was reserved for Isaac. In Matthew’s gospel wise men appear from the east bearing gifts for Christ (Mtt.2: 2,11). These were the sons of Abraham, who recognised Christ (Isaac) as the true heir.
The kings of the east are therefore Semitic peoples, sons of Abraham, who were sent away (like Ishmael) because of their hatred toward their brother. The names of the twelve sons of Keturah carry meanings that suggest contention and strife.
The kingdom will initially consist of the Semitic peoples, for there will be a highway from Egypt to Assyria and both nations will be blessed (Isa.19: 23-25). They will again bring Christ gifts (Isa.60: 6) in recognition of his sonship, but at this stage their hatred towards their brethren draws them from the east to seek revenge.
THE SIXTH VIAL
“And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.” (Rev. 16:13)
All the plagues are associated with water or drought – it is fitting therefore, that the Egyptian plague of frogs is the basis of this verse.
“The frogs came up out of the river.” (Ex.8: 13)
The Tigris, Euphrates and Nile are the rivers that border on the furthest extent of the Promised land. Perhaps we are meant to identify the regional powers of Egypt, Turkey and Iraq with these “frog spirits.”
It is significant that these “frog spirits” come out of the mouths of the three protagonists. The Greek for frog (batrach`s) is similar to a word used only once by Jesus himself – batt`logeo - vain reasoning (words), or vain repetitions.1
Vines dictionary, describes the unusual word batt`logeo as onomatopoeic in character, 2 probably from an Aramaic phrase. The rendering of the Siniatic Syriac is, “Do not be saying battalatha, idle things” i.e., meaningless and mechanically repeated phrases, a reference to pagan modes of prayer. The author suggests that the word batt`logeo, which can also mean to stammer, is derivative from the word frog, because of the repetitious croaking sound that they make. The cacophony made by frogs in the mating season, are like the vain repetitions of the heathen. On this occasion the vain reasoning of the heathen gathers the kings of the earth to battle.
These frogs are also unclean spirits. In Zoroastrianism, the Persian religion, frogs are the bringer of plagues and the agent of Ahriman, the power of darkness, in his struggle against Ormuzd, the power of light. The unclean frog spirit that gathers the kings to battle is reminiscent of the “lying spirit in the mouth of the prophets” (1 Kgs.22: 22). The context was also a council of war, this time between Jehosophat king of Judah and Ahab king of Israel. Their deliberations led them to form an allegiance against Syria.3 Ahab refused to heed the words of God’s prophet, preferring the “lying spirit” of the false prophet. As a consequence he died in battle, his bloody chariot cleaned at the pool where the harlots washed themselves (v.38).
The unclean spirits originate in the mouths of the three protagonists, we do well to remember that the dragon no longer exists as a political entity – it represents a principle. The dragon ceded its power to the beast (13: 3) and represents Satan (12: 9).
The actual mouthpiece of the beast is the false prophet, who looks like a lamb, but speaks like a dragon (13: 11), that ancient serpent the devil. We should probably understand this verse as follows: Urged on by the reasoning of the false prophet (false religion) the beast empire issued propaganda to gather its allies to battle. This lying (seducing) spirit is the work of Satan.
In the first century this principle was embodied in the Roman Empire, empowered to do God’s work and destroy Jerusalem. This was under the supervision of his angel, Satan. We must not forget that it is God’s will that this battle takes place. He allows men to be tempted by their own human reasoning – “a lying spirit” and sends out his angel to arrange the opportunity for men to show their true ambitions.
“I have hardened the heart of Pharaoh, and the heart of his servants, that I might shew these my signs before him.” (Ex.10: 1)
“For the scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I may shew my power in thee, and that my name might be declared throughout the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth” (Rom. 9: 17,18). 1
Beyond a certain point God gives men over to their own vain reasoning, and seemingly even manipulates events to strengthen their prejudices and obstinacy.
Pharaoh, a man who thought of himself as a god (= man of sin) was a “vessel of wrath” destined, and created for destruction. His pride hardened his heart, even after Satan had destroyed the firstborn in the land.
“For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon.” (Rev.16: 14,16)
The spirits of devils – RV margin demons. Demons are always associated with idol worship in the Old Testament. In this case they are associated with the image of the beast – the beast religion. We are obviously meant to make a connection between this verse and Rev.9: 20,21:
“And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceress, nor of their fornication, nor of their thefts” (Rev.9 : 20-21).
The “demon” is therefore the “unclean spirit” associated with the idol.1 We are not to look for supernatural beings, rather it is the worshippers themselves that have wholly taken on the character of their “god” and become unclean. The “demons” work all kinds of signs, and so seduce the kings of the earth and the whole world. This is the work of the false prophet (Rev.13: 14) [is this a hybrid Islamic – Judaist religion?], who possessed by a “lying spirit” urges all the kings to protect the image of the beast.
God allows the seduction to occur in order to gather his enemies to the “great day of God Almighty”. Elsewhere this is called: “the great supper of God” (RV) or the “supper of the great God” (AV). (Rev.19: 17) We have, as it were, the last- supper of God’s enemies, this is in contrast to “the marriage supper of the Lamb.”(Rev. 19: 9)
The two events occur more or less simultaneously, the salvation of the faithful and the destruction of the wicked. This is exactly what happened on the Egyptian Passover night. The next verse confirms this view, for the saints are warned that Christ will come as a thief. A blessing is promised to those who keep their garments.2 John is alluding to the situation in the Garden of Eden, where Adam and Eve, seduced by the serpent, became aware of their nakedness before God. Nakedness does not necessarily carry a sexual meaning, it is Bible idiom for sinfulness. To be naked, is to be completely vulnerable. It is the realisation that man is completely sinful and dependant on God – this is a direct contrast with the “lie of the serpent” that man can be like God. Adam and Eve realised the complete desperation of their situation, and God in his mercy covered their nakedness. Earlier, we observed that the fifth vial was expanded by the vial angel in chapter 17, in the same fashion the sixth vial is expanded by the vial angel (the sixth vial angel) in 21: 9-22: 7.
“And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.” (Rev. 21: 9)
This angel shews John the bride, and his section also closes with a similar blessing:
“Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.” (Rev. 22: 7)
Destruction and salvation are two sides of the same coin. Whilst the saints are gathered to Har-Megiddon to be saved, the enemies of God are gathered to be destroyed. This is both the “great supper of God” and “the marriage supper of the Lamb”.
The observation was made that Har-Megiddon is the “mountain of precious fruits” (see chapter 14 page 19), but it is also a play on the Aramaic harma-geddon – “the destruction of their army”. Removing the letter h in accordance with the current Greek orthographic practice arrives at “Armageddon” without any vowel changes.
The author sees no need to choose between either meaning, for it is both the “mountain of precious things” and the place where “the destruction of the army” occurs.
It is significant that this destruction occurs by the word of God armed with a sharp sword (19: 11-15). The epistle to the Hebrews, written after Revelation, draws our attention to this in Heb.4: 10-13. The flaming sword of the cherubim and the nakedness of the transgressors is mentioned (v.13) [This has been expounded in chapter 1 page 21].
THE SEVENTH VIAL
“And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.” (Rev.16: 17-21)
THE PRINCE OF DARKNESS
The seventh angel poured out his vial into the air. This last angel is the angel of death. This is the same angel sent to Egypt to kill the firstborn in Exodus, referred to as the destroyer (Ex.12: 13). We encountered him earlier when the abyss was opened, there he is also called Abaddon (the destroyer) in the Hebrew (9: 11). On that occasion the air (and the sun) were also affected (9: 2).
Paul calls this angel: “the prince of the air, (of RV) the spirit that now worketh in the children of disobedience.” (Eph.2: 2)
This angel works under the direct guidance of God, and, like the other angels, he is a ‘ministering spirit.’ His task is to test men, he is in charge of the dispensation of evil. The Jews called him KOSMOKRATOR (world ruler of darkness – Eph.6: 12).
Let us clearly state the difference between scriptural teaching about Satan and Church doctrine.
SCRIPTURE CHURCH
Sent to test men. (to accuse or prosecute Sent to tempt men.
them before God)1
Under God’s control. Rebelled against God.
A ministering spirit. An evil being.
When the “destroyer” came to kill Jesus Christ (the firstborn), Jesus was able to say:
“The prince of this world (dispensation) cometh, and he hath nothing in me.” (John 14: 30)
The destroyer’s accusations against Jesus were proved unfounded – here (for once) was a man who did not capitulate to sin, no matter how hard the way. Here was a man who loved his Father more than he loved self, and his brethren like his own body. This was the first time the “prince of this world” had discovered a man not worthy of death. Because of this the accusation against man could no longer stand. Metaphorically Satan was “cast out” of heaven, there was however still work to do “on earth” before this dispensation could be ended and the full extent of God’s mercy revealed. In this vial, however, there is no such discovery of worthiness, in fact there are no redeeming factors whatsoever, for they are all unrepentant. (Children of wrath. Eph.2: 3)
It is notable that the arena of operation for KOSMOKRATOR is the air. This is probably the same as mid-heaven (8: 13). A clear distinction is being drawn between the air and the heavens.1 The air is part of the earthly elements,2 which in turn is under the jurisdiction of KOSMOKRATOR, the effects of pouring the libation in the air are therefore felt on the earth.
IT IS DONE
We have observed that Jesus linked “the prince of this world” with his crucifixion, similarly the utterance, “it is done” (16: 17) is also a saying from the cross. This together with the darkness (16: 10), earthquake (16: 17) and the “blood of a dead man” (16: 3) [Jesus’ blood was like water when his side was pierced] is meant to reflect the crucifixion experience – an eye for an eye.
“It is done” is a single thunder-like utterance in the Greek, gegonen, echoing the final saying of Christ on the cross, “It is finished” (John 19: 30), also just one word in the original. At that moment the temple veil was rent in two, to the accompaniment of an earthquake (Mtt.27: 51). Here in Revelation with the final vial the heavenly liturgy has now ceased and entrance into the holy of holies is now possible.3
This final earthquake is reminiscent of the earthquake in the sixth seal (6: 12-17), but unlike that earthquake it includes not only “great Babylon” but also, the “cities of the nations.” The whole world has become Babylon – this is the fruit of the current “globalisation”. The whole earth is “of one language and one speech” (Gen.11: 1) – God came down (theophany) and scattered them abroad on the face of all the earth (v.9). The tower of Babel was built in the days of Peleg; for in his days was the earth divided (Gen.10: 25). The great city is also divided into three parts. (16: 19)
The tower of Babel is destroyed by an earthquake (divided = the people were scattered) and the capital cities of the nations fall. (Genesis 10 enumerates 70 nations). The great city is divided into three parts, again alluding to the trumpets, confirming that we are dealing with Jerusalem.
We see yet another parallel drawn with the Egyptian plagues. The plague here (v.21) is that of hail (Ex.9: 22), accompanied by thunder and lightning (as in Exodus). In view of Joshua (= Jesus), this hail might well have a similar literal application. Each hailstone weighed a talent (25-35kg approx.) it is presented as the severest of the seven plagues. It may well be that these hailstones are caused by dust in the atmosphere.
Such a huge earthquake (movement of plates) would be accompanied by volcanic activity. Volcanoes spew tons of dirt and gases including water vapour into the atmosphere. The dirt causes a subsequent drop in temperature (nuclear winter) and acts as a seed- bed for ice formation.
However much we speculate, scripture is clear that this last earthquake at the return of the Lord, as described in Zechariah, is utterly devastating.
Even so, we read that men blasphemed God because of the plague. From this we can only conclude that those being judged are totally beyond redemption.
THE VIALS AND THE GOG INVASION
At this stage of the exposition it is important that we should examine the Gog invasion as encountered in the prophecy of Ezekiel. In order to do this we will place it in the historical context.
Magog is mentioned among the northern nations in the genealogy of Noah (Gen.10: 2), and Josephus identified them with the Scythians (Ant.1.6.1; cf. Jub.viii.25). The nation, designated as SAKI, i.e. Scythians, was occupying that belt of highland beyond the river ARAXES (now ARAS), which, watered by the river KYROS (now KOUR), stretches along the foot of the great Caucasian ridge between the Black Sea and the Caspian. It was an offshoot of the same branch of Eranian stock which pressed upon the Cimmerians from behind, in the roll of the great tidal migrations, and dislodging them from their wide lands in the south of Russia. Indeed, Herodotus, probably retelling a current tradition, asserts that this division of Scythians descended into Asia in pursuit of the Cimmerians, but missed the way and accidentally got into the highlands of the Southern Caucasus. The explanation is scarcely even plausible; but the fact is certain, and it may be supposed that they somehow stumbled on the defile or pass known in antiquity as the “CAUCASIAN GATES”, as that is the only point where a descent would be possible through such a broad, rugged and altogether impracticable mountain barrier as the Caucasus. Their name remained to the region in which they settled; it is given on maps of the ancient world as SACASENE. To the Hebrews of that and later periods it was known as Mâ gô g, and it was not one of the least surprises we owe to Assyriology to find that the “Gô g, king of Mâ gô g”, of Ezekiel, was originally a real and historical person, no other in fact than the chief of the Scythians in Asshurbanipal’s time, probably a warrior sufficiently renowned to have survived as a by-word of terror in the memory of later generations.
This name of Gô g occurs on one of Asshurbanipal’s cylinders under the form of Gâ gi. In describing the campaign in the north-east, entirely successful and highly satisfactory in the way of tribute and booty- Asshurbanipal concludes by recording that he (or more probably his general), captured alive and brought to Nineveh two sons of “Gâ gi, a chief (or the chief) of the Saki” after taking seventy five of their strong cities, because they had “thrown of the yoke of his dominion”. This last expression, even if it implied more of a boast than a reality, would show that the Scythians of Mâ gô g had dwelt were history finds them for at least a couple of generations, and had become in part weaned from their nomadic habits, although later generations resumed them with the utmost readiness when tempted to do so by the prospect of unbounded plunder.
Ezekiel chapter 38 lists ten nations in the confederacy of Gô g.
1. Mâ gô g - Turkey (Asia Minor)
2. Meshech 1 Kazakhstan,
3. Tubal Azerbaijan, Georgia,
4. Persia – Iran
5. Ethiopia (Cush) – Ethiopia, Sudan, Eritrea
6. Libya (Put) – Egypt, Libya
7. Gomer – Turkey (Asia Minor)
8. Togarmah – Armenia
9. Sheba Saudi
10. Dedan rabia
11. MERCHANTS OF TARSHISH2
A prince called Gog leads the confederacy in Ezekiel 38. Sheba, Dedan and Tarshish are traditionally understood as challenging the confederacy (v.13) but this is by no means certain. Their challenge can also be interpreted as acquiescence or even as an offer of assistance. “Gog of the land of Magog” has in John become a pair of nations: the same transformation is found in the Sibylline Oracles (iii.512) and frequently in the Talmud, where Gog and Magog are said to be the rebellious nations of Psalm 2.1
It is of some incidental interest that in Sanhedrin 94a we are told that God decided that Sennacherib should enact the part of Gog, but was persuaded to change his mind by the arguments of the Attribute of Justice. Gog is here being treated as a true myth, applicable to different historical applications. Anyone whom Gog’s cap fits may wear it. It is in this sense that John uses the language of the Gog invasion in the seventh vial.
REVELATION EZEKIEL
Revelation 16:17-21 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
Ezekiel 38:18-23 And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel; So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother. And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone. Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the LORD.
Revelation 19:17-18 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
Ezekiel 39:17-21 And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD. And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them.
In the vial section the protagonists are the “kings of the east” (v.13) and the “whole world” (v.14) no mention is made of Gog and Magog until 20: 8.
During the vial punishments it is palpably untrue that Israel is “dwelling safely.” In chapter 20, however the opposite is true, for it is the millennial age. In that chapter Gog and Magog do not come from the “uttermost parts of the north” (Ezek.39: 2RV) but from the “four quarters of the earth” (20: 8).
Gog and Magog represent an arch-typal enemy of whom all historic foes from the north were but a shadowy type. The rebellion in chapter 20 is not the subject of the complex events by which the nations were defeated at the Lord’s return to earth during the vial punishments.
In contrast judgment in chapter 20 is sudden and swift, and direct from above. As it was in the days of Nadab and Abihu (Lev.10: 2), or in the punishment of Dathan and Abiram (Num.16: 35). The invasion has nothing whatever to do with the punishment of Israel for her sins or with her subsequent redemption or with the retribution inflicted on her persecutors. It is only after this has happened, when peace and justice have been restored to earth, that Gog is to come, so to speak, out of a clear sky.
Three times it is said that he will come upon Israel only when she is living in security (Ezek.38: 8,11,14), and this gives us the necessary clue to the meaning of the symbolism. The myth of Gog enshrines a deep insight into the resilience of evil. The powers of evil have a defence in depth, which enables them constantly to summon reinforcement from beyond the frontiers of man’s knowledge and control.
The recrudescence of evil at the end of the millennium shows that Gog is used as an archetype – now he is no longer “Gog of the land of Magog”, but Gog and Magog – two separate nations, attacking from every point of the globe. The first rebellion (in the sixth vial) uses the language of the final rebellion because Gog represents organised insurrection against the Messiah.
We have already observed that Har-Megiddon has many parallels with the Gog invasion of Ezekiel. The prophecy of Ezekiel has many aspects in common with Zechariah 14 for they are all describing the same event.
1. A great earthquake occurs- Ezek.38: 19-20; Zech.14: 4-5.
2. The invader turns on itself- Ezek.38: 21; Zech.14: 13
3. A great plague occurs- Ezek.38: 22;Zech.14: 12,15
4. Great spoil is taken by Israel-Ezek.39:10; Zech.14: 14
The capture of Jerusalem in Zech.14 is obviously an event that happens some time earlier – scripture often compresses latter day events into an eschatological “day of the Lord.”
In his book, “Israel’s defeat by Gog or the Arabs”, Don Styles examines the evidence and presents the case against Arab invasion. The author feels however, that it may be an oversimplification. We have observed that the “kings of the east” (16: 12) are Semitic peoples, but the coalition also includes the “kings of the whole world” (16: 14). The margin gives the alternative “inhabited earth” – clearly using hyperbolic language and probably meant to denote a Gog-like coalition. Gog is a descendant of Japheth and therefore not Semitic, he would however “occupy the tents of Shem” (Gen.9: 27).
The Japhetic peoples would therefore eventually share the same region as the Semitic peoples. We have already noted that Japheth was the progenitor of the people who inhabited, or perhaps in some cases conquered and annexed Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras (Gen.10: 2). The booklet concedes that some Middle Eastern countries are included in the Gogian host (Ethiopia, Persia, Libya) but denies the importance of this. We have established that the Gogian host is a mixture of Japhetic and Semitic people all inhabiting the same region. The unifying factor amongst these various nations is not race but religion. They are all Islamic countries. Russia has absolutely no motive for attacking Israel, it is time for some realpolitik in the debate – the tsar of Russia is long since dead.
John employs the language of Ezek.c.38, 39 to describe the battle of Har-Megiddon, but does not actually name the Gogian host – this is surely significant. He is using the Gog prophecy as a template, describing what he sees in the same terms as the decisive defeat prophesied by Ezekiel. Nevertheless, the full impact of the prophecy is reserved, in the realisation that the ultimate defeat of what Gog represents will only happen at the end of the millennium.
Another objection raised against the Arab view, is the observation that the Edomite people no longer exist as a nation. They have lost their identity and disappeared from the scene. To quote from pages 24, 25:
“When Judah was taken captive by Babylon, the Edomites seized the opportunity to move into formerly Jewish territory as far north as Hebron: “(Edom) hast shed the blood of the children of Israel by the force of the sword in the time of their calamity…I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume” (Ezek.35: 5,12). Edom’s aggression spread their population too thinly to defend their former stronghold in mount Seir, which as a result was taken by the Nabataeans.
For over 200 years, the descendants of Esau occupied the area south of Hebron until events occurred which led to the ascendancy of the Jewish Maccabees. Then the judgment of God upon Edom was fulfilled. “Hyrcannus [a Maccabean general] took Dora and Marissa, cities of Idumea (Edom), and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time this befell them, that they were hereafter no other than Jews.” (Antiquities of the Jews, Josephus, XIII.9)
Thus scripture was fulfilled, “I will lay my hand on Edom by the hand of my people Israel.” The Edomites disappeared as an identifiable people.
The point is somewhat laboured, for Edom is a symbol as Don Styles himself recognises:
“Edom is taken to indicate mankind in general” (pg25).
“Edom represents the Gentiles” (pg35).
The frequent denunciations of Edom in the O.T. caused the name to be remembered only as an object of hatred, and hence the Jews came at an early date to employ it as a term indicating Rome, the most abhorred of all their enemies. The fact that Rome controlled and finally destroyed the “ancient high places” (Ezek.36: 2), no doubt contributed to this.
Although post–exilic Jews employed “Edom” in a generic sense, scripture itself never does, and it would be wrong to generalise. If Edom is to be employed as a symbol at all, then it is a symbol of hatred between brethren. The Edomite people were descendants of Esau the brother of Jacob.
EDOM AS A HISTORICAL PARABLE
EDOM
PARALLEL
And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. (Gen.25:32-34 )
In the early days of colonisation, many Arabs sold their “barren land” to philanthropists such as the Rothschilds, who established the first agricultural settlements. They feel cheated by the Jews.
And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob. (Gen. 27:40,41)
The “perpetual hatred” of Ezek.35: 5 – the Jews obtain the Fathers blessing as a chosen nation. The Arabs and the Palestinians hate them for this: “Thus, the concept of a “chosen race” in Zionism differs from that in Nazism, only in the identity of that race being the Jewish rather than the Aryan race.” Ismail (Ishmael) Zayid-Zionism the myth and the reality. They are envious (Ezek.35: 11) and want the “ancient high places.”
Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession. (Deut.2:5)
Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land. (Deut.23:7)
Many Jews see the Palestinians as an inferior people, with no right to a continued existence within the land. In ancient times they had Edom as a possession, while this is no longer true the sentiment of the prophecy still is – brethren should dwell together in unity.
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. (Gen.33:4)
The “time of Jacobs trouble” and final reconciliation. Historically the Edomites disappeared because they married Jews after their conversion. They were regarded as Jews by themselves and the outer world.
The prophetic and historical anomaly, is that while Edom did indeed become an example of the desolation awaiting Jew haters, and their national identity disappeared, individually they survived by becoming Jews.
When Abraham was promised the land from the river of Egypt to the Great River Euphrates it was populated by 10 nations. (Gen.15: 18-20) Where are these nations now? Some have disappeared or been absorbed by others, as with the Edomites. This does not, however, make the prophecy invalid, or the mention of 10 nations irrelevant.
Both in real and prophetic terms, the hatred between Jew and Arab is dramatically represented by Jacob and Esau (Israel and Edom). As a locality Edom is situated in Jordan, but as a people they are “typified” by the Arabs and specifically the Palestinians, who feel cheated of their birthright.
Let us examine the use of the “Edom prophecies” in Revelation:
EDOM PROPHECY
REVELATION
For it is the day of the LORD'S vengeance, and the year of recompenses for the controversy of Zion.
And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it forever and ever. (Isa.34:8-10)
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (Rev. 14:10-11)
Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine vat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. (Isa. 63:1-6)
And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Rev. 19:13-16)
Why does John employ prophecies concerning a nation that has long since disappeared? Many other prophecies could have been utilised. He uses the Edom prophecies because they are a metaphor for brotherly hatred and the controversy of Zion – this is the essence of the Arab question.
THE VIALS AND PSALM 2
We have already remarked that the Talmud associates the Gog, Magog rebellion with Psalm 2. This is essentially correct.
PSALM 2
PSALM 18
REV.20
I have set my king upon my holy hill of Zion (v.6).
Hast made me the head of the nations (v.43).
Shall reign with him a thousand years (v.6).
Let us break their bands asunder, and cast their cords from us (v.3).
Kiss the son, lest he be angry (v.12).
The strangers shall yield feigned obedience unto me (v.44 RVmg).
[see also Ps.81: 15 RVmg]
An angel with a great chain in his hand (v.1).
Satan “loosed” – Gog, Magog rebellion (v.8).
Psalm 2 is not limited to the Gog, Magog rebellion in chapter 20, for it was quoted in Acts 4 concerning the Messiah. Therefore it also had a first century application. Earlier in this exposition we saw how Psalm 2 was extensively alluded to in the last trumpet (chapter 11 page 32). As the last trumpet encompasses the seven vials, it also has an application to Har-Megiddon. This is confirmed by Revelation chapter 14 that commences with the Lamb on mount Zion. To sum up, Psalm 2 alludes to;
1. First century opposition to Christ. (Acts 4)
2. Har-Megiddon (seventh trumpet = seven vials. Rev.16)
3. The Gog rebellion at the end of the millennium. (Rev.20)
This demonstrates the beauty and complexity of scripture.
We can represent the sequence of events in the last seven vials as follows:
LAST SEVEN PLAGUES (SEVEN YEARS)
1st –3rd vial
Intensification of punishments
3rd , 4th & 5th vial
Destruction of Harlot city by ten kings. (Rev.chpt.16:4-8+ chpt.17)
6th vial-kings of the east (beyond Euphrates) and the “whole world”.
Har-Megiddon –Christ returns (Rev.16: 12-15; 19:11-21; 14: 18-20) John employs the language of Ezek. c.38,39 but Gog not mentioned by name. The last Gog “archetypical” of the confederacy now facing Christ.
7th vial
GREAT EARTHQUAKE
Millennium
Age
Dwelling safely
Rev.20: 7-10 Ezek.c.38, 39
Gog invades and is destroyed
CHRONOLOGICAL PROBLEMS
We now have enough information to provide a chronological scheme that compliments the trumpet section. The scheme offered is tentative and the author admits that the usefulness of the exercise, is to highlight different possibilities rather than forcing a rigid timetable on events.
The first question we must address is that of the 3½ -year witnessing – beast period. Is it the same period? Do the witnesses achieve their mission during the time of the beast’s supremacy? On the completion of their testimony, the monster from the abyss murders the prophet - witnesses (11: 7). This would seem to indicate that they are killed at the point of emergence from the abyss.
We have then, 3½ -year witnessing + 3½ -year beast = 7 years.
However, 13: 7 using similar language to 11: 7 seems to contradict this - “the beast will make war with the saints and overcome them.” This suggests that the witnessing is concurrent with the 3½ - year “beast” period. If we adopt this view we encounter other difficulties. The vindication of the witnesses results in a repentant remnant (11: 13). God took a tithe from the city, because they had usurped his tithe (the 144,000 – firstfruits?). The community that results as a consequence of the witnessing is described in language applicable to the first century ecclesia, as a woman giving birth to a child (12: 5). The woman is protected for 3½ - years (12: 14) but her child (Jewish Christians) is persecuted (12: 17).
The language of 13: 7, although applicable to the witnesses, is also used of the saints, who now perform the same task as the prophet-witnesses. This was also the first century situation – the death of John the Baptist and Christ – who was vindicated by the resurrection, resulted in the birth of an ecclesia, who performed the same witnessing function and was persecuted in the same manner as the faithful witness (1: 5).
The saints are exhorted to be patient and faithful during this persecution (13: 10) as they are during the reign of the image of the beast (14: 12). Whether or not the witnessing is concurrent with the beast or pre-dates it, apparently it occurs during the downtreading of the “outer court” (11: 2). Once again, this downtreading does not necessarily indicate that the “beast” rules in the land. The temple mount is effectively “downtrodden” at the moment, for it houses a Gentile temple in the “outer court” – and the unrest that Israel is currently experiencing is in part a consequence of problems surrounding the status of Jerusalem. Historically, Judah was under Babylonian control several years before Zedekiah rebelled and Jerusalem was destroyed. Similarly, in the first century Israel was a Roman client- state for many years before the Jewish revolt resulted in the destruction of the nation.
Further chronological problems are encountered when the beast empire undergoes it’s metamorphosis into the “image of the beast” and finally into the “man of sin”. Does all this happen in the same 3½ - years? Or do we have 3½ - years of the “beast” followed by 3½ - years of the “image of the beast” (false prophet).
Finally we have the last seven plagues (vials), during which the harlot-city is destroyed by her “lovers”. In turn this precipitates the invasion from beyond the Euphrates and the return of Christ.
If the last seven vials expand the seventh trump, this would represent the last seven years before the millennium. We have a possible reference to this in Daniel 4: 25;
“Seven times shall pass over thee; till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.”
An alternative view is that the trumpets and the vials are parallel in that they treat the same subject matter – the trumpets from the perspective of Israel and the vials from the Gentile perspective (surrounding nations). In that case we would still be waiting for a particular Day of Atonement to trigger the subsequent events. The trumpets and the vials would then be fulfilled simultaneously over a seven- year period – this “seven” would be the seventh seal, which encompasses the trumpets (8:1) and had been delayed for two millennia because of the breach of promise (see scheme 2).
SCHEME 1. SCHEME 2.
Six seals see scheme 2
AD 30\31
Six seals
42
years
AD 73
Passover
Commences on
Day of Atonement
7th seal=
7trumpets
and 7vials
7 YEARS
If scheme 1 is correct the last three trumpets (woes) might look something like this:
FIFTH SEVEN (FIFTH TRUMPET)
Abyss opened -3½ - years intensification of troubles followed by 3½ - years witnessing at the end of this the witnesses are killed in the harlot-city, resulting in the birth of a Jewish ecclesia.
SIXTH SEVEN (SIXTH TRUMPET)
Middle East Empire emerges for 3½ - years (beast) harlot-city in control. Hostilities from the Euphrates region – out of their mouths fire, smoke and brimstone three plagues (9: 17)- This is followed by 3½ - years of the “image of the beast” (false prophet and false religion) – Jewish Christians persecuted.
SEVENTH SEVEN (SEVENTH TRUMPET)
Last seven plagues intensify for 3½ - years (man of sin revealed) until the third and fourth vial - destruction of the Harlot city by ten kings – the Jews deported – out of their mouths three unclean spirits (16: 13) sent to gather the kings to challenge Christ.
CONCLUSION
Scheme 1 and scheme 2 both have possibilities. It is probable that many of these events overlap and compress into one seven year period. Any effort to work out a chronology of events will inevitably be flawed but this does not mean that we should not consider these matters. It is a useful exercise, even if the only outcome is to emphasise the complexity of the subject.
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NOTES
1 This can be caused by either (a) flooding – red silt from Ethiopia contains the nutrients to feed the micro-organism. (b) drought – warm, shallow water allows anaerobic organisms to thrive.
NOTES
1 psyche zoes – living soul, is an illusion to the Genesis creation narrative (LXX Gen.1: 30) by way of contrast. This is the reversal of the creative act. Psalm 104:25-29 : So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the ships: there is that leviathan, whom thou hast made to play therein. These wait all upon thee; that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
NOTES
1When ye pray use not vain repetitions (batt`logeo -only here) as the heathen (ethnikos – only here and Mtt.18: 16-20) do: for they think they shall be heard for their much speaking. (polulogia - only here).
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2 Onomatopoeia: the formation of a word by using sounds that resemble or suggest the object named. (example - hiss, ping-pong.)
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3 Israel had enjoyed three years of peaceful relations with Syria at this point.
NOTES
1It is instructive to examine the remainder of Paul’s argument in Romans chapter 9.
NOTES
1 Demon is often interchangeable with “unclean spirit” compare Mk.1: 23 (unclean spirit) with Lk.4: 33 (unclean demon). Demons are not supernatural beings – for a comprehensive exegesis on this subject the author directs the reader to “Demons Magic and Medicine” an excellent book by Andrew Perry. (ISBN 0952619296)
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2 “And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants (FIRST ADVENT) to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants,(SECOND ADVENT – TWO WITNESSES) saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.(JERUSALEM) Then saith he to his servants,(JEWISH CONVERTS?) The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.” (Matt.22: 1-13)
NOTES
1 Jesus was tempted of the devil (Satan). [Mtt.4: 1] The Greek word peirazo also means proved or examined. Temptation is always an internal experience, usually triggered by external stimulus. God proves men he does not tempt them.
NOTES
1 Heavenlies is the place where the saints reside. See page 19,20 of chapter 12.
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2 In Greek philosophy the four elements were fire, water, air and earth these combined to make all known substances. All four earthly elements are involved in the punishments in this chapter. The retribution is therefore comprehensive and final.
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3 Compare 15: 8; “No man was able to enter into the temple, till the seven plagues of the angels should be finished.”
NOTES
1 Rosh is Hebrew for head or chief and is not a proper name. Therefore “prince of Rosh Meshech” should read “chief prince of Meschech” as the RV margin indicates. Rosh is not a separate nation.
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2 Much ink has been spilled on the identity of Tarshish. It has been identified with Phoenicia, Spain and subsequently with Britain and America. The Biblical evidence for this is very sparse (non- existent even), and the author feels that the point has been altogether missed. The term “ships of Tarshish” is often used in a generic sense – Jehosophat built such vessels to go to Ophir (1 Kgs 22: 48). These ships were probably originally refining ships, so called after similar ships which plied the Mediterranean, connecting the mines and refineries of Sardinia and later those of s. Spain with Phoenicia. The modern equivalent would probably be “supertankers”, carrying oil to refineries. Ships of Tarshish are mentioned by Ezekiel (chapter27) and Isaiah (chapter 23) in their prophetic condemnation of Tyre. Tyre traded with all the countries of the known world. According to ancient testimony, Tyre originally stood on the mainland; but in course of time, for safety against besiegers, it was transferred to the neighbouring rocky island that gave name to the locality. Ezekiel's dirge over Tyre was indeed somewhat “previous”, for Tyre was a flourishing city for centuries after the prophet predicted its doom. But the form that the prediction takes is splendidly imaginative. The mercantile island is depicted as though it was a ship at sea! Ezekiel’s poem depicts Tyre sinking in the midst of the sea with all her men and merchandise on board. There is appreciation of the beauty of ships and the pathos of a wreck; there is the sense of romance of names; and behind the song lies a longing for the downfall of an implacable enemy. These prophecies form the basis for the lament at the fall of Babylon, when all the merchants weep for her. (Rev.18: 8) The ships of Tarshish, which are associated with Tyre, represent a system or principle not a location. The predominant idea in all these passages is merchandise and trade. This system is represented in the modern world by capitalism and free trade on a global scale. Institutions such as the World Bank, the International Monetary Fund and the World Trade Organisation help underpin market liberalism which puts the mechanisms of the market before the environment and before the well being of communities. The current system is unstable and unfair, structured to benefit powerful vested interests and widens the gap between rich developed countries and poor underdeveloped countries. In the face of this, even people in rich countries feel increasingly disenfranchised, for their own governments are powerless to act against global corporate forces. The city of Tyre prospered and profiteered in times of war and peace, until she was destroyed. In Revelation the merchants weep because the Babylon-system (globalisation) is destroyed and they have no one to trade with. (not only Babylon falls, but also the cities of the nations)
The confederacy of Gog consists of predominantly oil producing, Muslim nations. If they are destroyed where does this leave the world economy? “In that day there will be no more the merchant in the house of the Lord of hosts” (Zech.14: 21) Further reading: Capitalism and progress – Bob Goudzwaard.
NOTES
1 Ber.7b, 10a, 13a ; Shab.118a ; Pes.118a ; Meg.11a ; San.17a, 94a, 97b ; Abodah Z.3b ; Ed.1110
