Chapter 12

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THE DAY OF TRIBULATION—[DISPENSATION G].
THOUGH we could not point to any references in the Old Testament to the Church or to the Rapture, we find that it, as well as the New, abounds in allusions to the Day of Tribulation and to the second stage of Christ's coming, which is to follow that day. But as they are far too numerous to quote in full, we shall confine ourselves to some of the leading ones which refer in the plainest language to this time of trouble.
The three most direct and striking passages that arrest our attention, and set the matter very distinctly before us are the predictions of Daniel, Jeremiah, and our Lord, so frequently alluded to.
In Jer. 30:77Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. (Jeremiah 30:7) we have: " Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it; " and in Matt. 24:2121For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (Matthew 24:21): " For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be."
Though these passages may perhaps be regarded as referring more strictly to the last half of the seven years of trouble, they are quoted here to show that a time of unparalleled distress and tribulation is unmistakably coming, such as has never been known before.
That it is yet future must be evident, on a careful consideration of these plain statements, taken in connection with other direct references to the same subject.
In Dan. 12:4,94But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. (Daniel 12:4)
9And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. (Daniel 12:9), it is clearly stated that it is to be at "the time of the end"; while our Lord in Matt. 24 also points to the same period in answer to the question (ver. 3) " What shall be the sign of Thy coming, and of the end of the world? "
Moreover it is very plain that the "abomination of desolation, spoken of by Daniel the prophet," has not stood in the holy place (ver. Is) since the Lord delivered this prophecy. For never, from the time of Antiochus Epiphanes (more than 175 years before Christ), has such a profanity occurred in Jerusalem. Antiochus did set up an idol—the image of Jupiter Olympus—in the temple, and it was the abomination of that day (Dan. 11:3131And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. (Daniel 11:31)). In this vile act, and as a wicked persecutor of the Jews and the cause of their apostasy, he is rightly regarded as an exact type of the Antichrist, who will, later on, set up the " abomination of desolation" as foretold by the Lord (see Rev. 13:14,1514And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. (Revelation 13:14‑15)). Certainly this particular profanation did not take place at the destruction of Jerusalem; for then the temple was utterly demolished, and the Jews have never had another.
Many have thought that the tribulation spoken of by our Lord refers mainly to the general troubles, persecutions, and trials that Christians were to endure throughout the whole of the present dispensation; but when His words are closely examined, and the local references to Judea and to Jewish customs duly considered, it will be seen that such was not the meaning of the prophecy.
Yet it is in consequence of the prevalence of this mistaken idea, that so many have completely lost the force and bearing of the specific teaching of our Lord on this subject. Nothing could be plainer than the fact that His discourse recorded in Matt. 24, Mark 13, and Luke 21 relates exclusively to the Jewish people, and to the circumstances through which they would have to pass from the days of the apostles down to the time of the end, while it is evident that a limited or shortened period at the close—" the great tribulation "—really constitutes the main burden of the whole discourse, to which all the remarks throughout converge; as it finishes with. Christ's coming to deliver His people out of it, and to judge the nations. From verse 15 to 28 of Matt. 24 we have an account of this tribulation among the Jews in Judæa. The same may be said of Daniel's and Jeremiah's prophecies; for they are entirely Jewish, and refer exclusively to the end of the age. On the other hand, by some strange perversity of error, those who do see that this prophecy is unmistakably Jewish, run into the other extreme by maintaining that it only relates to the past destruction of Jerusalem, evidently not observing that verses 29 and 30 of Matt. 24 completely dispel such a thought; for we read there, "Immediately after the tribulation of those days shall the sun be darkened, &c.... and then shall appear the sign of the Son of Man in heaven,' showing that the Lord then comes to judge the living nations. Did Christ thus come after the destruction of Jerusalem? Certainly not; and as that is still a future event, so also is the great tribulation that immediately precedes it.
It will be noticed that they are divided into three parts, but as the two first terminated at the crucifixion of Christ, we purpose dealing with the third part only—the last week of the seventy.
The first thing that strikes us is the remarkable separation of this one week from the sixty-nine; and we are led to conclude from the context that the division was made because a long interval of time was to elapse between the sixty-ninth and the seventieth week. Of this undefined interval nearly nineteen centuries have already passed as the Christian era, commencing when Christ the Messiah was cut off, and had nothing.
We also observe that this notable week of seven years is marked by two very significant events or epochs, which furnish us with a valuable key to some portions of the Revelation, as well as to the circumstances and length of the great tribulation.
First, A certain prince shall come, and confirm a (not the as in A.V.) covenant with many (Jews of course) for one week, that is, for seven years.
Second, "In the midst of the week he"—the prince—" shall cause the sacrifice and the oblation to cease "
Surely no one will venture to say that either of these events has yet occurred; for they were to take place after Messiah was cut off (verse 26), and no Gentile prince has yet made a seven years' covenant with the Jews since Christ was crucified; nor have the Jewish sacrifices been made to cease, seeing they have never had any since Jerusalem was destroyed by Titus.
We learn elsewhere that this prince will be one of the heads of the revived Roman empire; a prince of the people who destroyed Jerusalem (V. 26), and he will, we presume, acquire such a position of power through his various conquests, especially in the East, as to be able to stipulate, in this seven years' covenant with the Jews, to give them possession of their own land. They,,, on their part, will acknowledge him as their protector, and will agree to pay tribute to him, as their forefathers did to the Caesars of old. For what other covenant, it may be asked, could a Gentile prince make with the Jewish nation which would be acceptable to them?
Mere temporary relief, or emigration to some other country than Palestine, would never satisfy the undying wish of the Jews to return to their own land. For this reason I assume that the chief stipulation of this important covenant will be the restoration of the Jews to Palestine, and that under it a large number, especially of the two tribes of Judah and Benjamin, will return; most of them in unbelief, but with a godly remnant in their midst. The ten lost tribes return at a later period (Zech. 13:8, 98And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. 9And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: 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 13:8‑9)). After three and a half years—that is to say, in "the midst of the week "—this prince will turn against the Jews and begin to persecute them by interfering with their religious worship at Jerusalem, the only place where they could resume their sacrifices and oblations.
This is another proof that they must be partially restored to Palestine, and allowed to worship in their new temple, soon after this covenant is made with them; for they have never had any sacrifices since they were driven out of Jerusalem by Titus.
Now in Dan. 7 we see a "little horn " prominently noticed, in connection with the ten kings of the revived Roman power, who shall rise, and " subdue three kings " (ver. 24).
"And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand, until a time and times and the dividing of time,"—i.e., three and a half years.
This is manifestly the same prince referred to above, for he persecutes the same people—the Jewish saints—for the same time, three and a half years, breaking his covenant in the midst of the week.
In Rev. 13, where we have two beasts, we see this terrible prince appearing as the first (ver. 12), doing exactly what was prophesied of him in Dan. 7, thus, " There was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.... And it was given unto him to make war with the saints, and to overcome them " (Rev. 13:5, 75And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. (Revelation 13:5)
7And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. (Revelation 13:7)).
We see in these three scriptures—Dan. 9, Dan. 7, and Rev. 13—a Roman prince beginning in the midst of the seven years to persecute and make war with the Jewish saints; and continuing his persecutions throughout the last three and a half years.
Then, again, in Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27), it is plainly stated that the one who begins to persecute the Jews in the middle of the week is the same person who commences it by a covenant with them; and thus we are irresistibly led to the conclusion that the notable individual mentioned in the prophecy of Dan. 7 as the " little horn," and in chapter 9., as the " prince," is identical with the one who appears in the first part of Rev. 13.
By thus comparing these passages in Daniel and Revelation, we are enabled to discover where, in the Revelation, the middle of the week commences, or rather one of the facts (with others mentioned further on) which marks the beginning of that period. And that point—coincident with another fact in Rev. 9 i.-is where the first beast begins to "make war with the saints," recorded in chapter 13, from which time he continues his persecutions for forty-two months,-that is, for three and a half years. We are helped to arrive at the commencement of the week by seeing when this same prince makes a covenant with the Jews.
Continuing these comparisons of Daniel and Revelation, we may in the next place endeavor to answer the important question, In what part of the book of Revelation may we look for the commencement of the last week or seven years?
Allowing, as already explained, that the "little horn," and the "prince " of Daniel, and the " first beast" of Rev. 13, refer to the same person, each of them being represented as persecuting God's people for three and a half years, we have thus the last half of the week clearly marked out by the conduct of this prince; and further, as a natural sequence, he who thus persecutes must be the same one who commences the week by making a covenant with the Jews (Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)).
Where then, in Revelation, might we look for such a person commencing these seven years? I think we have a clue to this in what is said about the " little horn " subduing " three kings," for he is thus presented to us as a CONQUEROR.
Points of identification of the " Little Horn," and the " Prince," of Dan. 7 and ix., with the "First Beast" of Rev. 13, and the " Conqueror" of Rev. 6:22And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. (Revelation 6:2).
DANIEL.
REVELATION.
1. The little horn had " a mouth speaking great things" (7:8, 20).
" There was given unto him (the first beast) a mouth speaking great things " (13:5).
2. He "made war with the saints, and prevailed against them" (7:21, 25).
“It was given unto him to make war with the saints, and to over-come them" (13:7).
3. " He shall speak great words against the Most High" (7:25). 4. “They shall be given into his hand until a time and times and the dividing of time,"-3½ years (7:25). 5. ”And in the midst of the week he (the prince) shall cause the sacrifice and the oblation to cease," &c. (9:27). 6. " He (the little horn) shall subdue three kings " (7: 8, 20, 24).
" He opened his mouth in blasphemy against God, to blaspheme His name" (13:6). " Power was given unto him to continue forty and two months,"—3½ years (13:5). The beast begins to persecute or make war with the Jewish saints in the midst of the week; seeing that it is from that time he continues to do so for forty and two months, or 3½ years (13:5, 7). The rider on the white horse goes forth " conquering, and to conquer" (6: 2).
We could not, as already shown, look for this week to begin before the removal of the Church. But when its history closes in Rev. 3, and we see it, with other saints, in heaven in chapters 4 and 5, under the figure of the elders, the next thing presented to our view in chapter vi., as soon as the first seal is opened, is a CONQUEROR, " And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer " (Rev. 6:22And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. (Revelation 6:2)). This is just the point where we might naturally look for the beginning of the last week; and when we see such a conqueror appearing at this particular juncture (the commencement of a new series of events by the opening of the first seal), we are further led to conclude that he will be the person to commence it by making this covenant with the Jews.
It therefore seems to me that in him we have the "prince that shall come," and that with the opening of the first seal the long suspended seven years will begin, and continue through all the seals, trumpets, and vials, down to chapter 19, or nearly so.
Besides, after the removal of the Church, we should expect to find the Jewish order of things resumed, and God beginning to deal with His people Israel as of old; and it is this change we see in chapter 6, which is thence continued to the end. For in 'the fifth seal we hear in the cry of the souls under the altar a strictly Jewish prayer, " How long, O Lord, holy and true, dolt Thou not judge and avenge our blood on them that dwell on the earth? " (Rev. 6:1010And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? (Revelation 6:10)) No Christian could utter that petition, as we are taught to pray for our enemies; but it was appropriate in David's day, as we see in the Psalms, and will be so again when Jewish conditions are resumed after the Church's translation.
From these considerations, and the foregoing identification of the little horn of Dan. 7, the prince of Dan. 9, the conqueror of Rev. 6, and the first beast of Rev. 13, as one and the same person, we arrive at the conclusion that this notable personage, so often referred to in Scripture under different names, will in the near future appear as a conqueror (i.e., as some great military leader, like Napoleon the First or Alexander the Great), who will subdue three kings, and enter into a seven years' covenant with the Jews to give them possession of their own land. Then after three and a half years he will come more prominently forward as the first beast of Rev. 13, energized (and, indeed, probably possessed) by the dragon, and be set up as a god to be worshipped; when he will begin to persecute the godly Jews, because they refuse to do this; causing their sacrifices and oblations to cease, through the instrumentality of his vicegerent and high priest in Jerusalem, the second beast (or Antichrist), and continuing his persecutions for the last three and a half years.
3,0) 126,0 days
12) 42 months
3.6 i.e., 3 years and 6 months.
It will be observed that a marked prominence is given to these numbers in Daniel and in Revelation, as they are referred to some eight times in the two books, thus:—Three times in Daniel as "time, times, and a half time" (7. and 12.), and "midst of the week" (9.); five times in Revelation as " a time, and times, and half a time," " 1,260 days," and "forty-two months." These numbers furnish us with a valuable key to the interpretation of these prophecies.)
The whole seven years, though a short dispensation, comprise nearly all the judgments of the book of Revelation, and are represented on the chart by a dark or shaded space, lettered G. But as the troubles of the last half of these years will evidently be far more severe than those of the first, and as it will be the most terrible time ever known in this world's dark history; it seems to be the period specially referred to by our Lord as the " GREAT TRIBULATION " (Matt. 24:2121For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (Matthew 24:21)), and by Jeremiah and Daniel as " the time of Jacob's trouble." Therefore a darker shade of coloring appears in the chart to indicate this.
As we have been endeavoring to trace out the commencement of the last seven years, the next point that comes up for consideration is to discover if possible the particular events that distinctly mark the middle, when, as we have observed, the great tribulation begins. This, I scarcely need say, is also a question of considerable importance in connection with the interpretation of the Revelation, as it has often been discussed, and various opinions expressed with regard to it.
Here, again, our key number—three and a half years—will be of material help to us. But, first of all; I would direct attention to Rev. 8:1313And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! (Revelation 8:13), where we see " an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!" All the seven seals had been opened, and the first four trumpets had already sounded, when we come to a distinct break in the series of judgments (each of the series of seven seals, trumpets, and vials appear to be divided into two groups of four and three, the last three being different in character from the first four), and a very different order of judgments follows, far more dreadful than the preceding.
At this point, I take it, we come to the middle of the week—the dividing line between the two halves, and my reasons for so thinking will appear presently.
At the sounding of the fifth trumpet, which brings on the first woe, we see a " star fall from heaven unto the earth: and to him was given the key of the bottomless pit" (9:1). Who could this Star be but Satan, "the prince of the power of the air," who has held, and still holds, a place in the heavens? Of this I should think there could not be the possibility of a doubt, when we find that he opens the bottomless pit—the prison house of demons—and that he is called the king and angel of the bottomless pit, " whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon." From all that is stated here and elsewhere, about this fall of Satan, it appears evident to me that it is the first event of this momentous period, the last three and a half years; for in chapter 12., where we have a fuller account of this casting down of the great Dragon—looked at from another important point of view—we see that he immediately begins to persecute the woman,—" And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child " (ver. 13); and that she is nourished for a time and times and a half time from the face of the serpent.
As this Satanic persecution covers exactly the whole period of three and a half years, and evidently begins directly he is cast down, it clearly follows that the last half of the week commences with his fall from heaven at the sounding of the fifth trumpet, which ushers in the first woe.
Moreover, the foregoing conclusion, that the fall of Satan marks the commencement of the last three and a half years, is further corroborated by the similarity of the language employed by the angel announcing in Rev. 8:1313And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! (Revelation 8:13), " Woe, woe, woe, to the inhabiters of the earth," to the loud voice in chapter 12: 12, declaring, " Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time,"—thus showing that both announcements refer to the same event, to the woeful consequences to the inhabiters of the earth, arising from the hateful presence of the devil and his innumerable hosts of demons, beginning with the fall of the " star" (Satan) from heaven (9:1). The "short time" mentioned in this last verse may be, and very probably is, the last three and a half years which he knows is all that will be allowed to him for his desperate struggle for supremacy, during which the woman and her seed (the godly remnant of Israelites) will be the special objects of his persecution. Perhaps this is what our Lord also alludes to in Matt. 24:2222And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. (Matthew 24:22), " But for the elect's sake those days shall be shortened;" the " elect " being the godly Jewish remnant which will then be persecuted.
The three woe trumpets run in consecutive order, and embrace the whole three and a half years described in Rev. 9;10, and 11; chapter 10 being a parenthesis, in which the mighty angel solemnly announces the end of this time of trouble. These woes form the direct historical line of this short period; but, as it appears to be one of the most eventful recorded in the Apocalypse, full of fearful conflict and unparalleled distress, we are brought back in the vision several times to see other transactions that take place concurrently with the three woes.
These additional particulars seem to partake of the character of explanatory episodes, and are found in chapters 11 (verses 1 to 13), 12, 13, and portions of 14, while in three of these chapters the key number " three and a half years" is mentioned no less than five times, thus so distinctly marking the exact duration of the events described, that we cannot be wrong in assigning these chapters to this period.
The concurrent episodes referred to above—the relative bearings of which it is important rightly to understand-may perhaps be more readily seen when put in the form of a diagram as follows, in which the whole period of three and a half years is represented, by six parallel lines—the first line showing the three consecutive woes and the other five the events that run throughout the same period of time:—
FIFTH TRUMPET OR FIRST WOE.
SIXTH TRUMPET OR SECOND WOE.
SEVENTH TRUMPET OR THIRD WOE.
Rev. 9:1-121And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 2And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 4And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. 5And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. 6And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. 7And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. 8And they had hair as the hair of women, and their teeth were as the teeth of lions. 9And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. 10And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. 12One woe is past; and, behold, there come two woes more hereafter. (Revelation 9:1‑12).
9:13-21.
9:14-18.
Rev.
A parenthesis. The mighty angel announcing the close of the
10
period, at the sounding of the seventh trumpet.
Temple in Jerusalem measured and so owned of God. Outer
court trodden under foot by Gentiles 42 months.
11.
Testimony of witnesses for 1260 days. Their martyrdom and
ascension to heaven.
The dragon cast out of heaven to the earth ; persecutes the
woman for a time, times, and a half time.
12.
The woman preserved from the dragon, and nourished for 1260
Days.
Appearance and deeds of the first beast, his war with the
Jewish saints, and their persecution for 42 months.
13.
The lying wonders of the second beast (Antichrist), and his
setting up idolatry in Jerusalem.
Preaching the everlasting Gospel continued, having begun in
first half of week. Fall of Babylon announced.
14.
Blessedness of those who die at that time. Judgment of the
beast and those who worship him proclaimed.
It may be well to note that at the end of chap. 11, just after the sounding of the seventh trumpet, we see a break in the direct line of historical events, for the interposition of the concurrent or additional ones just referred to, which take us over the same period several times. Then, at the beginning of chap. 16, we see the direct line resumed with the pouring out of the vials.
It is also worthy of notice, as a guiding point, that at the end of chap. 11, where the direct chain is seemingly interrupted for a moment, we find an allusion to the temple in heaven; while at the end of chap. 15., just as it is about to be taken up again, the temple in heaven is once more alluded to; as if these references to it at these particular points, were intended to serve as connecting links between the two ends of the broken chain. Of course there are other important thoughts connected with this introduction of the temple, into which I do not at present enter.
In the sevenfold summary of chapter 14 we also see the 144,000 with the Lamb on Mount Zion, and the harvest and vintage at the end of the dispensation.
Now, when we consider for a moment what is involved in these awful woe judgments, beginning with the casting down of Satan to the earth, we begin to realize more fully the force of our Lord's significant words with regard to this brief period: " For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be" (Matt. 24:2121For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (Matthew 24:21)). It will, beyond doubt, be a time of unprecedented woe to the dwellers on the earth, indeed its distinguishing feature will be " woe, woe, woe, throughout; and as we see the dark and dreadful picture unfolding itself in the vision, we can readily understand why it should be so designated.
In the first place we see the great "prince of the power of the air" cast down to the earth and his angels with him (Rev. 12:99And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. (Revelation 12:9)); the " star" that is seen falling from heaven in chapter 9:1. He then opens the bottomless pit, and there arises "a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power" (Rev. 9:2, 32And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. (Revelation 9:2‑3)).
When we consider the effects produced by this dreadful judgment, the great darkness, the torment inflicted' by the locusts and whence they came, it seems natural to suppose that they symbolically represent demons coming forth from the abyss, who, by some darkening and bewildering influence and terrible delusions, torment the souls of those " which have not the seal of God in their foreheads." So fearful will this torment be, that "they shall desire to die, and death shall flee from them " (Rev. 9:66And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. (Revelation 9:6)).
In the second woe, we see the great and mysterious army of horsemen coming forth to execute their deadly mission. Looking at the very peculiar symbols employed to describe these strange horsemen, and the similarity of some of these symbols to those used in the previous woe, such as " smoke," " fire," " horses to battle," and " tails like scorpions " in the first, and " tails like serpents " in the second, it seems possible that there may be also in this second woe some further supernatural or demoniacal power acting in association with human agencies.
For a distinguishing feature of this time of woe (which begins with Satan and his angels being cast down), will be an unprecedented and fuller display of Satanic power than was ever known before on the earth, as indicated by the voice from heaven saying, " Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath " (Rev. 12:1212Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. (Revelation 12:12)).
No wonder that it is called a time of " woe "—" such as was not since the beginning of the world... no, nor ever shall be."
Although this is, according to the infallible Word of God, the dark prospect that awaits this unbelieving world, yet they heed not these warnings, but sneer and scoff at the prophetic word, lulled by the great charmer Satan into the profound slumber of death; and he will keep them indulging in their vain and delusive dreams, until the day of awakening shall suddenly and unexpectedly startle them into the discovery of their tremendous mistake, when it is too late! It will be as it was in the days of Noah. Even many Christian teachers are loudly proclaiming that the world is growing better (contrary to what Paul says in 2 Tim. 3:1313But evil men and seducers shall wax worse and worse, deceiving, and being deceived. (2 Timothy 3:13), " Evil men and seducers shall wax worse and worse "), and that a spiritual millennium will be gradually brought about by their evangelistic efforts. What a sad delusion!
But, oh! what immense consolation to every true believer is found in that precious promise of our blessed Lord, " I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth" (Rev. 3:1010Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (Revelation 3:10)).
2. In Rev. 7:1414And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Revelation 7:14), we have quite a different class of saints from the elders. These saints come out of the great tribulation, while the elders are seen in heaven already, and nothing is said of them passing through it.
4. In 2 Thess. 2:1, 21Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. (2 Thessalonians 2:1‑2), the apostle shows the Thessalonians that as they were to be gathered to Christ, they could not be in the day of trouble that preceded His appearing, for they must be with Him before He appeared. They were to go to meet Him in the air, and hence would not pass through the judgment of that day, its trials or its terrors.
5. The promise of the Lord in Rev. 3 to plainly states that the Church will be kept from that great tribulation. " Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.")
There is also great consolation in knowing that at the end of the struggle our chief Captain, the Lord of Hosts, shall triumph gloriously; when all these terrible foes—human and Satanic—shall be utterly defeated, and cast down in a moment by His almighty word into the depths of the bottomless pit.
Another matter of considerable importance (partially alluded to already), to which it may be well to call special attention, is, that during this time of great tribulation (particularly towards the end of it) three notable personages appear on the scene; and are the most prominent actors in the extraordinary events of this terrible period.
Each of them is referred to several times in a very marked manner; and under different names, both in the Old and in the New Testaments.
In order that we may get a succinct and comprehensive view of these persons, they are grouped together in the three following columns under their different names, with the leading passages of Scripture referring to them. A fourth is mentioned in Dan. 11:4040And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. (Daniel 11:40) as the " king of the south; " but so little is said of him, that it will not be necessary to do more than refer to him in a general way, in his connection with the others at the time of the end.
The Three Notable Personages of the" Last Days." THE PRINCE.
THE KING OF THE NORTH.
The above references, -I need hardly say, are to be taken as representing, not certain political powers or religious systems, but three actual and remarkable men in high positions of authority in their respective spheres at this time.
In one respect they will be alike; that is, they will be notorious for their high-handed wickedness and opposition to God and to His people, the prince and the Antichrist specially so, above all persons that have ever lived on this earth.
But these three great leaders of men will be totally different as to nationality, character, and position, and will have their seat of government and their residence in different countries. It would be well for all who wish to be clear on this subject to examine closely all the foregoing references, with their context readings, as there appears to be considerable misapprehension with regard to these noted characters, owing, I take it, to loose or careless reading.
In the popular mind the word Antichrist seems to stand for all three, and sometimes for the Pope; indeed for any notoriously wicked person that may be expected to appear in the last days! No wonder that so much confusion exists with regard to these prophetical truths when such vague notions can be entertained. Many eminent writers, especially of the historical school, have long maintained that Popery, or rather the Pope, is the Antichrist. Popery is manifestly anti-Christian, but for all that the Pope is not the Antichrist of Scripture, as we see from the different language used to describe Popery.
Nothing could be plainer than the words employed in Scripture to depict this system. She is the " mystery, Babylon the Great, the mother of harlots and abominations of the earth" (Rev. 17:55And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. (Revelation 17:5)). She is like the woman that took the leaven and hid it ".in three measures of meal, till the whole was leavened; " and is the antitype of the idolatrous woman that appears in the ephah in Zech. 5:5-115Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. 6And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. 7And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. 8And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. 9Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. 10Then said I to the angel that talked with me, Whither do these bear the ephah? 11And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. (Zechariah 5:5‑11).
The Babylonian idolatry of that vision which had found a resting-place for a while among the Israelites in Palestine (but was now returning to Babylon), is thus a striking type of Popery, described as a woman—the figure here of " wickedness" —enclosed or mysteriously hidden in the ephah, the symbol of commerce,—that trade or commerce in souls or sacerdotal things which is a marked feature of all systems of idolatry, papal as well as pagan.
She is also the woman Jezebel of Thyatira (Rev. 2:2020Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20)), the high priestess of idolatry, and of every kind of abomination; and that great city which "made all nations drink of the wine of the wrath of her fornication" (Rev. 14:88And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Revelation 14:8)). No one could fail to see the likeness of the great harlot in these remarkable passages. Antichrist is not so described, although some of the features (as might be expected) of both these great apostasies are alike.
Another prevalent mistake made—even by some able writers on prophetic subjects-is to think that the Roman prince and the Antichrist are one and the same person. This shows but little discernment as to things which differ, and leads to much confusion in the interpretation of certain scriptures.
These, and some other points regarding the three notable persons who shall be such prominent actors during the day of tribulation, will, I trust, be more clearly seen as we pursue the subject, and briefly consider each of them-as set forth in the passages already quoted, together with some other references.
First, The Prince. We have already (it will be remembered) pretty fully described this man (a Roman, because he is the " prince that shall come " of the people who destroyed Jerusalem), (Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26)), so that we have only a few more words to add in order to distinguish him from the other two, the Antichrist and the King of the North.
He will be a Gentile monarch, not by hereditary right, as it is said of him in Rev. 6:22And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. (Revelation 6:2), "A crown was given unto him." He will be the head of the ten confederated kingdoms of the revived Roman empire, by virtue of his superior military prowess, and his wonderful conquests; and will probably have his chief seat of government in Rome, or some other European capital, while he may possibly (like Constantine the Great) be in possession of Byzantium or Constantinople at the same time.
Moreover, it is thought by many, that in his sudden appearance on the scene, his character, his incomparable military genius and abilities, his general career, and great conquests, he will be very like Napoleon the First.
As the Roman prince and a great conqueror, he will make his seven years' covenant with the Jews, and be for a time their friend and protector. Later on he will appear as the first beast of Rev. 13, possessed and energized by the dragon, and so endowed with extraordinary and supernatural powers, that he will be regarded as a god, and set up to be worshipped (Rev. 13:44And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? (Revelation 13:4)).
He will then turn against the faithful Jews in Palestine, and, through his vicegerent (the Antichrist) in Jerusalem, will continue to persecute or make war with them for forty and two months, because they refuse to worship him or his image. Besides this, he will open "his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven." Power will also be given him by Satan "over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life" (Rev. 13:6, 7, 86And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13:6‑8)). Then he will come to his awful doom, for in his last desperate battle against the Lord, he will be taken and cast alive into the lake of fire (Rev. 19:2020And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Revelation 19:20)). "The beast was slain, and his body destroyed, and given to the burning flame" (Dan. 7:1111I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. (Daniel 7:11)). It is to this first beast, or Roman prince, that the mystical number 666 is applied, and not to the Antichrist, as so commonly stated.
Second, The Antichrist, who will be an apostate Jew, and as such a totally different character from the Gentile prince. We have one indirect proof of this in the words of our Lord in John 5:4343I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:43), " I am come in My Father's name, and ye receive Me not: if another shall come in his own name, him ye will receive." He, the true Messiah, had come in His Father's name, and was not received by the Jews; another man, a false Messiah, should come in his own name, and him they would receive. Evidently the one referred to as coming in his own name could not be a Gentile, for the Jews could never receive any one but a Jew as their Messiah, no matter what his pretensions might be. Doubtless our Lord was looking forward to this time when this Jewish Antichrist should appear in Jerusalem, claiming to be the true Messiah, and should be welcomed by the Jews as such.
In Zech. 11:15-1715And the Lord said unto me, Take unto thee yet the instruments of a foolish shepherd. 16For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. 17Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened. (Zechariah 11:15‑17), this apostate Jew is contrasted with the Good Shepherd, and called the "idol shepherd that leaveth the flock" (or worthless), who "shall eat the flesh of the fat, and tear their claws in pieces." He will set up an idol in Jerusalem, and he himself will be worshipped (2 Thess. 2:44Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. (2 Thessalonians 2:4)). He appears in Dan. 11:36-3936And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38But in his estate shall he honor the God of forces: and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant things. 39Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. (Daniel 11:36‑39) as the willful king (claiming to be king of the Jews), under the suzerainty of the Roman prince, with whom he will have entered into a covenant, and for whom he will act as vicegerent and high priest in Jerusalem. Here, too, he appears as an apostate Jew, for he shall not regard the God of his fathers, that is, the God of Abraham, and of Isaac, and of Jacob, nor the desire of the Jewish women to be the mother of the Messiah.
Probably the "god of forces," and the "strange god, whom he shall acknowledge and increase with glory," will be his sovereign lord and head, the Roman prince, whom he will so highly honor as to have an image made of him, which he will set up to be worshipped.
Again we see him in Rev. 13:1111And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. (Revelation 13:11) as "another beast," having " two horns like a lamb, and he spake as a dragon." Simulating outwardly, as much as possible, the true Lamb of God, in order to deceive the Jews, his words and acts will be instigated by the dragon or devil within him. He will also be the antitype of the notorious Antiochus Epiphanes, who set up a statue of Jupiter Olympus in the temple at Jerusalem, which he commanded the Jews to worship (B.C. 170); for he will also set up an image of the first beast in the restored temple, and command the Jews to worship it on penalty of death (Rev. 13:1313And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, (Revelation 13:13)). This will be " the abomination of desolation, spoken of by Daniel the prophet," to which our Lord referred in Matt. 24:1515When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) (Matthew 24:15). He will, moreover, endeavor to imitate Elijah the prophet (another Jewish act) by calling fire down from heaven in the sight of men, as a test of his divine mission; and it would seem that in some mysterious manner he will apparently be successful in doing this, and in accomplishing various astounding miracles through Satanic power (like the magicians of Egypt), as is set forth in 2 Thess. 2:99Even him, whose coming is after the working of Satan with all power and signs and lying wonders, (2 Thessalonians 2:9), to, " Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish."
Thus these two noted characters will earn for themselves above all that have ever lived on the earth the terrible and unenviable notoriety of being cast alive into the lake of fire.
Here I would again remind the reader that the number 666 does not apply to the Antichrist, as so often erroneously stated, but to the first beast or Roman prince, as will be readily seen when verses 15 to 18 of Rev. 13 are carefully examined.
Third, The king of the north—the great monarch who will be exercising sovereign power at this time over the countries north and north-east of Palestine. I doubt not that Russia is the kingdom principally referred to as the north, which with its numerous allies mentioned in Ezek. 38:5,65Persia, Ethiopia, and Libya with them; all of them with shield and helmet: 6Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands: and many people with thee. (Ezekiel 38:5‑6) (Persia, Ethiopia, Libya, Gomer, and Togarmah) will constitute this vast invading host, as it, with some of its Eastern confederates, such as Persia, &c., will at this time be in possession of the countries formerly held by the ancient Assyrians; and hence the " Assyrian " is often spoken of as coming down in this invasion. Therefore the "king of the north" and the " Assyrian " are regarded as the same person in these references.
Very full particulars of this last invasion of Palestine by the king of the north, and the kings from the east associated with him, are given in the thirty-eighth and thirty-ninth chapters of Ezekiel. But as we shall have occasion to notice this subject in another connection a little further on, we will now only direct attention to one or two points, which may further help us to distinguish this personage from the two already described.
In Isa. 28:15,1815Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: (Isaiah 28:15)
18And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. (Isaiah 28:18), we find him and the prince thus incidentally alluded to:—" Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves.... your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it." The apostate Jews are here represented as having made a covenant with death and with hell; that is, with the prince, as we have already seen in Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27); but notwithstanding their boast of having a powerful protector under this covenant, the " overflowing scourge " (the king of the north) shall pass through their land, and they, the Jews, shall be trodden down by it. In Dan. 11:4040And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. (Daniel 11:40) we see this king of the north in contact with the willful king or Antichrist. "And at the time of the end shall the king of the south (Egypt) push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships," &c. This scene will be in Palestine, as we are told in verse 41 that "he shall enter also into the glorious land."
His fate is mentioned in verse 45,—" He shall come to his end, and none shall help him.; " while in Dan. 8, where the same king appears as a " king of fierce countenance " (ver. 23), it is still more explicitly described:—" He shall also stand up against the Prince of princes; but he shall be broken without hand" (ver. 25), showing that, like the other two, he shall be judged and destroyed by the Lord Himself.
It is hoped that these brief notes, but more especially the Scriptures that have been alluded to, will be sufficient to convince the reader that these three notable personages of the last closing days of this age will be totally distinct characters, occupying wholly different positions, and located in separate countries. To mix them together in a vague general way, as is often done, or to mistake one for the other, must obviously lead to much misunderstanding in the interpretation of these important prophecies relating to the great events now before us, and comparatively near at hand.
For the sake of clearness, and in order to impress these more distinctly on the memory, it may be well to briefly review the whole period of the last week of Daniel's prophecy, comprising, as we have already assumed, all the events between chapters 6 and 19 of Revelation inclusive. This review is presented in the following short summary under two divisions —the first and second halves of seven years:—
The First Three and a Half Years.
2. Opening of the fifth seal: souls under the altar; persecution and martyrdom, and prayer for vengeance (6:9-14)
3. Opening of the sixth seal: great convulsions, upheavals, and changes in political, social, commercial, and religious affairs throughout the world; consequent terror and fear that the end of the world and the last judgment are come (ver. 12-17).
4. A parenthesis: sealing of the 144,000 Jewish saints, and description of the saved Gentile palm-bearers (7.).
5. Opening of the seventh seal: silence, and a solemn scene in heaven (the angel at the altar) preparatory to the seven angels coming forth with their seven trumpets (8:1-6).
6. The first four trumpets: special judgments on society at large; revolutions and their dire consequences; tyranny and oppression of rulers and leaders of the people, together with the disastrous and ruinous effects produced by false teachers; limited to a "third part," probably the Roman world (8: 7-12).
The angel's announcement of the three woes: middle of the week (8:13).
Events of the Second Three and a Half Years—
THE "GREAT TRIBULATION."
1. The fifth trumpet or first woe: Satan and his angels cast down from heaven to earth; demons let loose from the bottomless pit, who torment for five months those who have not the seal of God in their foreheads (9:1-12 and 12:7-12)
[This is shown on the chart by the serpent and crooked line descending from above.]
2. The sixth trumpet or second woe: the four angels that were bound in the Euphrates loosed; then the horsemen come and kill the third part of men (9:13-21).
3. A parenthesis: the mighty angel announces with a solemn oath that there should be no longer delay in concluding the judgments of God; and that at the voice of the seventh angel the mystery of God should be finished (chap. 10.).
4. The temple services partially restored by the pious Jews in Jerusalem, and to a certain extent owned of God; the outer court left to the Gentiles, who tread the holy city under foot for forty and two months (9:1, 2).
5. Testimony of the witnesses for 1,260 days; their martyrdom, resurrection, and ascension to heaven in the sight of their enemies; followed by an earthquake by which seven thousand are slain (11:3-13).
6. The godly Jewish remnant, persecuted 'by the dragon for 1,260 days, or " time and times, and half a time;" the woman protected and nourished (12:6, 13-17).
7. The terrible wickedness of the first beast, the head of the revived Roman Empire, displayed in blasphemy against God and His tabernacle, and in making war with the saints for forty-two months (13: 1-10).
9. The 144,000 Israelites (previously sealed) preserved through this great tribulation, together with the multitude of saved Gentiles (the palm-bearers) beheld coming out of it at the end, while the Israelites are seen on Mount Zion,—both parties thus entering into the enjoyment of millennial blessings on the earth (7. and 14:1-5).
10. Preaching of the everlasting Gospel, commenced no doubt during the first part of the week, but now more widely and earnestly, proclaimed during the last three and a half years (14:6, 7). The godly Jewish remnant will be leading preachers of this Gospel to every nation, those whom our Lord calls "My brethren " (i.e., His Jewish brethren) in Matt. 25:4040And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matthew 25:40). The Gospel preached during the day of tribulation is that which is referred to in Matt. 24:1414And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. (Matthew 24:14), " And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."
11. The overthrow and destruction of Babylon the Great, the mother of harlots (Popery), by the beast and the kings of the resuscitated Roman empire, who shall at this time utterly destroy her moral, religious, and ecclesiastical supremacy over them. Infidelity and idolatry will then be supreme (17:12-18).
12. Seventh trumpet, or third woe: the great crisis at the end of the last three and a half years, when the Gentile power and domination (the national authority committed to the Gentiles from the time of Nebuchadnezzar) shall finally come to an end. The " times of the Gentiles... fulfilled " (Luke 21:2424And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luke 21:24)); " the mystery of God... finished " (Rev. 10:77But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. (Revelation 10:7)); high-handed wickedness and deliberate opposition to Him effectually checked, and the Lord God Almighty taking to Himself His great power and reigning.. It will be the beginning of the end; but a further space of time will elapse before full millennial blessings are brought in.
Immediately following the close of the momentous last half of the week, the seven vials of the wrath of God will be poured out on the earth.
As we find in Dan. 12:1212Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. (Daniel 12:12) a period of time, that extends beyond the 1260 days by seventy-five, mentioned in the words, " Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days" (that is, 1,260+75=1,335), it seems to me reasonable to conclude, considering the import of the whole chapter, that the execution of God's wrath in the pouring out of the seven vials will take these seventy-five days more before Christ comes to judge the nations, and bring in full blessing by setting up His millennial kingdom. These words, I take it, signify that it will indeed be a blessed privilege, not only to be safely preserved through the great tribulation,—i.e., during the last three and a half years, or 1,260 days, -but also to come out of the terrible day of God's wrath during the additional seventy-five days (i.e., to the end of the 1,335), so as to be safely introduced into the full enjoyment of millennial blessings on the earth.
1. Time, times, and a half-time, to which special reference has already been made (Dan. 7., 12).
2. 1,290 days (Dan. 12:1111And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. (Daniel 12:11)),—the whole time during which the daily sacrifices shall be taken away by the antichrist; that is, thirty days in addition to the 1,260 (1260+ 30 = 1,290) before they are fully restored to the godly remnant of Jews.
3. 1,335 days (Dan. 12:1212Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. (Daniel 12:12)), which extend seventy-five days beyond the 1,260 (1,260+75 = 1,335), so that during these additional seventy-five, after the seventh trumpet has been sounded at the end of the 1,260, the seven vials (it is assumed) will be poured out.
4. 2,300 days (Dan. 8:1414And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. (Daniel 8:14)), the time the "little horn" (not the same as the "little horn" of Dan. 7) "waxed great," and "magnified himself even to the prince of the host, and by him, the daily sacrifice was taken away" (ver. 10,11). This is what the noted Antiochus Epiphanes (the "little horn " here) did at Jerusalem during these 2,300 literal days. This period has passed into history long ago, and has no reference whatever to the events at the time of the end; so that an unwarranted liberty has been taken with this scripture in converting these days (" evenings and mornings" in the margin) into 2,300 years; while nothing could be more erroneous than the absurd superstructure that has been reared upon this false basis, the promulgators of which daringly assume to name the very day when Christ is to return, in spite of Scripture, especially of the plain statement in Mark 13:3232But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. (Mark 13:32), "Of that day and that hour knoweth no man, no, not the angels which are in heaven." The result of these fanciful speculations has been to bring much discredit upon the prophetic word.)
As the sixth and seventh vials (which immediately precede the next great crisis, the second stage of the Lord's coming) unfold to us the closing and deeply solemn scenes that are to transpire at the end of the age, it may be well to consider them separately, and somewhat more in detail than the previous judgments; especially as these two last vials appear to be connected with the final fulfillment of several important prophecies, largely dwelt upon in other parts of Scripture, with which it may be well to consider and compare them.
These connections we will now endeavor to trace out, by citing the leading passages that evidently refer to the same period,—the end of the age,—in which different aspects of the great events that are to occur at that time are shown to us.
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 from the east might be prepared. 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. 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." Passing over the significant parenthesis in verse 15, we find the place mentioned in which these various parties are to be brought together: " And he gathered them together into a place called in the Hebrew tongue Armageddon" (Rev. 16:12-1612And 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. 13And 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. 14For 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. 15Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16And he gathered them together into a place called in the Hebrew tongue Armageddon. (Revelation 16:12‑16)).
The main thought presented to us in this vial, is that of certain gatherings of the kings from the east, and of the whole world, preparatory to the great battle and judgments that are to follow soon afterward.
We shall now consider the four facts that are stated to occur at the pouring out of the sixth vial, in the order in which they are given:—
First, The drying up of the river Euphrates. This great river was the eastern boundary of the Roman empire, and the dividing line between the east, north-east, and Palestine. Here it appears to represent the eastern barrier between these countries, and as a figure it consequently applies to whatever nation or power holds this frontier position against any invasions from the north and east. As Turkey is that power, it may be that the overthrow and dissolution of the Turkish nation is symbolized by this drying up of the Euphrates; for when that event takes place, the way will be clearly opened for the kings from the north and east to come down as here described. " And the water thereof was dried up," seems to be an intimation—assuming Turkey to be thus represented—that the Ottoman empire will be broken up and removed out of the way. It has long been a weak and tottering nation, at the mercy of its neighbors both on the north and on the west; and every year it shows signs of growing weakness, so that its dissolution may be near at hand, and must doubtless come to pass with the final solution of the " Eastern question."
Second, "That the way of the kings from the east might be prepared." The phrase, "from the east," not only refers to countries directly east of Palestine but to those north-east as well. In Scripture the word is often used to point to countries in the north-east, perhaps, for one reason, because people in traveling from the east to Palestine had generally to enter it by the north through Syria, to avoid the great desert; so that they would thus appear to be coming from the north. It is thus frequently employed to describe not only Arabia and the lands of Moab and Ammon, but likewise Assyria, Babylonia, and Chaldea, which lie rather to the north. Abraham is spoken of as coming from the east, whereas he came from Mesopotamia, which is really north-east of Palestine.
Now, with this Scriptural thought we are, I think, perfectly safe in concluding that the "kings from the east" here referred to include those from the north-east as well.
Moreover, when we find from several important prophecies in the Old Testament that a great king of the north—sometimes called the Assyrian—with numerous allies from the east, is to come down to invade Palestine at the time of the end, to which time the sixth and seventh vials apply, we are further confirmed in the impression that the kings in this passage, and the Assyrian with his allies mentioned elsewhere, are the same persons.
On this assumption we shall now proceed to quote the different Old Testament scriptures which relate to this coming invasion, and to compare them with one another, and with what we have in Rev. 16 and 19.
As this will be an important crisis in the history of the Israelites (who will be partially restored to Palestine at this time), it is frequently alluded to in their prophecies. And, first of all, we will refer again to Ezek. 38 and 39., in which we have the fullest account of this invasion of the last days.
In the 38th of Ezek. 3-6, we read, " Behold, I 'am against thee, O Gog, the prince of Rosh, Meshech and Tubal (Russia): and I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen,... a great company with bucklers and shields, all of them handling swords: Persia, Ethiopia, and Libya with them; all of them with shield and helmet: Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands; and many people with thee." Thus we see Persia from the east, Togarmah (Armenia) from the north, and others, united with Russia in being gathered together against Israel in the latter days.
In verses 8 and 16, it is also stated, "in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel.... Thou shalt come up against My people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against My land, that the heathen may know Me, when I shall be sanctified in thee, O Gog, before their eyes."
The Israelites are seen here as partially restored to their own land (specially the two tribes of Judah and Benjamin), as they will return some time prior to this under the covenant made with them by the prince that is to come.
These two chapters, the 38th and 39th of Ezekiel, are wholly taken up with the details of this great gathering, and its tremendous results, and we shall have occasion to look at them again.
In Dan. 8:23-2523And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 24And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. 25And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. (Daniel 8:23‑25), we have another account of this mighty king of the north and his armies coming down to fight against Israel. "And in the latter time of their kingdom (the ancient Syrian kingdom), when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace (or prosperity) shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand."
In Dan. 11:40-4540And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. 42He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. 44But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 45And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. (Daniel 11:40‑45), we have a similar description of this king of the north and his armies entering the " glorious land " to fight against Israel in the latter days: " And at the time of the end shall the king of the south (Egypt) push at him (the willful king, or Antichrist, in Jerusalem, verse 36): and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown.... He shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.... He shall plant the tabernacles (or tents) of his palace between the seas (Mediterranean and Dead Seas) in the glorious holy mountain; yet he shall come to his end, and none shall help him."
In Joel 3:2; 9-122I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. (Joel 3:2), we have likewise another very explicit prophecy concerning this gathering together of the "northern army " (chap. 2:20) to invade Palestine at the end of the age, as well as of their complete discomfiture by the direct intervention of God Himself. " I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for My people and for My heritage Israel, whom they have scattered among the nations, and parted My land.... Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: beat your plowshares into swords, and your pruning-hooks into spears; let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause Thy mighty ones to come down, O Lord. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about."
Again, in Zech. 14:22For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. (Zechariah 14:2), we have a strikingly similar account of this great invasion of Palestine and its results, with the judgments that follow: " I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city." And in Zech. 12:2, 32Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. 3And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. (Zechariah 12:2‑3): "Behold I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it."
So also in Zeph. 3:88Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. (Zephaniah 3:8), this gathering of the nations to the closing judgment of the age is referred to: " Therefore wait ye upon Me, saith the Lord, until the day that I rise up to the prey; for My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them Mine indignation, even all My fierce anger: for all the earth shall be devoured with the fire of My jealousy."
That these remarkable prophecies relate to the same event must be evident, when we consider how strikingly they correspond concerning the main facts predicted of the great crisis that is to come at the end of the age. For they all agree as to a great gathering of kings and nations to a conflict in Palestine, and near Jerusalem, the result of which will be the entire overthrow of these enemies of God and their final destruction.
They also agree as to the time when these events are to happen, namely, in the "latter days," or "time of the end," and they thus point to the closing scenes of this dispensation.
Although in Joel 3 and Zech. 14 the time is not specified, yet as the facts of the Lord's coming and the millennium are mentioned as quickly following the great conflict, we are led to conclude that the end of the age is the time to be understood in these prophecies also. This again corresponds with the time of the gatherings under the sixth vial, preparatory to the great battle and judgment of the nations.
Another link between Daniel and Revelation appears in the statement (Dan. 11:4040And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. (Daniel 11:40)) that when the king of the north comes down to invade Palestine, the willful king (Antichrist) will be in power at Jerusalem; while in Rev. 19:2020And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Revelation 19:20) we see the Antichrist, as the false prophet taken, at the same closing conflict, when the king of the north shall come to his end, as well as " the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army" (verse 19). This is further corroborated by what is said about the fate of the king of the north in Dan. 8:2525And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. (Daniel 8:25), " He shall also stand up against the Prince of princes; but he shall be broken without hand." So, too, the beast and false prophet when gathered together to war (presumably at this same time) against the Prince of princes, shall also be taken and cast into the lake of fire; to which the king of the north—the Assyrian—will likewise be consigned (see Isa. 30:31-3331For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. 32And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. 33For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it. (Isaiah 30:31‑33)).
It appears to me we see another important point of identification of the king of the north in Dan. 11 with Gog of Ezek. 38 in the statement given in both these references, that the Libyans and Ethiopians are connected with their armies. In Ezekiel they appear as allies of Gog, "Persia, Ethiopia, and Libya with them; " and in Dan. 11:4343But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. (Daniel 11:43), as followers, " And the Libyans and the Ethiopians shall be at his steps," thus very naturally leading to the conclusion that these passages refer to the same king and to the armies that follow him in this invasion of Palestine. At first sight it might appear strange to find these two African nations, Ethiopia and Libya, so far removed from Russia, as allies of Gog; but when we turn to Dan. 11:42,4342He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. (Daniel 11:42‑43), we see how this may be accounted for. The king of the north, in first coming down to Palestine, encounters the king of the south (Egypt) at or near Jerusalem, and at that time probably takes the city and half its inhabitants into captivity (Zech. 14); then overcomes and drives back the king of the south, and goes down to Egypt, where " he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt." Then it is said, "the Libyans and the Ethiopians shall be at his steps." Thus through his conquests in the south he shall draw these Libyans and Ethiopians from the west and south of Egypt into his army as followers to augment his forces on his return to the Holy Land, where he and all his hosts will be destroyed on the hills of Palestine. Here then, I think, we have one very distinct point of resemblance, in which these two prophecies help to explain each other.
Again, at the end of Ezek. 39, after the destruction of Gog and his armies is described, we read, "Thus saith the Lord God; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for My holy name.... Then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there " (verses 25, 28). In verse 22 it is also stated, " So the house of Israel shall know that I am the Lord their God from that day and forward." This event—the restoration of the whole house of Israel—is just what we are to look for after the judgment of the nations (see Matt. 24:3131And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Matthew 24:31)).
Some writers have supposed that the invasion of Gog is not the same as that given in Dan. 11, Joel 3, and Zech. 14, although admitting that Gog is a king of the north, but have said that he will come down later on, when, it may be, the whole house of Israel is gathered to their own land. This view would put Gog's invasion after the judgment of the nations, seeing that the Israelites are not all gathered till then (Matt. 24:3131And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Matthew 24:31)), and really after the millennium has commenced. But can we conceive of such an invasion and terrible battle taking place near and at Jerusalem after the Lord has set up His throne there, and His enemies have been made His footstool?
No proofs from Scripture are adduced in favor of this view other than the two chapters of Ezek. 38 and 39. themselves, which, it seems to me, do not afford sufficient warrant for it, but the reverse, as already stated. Moreover, we have a further confirmation of the views I have endeavored to set forth in the foregoing remarks in Ezek. 28:2626And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the Lord their God. (Ezekiel 28:26), "They shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that. I am the Lord their God." Execution of judgment on Israel's enemies appears to come first, and then the millennium.
Having in the foregoing dwelt upon the first gathering from the east to Armageddon, and what may be involved in it as seen in the light of certain Old Testament prophecies, we will now return to verses 13 and 14 of Rev. 16 to consider the statement concerning the second gathering mentioned, to the battle of that great day.
Third, " 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. 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."
Here we have apparently a more extensive gathering to the great battle than in the one from the east and north. For the unclean spirits go forth "unto the kings of the earth and of the whole world." It is supposed that the earth and the whole world here signifies the prophetic earth, either the sphere of the old Roman world (as in Luke 2 I), or the regions that will be ruled over by the revived Roman empire under the ten confederated kings of the last days.
Very probably these words have this restricted meaning; and regarding them in this light, they would seem to point to the fact, that kings from the west as well as from the east will be gathered to this battle. Indeed, in Rev. 19:1919And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. (Revelation 19:19) we see the Roman prince—the " beast "—with the kings of the earth engaged in war against the Lord, while he and the false prophet are taken, which seems to confirm the thought of the western nations taking part in this conflict representatively at least, if no more.
The agencies employed in this widespread gathering are an embodiment of all the evil influences-in a sort of diabolical trinity—that have ever been, and still are, engaged in gathering deluded souls to the final judgments of God. They are the three satanic powers that appear in Rev. 13.—the dragon, the beast, and the false prophet—as the instrumental sources whence the unclean spirits go forth to do their deadly work as the end draws near.
It is when the sixth vial is poured out that their activity, and the full results of their infernal power, will be seen in the gathering, through terrible delusions and lying wonders, of "the kings of the earth and of the whole world... to the battle of that great day of God Almighty."
As there is evidence all around us of the solemn fact that the coming events of the terrible day of tribulation are more than ever casting their dark shadows over the world, it may be well to notice these signs of the times, and of the approaching nearness of the period when these diabolical influences will be in full force.
We have distinct foreshadowings, increasingly manifested everywhere, of the evil day that is coming, when Satan and all his agents will be in greater power on the earth (for a short time) than they have ever been. And we may even now trace out beforehand, and somewhat understand, the workings of these agents of evil, represented by " unclean spirits like frogs," by the effects which we see produced on mankind at the present time through Satanic influence; and which may be regarded as forecasts of what they will do later on.
The first we notice comes out of the "mouth of the dragon," that " old serpent, called the Devil, and Satan." In this, I doubt not, we have the more direct power of Satan as the gathering force, such as we may see displayed by him in the many delusive systems of teaching now becoming so prevalent, a foreshadowing of what is coming on the earth during the closing scenes of this age.
Witness the recent astounding development of that subtle but abominable system of theosophy, in this land of Bibles, Sunday schools, and innumerable Christian churches and chapels,—imported, too, direct from benighted India and China; a truly Satanic system, which has for ages been luring to destruction its millions in eastern lands, and which has now come to reap another large harvest of deluded souls throughout civilized and enlightened Europe, and thus gather them to that awful judgment of the day of God. Nothing that has ever appeared on this earth in opposition to God and to His truth, has exhibited more deadly hate and diabolical antagonism to every principle of Christianity than all these vile delusions of spiritualism, or spiritism, and theosophy. They are indeed the infernal breath of Satan himself, that proceedeth directly out of his mouth.
With such extraordinary developments in our midst, we surely cannot fail to see a distinct and premonitory verification of the words in 1 Tim. 4:11Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1 Timothy 4:1), as well as a remarkable sign that we are drawing near to the end, " Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils."
The second spirit comes "out of the mouth of the beast"
Now, beast is the symbol used in Scripture to represent the nations, the rulers of nations, or national powers (see Dan. 7; Rev. 13., 17); so that, from the nations of the world, as the instrumental expression of willful unbelief and skepticism under the lead of Satan, this unclean spirit goes forth. Therefore it is reasonable to infer, that their unbelieving worldliness is the present foreshadowing of the going forth of this second unclean spirit, which specially manifests itself in the various forms of skepticism, infidelity, rationalism, agnosticism, &c., so rapidly increasing all over the world, and becoming more pronounced and determined than ever; thus already preparing the way, through the delusions of the father of lies, for the gathering of vast multitudes to the battle of that great day.
Moreover, this growing skepticism affords us another sign that we are approaching that day to which our Lord refers in Luke 18:88I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? (Luke 18:8), "When the Son of man cometh, shall He find faith on the earth?" The reference here is to the end of the great tribulation, when the Lord comes to judge the nation, and shows that the world will not grow better, but worse, before that day of the Lord comes.
The third spirit comes "out of the mouth of the false prophet." Here, it appears to me, that the instrumentality employed by Satan will be the religious systems of the world as the special gathering force of delusion, that finds its culmination in the apostasy of the Antichrist, particularly in view here.
When we see Popery, ritualism, and all kinds of sacerdotalism, as well as a vast variety of heresies and false religious notions growing everywhere with amazing rapidity, we cannot but recognize very distinctly the presence of this unclean spirit busily at work even at the present time, preparing the way for the fuller and grosser delusions of the Antichrist later on. Thus we have, in the extraordinary state of Christendom all around us, another plain premonitory forecast of that terrible day.
No doubt the abominable apostasy and blasphemous idolatry of the Antichrist (who is galled the “false prophet " in Rev. 19:2020And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Revelation 19:20)), is that more especially referred to as the unclean spirit " out of the mouth of the false prophet." And this answers to what is said of him in 2 Thess. 2:9, 109Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. (2 Thessalonians 2:9‑10), "Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish."
We have also many other references to the delusions and apostasy of the end of the age; such as 2 Tim. 3:1, 131This know also, that in the last days perilous times shall come. (2 Timothy 3:1)
13But evil men and seducers shall wax worse and worse, deceiving, and being deceived. (2 Timothy 3:13), "In the last days perilous times shall come.... Evil men and seducers shall wax worse and worse, deceiving, and being deceived; " in 1 Tim. 4:22Speaking lies in hypocrisy; having their conscience seared with a hot iron; (1 Timothy 4:2), " Speaking lies in hypocrisy; having their conscience seared with a hot iron;" and in t John 2:1818Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? (John 2:18), " It is the last time: and as ye have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time." These are the sad foreshadowings, now becoming more prominent every day, that point us to the nearness of the end.
Fourth, In the fourth statement under the sixth vial, we are told the place to which they are gathered. "And he gathered them together into a place called in the Hebrew tongue Armageddon."
The reference here is probably to the mountain of Megiddo, near the river Kishon, where the Israelites, under Deborah and Barak, defeated Sisera and his hosts (Judg. 4 and 5:19, 20). Perhaps this battle may in one sense be regarded as a sort of type of the great combat yet to take place on this same spot, or more correctly, between it and Jerusalem, judging from what is said in Joel 3 The great invading hosts will be gathered to Armageddon, where they may be encamped preparatory to this final conflict; and will probably march south towards Jerusalem, to be met by the Lord Himself in the valley of Jehoshaphat (Joel 3:2,122I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land. (Joel 3:2)
12Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. (Joel 3:12)),.and there completely destroyed, as the armies of Sisera were at the former battle of Megiddo, when " all the host of Sisera fell upon the edge of the sword; and there was not a man left" (Judg. 4:1616But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left. (Judges 4:16)).
In concluding these remarks on this great gathering, it may be well to note, in passing, that this important event may have some bearing upon the return, of the lost ten tribes of Israel to join their brethren in their own land; for the commotion raised in eastern countries by such a great move, and the interest awakened with regard to Palestine in connection with it, may have the effect of arousing the long lost tribes (whose descendants, it is supposed, are somewhere in the east, whither their forefathers were carried by Shalmaneser, 2 Kings 17) to inquire more fully into their origin, so that it may be the means of preparing them for the full return of all the tribes, at, or immediately after, the coming of the Lord to judge the nations.
Judah and Benjamin will be previously restored, in part at least, under the covenant with the prince; but at this time all the tribes will certainly be gathered back to their land, as we see in Matt. 24:3131And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Matthew 24:31), " And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other."
A very striking passage in Isa. 11:11-1611And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. 15And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. 16And 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. (Isaiah 11:11‑16) refers to this return, and seems to suggest a sort of parallel between the kings from the east coming down and the return of the ten tribes: " It shall come to pass in that day, that the Lord shall set His hand again the second time to recover the remnant of His people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.... They shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. And the Lord shall utterly destroy the tongue of the Egyptian sea; and with His mighty wind shall He shake His hand over the river (presumably the Euphrates), and shall smite it in the seven streams, and make men go 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."
There also appears some connection between these two events, by way of contrast, in the allusion to Edom, Moab, and Ammon. For in Dan. 11:4141He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. (Daniel 11:41) it is said of the king of the north, that " these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon;" and the passage just quoted from Isaiah seems to explain this, by showing us that it will be reserved for the Israelites, as an act of retributive justice, to subdue the descendants of their ancient enemies, the Edomites, Moabites, and Ammonites; probably at the time of, or very soon after, their return to their own land, and subsequently to the invasion from the east (see also Ezek. 25:1414And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord God. (Ezekiel 25:14)).
This subject—the return of the whole house of Israel to their own land—is frequently referred to in the Old Testament, in the most glowing and emphatic language, showing the important place it occupies in prophetic promises graciously given by God to His people. But as it would not be in accordance with our purpose to go into a detailed examination of all these important prophecies, a list of some of the leading passages referring to it is given in the footnote below, as a help, it may be, to any who wish to investigate more fully this subject.
Here it may be interesting to note the very significant parenthesis that occurs between the sixth and seventh vials, in which the blessed Lord, looking at the approaching nearness of the day of His judgment of the nations, mercifully breaks in with the solemn warning: "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. 16:1515Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. (Revelation 16:15)). It is not so that the Lord comes to the Church, but to the world, as we learn from 1 Thess. 5:2-42For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4But ye, brethren, are not in darkness, that that day should overtake you as a thief. (1 Thessalonians 5:2‑4), " For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief."
Yet the world, for the most part, heeds not these solemn warnings, nor can it be said that many of the numerous teachers throughout Christendom are directing the attention of their hearers as they should do to these and many other very important admonitions of the sacred Word.
The gatherings under the sixth vial, as we have seen, are to the great battle in which the Lord is to be the Conqueror and the Judge, when He appears as the "King of kings and Lord of lords."
But the seventh vial is not the battle itself, though it may be closely connected with it as that which immediately precedes the day of the Lord. Perhaps we may say it will be a sort of prelude to it, though somewhat different in character, as it is the closing act of God's wrath upon the earth at, or near the end of the age.
At the same time, the details of this vial clearly mark the end, as announced by the great voice out of the temple, saying, "It is done." We see the "mystery of God" finished at the sounding of the seventh trumpet, and the wrath of God fully accomplished at the pouring out of the seventh vial. All that therefore remains at this juncture to end the present dispensation, and to "bring in everlasting righteousness," and the "restitution of all things," is the final judgment of the nations, and the battle of that great day of God Almighty.
This last vial is poured out into the air, thus affecting the whole scene of social and governmental life. All the social systems, as well as the governing powers, and the sustaining influence of the nations, are paralyzed.
The voices and thunders and lightnings, however viewed, symbolically of otherwise, will be the awful expressions of the holy indignation and righteous wrath of God against iniquity, which will then be in its highest phase of development.
"And there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake and so great." Metaphorically these words may signify that up to this there had never been so great disruptions of all the elements of organized social existence. At the same time, literal earthquakes may very likely be made to accompany these. The "great city" is regarded by some writers as representing the center of organization under the beast, the head of the revived Roman Empire, now divided into three parts. Perhaps it may also refer to the, breaking up of the system of apostasy symbolized by the woman, as in Rev. 17:1818And the woman which thou sawest is that great city, which reigneth over the kings of the earth. (Revelation 17:18), "And the woman which thou sawest is that great city, which reigneth over the kings of the earth," while in a secondary sense it may apply to the city of Rome itself, as the seat both of the infidel power under the beast and of the religious apostasy of Popery. In Revelation, Jerusalem is never the great, but always "the holy," city.
"The cities of the nations fell," may be intended to signify that all the outside organizations connected with the Roman nation in open rebellion against God will be overthrown or completely broken up. 'These words seem also to include the thought of some special visitations or calamities upon their principal cities.
"And great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath." The most terrible of all these judgments, and indeed the most awful announcement of judgment in the whole word of God, taken in connection with nearly the same expression in Rev. 19:1515And 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. (Revelation 19:15), "He treadeth the Winepress of the fierceness and wrath of. Almighty God," and with the judgment pronounced in Rev. 14:1010The 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: (Revelation 14:10) upon those who worship the beast and his image; is directed against the false and blasphemous systems of religion, of which Babylon the mother of harlots, and the apostasy of the Antichrist in the last days, are the two great centers; thus showing us that man's religion, instigated by, and under the direction of, the devil, which attempts to combine every evil principle of the world with a hypocritical pretense of worshipping and serving God, is the most hateful and abominable of all things in His sight, and in the end will meet with the most signal punishment direct from His own hand. Here it is the awful doom of Babylon, of which Popery is the chief expression, that is specially before us, at the consideration of which all who are carried away by her delusions ought to tremble.
The power and influence of Babylon over the nations that supported her (" the beast that carrieth her "), will first of all be destroyed by those nations themselves, as we find in Rev. 17:1616And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. (Revelation 17:16), "And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." This may be the first judgment pronounced upon her in Rev. 14:88And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Revelation 14:8), "Babylon is fallen, is fallen." Then in Rev. 18, we have her full moral character and seductive wickedness depicted, under the symbol of a great and gorgeous city, and her final doom at the hand of God declared in verse 21, " And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all."
This latter and final judgment may be the full execution of what is announced at the pouring out of the seventh vial, in the words, "Great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath."
"Every island fled away, and the mountains were not found." This may mean that all the established order and means of security afforded by the governments of these nations, as well as their general trade and commerce, will become so deranged and disorganized as to be wholly unreliable, and will thus appear to pass away.
And a great hail, as of a talent weight, comes down out of heaven upon men. Another most crushing and destructive judgment, direct from the hand of God, upon the wicked. It is difficult to determine the nature of this dreadful visitation, and whether it is to be understood in a figurative or in a literal sense. Looking at the words, "a talent weight," one might be inclined to regard the latter as the correct mode of interpretation. Whatever it may be, we see that all those men are not destroyed by it, for it is further stated that "men blasphemed God because of the plague of the hail."
This last statement shows us that the judgment of the nations had not yet taken place (though it may follow soon after), for these wicked blasphemers will then be destroyed. This also furnishes us with another proof that the last vial judgments, and the day of the Lord, when He comes forth in person to judge the nations, are distinct.
This latter event, viewed in its several aspects as the second stage of the Lord's coming, the "Day of the Lord," the "Judgment of the nations," and the " Battle of that great day of God Almighty," will be the subject for consideration in our next chapter.