Rev 16:12-21 | Barnes | STEP | Verse 12. And the sixth angel poured out his vial upon the great river Euphrates . On the situation of that river, and the symbolical meaning of this language, . The reference there was supposed to be to the Turkish power, and the analogy of interpretation would seem to require that it should be so understood here. There is every reason, therefore, to suppose that this passage has reference to something in the future history of the Turkish dominions, and to some bearing of the events which are to occur in that history on the ultimate downfall of the Antichristian power referred to by the "beast." And the water thereof was dried up, that the way of the kings of the east might be prepared . That is, as the effect of pouring out the vial. There is an allusion here, undoubtedly, to the dividing of the waters of the Red Sea, so that the children of Israel might pass. See . Compare Barnes on "Isa 11:15" . In this description, the Euphrates is represented as a barrier to prevent the passage of "the kings of the East" on their way to the West for some purpose not yet specified; that is, applying the symbol of the Euphrates as being the seat of the Turkish power, the meaning is, that that power is such a hindrance, and that in some way that hindrance is to be removed as if the waters of an unbridged and unfordable river were dried up so as to afford a safe and easy passage through. Still there are several inquiries as to the application of this which is not easy, and as it refers to what is still future, it may be impossible to answer. The language requires us to put upon it the following interpretation: (a) The persons here referred to as "kings of the East" were ready to make a movement towards the West, over the Euphrates, and would do this if this obstruction were not in their way. Who these "kings of the East" are is not said, and perhaps cannot be conjectured. The natural interpretation is, that they are the kings that reign in the East, or that preside over the countries of the eastern hemisphere. Why there was a proposed movement to the West is not said. It might have been for conquest, or it might have been that they were to bring their tribute to the spiritual Jerusalem, in accordance with what is so often said in the prophets, that under the gospel kings and princes would consecrate themselves and their wealth to God. See , "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall clown before him." So also , "Thy sons shall come from far.--The forces of the Gentiles shall come unto thee.--All they from Sheba shall come: they shall bring gold and incense.--The isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them.--Thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." All that is fairly implied in the language used here is, that the kings of the east would be converted to the true religion, or that they were at the time referred to in a state of readiness to be converted if there were no hindrance or obstruction. (b) There was some hindrance or obstruction to their conversion; that is, as explained, from the Turkish power: in other words, they would be converted to the true faith if it were not for the influence of that power. (c) The destruction of that power, represented by the drying up of the Euphrates, would remove that obstruction, and the way would thus be "prepared" for their conversion to the true religion. We should most naturally, therefore, look in the fulfilment of this for some such decay of the Turkish power as would be followed by the conversion of the rulers of the East to the gospel. (a) "Euphrates" (b) "dried up"

Revelation of John 16:12-21

Verse 12. And the sixth angel poured out his vial upon the great river Euphrates. On the situation of that river, and the symbolical meaning of this language, Rev 9:14-21. The reference there was supposed to be to the Turkish power, and the analogy of interpretation would seem to require that it should be so understood here. There is every reason, therefore, to suppose that this passage has reference to something in the future history of the Turkish dominions, and to some bearing of the events which are to occur in that history on the ultimate downfall of the Antichristian power referred to by the "beast."

And the water thereof was dried up, that the way of the kings of the east might be prepared. That is, as the effect of pouring out the vial. There is an allusion here, undoubtedly, to the dividing of the waters of the Red Sea, so that the children of Israel might pass. See Ex 14:21-22. Compare Barnes on "Isa 11:15". In this description, the Euphrates is represented as a barrier to prevent the passage of "the kings of the East" on their way to the West for some purpose not yet specified; that is, applying the symbol of the Euphrates as being the seat of the Turkish power, the meaning is, that that power is such a hindrance, and that in some way that hindrance is to be removed as if the waters of an unbridged and unfordable river were dried up so as to afford a safe and easy passage through. Still there are several inquiries as to the application of this which is not easy, and as it refers to what is still future, it may be impossible to answer. The language requires us to put upon it the following interpretation:

(a) The persons here referred to as "kings of the East" were ready to make a movement towards the West, over the Euphrates, and would do this if this obstruction were not in their way. Who these "kings of the East" are is not said, and perhaps cannot be conjectured. The natural interpretation is, that they are the kings that reign in the East, or that preside over the countries of the eastern hemisphere. Why there was a proposed movement to the West is not said. It might have been for conquest, or it might have been that they were to bring their tribute to the spiritual Jerusalem, in accordance with what is so often said in the prophets, that under the gospel kings and princes would consecrate themselves and their wealth to God. See Ps 72:10-11, "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall clown before him." So also Isa 60:4-6,9,11, "Thy sons shall come from far.--The forces of the Gentiles shall come unto thee.--All they from Sheba shall come: they shall bring gold and incense.--The isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them.--Thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." All that is fairly implied in the language used here is, that the kings of the east would be converted to the true religion, or that they were at the time referred to in a state of readiness to be converted if there were no hindrance or obstruction.

(b) There was some hindrance or obstruction to their conversion; that is, as explained, from the Turkish power: in other words, they would be converted to the true faith if it were not for the influence of that power.

(c) The destruction of that power, represented by the drying up of the Euphrates, would remove that obstruction, and the way would thus be "prepared" for their conversion to the true religion. We should most naturally, therefore, look in the fulfilment of this for some such decay of the Turkish power as would be followed by the conversion of the rulers of the East to the gospel.

(a) "Euphrates" Rev 9:14 (b) "dried up" Isa 42:15, Jer 50:38, 51:36 Verse 13. And I saw three unclean spirits. They assumed a visible form which would well represent their odiousness--that of frogs--but still they are spoken of as "spirits." They were evil powers, or evil influences, (Rev 16:14, "spirits of devils,") and the language here is undoubtedly designed to represent some such power or influence, which would, at that period, proceed from the dragon, the beast, and the false prophet,

Like frogs. βατραχοις. This word does not occur in the New Testament, except in the passage before us. It is properly translated frogs. The frog is here employed clearly as a symbol, and it is designed that certain qualities of the "spirits" here referred to should be designated by the symbol. For a full illustration of the meaning of the symbol, the reader may consult Bochart, Hieroz. P. II. lib. v. cap. Iv. According to Bochart, the frog is characterized, as a symbol,

(1) for its rough, harsh, coarse voice;

(2) on this account as a symbol of complaining or reproaching;

(3) as a symbol of empty loquacity;

(4) as a symbol of heretics and philosophers-as understood by Augustine;

(5) because the frog has its origin in mud, and lives in mud, as a symbol of those who are born in sin, and live in pollution;

(6) because the frog endures all changes of the season--cold and heat, summer, winter, rain, frost--as a symbol of monks who practise self-denial;

(7) because the frog, though abstemious of food, yet lives in water and drinks often, as a symbol of drunkards;

(8) as a symbol of impudence;

(9) because the frog swells his size, and distends his cheeks, as a symbol of pride. See the authorities for these uses of the word in Bothart. How many or few of these ideas enter into the symbol here, it is not easy to decide. We may suppose, however, that the spirits referred to would be characterized by pride arrogance, impudence, assumption of authority; perhaps impurity and vileness, for all these ideas enter into the meaning of the symbol. They are not here probably symbols of persons, but of influences or opinions which would be spread abroad, and which would characterize the age referred to. The reference is to what the "dragon," the "beast," and the "false prophet" would do at that time in opposing the truth, and in preparing the world for the great and final conflict.

Out of the mouth of the dragon. One of which seemed to issue from the mouth of the dragon. On the symbolic meaning of the "dragon," Rev 12:3. It, in general, represents Satan, the great enemy of the church; perhaps here Satan under the form of Heathenism or Paganism, as in Rev 12:3-4. The idea then is, that, at the time referred to, there would be some manifestation of the power of Satan in the heathen nations, which would be bold, arrogant, proud, loquacious, hostile to truth, and which would be well represented by the hoarse murmur of the frog.

And out of the mouth of the beast. The Papacy as above explained, chapter thirteen. That is, there would be some putting forth of arrogant pretensions; some loud denunciation or complaining; some manifestation of pride and self-consequence, which would be well represented by the croaking of the frog. We have seen above, Barnes on "Re 6:5" Rev 6:6, that although the fifth vial was poured upon "the seat of the beast," the effect was not to crush and overthrow that power entirely. The Papacy would still survive, and would be finally destroyed under the outpouring of the seventh vial, Rev 16:17-21. In the passage before us we have a representation of it as still living; as having apparently recovered its strength; and as being as hostile as ever to the truth, and able to enter into a combination, secret or avowed, with the "dragon" and the "false prophet," to oppose the reign of truth upon the earth.

And out of the mouth of the false prophet. The word rendered false prophet--ψευδοπροφητου--does not before occur in the book of Revelation, though the use of the article would seem to imply that some well-known power or influence was referred to by this. Compare Barnes on "Re 10:3". The word occurs in other places in the New Testament, Mt 7:15, 24:11,24, Mk 13:22, Lk 6:26, Acts 13:6, 2Pet 2:1, 1Jn 4:1; and twice elsewhere in the book of Revelation, with the same reference as here, Rev 19:20, 20:10. In both these latter places it is connected with the "beast." "And the beast was taken, and with him the false prophet." "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are." It would seem then to refer to some power that was similar to that of the beast, and that was to share the same fate in the overthrow of the enemies of the gospel. As to the application of this, there is no opinion so probable as that it alludes to the Mohammedan power--not strictly the Turkish power, for that was to be "dried up" or to diminish; but to the Mohammedan power as such, that was still to continue for awhile in its rigour, and that was yet to exert a formidable influence against the gospel, and probably in some combination, in fact, if not in form, with Paganism and the Papacy. The reasons for this opinion are,

(a) that this was referred to in the former part of the book is one of the formidable powers that would arise, and that would materially affect the destiny of the world--and it may be presumed that it would be again referred to in the account of the final consummation- see Rev 9:1-11;

(b) the name "false prophet" would better than any other describe has that power, and would naturally suggest it in future times--for to no one that ever appeared in our world could the name be so properly applied as to Mohammed; and

(c) what is said will be found to agree with the facts in regard to that power, as, in connexion with the Papacy and with Paganism, constituting the sum of the obstruction to the spread of the gospel around the world.

(a) "dragon" Rev 12:3,9 (b) "beast" Rev 13:2 (c) "false prophet" Rev 19:20 Verse 14. For they are the spirits of devils. On the meaning of the word used here, Rev 9:20. It is used here, as it is in Rev 9:20, in a bad sense as denoting evil spirits. Compare Barnes on "Mt 4:1-2,24".

Working miracles. Working what seemed to be miracles; that is, such wonders as to deceive the world with the belief that they were miracles. Rev 13:13-14, where the same power is ascribed to the "beast."

Which go forth unto the kings of the earth. Which particularly affect and influence kings and rulers. No class of men have been more under the influence of Pagan superstition, Mohammedan delusion, or the Papacy, than kings and princes. We are taught by this passage that this will continue to be so in the circumstances referred to.

And of the whole world. That is, so far that it might be represented as affecting the whole world--to wit, the Heathen, the Mohammedan, and the Papal portions of the earth. These still embrace so large a portion of the globe, that it might be said that what would affect those powers now would influence the whole world.

To gather them. Not literally to assemble them all in one place, but so to unite and combine them that it might be represented as an assembling of the hosts for battle.

To the battle of that great day of God Almighty. Not the day of judgment, but the day which would determine the ascendency of true religion in the world--the final conflict with those powers which had so long opposed the gospel. It is not necessary to suppose that there would be a literal "battle," in which God would be seen to contend with his foes; but there would be that which might be properly represented as a battle. That is, there would be a combined struggle against the truth, and in that God would appear by his Providence and Spirit on the side of the church, and would give it the victory. It accords with all that has occurred in the past, to suppose that there will be such a combined struggle before the church shall finally triumph in the world.

(d) "devils" 1Timm 4:1 (e) "miracles" 2Thes 2:9 (f) "whole world" 1Jn 5:19 (g) "battle" Rev 19:19 Verse 15. Behold, I come as a thief. That is, suddenly and unexpectedly. Mt 24:43; 1Thes 5:2. This is designed evidently to admonish men to watch, or to be in readiness for his coming --since, whenever it would occur, it would be at a time when men were not expecting him.

Blessed is he that watcheth. Compare Mt 24:42-44. The meaning here is, that he who watches for these events, who marks the indications of their approach, and who is conscious of a preparation for them, is in a better and happier state of mind than he on whom they come suddenly and unexpectedly.

And keepeth his garments. The allusion here seems to be to one who, regardless of danger, or of the approach of an enemy, should lay aside his garments and lie down to sleep. Then the thief might come and take away his garments, leaving him naked. The essential idea, therefore, here, is the duty of vigilance. We are to be awake to duty and to danger; we are not to be found sleeping on our post; we are to be ready for death--ready for the coming of the Son of man.

Lest he walk naked. His raiment being carried away while he is asleep.

And they see his shame. Compare Barnes on "Re 3:18". The meaning here is, that, as Christians are clothed with the garments of righteousness; they should not lay them aside, so that their spiritual nakedness should be seen. They are to be always clothed with the robes of salvation; always ready for any event, however soon or suddenly it may come upon them.

(a) "thief" 2Pet 3:16 (b) "naked" Rev 3:4,18 Verse 16. And he gathered them together. Who gathered them? Prof. Stuart renders it, "they gathered them together," supposing that it refers to the "spirits"--πνευματα--in Rev 16:13, and that this is the construction of the neuter plural with a singular verb. So De Wette understands it. Hengstenberg supposes that it means that God gathered them together; others suppose that it was the sixth angel; others that it was Satan; others that it was the beast; and others that it was Christ. See Poole's Synopsis in loc. The authority of De Wette and Prof. Stuart is sufficient to show that the construction which they adopt is authorized by the Greek, as indeed no one can doubt, and perhaps this accords better with the context than any other construction proposed. Thus, in Rev 16:14, the spirits are represented as going forth into the whole world for the purpose of gathering the nations together to the great battle, and it is natural to suppose that the reference is to them here as having accomplished what they went forth to do. But who are to be gathered together? Evidently those who in Rev 16:14 are described by the word "them"--the "king of the earth, and the whole world;" that is, there will be a state of things which would be well described by a universal gathering of forces in a central battle-field. It is by no means necessary to suppose that what is here represented will literally occur. There will be a mustering of spiritual forces; there will be a combination and a unity of opposition against the truth; there will be a rallying of the declining powers of Heathenism, Mohammedanism, and Romanism, as if the forces of the earth, marshalled by kings and rulers, were assembled in some great battle-field where the destiny of the world was to be decided.

Into a place called in the Hebrew tongue Armageddon. The word Armageddon--αρμαγεδδων--occurs nowhere else in the New Testament, and is not found in the Septuagint. It seems to be formed from the Hebrew ? Har Megiddo--Mountain of Megiddo. Compare 2Chr 35:22, where it is said that Josiah "came to fight in the valley of Megiddo." Megiddo was a town belonging to Manasseh, although within the limits of Issachar, Josh 17:11. It had been originally one of the royal cities of the Canaanites, (Josh 12:21,) and was one of those of which the Israelites were unable for a long time to take possession. It was rebuilt and fortified by Solomon, (1Kgs 9:15,) and thither Ahaziah king of Judah fled when wounded by Jehu, and died there, 2Kgs 9:27. It was here that Deborah and Barak destroyed Sisera and his host, (Jud 5:19;) and it was in a battle near this that Josiah was slain by Pharaoh-nechoh, 2Kgs 23:29-30, 2Chr 35:20-25. From the great mourning held for his loss, it became proverbial to speak of any grievous mourning as being "like the mourning of Hadadrimmon in the valley of Megiddon," Zech 12:11. It has not been found easy to identify the place, but recent searches have made it probable that the vale or plain of Megiddo comprehended, if it was not wholly composed of, the prolongation of the plain of Esdra-elon towards Mount Carmel; that the city of Megiddo was situated there; and that the waters of Megiddo, mentioned in Jud 5:19, are identical with the stream Kishon in that part of its course. See Biblical Repository, i. 602, 603. It is supposed that the modern town called Lejjun occupies the site of the ancient Megiddo.--Robinson's Biblical Researches, iii. 177-180. Megiddo was distinguished for being the place of the decisive conflict between Deborah and Sisera, and of the battle in which Josiah was slain by the Egyptian invaders, and hence it became emblematic of any decisive battle-field--just as Marathon, Leuctra, Arbela, or Waterloo is. The word "mountain" in the term Armageddon--" Mountain of Megiddo"-- seems to have been used because Megiddo was in a mountainous region, though the battles were fought in a valley adjacent. The meaning here is, that there would be, as it were, a decisive battle which would determine the question of the prevalence of true religion on the earth What we are to expect as the fulfilment of this would seem to be, that there will be some mustering of strength --some rallying of forces--some opposition made to the kingdom of God in the gospel by the powers here referred to which would be decisive in its character, and which would be well represented by the battles between the people of God and their foes in the conflicts in the valley of Megiddo. As this constitutes, according to the course of the exposition by which we have been conducted, an important division in the book of Revelation, it may be proper to pause here, and make a few remarks. The previous parts of the book, according to the interpretation proposed, relate to the past, and thus far we have found such a correspondence between the predictions and facts which have occurred as to lead us to suppose that these predictions have been fulfilled. At this point, I suppose, we enter on that part which remains yet to be fulfilled, and the investigation must carry us into the dark and unknown future. The remaining portion comprises a very general sketch of things down to the end of time, as the previous portion has touched on the great events pertaining to the church and its progress for a period of more than one thousand eight hundred years. A few general remarks, therefore, seem not inappropriate at this point.

(a) In the previous interpretations we have had the facts of history by which to test the accuracy of the interpretation. The plan pursued has been, first, to investigate the meaning of the words and symbols, entirely independent of any supposed application, and then to inquire whether there have been any facts that may be regarded as corresponding with the meaning of the words and symbols as explained. Of this method of testing the accuracy of the exposition we must now take our leave. Our sole reliance must be in the exposition itself, and our work must be limited to that.

(b) It is always difficult to interpret a prophecy. The language of prophecy is often apparently enigmatical; the symbols are sometimes obscure; and prophecies relating to the same subject are often in detached fragments, uttered by different persons at different times, and it is necessary to collect and arrange them, in order to have a full view of the one subject. Thus the prophecies respecting the Messiah were many of them obscure, and indeed apparently contradictory, before he came; they were uttered at distant intervals, and by different prophets; at one time one trait of his character was dwelt upon, and at another another; and it was difficult to combine these so as to have an accurate view of what he would be, until he came. The result has shown what the meaning of the prophecies was; and at the same time has demonstrated that there was entire consistency in the various predictions, and that to one who could have comprehended all, it would have been possible to combine them so as to have had a correct view of the Messiah, and of his work, even before he came. The same remark is still more applicable to the predictions in the book of Revelation, or to the similar predictions in the book of Daniel, and to many portions of Isaiah. It is easy to see how difficult it would have been, or rather how impossible by any human powers, to have applied these prophecies in detail before the events occurred; and yet, now that they have occurred, it may be seen that the symbols were the happiest that could have been chosen, and the only ones that could with propriety have been selected to describe the remarkable events which were to take place in future times.

(1) language and symbols that are, in themselves, capable of clear interpretation, as to their proper meaning;

(2) the events of the future so sketched out by that language and by those symbols, that we may obtain a general view that will be accurate; and yet

(3) an entire impossibility of filling up beforehand the minute details.

In regard, then, to the application of the particular portion now before us, Rev 16:12-16, the following remarks may be made:--

(1) The Turkish power, especially since its conquest of Constantinople under Mohammed II. in 1453, and its establishment in Europe, has been a grand hindrance to the spread of the gospel. It has occupied a central position; it has possessed some of the richest parts of the world; it has, in general, excluded all efforts to spread the pure gospel within its limits; and its whole influence has been opposed to the spread of pure Christianity. Compare Barnes on "Re 9:14-21". "By its laws, it was death to a Mussulman to apostatize from his faith, and become a Christian; and examples, not a few, have occurred in recent times to illustrate it." It is not until quite recently, and that under the influence of missionaries in Constantinople, that evangelical Christianity has been tolerated in the Turkish dominions.

(2.) The prophecy before us implies that there would be a decline of that formidable power--represented by the "drying up of the great river Euphrates." Rev 16:12. And no one can be insensible to the fact that events are occurring which would be properly represented by such a symbol; or that there is, in fact, now such a decline of that Turkish power, and that the beginning of that decline closely followed, in regard to time, if not in regard to the cause, the events which it is supposed were designed by the previous vials-- those connected with the successive blows on the Papacy and the seat of the beast. In reference, then, to the decline of that power, we may refer to the following things:

(a) The first great cause was internal revolt and insurrection. In 1820, Ali Pasha asserted his independence, and by his revolt precipitated the Greek insurrection which had been a long time secretly preparing--an insurrection so disastrous to the Turkish power.

(b) The Greek insurrection followed. This soon spread to the AEgean isles, and to the districts of Northern Greece, Epirus, and Thessaly; while at the same time the standard of revolt was raised in Wallachia and Moldavia. The progress and issue of that insurrection are well known. A Turkman army of 30,000 that entered the Morea to reconquer it was destroyed in 1823 in detail, and the freedom of the peninsula was nearly completed by the insurgents. By sea the Greeks emulated their ancestors of Salamis and Mycale; and, attended with almost uniform success, encountered and vanquished the superior Turkish and Egyptian fleets. Meanwhile the sympathies of Western Christendom were awakened in behalf of their brother Christians struggling for independence; and just when the tide of success began to turn, and the Morea was again nearly subjected by Ibrahim Pasha, the united fleets of England, France, and Russia (in contravention of all their usual principles of policy) interposed in their favour; attacked and destroyed the Turco-Egyptian fleets in the battle of Novatiao, (September, 1827,) and thus secured the independence of Greece. Nothing had ever occurred that tended so much to weaken the power of the Turkish empire.

(c) The rebellion of the great Egyptian Pasha, Mehemet Ali, soon followed. The French invasion of Egypt had prepared him for it, by having taught him the superiority of European discipline, and thus this event was one of the proper results of those described under the first four vials. Mehemet Ali, through Ibrahim, attacked and conquered Syria; defeated the Sultan's armies sent against him in the great battles of Hems, of Nezib, and of Iconium; and, but for the intervention of the European powers of England, Russia, Prussia, and Austria, by which he was driven out of Syria, and forced back to his proper Pashalie Egypt, he would probably have advanced to Constantinople and subdued it.

(d) There has been for centuries a gradual weakening of the Turkish power. It has done nothing to extend its empire by arms. It has been resting in inglorious ease, and, in the meantime, its wealth and its strength have been gradually decreasing. It has lost Moldavia, Wallachia, Greece, Algiers, and, practically, Egypt; and is doing nothing to recruit its wasted and exhausted strength. Russia only waits for a favourable opportunity to strike the last blow on that enfeebled power, and to put an end to it for ever.

(e) The general condition of the Turkish empire is thus described by the Rev. Mr. Walsh, chaplain to the British Ambassador to Constantinople: "The circumstances most striking to a traveller passing through Turkey is its depopulation. Ruins where villages had been built, and fallows where land had been cultivated, are frequently seen with no living thing near them. This effect is not so visible in larger towns, though the cause is known to operate there in a still greater degree. Within the last twenty years, Constantinople has lost more than half its population. Two conflagrations happened while I was in Constantinople, and destroyed fifteen thousand houses. The Russian and Greek wars were a constant drain on the janisaries of the capital; the silent operation of the plague is continually active, though not always alarming; it will be no exaggeration to say that, within the period mentioned, from three to four hundred thousand persons have been swept away in one city in Europe by causes which were not operating in any others--conflagration, pestilence, and civil commotion. The Turks, though naturally of a robust and vigorous constitution, addict themselves to such habits as are very unfavourable to population-- the births do little more than exceed the ordinary deaths, and cannot supply the waste of casualties. The surrounding country is, therefore, continually drained to supply this waste in the capital, which, nevertheless, exhibits districts nearly depopulated. We see every day life going out in the fairest portion of Europe; and the human race threatened with extinction in a soil and climate capable of supporting the most abundant population."--Walsh's Narrative, pp. 22--26, as quoted in Bush on the Millennium, 243, 244. The probability now is, that this gradual decay will be continued; that the Turkish power will more and more diminish; that one portion after another will set up for independence; and that, by a gradual process of decline, this power will become practically extinct, and what is here symbolized by the "drying up of the great river Euphrates" will have been accomplished.

(3.) This obstacle removed, we may look for a general turning of the princes, and rulers, and people of the Eastern world to Christianity, represented (Rev 16:12) by its being said that "the way of the kings of the East might be prepared." Rev 16:12. It is clear that nothing would be more likely to contribute to this, or to prepare the way for it, than the removal of that Turcoman dominion which for more than four hundred years has been an effectual barrier to the diffusion of the gospel in the lands where it has prevailed. How rapidly, we may suppose, the gospel would spread in the East, if all the obstacles thrown in its way by the Turkish power were at once removed!

(4.) In accordance with the interpretation suggested on Rev 16:13-14, we may look for something that would be well represented by a combined effort on the part of Heathenism, Mohammedanism, and Romanism, to stay the progress and prevent the spread of evangelical religion. That is, according to the fair interpretation of the passage, we should look for same simultaneous movement as if their influence was to be about to cease, and as if it were necessary to arouse all their energies for a last and desperate struggle. It may be added that, in itself, nothing would be more probable than this; but when it will occur, and what form the aroused enemy will assume, it would be vain to conjecture.

(5.) And in accordance with the interpretation suggested on Rev 16:15, we are to suppose that something will occur which would be well represented by the decisive conflicts in the valley of Megiddo; that is, something that will determine the ascendency of true religion in the world, as if these great powers of Heathenism, Mohammedanism, and Romanism should stake all their interests on the issue of a single battle. It is not necessary to suppose that this will literally occur, and there are no certain intimations as to the time when what is represented will happen; but all that is meant may be that events will take place which would be well represented by such a conflict. Still, nothing in the prophecy prevents the supposition that these combined powers may be overthrown in some fierce conflict with Christian powers.

(a) "It is done" Rev 21:6 Verse 17. And the seventh angel poured out his vial into the air. This introduces the final catastrophe in regard to the "beast"--his complete and utter overthrow, accompanied with tremendous judgments. Why the vial was poured into the air is not stated. The most probable supposition as to the idea intended to be represented is, that, as storms and tempests seem to be engendered in the air, so this destruction would come from some supernatural cause, as if the whole atmosphere should be filled with wind and storm; and a furious and desolating whirlwind should be aroused by some invisible power.

And there came a great voice out of the temple of heaven. The voice of God. Rev 11:19.

From the throne. Rev 4:2. This shows that it was the voice of God, and not the voice of an angel.

Saying, It is done. The series of judgments is about to be completed; the dominion of the beast is about to come to an end for ever. The meaning here is, that that destruction was so certain, that it might be spoken of as now actually accomplished.

(a) "earthquake" Rev 11:13 (b) "such as was not" Dan 12:1 Verse 18. And there were voices, and thunders, and lightnings. Accompanying the voice that was heard from the throne. Rev 4:5; 11:19.

And there was a great earthquake, etc. Rev 6:12; Rev 11:19. The meaning is, that a judgment followed as if the world were shaken by an earthquake, or which would be properly represented by that.

So mighty an earthquake, and so great. All this is intensive, and is designed to represent the severity of the judgment that would follow.

(c) "city" Rev 14:8 (d) "cup" Isa 51:17,23, Jer 25:15,16 Verse 19. And the great city was divided into three parts. The city of Babylon; or the mighty power that was represented by Babylon. Rev 14:8. The division here mentioned into three parts was manifestly with reference to its destruction--either that one part was smitten and the others remained for a time, or that one form of destruction came on one part, and another on the others. In Rev 11:13, it is said, speaking of "the great city spiritually called Sodom and Egypt"--representing Rome, that "the tenth part of the city fell, and in the earthquake were slain of men seven thousand," (Rev 11:13;) here it is said that the whole city, in the calamities that came upon it, was divided into three portions, though it is evidently implied that, in these calamities, the whole city was sooner or later destroyed. Prof. Stuart (in loc.) supposes that the number three is used here, as it is throughout the book, "in a symbolical way," and that the meaning is, that "the city was severed and broken in pieces, so that the whole was reduced to a ruinous state." He supposes that it refers to Pagan Rome, or to the Pagan Roman persecuting power. Others refer it to Jerusalem, and suppose that the allusion is to the divisions of the city, in the time of the siege, into Jewish, Samaritan, and Christian parties; others suppose that it refers to a division of the Roman empire under Honorins, Attalus, and Constantine; others to the fact, that when Jerusalem was besieged by Titus, it was divided into three factions; and others that the number three is used to denote perfection, or the total ruin of the city. All that, it seems to me, can be said now on the point is,

(a) that it refers to Papal Rome, or the Papal power;

(b) that it relates to something yet future, and that it may not be possible to determine with precise accuracy what will occur;

(c) that it probably means that, in the time of the final ruin of that power, there will be a threefold judgment--either a different judgment in regard to some threefold manifestation of that power, or a succession of judgments, as if one part were smitten at a time. The certain and entire ruin of the power is predicted by this, but still it is not improbable that it will be by such divisions, or such successions of judgments, that it is proper to represent the city as divided into three portions.

And the cities of the nations fell. In alliance with it, or under the control of the central power. As the capital fell, the dependent cities fell also. Considered as relating to Papal Rome, the meaning here is, that what may be properly called "the cities of the nations" that were allied with it would share the same fate. The cities of numerous nations" are now, and have been for ages, under the control of the Papal power, or the spiritual Babylon; and the calamity that will smite the central power as such--that is, as a spiritual power--will reach and affect them all. Let the central power at Rome be destroyed; the Papacy cease; the superstition with which Rome is regarded come to an end; the power of the priesthood in Italy be destroyed, and however widely the Roman dominion is spread now, it cannot be kept up. If it falls in Rome, there is not influence enough out of Rome to continue it in being--and in all its extended ramifications it will die, as the body dies when the head is severed; as the power of provinces ceases when ruin comes upon the capital. This the prophecy leads us to suppose will be the final destiny of the Papal power.

And great Babylon. Rev 14:8.

Came in remembrance before God. That is, for purposes of punishment. It had been, as it were, overlooked. It had been permitted to carry on its purposes, and to practise its abominations, unchecked, as if God did not see it Now the time had come when all that it had done was to be remembered, and when the long-suspended judgment was to fall upon it.

To give unto her the cup of the wine, etc. To punish; to destroy her. Rev 14:10.

(e) "Every island fled" Rev 6:14 Verse 20. And every island fled away. Expressive of great and terrible judgments, as if the very earth were convulsed, and everything were moved out of its place. Rev 6:14.

And the mountains were not found. The same image occurs in Rev 6:14. Rev 6:14.

(f) "great hail" Rev 11:19 Verse 21. And there fell upon men a great hail out of heaven. Perhaps this is an allusion to one of the plagues of Egypt, Ex 9:22-26. Compare Barnes on "Re 11:19". For a graphic description of the effects of a hail storm, Isa 30:30 second edition. Compare Barnes on "Job 38:22".

Every stone about the weight of a talent. The Attic talent was equal to about 55 lbs. or 56 lbs. Troy weight; the Jewish talent to about 113 lbs. Troy. Whichever weight is adopted, it is easy to conceive what must be the horror of such a storm, and what destruction it must cause. We are not, of course, to suppose, necessarily, that this would literally occur; it is a frightful image to denote the terrible and certain destruction that would come upon Babylon; that is, upon the Papal power.

And men blasphemed God. Rev 16:9.

Because of the plague of the hail. Using the word plague in allusion to the plagues of Egypt.

For the plague thereof was exceeding great. The calamity was great and terrible. The design of the whole is to show that the destruction would be complete and awful.

This finishes the summary statement of the final destruction of this formidable Antichristian power. The details and the consequences of that overthrow are more fully stated in the subsequent chapters. The fulfilment of what is here stated will be found, according to the method of interpretation proposed, in the ultimate overthrow of the Papacy. The process described in this chapter is that of successive calamities that would weaken it and prepare it for its fall; then a rallying of its dying strength; and then some tremendous judgment that is compared with a storm of hail, accompanied with lightning, and thunder, and an earthquake, that would completely overthrow all that was connected with it. We are not, indeed, to suppose that this will literally occur; but the fair interpretation of prophecy leads us to suppose that that formidable power will, at no very distant period, be overthrown in a manner that would be well represented by such a fearful storm.

(a) "great whore" Rev 19:2, Nah 3:4 (b) "many waters" Jer 51:13