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(Revelation 15:1-8; Revelation 16:1-11)
THE SIGN OF THE SEVEN LAST PLAGUES--THE VISION OF THE SEA OF GLASS MINGLED WITH FIRE-THE HARP-SINGERS STANDING BY IT-THE SEVEN PRIEST-ANGELS-THE GOLDEN BOWLS--NOT THE FRENCH REVOLUTION--THE PLAGUE OF SORES-THE PLAGUE OF THE BLOODY SEA-THE PLAGUE OF THE BLOODY RIVERS AND WATER-SPRINGS--THE PLAGUE OF SUN-HEAT--THE PLAGUE OF DARKNESS--NO PENITENCE FROM THESE JUDGMENTS.
Revelation 15:1-8. (Revised Text.) And I saw another sign in the heaven great and marvellous, seven angels having seven plagues, the last, because in them, the wrath of God was completed.
And I saw like to a sea of glass mingled with fire, and those who conquer from the beast, and from his image, and from the number of his name, standing on [over or by] the sea of glass, having harps of God. And they sing the song of Moses, servant of God, and the song of the Lamb, saying, Great and marvellous thy works, O Lord God, the Almighty, just and true thy ways, Thou the King of the nations: who shall not fear, O Lord, and glorify thy name? because alone holy, because all the nations shall come and worship in thy presence, because thy judgments [righteous doings] have been made manifest.
And after these things I saw, and there was opened the temple of the tabernacle of the testimony in the heaven; and there came forth the seven angels who had the seven plagues out of the temple, clothed in pure bright linen, and girdled about their breasts with golden girdles. And one from among the four Living Ones gave to the seven angels seven golden bowls full of the wrath of God, who liveth to the ages of the ages. And the temple was filled with the smoke from the glory of God, and from his power; and no one could enter into the temple until the seven plagues of the seven angels were completed.
Revelation 16:1-11. (Revised Text.) And I heard a great voice saying to the seven angels, Go and pour out the seven bowls of the wrath of God into the earth.
And the first went forth, and poured out his bowl into the earth; and there became a noisome and grievous sore upon the men who had the mark of the beast, and those who worshipped his image.
And the second poured out his bowl into the sea; and it became blood as of one dead, and the things in the sea, and every soul Of life, died.
And the third poured out his bowl into the rivers and the fountains of waters; and they became blood. And I heard the angels of the waters saying, Righteous art thou, who art and who wast, holy One, because thou hast judged thus: because they have shed blood of saints and prophets, and thou hast given them blood to drink; deserving are they. And I heard the altar saying, Yea, Lord God the Almighty, true and just are thy judgments.
And the fourth poured out his bowl on [or over] the sun; "and it was given to it to scorch men with fire. And the men were scorched with great scorching, and they blasphemed the name of the God, he who hath authority over these plagues; and they repented not to give glory to him.
And the fifth poured out his bowl on [or over] the throne of the beast; and his kingdom became darkened, and they bit their tongues from the pain, and they blasphemed the God of the heaven from their pain, and from their sores, and repented not out of their deeds.
The accomplishment of the Harvest and the Vintage brings to the end of this present world. The next in succession would be the setting up of the eternal Kingdom, and the evolution of the new heavens and earth. But the Harvest and the Vintage do not adequately set forth all that we need to know about these closing scenes. Further particulars included in this momentous period require to be shown in order to complete the picture. The fate of the infernal Trinity,--the Dragon, the Beast, and the False Prophet,--and of what pertains to them, is to be more fully described before we come to the Millennium, the descent of the New Jerusalem, and the planting of God's Tabernacle with men. Hence the same ground covered by the visions of the Harvest and Vintage is traversed again and again with reference to particular objects and administrations. As we have four distinct Gospels to give us a full and accurate portraiture of the one glorious Saviour, so we have these several presentations with reference to one and the same momentous period of the end. Each vision, however, has its own particular office, scope, and features, giving some special aspect or phase in the general sum of events. It is not mere repetition of the same thing, but the separate presentation of particular administrations or occurrences of which the whole is made up.
Revelation 15:1-8 and Revelation 16:1-21 belong together. They form one whole, touching one important subject, to wit: the third or last woe. The contents bear a close analogy to the conclusion of Revelation 11:1-19, if they be not indeed the continuation and amplification of what was there summarily introduced; for all these visions are very intimately related, both in general subject and time. There the temple in heaven was opened, and lightning, voices, thunders, earthquake, and great hail followed. Here the same temple is opened, and out of it issue seven angels, with the seven last plagues, who empty their bowls of the wrath of God in calamities upon the wicked world, culminating in the very things named as the result of the opening there. There the Elders said that the nations were enraged, that God's wrath had come, and that the time to destroy them that corrupt the earth had been reached. Here we are shown the pouring out of that wrath, its particular instruments, subjects, operations, and results.
John begins by telling of "another sign in the heaven." In chapter 12 he told of two signs: the sign of the sun-clad Woman, and the sign of the great Red Dragon. It is with reference to them that he calls this "another sign." Three signs were given to Moses, Gideon, Saul, and Elijah. Three signs are mentioned in Matthew 24:1-51 as heralding the Lord's coming,--the sign of the Son of man in heaven, the putting forth of leaves by the withered fig-tree, and the lapse of the world into the condition in which it was at the time of the flood. And so we have here three signs. The signs of the Woman and the Dragon, answer to the first and second chapters of Exodus; the sign now before us, answers to the judgments which followed, through the ministry of Moses and Aaron.
This sign is "great and marvellous." It is great, as involving so much more in range and intensity than anything of the kind that has ever been; and it is marvellous, with reference to the unparalleled character of what it foretells. What it describes is altogether extraordinary, and on an astounding scale. It is the consummation of marvels in this present world. The sign itself is, "Seven Angels having seven plagues, the last ones, because in them the wrath of God was completed." Signs of healing accompanied the preaching of the Gospel; signs of death attend the end of the world. Much of the Apocalypse treats of plagues-"the plagues that are written in this Book." Those here signified are "the last," with reference to what happened to Egypt, or with reference to the judgments under the Seals and trumpets, or simply with reference to the particular end of things which they are to work. They are visitations upon the living world-upon men in the flesh. They have been named "the opening artillery of God, ere the shock of battle comes." The seven Angels who bear them have been likened to priests of heaven, pouring out the drink-offerings of wine over the sacrifice ere it is slain and consumed.
But before proceeding to give the particulars of this great and marvellous "sign," the Seer interjects another vision, of a more gracious order, though connected with these outpourings of the plagues. When the wicked are cut off, the righteous shall see it; and when these plagues fall upon Antichrist and his hosts, those who through suffering and death keep clear of his worship and mark, are on high, singing, and harping, and giving glory to God and the Lamb, as stroke upon stroke from the heavenly temple smites their oppressors. John writes: "I saw like to a sea of glass mingled with fire, and those who conquer out from the Beast, and from his image, and from the number of his name, standing on, over, or by the sea of glass, having harps of God."
This likeness to a sea of glass reminds of that "glassy sea" which spread out before the throne in Revelation 4:1-11. If it is the same, it has become ominously commingled now; for there it was "like unto crystal" in clearness, but here it is "mingled with fire." There it seemed to be a part of the economy and pavement of the heaven; here it appears rather as a mighty reservoir of just judgments about to be precipitated upon the world below. There it looked like a sort of base on which the whole celestial establishment rested, representing perhaps the purity, vastness, and strength of God's counsels, on which all things depend; here it does not seem to be the support of anything, though the victors named may be over, by, or even on it. It is probably meant to symbolize the vastness, purity, justice and severity of the divine counsels in those retributions about to fall upon the wicked. It is best taken as a sea of just judgments which are poured forth in the seven final plagues, whilst in that regard at the same time a sea of blessed vindication and joy to those faithful ones whom the Beast persecuted unto death.
The picture of these victorious ones standing on the shore of this sea, holding harps of God, and singing the song of Moses, directly recalls the rescued and victorious children of Israel on the further side of the Red Sea, beholding the discomfiture of their foes, and singing and rejoicing in the mighty accomplishments of the wonderworking Jehovah. "Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea. Who is like unto Thee, O Lord, among the gods, who is like Thee, glorious in holiness, fearful in praises, doing wonders?" (Exodus 15:1-11.) And here the victors sing the song of Moses over again, looking out upon another sea of judgment as its fiery waves dash upon their oppressors. Here, however, the song goes beyond that of Moses, and takes in that of the Lamb as well, which is the song of victory over sin and death, the song of justification and eternal life through the blood and triumph of Jesus, whose dominion and right as the Lord of the nations are attested by these mighty judgments. Of old it was prophesied, that, when "the king" for whom Tophet is ordained and prepared is smitten, the victory over him shall be celebrated "with tabrets and harps" (Isaiah 30:32-33); and here John beholds the fulfilment. They stand by the sea of glass mingled with fire, having harps of God, and they sing, saying, "Great and marvellous are Thy works, O Lord God, the Almighty, just and true are Thy ways, Thou, the King of the nations! Who shall not fear, O Lord, and glorify Thy name, alone holy? because all the nations shall come and worship in Thy presence, because Thy judgments have been made manifest!" When consuming wrath falls on the servants of the false god, the true God's worshippers are beyond the fiery sea, singing their adoration to their Deliverer. Having felt the Dragon's wrath, they are joyously free and secure from the great wrath of God. And their outlook is one of abiding blessedness. Verily, there is nothing like being firm and true to what is right. Whatever it may cost for the time, it will be amply recompensed in the great day.
With this statement concerning those whom the Beast and False Prophet cannot conquer, the holy Apostle proceeds with what he began to tell about as "another sign in the heaven"--the seven last plagues. He first describes the heavenly economy of them, and then the execution of them, together with their several effects. Let us follow him reverently.
He saw "the temple of the tabernacle of the testimony in heaven opened." This was the innermost part of the temple, the Temple of the temple, the Holy of holies, the deepest centre of the dwelling-place and throne of God.
The tables of stone, inscribed with the precepts of the Law, which God gave to Moses, are called the "tables of testimony." These were commanded to be put into the holy Ark, which thence was called "the Ark of the testimony." This Ark had its place in the innermost and holiest department of the Tabernacle, which thus became the particular tent or "tabernacle of the testimony." And this innermost shrine of the temple in heaven, John saw open, revealing, as stated, in Revelation 11:19, the very ark itself, and indicating that all the hidden powers of eternity were now about to show themselves in active earthward administrations.
From the depth of this holiness issued seven angels. They are priest-angels, for they are clothed in pure bright linen, and girded about their breasts with golden girdles, which is the priest's dress. They appear as priests, because they come for the sacrificing of a great sacrifice to the offended holiness and justice of God. The girdle of the Jewish high priest was a mixture of blue, and purple, and scarlet, and fine-twined linen, along with the "gold" (Leviticus 16:4); the girdles here are pure gold; for the temple is higher, and the administration holier; and the officiators belong to heaven, not earth.
"And one from among the four Living Ones gave to the seven angels seven golden bowls full of the wrath of God." This is not the first time we hear of these Living Ones taking part in the actual administration of judgment. They are indeed glorified men; but "do ye not know that the saints shall judge the world?" (1 Corinthians 6:2-3.) When the horsemen of chapter 6 were sent forth, "one from among the four Living Ones" gave the command, as with a voice of thunder. Here a corresponding part of the same judgment work is to be executed, and the vessels containing the wrath of God are handed out by one of the same Living Ones. The vessels themselves were not bottles, as our English version would intimate, but shallow, pan-like, golden bowls, or censers, such as were used in the temple to hold the fire when incense was burned. They are priestly censers, as in Revelation 8:5. That which gives vitality to the prayers of saints and sustains the Jehovah worship, at the same time carries the burning coals of judgment upon the wicked. That which seethes and smokes in these holy censers is God's punishment upon transgression, the consuming intolerance of His holiness toward sin and sinners. Seven of these bowls, full to the brim with the wrath of Him who liveth for the ages of the ages, are thus handed to the seven priest-angels to be poured upon the sacrifice preparatory to its final consumption. And terrible is the smoke of their burning.
When the first tabernacle was dedicated, a cloud filled it, and Moses was not able to enter into it because of the cloud of the glory of the Lord. (Exodus 40:34-35) When Solomon's temple was dedicated the cloud of the divine glory so filled the house that the priests could not stand to minister because of it. (1 Kings 8:10-11.) It was a cloud then, veiling the insufferable brightness of that Jehovah-presence which it indicated; but here is the day of the fierceness of divine wrath, and in place of the shadowing cloud is the lurid fiery smoke;--the same which Isaiah saw (Isaiah 6:1-4) in his vision of the enthroned Jehovah. It fills the temple in heaven; and so intense is the manifestation of the divine glory and power that no one, even of the sons of God, is able to enter until the filled censers have been quite emptied out upon the doomed world. And from the midst of these awful signs a great voice sounds, like the trumpet sounding from the smoke and fire on Mount Sinai, saying to the seven angels, "Go, and pour out the seven bowls of the wrath of God into the earth."
Glancing now for a moment at some of the current interpretations of these seven last plagues, we cannot but wonder that any should consider all this tremendous and unparalleled ado in heaven to be for nothing more than a few petit events in the ordinary course of human history. Yet some gravely tell us that the first bowl is the French Revolution; the second bowl, the naval wars of that Revolution; the third bowl, the battles of Napoleon in Italy; the fourth bowl, the tyranny and military oppression of Napoleon; the fifth bowl, the calamities which befell the city of Rome and the Pope in consequence of the French Revolution; the sixth bowl, the wane of the Turkish power, the return of the Jews to Palestine, and the subtle influences of infidelity, Popery, and Puseyism; and the seventh, some further war with Romanism and disaster to the city of Rome. But can it be possible that God Almighty from His everlasting seat, the temple in heaven, all angels and holy ones on high, should thus be in new and unexampled commotion, with the mightiest of all celestial demonstrations, over nothing but a few occurrences in a small part of the smallest section of the globe, and those occurrences far less in meaning or moment than many others in other ages! According to such interpretation mankind have been living for the last 100 years amid the extreme terrors of "the great and terrible day of the Lord" without ever knowing it! yea, dreaming the while that we are happily gliding into the era of universal liberty and peace! Are France and Italy the earth! Are half a dozen naval battles, scattered over a dozen years, and touching here and there a speck of sea hardly to be pointed out on a terrestrial globe, to be taken as the turning of the whole ocean to blood, by which everything that lives in the sea dies! If Napoleon's artillery was the sunscorch of blasphemers, was not the blasphemy of the scorchers by far worse than the blasphemy of the scorched! Alas for the worth of Revelation if this is the proper way of reading it!
The greatest plagues of judgment of which we read in the past were those poured out upon ancient Egypt. They were literal plagues, which happened according to the terms in which they are recorded. These seven last plagues are the consummation of God's judgment plagues, including in them all that have gone before, and rendering in final and intensest perfection what was previously rehearsed on a smaller scale, preliminary to the great performance. What the preparatory rehearsal was, that must the final rendering be. The last plagues must therefore be literal too. In what sense or degree, however, was the French Revolution, or the doings of Napoleon Bonaparte, a consummation of the plagues of Egypt? Read, and ponder.
The first priest-angel "poured out his bowl into the earth, and there became a grievous sore upon the men who had the mark of the Beast, and those who worship his image." Did none but Romanists suffer from the French Revolution and the military despotism which it evolved? If so, this plague does not refer to that event; for it touches only such as have the mark of the Beast. The sores of Lazarus at the rich man's gate were not Romish errors, nor French infidelity; but the sore of this angel's outpouring is denoted by the same word which described the ailment of Lazarus. It is the Egyptian plague of ulcers intensified. Burnt earth was there scattered, "and it became a boil, breaking forth with blains, upon man and upon beast;" and it was "upon the magicians, and upon all the Egyptians." (Exodus 19:8-12.) When Moses afterwards pronounced the curses of heaven upon those who disown God and throw off allegiance to Him, he said: "The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head." (Deuteronomy 28:15; Deuteronomy 28:27; Deuteronomy 28:35.) This has never yet been fulfilled; but John here sees it fulfilled upon those who have cast off the worship of Jehovah for the worship and mark of the Antichrist.
"And the second poured out his bowl into the sea; and it became blood, as of one dead, and the things in the sea, every soul of life, died." So far as the naval battles of the French Revolution affected the sea, they killed nothing of the living things therein, but fattened them, and scarcely stained a single wave; so far were they from turning all the ocean's waters into bloody clots. One of the plagues of Egypt was, that God "turned their waters into blood, and slew their fish." (Psalms 105:29.) Under the second trumpet (Revelation 8:8) the sea was affected, and the third of it was turned into blood. But here the whole sea is affected, and a change is wrought which makes all its waters like to the blood of one dead,-clotted, putrescent, and utterly destructive of the life of what lives in the sea. Hengstenberg and others say that we are here to think of "the shedding of blood in war;" but there is not a word said about war; and if living things in the sea mean human beings, peoples, nations, tribes, and tongues, this plague sweeps them all out of existence; for every living thing in the sea dies of this blood. If it refers to war, it is a very anomalous war, for it leaves neither conquered nor conquerors, and the plagues which follow have no subjects on which to operate. Stuart holds that "a literal fulfilment is not to be sought after;" but if it is not literal, then were not the plagues of Egypt literal, nor is any other sort of fulfilment possible; and thus the tremendous record is rendered meaningless. I take it as it reads; and if any dissent, on them is the burden of proving some other sense, and of reducing to agreement their mutually destructive notions as to what it does mean. Take it as God has caused it to be written, and there can be no disagreement; take it in any other way, and the uncertainty is endless. "And the third poured out his bowl into the rivers and the fountains of waters; and they became blood." When Moses stretched out his hand upon the waters of Egypt, upon their streams, upon their rivers, and upon all their pools of water, "all the waters that were in the river were turned to blood; and the fish that were in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt." (Exodus 7:19-21.) And what thus happened with one river and one country, now occurs in all waters in all countries. Under the third trumpet (Revelation 8:10-11), a third of the rivers and watersprings became nauseous and noxious with bitterness; but this plague touches them all, and turns them into blood, so that the hosts of Antichrist can find nothing to drink but blood. A more dreadful plague can hardly be imagined; but it is just. "The angel of the waters," he who has the administration of this plague, is amazed at the greatness of the infliction, but breaks forth in celebration of the righteousness of Him who was, and is [now no longer to come, because already come], and praises Him for having thus judged. The punishment is full of horror; but it is deserved. They shed the blood of saints and prophets, and it is due that now their only drink is blood. "Yea, Lord God the Almighty," answers the altar, "true and just are Thy judgments!" When God once comes with His terrible awards upon the wicked, the righteousness of them will be so conspicuous, and the justice and truth of His administrations will be so clear and manifest, that it will not be in the power of any holy, being to find a flaw, to raise a question, or to withhold the profoundest Amen. And when the earth refuses to yield any drink but blood to its apostate population, angels, and altar, and all heaven must confess and answer that it is just; they deserve it.
"And the fourth poured out his bowl [here the preposition changes from εις to ἐπἰ] on or over the sun; and it was given to it [the sun] to scorch men [mankind] with fire. And the men were scorched with great scorching." This belongs to the predicted "signs in the sun." Under the fourth trumpet (Revelation 8:12), the heavenly bodies were affected; but in a different way from this. There the sun was one-third darkened; here its power and heat are increased, till its rays become like flames. The sun exists and shines by God's command; and He can make it scorch and torture, as well as cheer and warm. Moses and Malachi have spoken of that day as one that shall "burn as an oven," when men shall be "devoured with burning heat." (Deuteronomy 32:24; Malachi 4:1.) Here also belongs the fulfilment of Isaiah's words: "The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish; because they have transgressed the laws, changed the ordinances, broken down the everlasting covenant, therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left." (Isaiah 24:4-13.) Some say, "It is not of the natural scorching of the sun's rays, and of the injurious effects flowing from it, such as excessive heats, drought, and famine, that we are here to think;" but of what else can we think? It is the sun that is smitten; that smiting causes the emission of rays that scorch and burn to a degree that John says they are fire; and to think of anything but scorching and consuming heat from the sun is simply to browbeat the words of inspiration. Men are scorched by an extraordinary power of the sun, oppressed, burned, killed by its fiery rays, smitten with sunstroke, overwhelmed with siroccos, suffocated with solar heat; and yet we are not to think of the sun, or of any injurious effects from its burning rays! O the havoc which men make of God's word to fit it to their faulty theories! Here is one of the last plagues of "the great and terrible day of the Lord;" and it is nothing less than God's glorious sunshine, intensified with fiery heat, so that it burns and scorches earth and man, decimating the inhabitants of city and country alike. Disastrous plague!
We would think that such a succession of ills would bring the most infatuated to their senses, and that there would come forth from all the world one loud repentant cry to God for mercy. We would think it impossible for people with souls in them to hold out against such exhibitions of angry Almightiness. But no; they only blaspheme the name of the God having command of these plagues, and repent not to give glory to Him. They have all sold themselves to hell and received the sacrament and seal of it upon their bodies, and they only dare and sin on to their inevitable damnation.
Many are waiting for times of affliction and death to bring them to repentance and salvation; but those who wilfully sin away their good days count in vain on something softening and remedial from the judgments of their despised and incensed Maker. The sun may scorch, and extort still further blasphemies, but it cannot change the stubborn heart, or burn into it the saving fear and love of God. Sin is a cancer, which, if left to run too long, can never more be cured. Another judgment-plague descends, but with no better effect.
"The fifth Angel poured out his bowl on or over the throne of the Beast; and his kingdom became darkened, and they bit their tongues from the pain, and they blasphemed the God of the heaven from their pain, and from their sores, and repented not out of their deeds." The effects of these judgments overlap each other. The sores of the first plague are still felt during the second and third, and even here under the fifth. This proves that these plagues all fall upon the people of one and the same generation, and hence dare not be extended through centuries. The Antichrist has but 3½ years, and all seven of these last plagues fall upon him and his followers. Here his very throne is assailed, and his entire dominion is filled with darkness. The last but one of the Egyptian plagues was a plague of darkness. The Book of Wisdom (17:21) says: "Over them was spread a heavy night, an image of that darkness which should afterward receive them; but yet were they unto themselves more grievous than the darkness." Here is a corresponding darkness, coextensive with the worldwide empire of this Beast. From the centre of his kingdom, even to its utmost limits, everything is darkened. Isaiah prophesied of this when he said, "Behold, the darkness shall cover the earth, and gross darkness the people." (Isaiah 60:2.) Joel prophesied of it when he said: "The day of the Lord cometh, a day of darkness and of gloominess, a day of clouds and thick darkness." "The sun shall be turned into darkness, and the moon into blood." (Joel 2:1-2; Joel 2:31.) Nahum prophesied of it when he said that the fierceness of God's anger shall be poured out like fire, and "darkness shall pursue His enemies." (Nahum 1:6; Nahum 1:8.) Our blessed Saviour prophesied of it when He declared: "In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall," failing in all their offices of lightgivers. (Mark 13:24-25.) And great are the miseries of that darkness; for it causes those who feel it to bite their tongues by reason of the distress which it adds to all the rest of their torments. And is it nothing but the suppression of the monasteries and Romish clergy in France in 1789, and Napoleon's levies upon the revenues and seizure of the properties and person of a helpless old Pope? Have all the prophets been thus stirred up by the Holy Ghost to tell the world of those few, limited, and temporary calamities incident to ordinary human ambition and war, that all men of all ages might stand in awe and fear God lest they should come under Napoleon's dealings with the papacy? Would it not seem as if some shadows of this coming darkness were already upon the understandings of some of Christ's professed ministers? God help them to the light, that they may repent out of their sad mistreatments of these great revelations, and give to Him the glory by doing just honour to His Holy Word!
The darkness which thus comes over the kingdom of the Beast must be literal, as that of Egypt was; for that was the prelibation of this,-the pre-rehearsal of what is to come. If not literal, it is impossible for any man to tell us what it is. People may guess and reason, but that cannot fix the meaning of God's word. And to carry the theory of a mere "figurative representation" into all the sacred predictions which refer to it, can only spread this darkness upon some of the most momentous portions of divine revelation. It is at all events vastly better to risk mistake by clinging fast to the plain sense of what God has caused to be written for our learning, than to go floundering through a world of fancies, ever learning, but never able to come to the knowledge of the truth. And if in the great day of fulfilment, when God shall turn these prophecies into living realities, things should not turn out according to the terms used by the Holy Ghost, we shall be the more excusable for having clung to the record as it stands. In any event, our simple faith will be our best apology.
This darkening of the Beast's kingdom, added to the earlier inflictions, brings terrible distress. The description indicates the intensest writhings of anguish, the very madness of vexation and pain. The people who suffer these plagues bite their tongues, chew them, gnaw them, as their best diversion from their misery. Their tongues have spoken blasphemies, and they themselves thus punish them. Earth has become like hell for wickedness, and so it becomes like hell for darkness and torment,-nay, still further like hell, because there is no repentance in its inhabitants. Instead of cursing themselves for their impieties, they curse God as the offender, for thus interfering with their preferences and their peace. To the ulcers, the bloody waters, the sun-scorches, now comes this horrible darkness; and a God of such administrations they disdain to honour, even under all their miseries. They will gnaw their tongues with pain and rage rather than speak a prayer of penitence to Him. Nothing but cursing and horrid denunciations will they utter. When they saw the two slain Witnesses come to life again and ascend to heaven, they were willing to own that the God of heaven is God, and to give Him something of His glory. But it was only a temporary reverence, which soon faded away. Here they are again compelled to acknowledge Him as "the God of heaven," but it is only to heap new blasphemies on His name.
Some talk of conversion in hell, and of an ultimate restoration of the wicked. Does this presentation look as if such a thing were possible? If hell-torments can cure men of their wickedness, why are not these people subdued to penitence? These are the outpourings of that very divine wrath which makes hell; but where is the remedial impression, the turning from sin, the seeking for reconciliation? And while sin lasts, hell must last. These people have rebelled until the very spirit of perdition has settled in upon their souls, and henceforth there is no more hope for them. Another bowl of wrath is poured out; but its effect is the opening of the ways for the gathering of them together to the scene of slaughter; and then follows the last, which lets loose upon them all the long-chained thunders of angered Omnipotence, overwhelming their works and lives in a sea of blood!
Many, my friends, are the pictures of God's judgments upon those who reject His Gospel, and refuse to have Him rule over them. A dreadful catalogue we have had before us tonight. But with how poor and feeble an interest do many regard these momentous revelations! There is perhaps nothing which a sinner, or neglecter of God and his soul, so little expects, as the punishment of his sins. Of ungodliness in general; its sinfulness, its danger, and the certain judgment of God upon it, he can discourse with fluency and confidence. He has no doubt that God is a holy God, and will by no means spare those who fail to make their peace with Him. But when it comes to his own sins, negligence and disobedience, what thought or feeling has he of that awful accountability which in the abstract he so readily admits? To what extent does he realize that his sins will find him out, or that he is the one in danger? He listens; he assents; he hears with pleasure the array of reasoning about righteousness, temperance, and judgment to come; he even admires the vivid and faithful preaching of the sure and terrible wrath of God upon transgressors; and yet he goes on in his sins and disobedience, betimes a little disturbed, but soon recomposed in his impenitence, unconverted from his old ways, till the end comes, and he dies as he lived, unreconciled to God, unsanctified, and unsaved.
Have I thus hit upon the case of any one now listening to me? Then let this subject be to you an effectual warning. Here is the laying open to your view of what must come upon the unbelieving world. Here is the sacred foreshowing of the end which awaits them that know not God, and obey not the Gospel of His Son. There is an indissoluble ligament which binds together impenitence in sin and inevitable damnation. Even the incense bowls of the holy altar are full of the wrath of God for all despisers and neglecters of the great salvation. Angels of the heavenly temple stand girt in gold, prepared and ready to pour them out. And we need only listen with an attentive ear to hear the rustle and mutter of the dreadful thunder of those cataracts of God's indignation upon them that turn not from their sins. Have you never felt the sting and rankling poison in your soul, if not in your very bones, of some past transgressions of which you have made yourself guilty? Has your conscience never smitten you, and made your sleep uneasy, and tinged your thinking with bitterness, for the sort of life you have been leading? Is there not some conscious shame and sense of wretchedness going along with the indulgence even of those darling lusts and dislike of sacred things which you allow to have place in your heart? And what is all this but the premonitory drops of that wrath of God which must presently come in great deluging showers? O child of man, give heed, and turn, and fly, before the threatening avalanche of the Almighty's judgments comes! And now, whilst this little feeling of anxiety and disturbance is upon you, let it not pass without a thorough change in all your ways; lest the next time the feeling of compunction comes, it may find you amid the hopeless torments of eternal death.
THE SIXTH BOWL OF WRATH--THE EUPHRATES LITERALLY DRIED-THE UNCLEAN SPIRITS--THE ENTHUSIASM THEY AWAKEN--A SINGULAR NOTE OF WARNING--HARMAGEDDON-THE SEVENTH BOWL OF WRATH--ITS EFFECTS SYNOPTICALLY GIVEN-CONVULSIONS IN THE AIR--IN THE EARTH-TOPOGRAPHY OF JERUSALEM CHANGED--GREAT BABYLON REMEMBERED IN THE PRESENCE OF GOD--CONFIGURATION OF THE EARTH ALTERED--AN UNPRECEDENTED HAILSTORM--INVETERATE DEPRAVITY.
Revelation 16:12-21 (Revised Text.) And the sixth poured out his bowl on [or over] the great river, the Euphrates; and the water of it was dried up, that the way of the kings, they from the sunrising, might be prepared. And I saw out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet three unclean spirits, like frogs; for they are the spirits of demons, working miracles, which go forth on [or over] the kings of the whole habitable world, to gather them to the battle of the great day of God the Almighty. (Behold, I come as a thief; blessed he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame.) And they gathered them together to the place which is called in Hebrew Harmageddon.
And the seventh poured out his bowl on [or over] the air; and there came forth a voice out of the temple from the throne, saying, It is done. And there became lightnings, and voices, and thunderings; and there became a great earthquake, such as became not since there became a man on the earth, such an earthquake, so great. And the great city became into three parts, and the cities of the nations fell, and Babylon the great was remembered in the presence of God, to give to her the cup of the wine of the fierceness of his anger. And every island fled, and mountains were not found, and a great hail, like as a talent [in weight], fell out of the heaven on the men; and the men blasphemed God on account of the plague of the hail, because the plague thereof is exceedingly great.
The vision of the seven last plagues presents a distinct series of events, giving details of the last great afflictions which fall upon the world, then quite given over into the Devil's hands. Thus far we have briefly considered five of these disastrous outpourings from the golden bowls. Two more remain to engage our present attention. Let us not forget to look devoutly to God our Father to help us understand them.
"And the sixth angel poured out his bowl on or over the great river Euphrates; and the water of it was dried up, that the way of the kings, they from the sunrising, might be prepared." This must mean the literal river. The ulcers are literal; the sea, streams, and watersprings, turned to a condition resembling blood are literal; the heat and scorching from the sun are literal; the darkness which covers the dominion of the Beast is literal; and this must necessarily be literal too, whatever mysteriousness may be involved. The opening of a dry passage through the Red Sea, and through the Jordan, when Israel came out of Egypt and entered Canaan, were literal matters of fact; and they were openings for judgments upon the wicked, as well as of help and favour to the Lord's chosen. The drying up of the tongue of the Egyptian sea prepared the way for the great and final destruction of the oppressive powers that sought Israel's ruin. The rolling back of Jordan's waters was likewise the preparation and opening for the fall of Jericho, and the overthrow of the Canaanitic confederations. And this drying up of the great river Euphrates is a corresponding event, to prepare the way for the more wonderful destruction to which the kings of the earth and their armies are gathered in the great day of God Almighty. Isaiah 11:15 refers to it where he says: "With His mighty wind shall he shake his hand over the river [evidently the Euphrates], and shall smite it in the seven streams, and make men go over dryshod." A recovery of certain remnants of the Jewish people is there connected with this miracle, "as it was to Israel in the day that he came up out of Egypt;" but here, as there, one of the most marked things is the opening for and leading of the doomed powers to their destruction. Zechariah refers to this, along with some of the preceding plagues, where he says: "He shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps in the river shall dry up, and the pride of Assyria shall be brought down." (Zechariah 10:11; see also Jeremiah 51:36.)
At the sounding of the sixth trumpet, the same great river was referred to as a bond or boundary to certain destructive powers, which were then let loose in dreadful inflictions upon the wicked populations of the earth. So here it is referred to as a barrier in the way of movements which terminate in fearful disaster to those who for unholy purposes avail themselves of its removal.
 Revelation 9:13-21
From time immemorial the Euphrates, with its tributaries, has been a great and formidable boundary between the peoples east of it and those west of it. It runs a distance of 1,800 miles, and is scarcely fordable anywhere or at any time. It is from three to twelve hundred yards wide, and from ten to thirty feet in depth; and most of the time it is still deeper and wider. It was the boundary of the dominion of Solomon, and is repeatedly spoken of as the northeast limit of the lands promised to Israel. (Genesis 15:18; Deuteronomy 11:24; Joshua 1:4.) Some think that Abraham is called a Hebrew, and all his descendants Hebrews, because he crossed this river, migrating from the further side of it to this. History frequently refers to the great hindrance the Euphrates has been to military movements; and it has always been a line of separation between the peoples living east of it and those living west of it. But in the time of the pouring out of the sixth bowl of judgment this river is to be mysteriously smitten and dried up, that the kings from the sunrising may have an easy passage for their armies in coming to join the great infernal crusade against the Lamb. It looks like a gracious event, and a gracious aspect it has in some of the prophecies respecting it, for it also facilitates the return of certain remnants of the Israelitish people; but as God's opening through the Red Sea proved a trap of destruction to the persecuting Egyptians, so will it be in this case to the kings from the sunrising. Availing themselves of the easy passage thus afforded to come forth, they come to a scene of slaughter from which they never return. It is the outpouring of a bowl of wrath which opens their way. It is a judgment though it seems for the time to be a favour.
But the mere drying up of the river would not so much harm them were not other agencies at work, to induce them to make use of the facilities thus afforded. The kings and armies of the world would not come together into Palestine were there not a very extraordinary influence to bring about the marvellous congregation. Accordingly the rapt seer tells of a mysterious infernal ministry in the matter. Not only does this sixth bowl of wrath dry up the Euphrates. It likewise evokes spirits of hell to incite, deceive, and persuade the nations to their ruin. John says: "I saw out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the False Prophet, three unclean spirits, like frogs; for they are the spirits of demons, working miracles, which go forth on or over the kings of the whole habitable world, to gather them to the battle of the great day of God, the Almighty."
When the unexampled wickedness of Ahab was come to the full, and it was determined in heaven that an end should be made of him, "The Lord said: Who shall persuade Ahab, that he may go up and fall at Ramoth-Gilead? And one said on this matter, and another said on that matter. And there came forth a spirit, and stood before the Lord, and said: I will persuade him. And the Lord said unto him, Wherewith? And he said: I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said: Thou shalt persuade him, and prevail also; go forth and do so." So the Lord put a lying spirit in the mouth of all Ahab's prophets; and he went up to Ramoth-Gilead, and was wounded between the joints of his harness, and was brought back a dead man, and the dogs licked up his blood, (1 Kings 22:19-38.) A spirit of hell was allowed to go forth to inflame and deceive him to his ruin. And so it is in this case, only on a vastly greater scale, and with mightier demonstrations, to persuade and deceive all the kings and governments of the earth to join in an expedition which proves the most terribly disastrous of all the expeditions ever undertaken by man. In Ahab's case there was but one evil spirit; here are three, if indeed this definite number does not mean an indefinite multitude. It is something of the plague of frogs repeated; and then the number was infinite. By these demon spirits the cause of the Dragon, the Beast, and the False Prophet, is furnished with a universal ministry. They are sent out by this infernal Trinity, issue from it, do its bidding, act for it and in its interest. They have the power of working miracles, Satanic miracles, by which they offset everything divinely supernatural, and persuade by their preaching, oracles, and lying wonders, stirring up all the powers that be to unite in one universal movement to suppress and exterminate the incoming kingdom and power of the Lamb.
To tell exactly who and what these seducing devils are, and exactly how they manage their infernal mission, may not be in our power. It is not necessary that we should have definite knowledge of that sort, But this is not the only place where their agency and successes are mentioned. Paul tells us that the Spirit speaketh expressly, that in the latter times seducing spirits shall manifest themselves, even teaching demons, deceiving men with their lies. (1 Timothy 4:1-2.) They are spirits; they are "unclean spirits;" they are "demon spirits;" they are sent forth into activity by the Dragon Trinity; they are the elect agents to awaken the world to the attempt to abolish God from the earth; and they are frog-like in that they come forth out of the pestiferous quagmires of the universe, do their work amid the world's evening shadows, and creep, and croak, and defile, and fill the ears of the nations with their noisy demonstrations, till they set all the kings and armies of the whole earth in enthusiastic commotion for the final crushing out of the Lamb and all His powers. As in chapter 9, the seven Spirits of God and of Christ went forth into all the earth to make up and gather together into one holy fellowship the great congregation of the sanctified; so these spirits of hell go forth upon the kings and potentates of the world, to make up and gather together the grand army of the Devil's worshippers.
Nor need we wonder at their success. Those who will not hear and obey the voice of God, are sure to be led captive by the Devil and his emissaries. How great was the stir, and how intense the enthusiasm, awakened throughout Europe by the crusader craze set on foot by Peter the Hermit! How were the nations aroused and set on fire to recover the holy places from the dominion of the Moslem! What myriads rushed to arms, took the mark of the red cross on their shoulders, and went forth as one man, never once calculating by what means they should live, much less reach the expected victory! And what thus happened throughout Europe in reference to a campaign professedly for Christ, may readily happen throughout the whole habitable world, when the question of the sovereignty of the earth hangs upon the success or failure of one last, grand, and universal engagement of battle. It is in sacred irony of the universal enthusiasm stirred up by these spirits, that Jehovah says by the mouth of Joel (Joel 3:9-11): "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 ploughshares into swords, and your pruning hooks into spears; let the weak say, I am strong. Assemble yourselves together round about!" The divine taunt thus expressed reflects the character of the proceedings which it scorns. The heathen are on fire with rage. The kings of the earth set themselves. The rulers take counsel together against the Lord, and against His Anointed. The cry is, Let us break their bands asunder, and cast away their cords from us! But He that sitteth in the heavens laughs, and the Lord hath them in derision. (Psalms 2:1-4.)
Just here, however, there breaks in a singular note of warning. Whilst the unclean spirits are successfully stirring up the kings of the whole habitable world and gathering them for the battle of the great day, John hears a voice, which says, "Behold I come as a thief; blessed he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame." What means this strange announcement here? It is plainly the voice of Jesus, and the word is like to that so often given to the Church with reference to His coming again; but how does it apply here, after so many classes, including the great body of the saved, are already in heaven, with all their anxious watching past? By referring to the vision interjected at the opening of this account of the seven last plagues, we may perhaps come upon the true explanation. There is a gathering of saints under these plagues, as well as a gathering of the armies of the apostate world. Those who live at the time of the Antichrist do not all worship him or his image. Some hold out to the last against the acknowledgment of Antichrist as God, and will not be marked with his number or his name. Most of them die martyrs to their faith, but they conquer all the blandishments and bloody persecutions of the Beast, unstained by his hellish abominations. In the preceding chapter we were furnished with an anticipative vision of their heavenly reward for their faithfulness. They ultimately stand by the sea of glass, having harps of God, and singing the song of Moses and the Lamb. John sees them there in glory and immortality. Their great characteristic is, that, having lived under the Beast, they conquered in all the terrible trials and temptations endured from him. Having thus reached their heavenly glory, there must have been a coming of Christ for them, a resurrection and translation for them, as there had been a resurrection and translation for other classes and companies at other periods and stages of these judgment administrations. The occurrence of the vision of their blessedness in connection with these last plagues indicates that it must be in among these outpourings that Jesus comes for them. When once the kings of the earth and their armies begin to gather for the great battle, the last act is close at hand, and the last of the Gospel age is reached. Somewhere about this time, then, Christ comes for this last band of the children of the resurrection, whether dead or yet living. Of course, it is a coming of the same kind and character as his coming for those saints who were taken earlier; for it is the completion of that one coming for his people which is everywhere set forth. Here also, as in all other cases, nothing but a state of watchful readiness when the call comes can secure a share in the blessing. Though these people may have fought valiantly, if at the time they be not found steadfast and faithful at their posts, they must lose their reward. And failing in readiness at this last act of Christ's coming for His saints there would necessarily be entailed upon them a peculiar and irremediable nakedness. Whatever might be left for them on earth, it would strip them forever of all opportunity to share in any privileges or honours of the children of the resurrection. Hence this particular admonition interjected at this particular place. It is a note of indication that now at any moment Christ is about to call for such of His people as yet may be on earth. It is a note of instruction and direction to keep themselves in strictest readiness by watchful expectation and careful severance from the defiling abominations around them. And it is a note of warning that if found unready their nakedness and shame will be beyond remedy, as then the whole matter will be over, and the door of admission into the peculiar kingdom of the elect will be closed forever. There is a blessedness for them even down amid these last extremities of the judgment time; but it can only be secured, as in every other case, by constant watchfulness, prayer, and readiness for the summons when it comes.
But, with this admonitory note from the Saviour, the narrative proceeds as if nothing had occurred. So few will be the number of saints remaining in those days, so obscure their condition, and so indifferent the world to what happens to them, that their sudden ereption to glory causes no interruption to the wild doings of the nations, and produces not even a ripple in the current of their movements. The mission of the unclean spirits effects its purpose. The whole world is in a furore of enthusiasm to conquer and dethrone the Lamb, and to crush out of the earth every vestige of His authority and power. From one end of the world to the other, everything is alive and bristling with this thought. The spirits of demons have so taught the nations, and they proceed accordingly. East, west, north, and south the call to battle sounds; and kings, nations and armies are on the march-on the march to the scene of conflict-"to the place which is called in Hebrew Harmageddon."
Where, then, is Harmageddon? Some say it is the great Valley of the Mississippi. A few years ago some said it was Sebastopol, or the Crimea. Others think it is France. Whilst many take it as a mere ideal place, for an ideal assemblage, having no existence in fact. To such wild, contradictory, and mutually destructive notions are men driven when they once depart from the letter of what is written. Harmageddon means the Mount of Megiddo, which has also given its name to the great plain of Jezreel, which belts across the middle of the Holy Land, from the Mediterranean to the Jordan. The name is from a Hebrew root which means to cut off, to slay; and a place of slaughter has Megiddo ever been. It is the great battlefield of the Old Testament between the Theocracy and its various enemies. In Deborah and Barak's time, "the kings came and fought, then fought the kings of Canaan in Taanach, by the waters of Megiddo." (Judges 5:19.) When the good king Josiah fell before the archers of Pharaoh Necho, "he came to fight in the valley of Megiddo." (2 Chronicles 35:22-24.) And where God's king, in mortal flesh, thus fell a victim to the power of the heathen, there God's King, in resurrection glory, shall revenge himself on His enemies. Whether we take it as the mount or the valley, it makes no difference, for the mount and valley are counted as one, each belonging to the other. It was the valley in Josiah's fall, it is the mount in Messiah's victory. But with this gathering of the kings of the earth and their armies to this place this sixth bowl ends. It breaks off abruptly because it simply brings things into readiness for the final catastrophe, which only the seventh and final bowl brings forth.
"And the seventh angel poured out his bowl on or over the air; and there came forth a voice out of the temple from the throne, saying, It is done." This tells us direct from the Judgment-seat itself that here the end is reached, and that with this outpouring the whole contents of the wrath of God upon this present world are exhausted. When Christ yielded up His life on the cross, He said:
"It is finished!" The great sacrifice was complete. It was the ending up of all judgment upon them that believe, leaving nothing more of divine condemnation to come upon them. Here a similar word is given; for it is the completion of another sacrifice, the ending up of all judgment on them that believe not, but leaving nothing more of probation, help, or hope for them.
The particular consequences of this seventh outpouring are more fully described in the chapters which follow; but the commotions and disasters which it brings upon the earth are here stated in general, and they are without a parallel in the history of man.
"And there became lightnings, and voices, and thunders." These are aerial convulsions. The contents of this bowl are poured upon the air, and the first impressions are in the air. The whole earth is to be affected, therefore the pouring is upon the most universal and all-inclosing element. There have been many atmospheric commotions during the progress of these judgment scenes, but here they reach their climax and consummation, fulfilling what so many of the prophets have spoken touching the changing and folding up of the heavens (Psalms 102:25-26; Isaiah 51:6), the shaking of their powers (Matthew 24:29; Hebrews 12:25), the passing of them with a great noise, and the dissolving of them with fire (2 Peter 3:10; 2 Peter 3:12). Speaking of this very time, when "the multitude of all the nations fight against Ariel," Isaiah says: "The Lord of hosts shall visit with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire." (Isaiah 29:6.) Of the same did Asaph sing: "Our God shall come, and shall not keep silence, a fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call to the heavens from above, and to the earth, that He may judge his people." (Psalms 50:3-4.) A world is to be finally ended, and these are the signs and attendants from above. But below they are correspondingly terrible.
"And there became a great earthquake, such as became not since there became a man on earth, such an earthquake, so great." Here is the fulfilment of what Isaiah prophesied concerning the arising of the Lord "to shake terribly the earth" (Isaiah 2:19; Isaiah 2:21). Here is what Haggai wrote about, when he recorded the saying of the Lord of hosts: "Yet once, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations" (Haggai 2:6-7). The full force of this earthquake, unprecedented in time for its extent and violence, is indicated in its effects. By reason of it, John says:
"The great city became into three parts, and the cities of the nations fell." The great city here is Jerusalem, for it is specially distinguished from the cities of the Gentiles, which are entirely ruined. It is only partially destroyed, because now in part possessed and appropriated as the Lord's. (Revelation 11:1-2.) At the resurrection and ascension of the Two Witnesses, there was a great earthquake, when the tenth of the city fell (Revelation 11:12-13). Here there is a greater earthquake, and a much vaster effect. This is the time when the Mount of Olives is to cleave in two from east to west," and half of the mountain shall remove toward the north, and half of it toward the south," leaving a very great valley between the two parts. (Zechariah 14:4.) Such an occurrence must necessarily affect the foundation and topography of the city itself. The earthquake rends it into three parts. The implication is, that great chasms divide it, and that great damage occurs to it. Zechariah tells of a trichotomy of the land at that time, in which two parts shall be cut off and die, and one part shall be left. (Zechariah 13:8-9.) If the same applies to the city, then this dividing of it into three parts effects the destruction of two parts, only one part remains standing. Three miraculous Witnesses appear there in those last years; first Enoch and Elijah, and then at last Christ himself. Enoch and Elijah are put to death, but Christ is living forever. So the death of the two miraculous Witnesses is avenged on two-thirds of the city, and the one-third, which Christ has taken for His, remains standing, as His power and dominion stand. Multitudes of the population doubtless perish amid these terrible commotions; but there is a refuge provided for those who acknowledge the Lord and call upon His name. (Zechariah 13:9; Zechariah 14:5)
But the calamity to Jerusalem is not so great as the effect of this unprecedented earthquake upon the cities of the Gentiles. The great city is rent into fractions, but it does not utterly fall; "the cities of the nations" are universally ruined. The whole earth is shaken terribly by this bowl of the wrath of God, and we are told of no city in all the world that escapes. Rome falls, and Paris falls, and London falls; and wherever there are cities of the Gentiles they fall, shaken down, overwhelmed, or burnt up, under the terrible visitations of this great day of God Almighty. O the death and ruin which shall then be wrought! It is the end of this present world, and this is the way it comes.
"And Babylon the great was remembered in the presence of God to give to her the cup of the wine of the fierceness of His anger." The description and fate of great Babylon forms the subject of the next chapters. There are peculiarities of detail with reference to her which need to be more particularly set forth; but here is the time and place in which all that befalls her occurs. There is a grade in the progress of this woe. Jerusalem is smitten, but only partially destroyed, because something of the sacred is there. Then the Gentile cities, which stand a remove deeper down in moral character, are entirely destroyed, for they all belong to the Beast. And then Great Babylon, standing at the base in the scale of guilt, is made to drink the bitterest draught of all, because she is the source and centre of the prevailing abominations.
And interlinked with the rest of the effects wrought by these convulsions of an ending world, the configuration of the earth is changed. John beheld:
"And every island fled, and mountains were not found." He does not say that islands ceased to be, or no mountains are to remain or exist afterwards; but that there is to be a sudden recession of the islands from their present places, and that some mountains that now are shall entirely disappear. In other words, great portions of the earth as it now stands will be quite altered in their positions and relations. The globe itself is not to be annihilated. The matter of which it is composed is not to pass out of existence. But some of its elevations shall be depressed, and the present lines between sea and land shall be greatly altered, making ready for another climate, and for a better heavens and earth. What mountains shall sink, what shores be changed, and in what directions or to what extent the islands shall be moved we are not told. The facts alone are stated. There was something of this change under the sixth seal, as the effect of the great earthquake there beheld; but that was little more than the mere loosing of the mountains and islands from their places. (Revelation 6:14.) Here there is an entire disappearance of some mountains, and a fleeing, or running away from their old places, on the part of the islands. That was the beginning of the change; this is the consummation of it. Desolation comes to all that now is, and chaotic confusion to the whole face of the world. Looking down to this very period, and to these very occurrences, Jeremiah 3:23-25 says: "I beheld the earth, and lo, it was without form and void. I beheld the mountains, and lo, they trembled, and all the hills moved lightly,"-leaping and gliding from their places. "I beheld, and lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by His fierce anger." And along with all the rest of these terrific and destructive convulsions comes also a most disastrous precipitation from the sky. John says: "A great hail, like as a talent [in weight], fell out of the heaven on the men [or mankind]." The Jewish talent for silver-weight was about 115 pounds, and that for weighing other things was about 135 pounds. The Egyptian talent was about 86 pounds, as also the Greek. Some make the Attic talent about 56 pounds, and a talent was used at Antioch which weighed about 390 pounds. Just which of these is meant we cannot say; but taking the mean of all, or even the lightest, we have a weight equal to as much as a strong man can conveniently lift. Hail of a pound in weight is terribly destructive; but this would give us hailstones as large as the blocks of ice which commerce wagons about our streets. Such masses falling upon houses would crash in the strongest of them, batter down walls, stave ships, and leave but few retreats of safety for human life on the surface of the world.
 Few persons can form a conception of the terrible character of a great hailstorm. Here is an account of one which occurred at Constantinople in the month of October, 1831, written by one who witnessed it:
"After an uncommonly sultry night, threatening clouds arose about six in the morning, and a noise, between thunder and tempest, and yet not to be compared to either, increased every moment, and the inhabitants of the capital, roused from their sleep, awaited with anxious expectation the issue of this threatening phenomenon. Their uncertainty was not of long duration; lumps of ice as large as a man's foot, falling singly, and then like a thick shower of stones, which destroyed everything with which they came in contact. The oldest persons do not remember ever to have seen such hailstones. Some were picked up half an hour afterwards which weighed above a pound. This dreadful storm passed over Constantinople and along the Bosphorus, over Therapia, Bojukden, and Belgrade; and the fairest, nay, the only hope of this beautiful and fertile tract, the vintage, just commenced, was destroyed in a day! Animals of all kinds, and even some persons, were killed, an innumerable number are wounded, and the damage done to the houses is incalculable. The force of the falling masses of ice was so great that they broke to atoms all the tiles on the roofs, and, like musket-balls, shattered planks." What would it have been if the ice masses had been fifty or one hundred times larger?
The stones thrown by the Roman catapults against Jerusalem, Josephus says, were of the weight of a talent; but these rugged ice masses, concreted in the troubled atmosphere on high, would necessarily come with more violence than Roman catapults could cast the same weight. When the plague of hail fell upon Egypt, only such lives suffered as were exposed in the open fields and highways (Exodus 9:19). But it will be infinitely worse when this great hail falls. Think of the earthquake which lays men's abodes in ruins, driving them to the open plains, and then this terrific hail coming upon them where no shelter is! What can they do? How must they be cut down by this dreadful artillery of the heavens!
Day of anger! Day of wonder!
When the earth shall rend asunder,
Smote with hail, and fire, and thunder!
But what is the moral effect? Do the people bend, and own their sins, and sue for Heaven's pity and forgiveness? Alas for those in whom the spirit of hell has once taken firm root! No one having the brand of Antichrist ever repents. John beheld: "And the men blasphemed God on account of the plague of the hail, because the plague thereof is exceedingly great." Such obstinacy in sin and guilt was unknown when the world was younger. When the hailstorm was heavy upon Egypt there was something of relenting. Pharaoh confessed his sin, and asked Moses to intercede for him. For the moment, at least, he agreed to let Israel go. But here transgressors have come to the full. They are dead-ripe for final judgment. Antichrist has taught them to curse God and die; and so they curse and blaspheme to the last, unsoftened and unchanged by all the terribleness of an oncoming perdition. It is by these plagues that their earthly existence ends, with the whole economy of things to which they cling; but their last words are curses, and their last breath is blasphemy.
Friends and brethren, I am at a loss at which to wonder most: whether at the severity of Almighty God upon the finally impenitent, or at the unconcern, neglect, and hardihood of men, who, with all this dreadful outcome before their eyes, still march calmly on in the very path which can have no other termination. O how dreadful! Retreat to the Lazar-house to refresh one's self with the groans and miseries of the wretched, a dance in the chamber of death, the singing of glees around the coffin of a beloved and honoured friend, the making of merry jests over the fresh grave of one's own dear mother, would not be half so unseemly, so unfeeling, and so insane, as to go on in a life of indifference and impenitence, with eyes open and ears informed of all the horrible consequences which must come of it! There is but one explanation,-people do not half believe. They profess to receive and honour the Bible, but they do not credit what it so plainly says. They would feel indignant and resentful were we to call them infidels, and yet they are infidels. They may not speak the infidel's creed, but they live it every day, and think well of themselves whilst they do it. The inner temper of their souls-their spiritual tone-is infidel. The practical spirit which influences and controls them is the infidel spirit, and accords with the infidel reasoning. Either they do not think at all, and so reduce themselves to the level of the irrational brute; or their thinking is secretly, if not confessedly, tinged with the suspicion that these mighty revelations are nothing but unsubstantial speculation or doubtful theory. They have a deep persuasion of the certainty, regularity, and permanence of what they call natural laws, and have schooled themselves into such a trust and confidence and worship of Nature, that they see no need, or likelihood, or possibility of any other divinity or divine administrations. Thunder, lightning, tempests, plagues, pestilences, famines, earthquakes, eclipses, comets, at which mankind once trembled as signs of God's angry interference with human affairs, they find so largely explainable on natural principles that they are slow to admit that God has anything to do with these things, or that He is able to use them as His weapons of judgment. They talk of God, but to them He is an impotent God. Consciously or unconsciously, their souls are thus in a condition of scepticism, which empties the Divine Word of all reality to them. They hear it, and see what it says, but have a lingering feeling that it cannot be true just as it reads, and so pass it by as a dead letter.
O ye people of earthly wisdom, be not deceived! Where there are such effective laws as you speak of, there must needs be an Almighty Lawgiver who made them and put them into force; and He who could make them can also unmake them, and modify them as He pleases. Is efficient government any less the administration of sovereign power because it acts through great, settled, and well-known laws? Is His majesty disabled by having shown itself so great? What is more irrational than rationalism? Is God helpless to fulfil His word because He in Nature proves himself Almighty? Hath He made the blunder of binding His hands with His own Omnipotence? Such would seem to be the essence of some men's reasoning.
Be admonished then, dear hearer, and be not deluded to your ruin by the impertinent indifference and unwisdom of these evil times. Be sure that God is God, and that His Word must stand, though worlds dissolve. Now is your golden opportunity. You see what is the end that cometh. You see with what forbearance and mercy the threatened thunderstrokes of death are still held back, that men may hear and fear, and turn to Him and live. There is eternal security, if, with a true and honest heart, you will only believe what is written, and set your soul to obey and trust as He counsels and directs. It may cost you some sharp trials now, but it will bring you safety and salvation when the sceptical and blaspheming world goes down under the fierceness of His just anger. Overwhelmingly dreadful as the foreshowing is, there is no cause for despair if you will but take warning now. Only fix your trust in Jesus, and follow and obey Him in sincerity and in truth, and when His judgment strikes, it shall not harm you.
Though mountains from their seats be hurled
Down to the deep, and buried there,
Convulsions shake the solid world,
Our faith shall never yield to fear.
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Seiss, Joseph A. "Commentary on Revelation 16". Seiss' Lectures on Leviticus and Revelation. https://www.studylight.org/
the Fifth Week after Easter