Revelation 16

Revelation 16:1-21

Section 2. (Revelation 16:1-21.)The wrath poured out. The bowls of wrath are now poured out upon the earth at the bidding of a great voice from the temple. The wrath of God is no mere ebullition of passion that carries away the subject of it. It waits the word from the sanctuary, and at length that eventful word is spoken. Completing the divine judgments, the range of the bowls is not narrower than that of the prophetic earth; and in this they differ from the trumpet-series which otherwise they much resemble. Another resemblance, which is significant, is to the plagues of Egypt, which were at once a testimony to the world and for the deliverance of Israel. Israel is here, also, in her last crisis of trouble, and waiting for deliverance for which these judgments, no doubt, prepare the way, though that which alone accomplishes it, -the coming of the Lord -is not plainly included.

1. The first bowl is poured out, distinctively in contrast with the sea and rivers afterwards, upon the earth, like the first trumpet-judgment; but the effect is different. Instead of hail and fire burning up the trees and grass, an evil and grievous sore breaks out upon those that have the mark of the beast and who worship his image. In Egypt such a plague routed their wise men, so that they could not stand before Moses. According to the natural meaning of such a figure, it would speak of inward corruption which is made now to appear outwardly in what is painful, loathsome and disfiguring; those who had accepted the beast’s mark being those otherwise marked and branded with what is a sign of their moral condition. As the apostle shows (Romans 1:1-32), idolatry is itself the sign of a corruption which would degrade God into creature-semblance in order to give free rein to its lusts.

Here it is openly the worship of the image, of him whom Scripture stamps as the “beast,” which those branded with his mark give themselves up to. The excesses of the French Revolution, when God was dethroned to make way for a prostitute on the altar of Notre Dame, if they be not, as some have thought them, the fulfilment of this bowl, may yet picture to us how it may be fulfilled in a time of trouble such as never was before, and, thank God, such as never will be afterwards. The inward evil working to the surface becomes at the same time its manifestation and its punishment, although there be much more than this to come. 2. The second bowl is poured out on the sea, and the sea becomes like the blood of a dead man, and every living soul dies in the sea. Here we have the second trumpet in its effect upon the sea, but without the limitation which we find there, and there seems a difference also in that the blood is as that of a dead man. It cannot be that it is merely dead blood, for all blood shed becomes that almost at once, and the sea turned into blood would by itself suggest death without the addition. Would it not rather seem to be that the blood of a dead man, while it is indeed dead blood, is just that which has not been shed? Life has not been violently taken, but lost, either through disease or natural decay.

Thus in the law, that which had died of itself was forbidden as food, because it spoke of internal corruption; as the life still vigorous when the blood was shed, did not. If this thought be the true one, then the state imaged under the second bowl is not that of strife and bloodshed among the nations, but of all spiritual life gone, which the addition, “every living soul died in the sea,” affirms as complete. Life there might be in hunted and outlawed men, no longer recognized as part of the nations; but the mass was dead. This seems to give consistently the full force of the expression. 3. The third bowl is poured out upon the rivers and fountains of waters the sphere affected by the third trumpet; but in the trumpet they are made bitter. Now they become blood, which, as owned to be the judgment of God upon persecutors, seems clearly to speak of bloodshed. They are given to all to drink. Where naturally there should be only sources of refreshment, as perhaps in family life, there are found instead strife and the hand of violence. The angel of the waters may in this case be the representative of that tender care of the Creator over the creature-life, but which in this case comes to be against the persecutor, and applauds His judgments; as the altar does, upon which the lives of the martyrs have been poured out to God. 4. The fourth angel pours out his bowl upon the sun, and it scorches men with its heat; but they only blaspheme God’s name, and repent not. Here, as in general, the head of civil authority seems to be represented, and Napoleon’s career has been taken, as in the historical application, to be the fulfilment of it. In him, after the immorality, apostasy and bloodshed of that memorable revolution, imperial power blazed out in destructive fierceness that might well be symbolized as scorching heat. There was splendor enough, but it was not “a pleasant sight to behold the sun:” the nation over which he ruled was oppressed with “glory,” and soon manifested how its vitality had been exhausted by its hothouse growth. His career was brief; and briefer still, in proportion to its intensity, will be the closing despotism, which will be followed by the kingdom of the Son of man, and the display of a true glory unseen by the world before. Then shall that be fulfilled which is written: “The sun shall not smite thee by day;” and how great will be the joy of this that is added: “thy Sun shall no more go down; . . . the Lord shall be thine everlasting” (Isaiah 60:20). 5. The fifth bowl is poured out, and the meteoric blaze is passed. Poured on the throne of the beast, darkness spreads over his kingdom. It is the foreshadow of that final withdrawal of light, the “outer darkness” of that awful time when they who have so often bidden God withdraw from them will be taken at their word. But who, out of hell, can tell what that will be? The science of the day has ascribed to the sun more than ever was before done; but who at any time could have said to the glowing sun, Depart from me: I desire darkness? Yet this is what they say to God. Nor does the darkness work repentance: “They gnaw their tongues for pain, and blaspheme the God of heaven, because of their pains and sores, and repent not of their deeds.” Such is the hardening character of sin, and such the impotence of judgment in itself to break the heart and subdue the soul to God. 6. So far, spite of the general character of the bowls, they seem to have to do almost entirely with the beast and his followers; and these are, as we know, the principal enemies of Israel, and the boldest in defiance of God at the time of the end. Nevertheless, there are other adversaries besides those of the new risen empire of the west. The king of the north, or of Greece, is evidently in opposition at the close to the “king” in the land of Israel, who is the viceroy of the beast in Judea (Daniel 11:36). This king of Greece also, if mighty, is so “not by his own power” (Daniel 8:24). There is behind him, in fact, a mighty prince, who in Ezekiel 38:1-23; Ezekiel 39:1-29 comes clearly into view as head of many eastern nations, Gog of the land of Magog, the prince of Rosh, Meshech, and Tubal; Persia, Cush and Phut, with the house of Togarmah (Armenia), being confederate with him.

This is not the place to look at the people to whom all these names refer. Magog, the first of them, by common consent, stands for the Scythians, who, “mixed with the Medes,” says Fausset, “became the Sarmatians, whence sprang the Russians.” “Rosh” is thus, by more than sound, connected with Russia; as Meshech and Tubal may have given their names, but slightly changed, to Moscow and Tobolsk. The connection with Persia and Armenia (and with Greece, no less) is easily intelligible at the present day. Here are powers, then, outside the revived Roman empire, which we find in relation with Israel at the time of the end, and which will find their place in the valley of Jehoshaphat (“Jehovah’s judgment”) in the day when the Lord sits there to judge all the nations round about (Joe 3:12). Accordingly now, under the sixth bowl, the way is prepared for this, and the gathering is accomplished. The sixth bowl is poured out upon the great river Euphrates, the effect being that the water is dried up, “that the way of the kings of the east may be prepared.” The Euphrates is the scene, also, of the sixth trumpet, which seems to give but a previous incursion of the same powers that are contemplated here, the door being now set widely open for them by the drying up of the river, the boundary of the Roman empire in the past, as it will be the boundary of restored Israel in the time to come. In the trumpet there was but an inroad upon the empire. Now there is much more than this. It is the gathering for the great day of God Almighty! Accordingly, all the powers of evil are at work. “Three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. They are the spirits of demons working miracles, who go forth unto the kings of the whole world, to gather them together unto the war of the great day of God Almighty! . . . And they gathered them together unto the place which is called in Hebrew Har-Magedon.” The frogs are creatures of slime and of the night -blatant, impudent impotents, cheap orators, who can yet gather men for serious work. Here, those brought together little know whom they go out to meet; but this is the common history of men revealed in its true character. The Cross has shown it to us on the one side; the conflict of the last days shows it on the other. The veil of the world is removed, and it is seen here what influences carry them: the “dragon,” the spirit of a wisdom which, being “earthly,” is “sensual, devilish” (James 3:15); the “beast,” the influence of power, which apostate from God is bestial (Psalms 49:20) “the false prophet,” the inspiration of hopes that are not of God: so the mass are led. Har-Magedon is the “mount of slaughter.” We read of Megiddo in the Old Testament as a “valley,” not a mountain; whether it refers to this or no, the phrase seems equivalent to the “mountain of the slain,” a mountain of heaped up corpses. To this, ignorant of what is before them, they are gathered. A note of urgent warning is interjected here no need of declaring the Speaker. “Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.” It is to the world Christ’s coming will be that of a thief, for “in such an hour as ye think not, the Son of man cometh.” “Blessed is he that watcheth” is, as we see by the closing words, a solemn warning to the heedless. Who will be ready at this time to hear? In any case, wisdom will utter its voice, and none shall go out to meet unwarned the doom of the rebellious. Good it is to find just in this place, whether heeded or not, the warning of mercy. Not the less terrible on that account the doom that comes. 7. And now the seventh angel pours his bowl into the air. Of “the power of the air” Satan is the prince (Ephesians 2:2), and all Satan’s realm is shaken. A great voice breaks out of the throne, saying, It is done; and there are lightnings, and voices, and thunders -the “voices” showing the lightnings and thunders between which they come to be no mere natural tempest, but divinely guided judgment. There is an unparalleled convulsion, and the great city (Babylon, or, as we take it, Rome) is divided into three parts, and the cities of the nations generally fall. It is added, as respecting a special object of the divine judgment, And Babylon the great was remembered before God, to give unto her the cup of the wine of the fierceness of His wrath." This is in brief what is given presently in detail. Babylon has only once before been named in Revelation, but the two following chapters treat of it in full. Then “every island fled away:” as I suppose, there is no isolation of any from the storm; “and the mountains were not found:” no power so great but it is humbled and brought low. “And a great hail, every stone about a talent weight, fell down from God out of heaven upon men; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.” In the hail the effect of God’s withdrawal from men is seen in judgment. The source of light and heat is one; and for the soul God is the source of both. The hail speaks not of mere withdrawal, but of this becoming a pitiless storm of judgment which subdues all, except, alas, the heart of man, which, while his anguish owns the power from which he suffers, remains, in its hard impenitency, the witness and justification of the wrath it has brought down.