Revelation 16:12-16 And the sixth angel poured out his vial on the great river Euphrates; and the water thereof was dried up… It is the name of a place. It lies to the northwest of the Plain of Esdraelon, on the southern slopes of Carmel. It is mentioned on various occasions in the Bible (cf. infra). But these verses tell of a great event connected with it. I. WHAT WAS THIS? It is called "the battle of that great day of God Almighty" (ver. 14). Whether St. John had some literal battle taking place in his day present in his mind, we cannot certainly say. Not improbably he had. Most of the symbols of this book refer, we think, to events with which he was familiar. Thus is it with all prophecies, not least with this one. Such events form the basis of those wider facts which alone can fill up the prophet's words. In this case it is the last great conflict with evil to which his words point, and of which we have not a few premonitions in the Scriptures. How far we are to understand what we read, here and elsewhere, literally, and how far figuratively, it is impossible to say, as the prediction is for the future, and is yet unfulfilled. But why it is called Armageddon may be because the Plain of Esdraelon was the battlefield of Palestine. And at Megiddo - and Armageddon means the hill of Megiddo - it was that King Josiah was defeated, and great sorrow had come upon God's people. And it was the hope of the adversary of God that what had been done to Josiah should be done to Jesus (Hengstenberg). Also it was, like Marathon, Waterloo, etc., a name for a decisive conflict, and this last one should be such. But this Scripture will be of little avail to us if we think only of the past or of the unknown future. The conflict of good and evil is ever proceeding. And, in this soul and that, Armageddons - decisive conflicts - are continually being fought. See, in the conversion of Saul at Damascus, how the forces of evil were overthrown. There comes in most men's lives a crisis in which the question - Whose shall I be - the Lord's servant, or the servant of selfishness and sin? - has to be settled. When all the clamour of passion and the might of temptation are resisted, and the heart goes over to the Lord's side, that has been the spiritual fulfilment of this mysterious vision. II. WHAT CAME OF IT? This is given not here, but in Revelation 19:17-21, where the utter discomfiture of Christ's enemies is told of in the vivid, graphic way common in this book. Yes, the last great conflict shall be a triumphant one for Christ's Church. Oftentimes now the Church, in this or that part of the battlefield, seems to be worsted; but, at the last, victory "all along the line" shall be the Lord's, and, through him, hers also. And in those spiritual Armageddons which today are fought, and every day, there, too, victory is the Lord's. Let the noble army of martyrs tall. Let all who have witnessed faithfully for him say, "If he who will be with his people in the last decisive battle be with us now, then all the unclean spirits of hell, all the devil's might and power, bearing down against us shall leave us the victor still." III. WHAT LED TO IT? Two facts, and very suggestive ones, are named. 1. The drying up of Euphrates. (Ver. 12.) That was an apparent providential preparation and prospering of the devil's purpose. Such things do happen. Some have thought that the drying up of Euphrates means the conversion of the East, the coming to the Lord's help against the mighty, of those remote lands. But what is told of here is part of the sixth vial of judgment; it is not a manifestation of grace, but of wrath. Therefore we understand by this symbol a seeming furtherance of evil designs by providential means. When Jonah went to flee from the presence of the Lord, there was a ship at Joppa ready for him. When men determine they will follow evil ways, how smooth the path becomes! Facilis descensus, etc. How many aids and abettors they meet with! A way being easy, a Euphrates dried up, a barrier removed, is no proof that God approves that way. Israel murmured for quails, and they had them, and died. These "kings of the east," who were part of the great aggregate of kings told of in ver. 14, like the rest, had been persuaded to this awful war by the "unclean spirits" (ver. 13). And lo, it seemed as if it were certainly the right and wise thing to do; for here was the great hindrance taken out of the way - Euphrates was dried up. What a Euphrates against evil a Christian home, or religious surroundings, or God-fearing friends, or wholesome public opinion, may be! But God's providence may take these away from you, and so that barrier against sin be put out of the way. But God does not mean you to sin on that account, nor will he excuse you if you do. 2. The power of the unclean spirits. They are said to have been "like frogs." (1) Whom do they represent? See whence they issued. (a) From the dragon; that is, the devil. Therefore the unclean spirit that thence came forth represents the malignant, wicked spirit that ever opposes itself against God. (b) From "the beast;" that is, the world in its hostile manifestations against Christ's Church. It was represented chiefly by Jerusalem and Rome in St. John's day. (c) From the false prophet, or the beast from the sea (Revelation 13:11); that is, the superstitions, lies, and manifold deceits of heathenism, whereby the people were beguiled and bound to the will of the godless world, which is emphatically called "the beast." Malignant hate, worldly power and policy, deceit, - these are the three frog-like, unclean spirits. (2) What do they do? They persuade the nations to war against Christ. They are a sort of hellish trinity: the spirit of the dragon as opposed to the Father; of the beast, as opposed to the Son; of the false prophet, as opposed to the Holy Ghost (Hengstenberg). (3) And they are likened to "frogs," partly because of the Egyptian symbols which are prevalent in this chapter, and this was one of their plagues. Also because of their loathsomeness - mud and mire their habitation, hideous in appearance, repulsive and abhorrent everywhere. Thus would St. John excite detestation of these spiritual evils, which he likens to these loathsome creatures. (4) And these spirits are at work still, and do yet the same deadly work in leading human hearts to fight against God. Does not that old serpent, the devil, still stir up hard thoughts of God, and make God's "Law" the very "strength of sin"? And the spirit of "the beast," the world, its manifold opposition to Christ, how conscious we all are of its working day by day! And that of the false prophet, that second beast, which gave his strength to the first - how, in the subtle sophistries, the plausible philosophies of the day, the deceitful handling of Divine truths, the pandering to our lower likings, which so many of the popular teachings are chargeable with, do they not beguile and seduce many hearts into opposition to God and to his Christ? Without doubt they do. And, therefore, the lesson of the whole, which in ver. 6 the Lord himself solemnly interposes to teach his Church, is for us today as for them of old. "Behold," he says, "I come as a thief." Many there were, many now are, in open association with his people who are not really of his people. To such especially he addresses his warning word. The time of trial, of his judgment, will come thief like - suddenly, unexpectedly, stealthily, surprisingly, with hostile intent - to those who do not watch. For these will be as a man who has laid himself down to sleep, and has put off his clothes. And so the sudden coming of the thief finds him unclothed. All which means that we are never to allow ourselves to be separated from Christ. We are to abide in him whom we profess to have "put on," never to put off. The love, faith, and fear of him are to be our garments, the Christian state and condition, in which we are always to be. Now, he who does not watch puts off, if, indeed, he ever really put on, that state. And hence, when trial comes, he will be detected, exposed, and scorned, for the pretended, but not real, Christian, which he really is. Abide in Christ, then, is the word to us all, and we need fear no conflict, not even the fiercest, which our foe may wage. - S.C. Parallel Verses KJV: And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. |
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