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Last Updated on : November 23, 2014

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The 6th Vial

 


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 "Christ comes under the sixth vial. He raises the dead under the sixth vial. Through his angelic messengers that come with him, he gathers together his elect from the four winds of heaven. He sifts out, from the company thus convened in his presence, those whom lie considers worthless, and exiles them into the punishment prepared for the wicked: to the others he says, "come ye blessed of my Father; inherit the kingdom prepared for you from the foundation of the world." When he has made this separation of the good from the bad - of the pure from the vile - he gives judgment into the hands of those whom he associates with himself. Daniel says, 'I beheld, and the time came that judgment was given to the saints of the Most High.' When judgment is given to the saints, they go forth to war against the world (Rev. 19). It is called the war of the great day of God Almighty. There are two parties to that war - first, Christ and the saints, and the Jews as their rank and file; and second, the powers that be, with their millions of armed men on the other. The conflict is certain, and the end sure, for we read in Rev. 17: 'These (the kings represented by the ten horns) shall make war upon the Lamb, and the Lamb shall overcome them, for he is Lord of lords and King of kings, and they that are with him are called, and chosen, and faithful.' This war will last forty years."- J. Thoma.s: The Book Unsealed.

The Drying Euphrates

In the previous article, we showed that the most significant sign of the times contemporary with our time is the revival of modern Israel and the re-occupation of Jerusalem by the Jews.

It emphasises, without a shadow of a doubt, that we are living in the epoch of Christ's second coming.

Its significance in that regard is made even more apparent as other supplementary signs are born in mind; particularly those indicated in the symbolism of the sixth vial of Revelation 16:12-16. John records:

"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."

The "great river Euphrates" symbolises the Ottoman or Turkish nation. In Rev. 8:14, during the period of the sixth trumpet sounding, this power is represented as overflowing its banks, or extending its influence on all sides. At the height of its power, the Turks dominated all the Middle East, portion of north Africa, part of southern Russia, the Balkan States, and threatened Europe itself. It was then a power to be reckoned with and feared.

Today its power has largely dried up, or evaporated, as the terms of the sixth vial require, and as students of Bible prophecy have anticipated for many years. For example, in 1754, T. Newton in his work Dissertations On The Prophecies, wrote:

"About the time of the fall of the Ottoman Empire . . . the Jews shall . . . be restored to their own land."

Even before Newton, however, Joseph Mede in Key Of The Revelation, published in 1643, wrote in similar terms, basing his comments upon the symbolism of the sixth vial. He, too, anticipated that the Jews would be restored to their land during the epoch of the vial, and then proceeds:

"But what at length shall we say this Euphrates is, whose waters shall be dried up? . . . Why should not now this Euphrates of the vials be understood of the Turks? . . . Therefore by this sixth vial this Euphratean deluge shall be dried up."

Mede also refers to the "horrible and unheard of preparation for war" which the period of the sixth vial would witness.

Brother Thomas likewise, in Eureka and elsewhere, interpreted the Euphratean power as Turkey, and predicted its overthrow:

"The water of the Great River Euphrates represents the military power of the Ottoman empire; which is dissipated by a process of evaporation, a drying up; a gradual exhaustion, so as at last to leave the channel of the river in the heart of the Great City, empty; and devoid of all power to impede, or interfere with operations developing in the south-eastern recesses of the empire" (Eureka, vol. 3, p. 535).

The gradual decline of Turkey over the past 120 years is in exact accord with the requirements of the prophecy. It is another indication that prophecy clearly outlines the future when it is properly interpreted, and that Brother Thomas' exposition is sound.

Perhaps the most significant incident in the decline of Turkey, was the "drying tip" of her power in the Middle East. Daniel's prophecy (Ch. 11:40) revealed that this would be accomplished by a "push" on the part of the "king of the south," or a foreign power in occupation of Egypt, as the term signifies in this chapter. This was fulfilled in a remarkable manner during the war of 1914-18. Ignoring the help that she had received from Britain for over fifty years, Turkey threw in her lot with the Central Powers, with the result that allies based in Egypt attacked her in Palestine. On December 9th, 1917, Jerusalem was taken, and Turkish resistance was shortly afterwards brought to an end. This was followed by the Balfour Declaration, and, later, by an invitation to the Jews to return to the land of their forefathers, and establish a national home.

It is significant, that shortly after the proclamation of the Balfour Declaration promising a national home for the Jews in Palestine, and the driving of the Turkish desolator from its soil, World War I came to an end. It has been said that amid all the carnage and destruction, the only act of justice that emerged from the titanic struggle, was the invitation extended to Jews to establish once more, in the ancient territory of Israel, a national home.

This incident in the evaporation of the Euphratean Power is prophetically significant inasmuch as the Sixth Vial revealed that the Turkish Power would be "dried up" that "the way of the kings of the east might be prepared." That "way" is being prepared in that Israel is again a nation, and the antagonism engendered in the Middle East in consequence, is destined to play an important part in the development of the time of the end.

The Way

The symbology of the 6th and 7th vials of the Apocalypse is based upon the overthrow of Babylon by Cyrus. Scripture allusions, supported by historical records and archaeological research, reveal that to gain entrance into the closely guarded city, Cyrus diverted the course of the river Euphrates, whose water, in consequence, "dried up." The drying tip of the Euphrates of Revelation 16:12, is for a similar purpose: To enable the antitypical Cyrus (Jesus Christ) to gain access to the mystical city of "Babylon the great" (cp.v.19).

In Exposition of Daniel, Brother Thomas shows that in order to elevate "great Babylon" to the condition of eminence and power that she shall have according to prophetic indication at the epoch of her destruction (Rev. 17:5: 18:7), a Catholic-Communist Confederacy is required. On p.58 (of the 1947 edition), he wrote:

"But the time is not far off, when the Latin Bishop may have to seek again to the Constantinopolitan Imperial Autocracy for protection. Daniel's prophecy of 'the king' requires this; for he is to 'cause to prosper till the indignation be accomplished' (Dan. 11:36.). The pope and one of the emperors sustained 'by the power of the king' will place the Latino-Greek king 'above all' the mighty who shall be his contemporaries in 'the time of the end.'

"But, for this manifestation to appear, the Ottoman dynasty must, of course, be driven out of Europe. [Since this was written, Turkey has lost all its once extensive European possessions with the exception of the city of Constantinople; her remaining territory is limited to Asia Minor, The fulfilment of these anticipations not only shows that the exposition is sound, but strengthens our faith in the value of Bible prophecy as a revelation of impending events. However, we must make sure that our exposition is sound.] The occupation of the Dragon's throne (Constantinople) by a non-catholic royalty is clearly exceptional. The Ottoman has never, as a matter of fact, 'magnified himself above all'; nor has he honoured the Latin Bishop (see Dan. 11:38) as a god in his dominion, or shown himself at all a gracious patron of his saints and their temples. The power causing falsehood, or False-Prophetism, to prosper, must hold Jerusalem at the crisis of the accomplishment of the indignation. By False- Prophetism, I mean, papalism. Hence, the Sultan must be ejected, that a dynasty patronising a High Priest who forbids to marry, may come in. When, therefore, the Czar gets possession of Constantinople he will not be hostile to the pope. On the contrary, he will honour and acknowledge him. and be the enemy of the Holy Land."

The power of Brother Thomas' exposition above will only be appreciated by a careful consideration of Daniel 11:36-38. This speaks of a "king" or dictator arising, who would elevate the papacy, and give it power. The initial fulfilment was by Constantine and his successors. Though he established the civil authority in the new city of Constantinople, he continued to give power to the Bishop in Rome, and his action, in that regard, was followed by such as Justinian and Phocas, who likewise ruled from Constantinople.

But the prophecy is explicit that such an arrangement will be in evidence at the time when the king of the north, having occupied Constantinople (vs. 40), and invaded the Middle East (vv. 41-44), will be destroyed by Christ and the saints, though without human agency (v.45); for the "king" is shown prospering at the time when "the indignation is accomplished" (v. 6). This is obviously a reference to "the last end of the indignation" mentioned in Daniel 8:19, and which relates to the time when the "Prince of princes" shall destroy this power "without hand" (Dan. 8:25). When these verses quoted from Daniel 8 are compared with those found in Daniel 11, it will be seen that they relate to the same time and destiny.

The time will therefore come when there will be an alignment of convenience between Catholicism and Communism, which shall play its part in welding, the nations of Europe together under Russia, to form the image described in Daniel 2. Russia, in occupation of Constantinople, will "cause craft to prosper in his hand" or power (Dan. 8:25.). By craft (Heb. mirmah -deceit, fraud) is meant false religion, the same word being used for this in Jeremiah 9:6. It is significant, that in recent years, Rome and Russia have drawn more closely together, and that the largest Communist influence outside of the Soviet is found in Italy. On p. 59 of Exposition of Daniel, Brother Thomas wrote:

"When the Autocrat gains Constantinople, and Russianizes Italy and the West; and having superseded the Ottoman regime in Asia, comes as Gog to invade the Holy Land and to besiege Jerusalem, the Little Horn of the Goat will again represent the power of the whole dominion briefly united under one chief, and he the proudest that ever exalted and magnified himself above all the rulers upon earth. In that near future the Little Horn of the Goat (Russia in occupation of Constantinople - H.P.M.) will be 'exceeding great,' overshadowing all the sovereignties represented by the Two-Horned, and Ten-Horned Beasts, and the Pseudoprophet of the Beast. But when it is 'broken in pieces without help' it appears no more as a symbol upon the prophetic page. Its mission in the Holy Land and against Judah ends with its own Pharaoh-like destruction; and the East delivered, future events reopen in the West, where only a Beast, the False Prophet, and the Ten Horns, their Russian Constantinopolitan confederacy being dissolved, remain to be ground to powder, and destroyed by fire and sword."

The drying Euphrates, therefore, opened up the "way" along which Christ and the Saints will move in order to invade Babylon the Great. It is today being "prepared" in that consequent upon the ejection of the Turk from Palestine, the Jew has been able to return, and Israel has come into existence.

The Greek word rendered "way" (hodos) signifies road, journey, or route. It is rendered "journey" frequently (e.g. Mark 6:8; Luke 1-:44; 9:3; 11:6). The extinction of Turkey as a nation, when its territory shall be completely absorbed by Russia (for it is not finally dried up yet) will develop a world crisis that will determine the route or "way" which the Kings of the east shall take in their march to world conquest.

Russia will drive from Turkey, down through the coastal plains of Palestine, in a lightning attack against Egypt which will fall to its power (Dan. 11:40-45). "Tidings out of the east and west," will cause Gog to leave an occupation force in Egypt, and remove his main army north against Jerusalem. Meanwhile the city will be strengthened by the arms of the Western powers, so that ultimately "all nations shall be gathered to Jerusalem to battle" (Zech. 14:1).

Meanwhile, Christ and the saints will leave the precincts of Sinai, and will destroy the power of Gog first in Egypt, and afterwards in Palestine. These are territories once occupied by the Euphratean Power. The "drying up" of this power, however, has enabled these territories to be prepared in accordance with the prophetic programme, which, in turn, has governed the "way" or "route" that Christ will take in his march against Gog.

The Kings Of The East

In Eureka vol. 3, p. 535, Brother Thomas gives the literal rendering of this phrase as "the Kings who are out of a Sun's risings." The Greek word rendered "east" is anatole, which primarily signifies a rising, as of the sun. In Luke 1:78 it is used metaphorically of Christ as "the Dayspring," the one through whom light came into the world, shining particularly in Israel, to dispel the darkness which was upon all nations.

When Christ was on earth, he declared: "As long as I am in the world, I am the light of the world" (John 9:5). To demonstrate his power as the great Illuminator of mankind, he gave sight to the man who was born blind, explaining to his disciples that in so doing, "the works of God are made manifest in him" (v.3).

When Christ returns again to the earth, it will be as the rising of the sun. This rising of the Sun will have particular influence upon a certain class of people. Malachi taught:

"Unto you that fear my name shall the Sun of righteousness arise with healing in his wings (or beams); and ye shall go forth, and grow up as calves of the stall" (Ch. 4:2).

This implies that the resurrection and glorification of those who "fear the name of Yahweh" will take place immediately upon Christ's return, and that is the teaching of other parts of the Word.

It is also the natural development of the symbol. The warmth of the sun's rays causes growth to spring out of the earth, both flowers and weeds. This is analogous to the resurrection: the flowers and weeds representing the approved and rejected at the judgment seat of Christ. The approved are to "live and reign with Christ" (Rev. 20:4) as a royal priesthood (Rev. 5:9-10), thus constituting the "kings out of a sun's risings" for he will be manifested as "King of kings and Lord of lords: and they who will be with him will be the called, chosen, and faithful" (Rev. 17:14).

The Resurrection - Christ's First Work

It is unfortunately a matter of controversy within the Brotherhood as to whether the resurrection will take place, before or after Armageddon. We believe that the evidence overwhelmingly supports the former. We have examined the evidence advanced in support of the theory that Christ will first judge the nations, and afterwards, the household, but find it far from conclusive, whilst at the same time it completely ignores those Scriptures that teach otherwise.

Christ's second advent, and the resurrection, are frequently placed in conjunction with each other in Scripture, which strongly suggests that they will take place at the same time. For example, Christ told his disciples:

"For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works" (Matt. 16:27).

Unless there is very strong evidence to the contrary, such a statement as this teaches that the resurrection and judgment follow immediately upon the return of the Lord. The strength of this teaching is enforced by the use of the preposition, then. In Greek, this is tote, and signifies "then, at that very time."

In line with the Lord's words, Peter laid it down as a principle that Judgment upon the household must precede that upon the world. He declared:

"For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator" (1 Pet. 4:17-19).

Judgment will "first begin at us," declared Peter. It is true that his words had primary application in his day when the ecclesia, and, later, Jewry, suffered at the hands of Gentile persecutors: but there is not the slightest doubt that the principle laid down has application to the future judgment of the household. It will "first begin at us," and from thence will extend to the Gentile world. This observation is strengthened by an examination of the little word "at," for it is a translation of the Greek apo and signifies something that moves from one to another. The subject is judgment that in the days of the Apostle, was disciplinary in its effect, and designed to purify the lives of believers: whereas in the future, it will purify their bodies (Phil. 3:20-21).

But the teaching of Peter is that this judgment would commence at the househoId, and extend from there upon the world of the ungodly. This happened in the past. The persecution first experienced by the Ecclesia was fo!lowed by the judgment that fell upon guilty Judea, and then finally, at the instigation of the prayers of saints, upon the Roman world itself (see Rev. 9-11).

We again emphasise, however, that whatever primary application is given to Peter's words, its final one is to the future, and his observation remains true: "judument first begins at us," and '"from us" (as apo signifies) extends to the world of the ungodly. Thus, consistent with Peter's teaching, the Psalmist declares:

"Yahweh taketh pleasure in His people: He will beautify the meek with salvation (i.e. at the judgment seat). Let the saints be joyful in glory; let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand: to execute vengeance upon the heathen (Gentiles), and punishments upon the people, to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honour have all his saints. Praise ye Yahweh!" (Ps. 149:4-9).

The Psalmist thus refers first to the judgment of the household (vv. 4-5), then afterwards to the manner in which judgment shall extend from them to the world of the ungodly, which is Peter's theme.

It is obvious, that if the saints are to "execute the judgment written," as far as the world is concerned, they must first be judged themselves, in order that they might be properly equipped for the work before them. Zechariah declares that the saints will be in company with Christ as he moves towards the nations assembled at Jerusalem to battle (Zech. 14:5). Malachi also adds his testimony by stating that "the Lord whom ye seek shall suddenly come to his temple" (Ch. 3:1). Certainly this had primary application at the first advent, when, in the words of John, the Lord "came unto his own, and his own received him not" (John 1:11), but the context of Malachi's words (see vv. 3-4) shows that the prophecy has a double application, and refers also to the second advent of the Lord. Paul instructs believers that they "are the temple of the living God" so that if Christ is to "suddenly come to his temple," it is obvious that he will be manifest to his own before he reveals himself to the world.

Isaiah shows that Yahweh's people shall be hidden from the storm that will burst over an unheeding world. In sequence, he draws attention to the resurrection (Isa. 26:19), the hiding of the faithful from the view of the world (v. 20), and the outpouring of wrath upon the ungodly (v. 2I).

Isaiah, in his 66th chapter, in figurative language, makes reference to the resurrection of the saints. Zion is represented as giving birth, first to a man- child, and secondly to children:

"Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children" (Isa. 66:7-8).

It is significant that the manchild is born first, and "before she (Zion) travailed," whereas children are brought forth "as soon as Zion travailed."

That the prophecy relates to the future is clearly shown by the subsequent verses which speak of the glory of Zion in the age to come. What, then, constitutes the travail of Zion? It seems to refer to the coming "time of Jacob's trouble," referred to by Jeremiah, and which is likewise described as a time of travail:

"Thus saith Yahweh; We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it" (Jer. 30:5-7).

Who are the three sons to be brought to the birth, the first before, and the two twins during, the travail of Zion? The man child seems a reference to the multitudinous Christ brought to birth before the pangs of parturition come upon Zion; whereas the children relate to Israel after the flesh. The prophets show that both Judah and Israel (the ten tribes) are to be restored in the latter days, to be made "one nation" again, upon the mountains of Israel. In fact, Ezekiel, in his prophecy of the valley of dry bones, predicts the resurrection of these two political entities of the ancient nation. They are the children of Zion, to be brought forth in the midst of trouble, likened by Isaiah to the pangs of a woman in travail.

Again, in this prophecy, there is a primary and a supplementary application. A prediction of the resurrection of Christ, who "appeared to the joy" of the disciples who had been "cast out" by their brethren; and a reference to the resurrection of the multitudinous Christ of the future. The resurrection of Christ took place before the full pains of travail came upon Jerusalem 1900 years ago; and the resurrection of the rest of the Body to be made one with him. will take place before the future "time, of trouble" comes upon Zion.

Whether the readers agree with this interpretation or not, there is sufficient evidence in the clear statements of Scripture, some of which we have quoted above to show that the first work at Christ's return will be the resurrection of the responsible, to be called before the Judgment Seat of Christ. The faithful among them will constitute "the Kings who are out of a Sun's risings" referred to in Revelation 16:12.

The Unclean Spirits Like Frogs

We propose to briefly comment upon the rest of the symbolism of the sixth vial, in order that the reader may recognise that we are living towards the end of that period.

John saw "three unclean spirits like frogs" emerge out of three centres. In both Elpis Israel and Eureka, Brother Thomas has written at length upon this subject, showing quite clearly that the symbol relates to the influence of Communism stemming from three significant European centres.

He shows that three frogs constituted the symbol of the French people as distinct from that of three lilies that represented the ruling house of Bourbons. They adopted the symbol of three lilies over three frogs to indicate their rule over the people.

The French people came to power through the French Revolution; and stimulated a spirit of revolt among the lower classes throughout Europe. We have not the space to deal with this here, but in 1848, Karl Marx published his Manifesto of the Communist Party which became the text-book of Communism. It is interesting, even significant, that Karl Marx's influence became profound the same year as Elpis Israel was published. Brother Thomas commented upon this on p. 373:

"In 1848 every throne was shaken to its foundation. The events of this wonderful year are too recent to require to be chronicled in this place. It will be enough to say that the democracy broke loose, and commenced a movement, which, though it has been restrained to prevent it progressing too rapidly, cannot be suppressed until the little horn, or two-horned beast and his prophet, be destroyed to the end, and the dominion of the ten-horned beast be taken away."

The year re ferred to was a year of revolution, supported and stimulated by Karl Marx. Ultimately, the revolutionaries were put down, but as Brother Thomas indicated, it would only be for a time because Yahweh had a purpose in the development of such.

That purpose is outlined in the symbolism of the sixth vial.

The three centres are the dragon (Constantinople), the beast (Central Europe), and the false prophet (Rome). From these three centres would emerge communistic spirits, that would go forth to the rest of the world. stirring it to war.

The influence of Russian Communism is already apparent in Central Europe and Rome, and will yet be even more so in Constantinople, when it falls to Russia as prophecy requires.

The three froglike spirits are described as "the spirits of demons" working "miracles" or "signs," as the Revised Version renders it.

During Christ's first advent, those suffering with mental aberrations of any kind, were deemed to be possessed of a demon, and upon such, the Lord revealed his power to cure such sickness (John 7:20). The nations are in that state now, and it has been induced by the spirit of Communism that has sent them "mad" (see Jer. 51:7). Through this "madness" they have "worked miracles," or signs, such as are evident to those who study the prophetic Word.

Like legion of old, the nations are possessed of suspicions and antagonisms that make them exceedingly fierce; and yet, despite the suicidal fact of war, they persist in generating hate, and building even more fiercesome weapons of destruction. There is complete lunacy in their policies, for they must inevitably bring about the destruction of civilisation. This evil, belligerent spirit dominates Europe ("the earth"). and from there proceeds forth to the confines of the "whole world," gathering nations to the "battle of that great day of God Almighty."

This warlike spirit, and its universal influence, is too obvious today to need comment in these columns. It forms part of a familiar environment. But it was not always like that. Before World War II, who knew of Indonesia, or cared about Malaysia? How strong was China? What part did Korea and Vietnam play in the politics of nations? Today, these one-time remote nations are constantly before the attention of the general public, and the words of Revelation 16:14 are in course of being fulfilled.

Christ's Thief-like Advent

At such a time as that, when the world is absorbed in its own developing problems; when violence and preparations for war abound, Christ will return. He comes as a thief because the world will be off its guard. The exhortation to the brotherhood is to be watchful:

"Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame" (Rev. 16: 15).

To "watch" in the signification of the Greek word, is to keep awake, or to be spiritually vigilant; to "keep" is to guard over, or preserve. A "blessing" is promised to such as do this because the hope set before them is one that provides substantial joyous realities, both present and future benefits (Luke 12:8; 9:26).

We need to "be awake" both in relation to the signs of the times, as well as to the condition of our own characters. Let us take heed to both: and in so doing, guard our garments, lest they become despoiled by contact with the world, and they be stripped from us at the appearing of the Lord.

The study of Bible prophecy can help us to that end. It will assist in revealing to us a clearer concept of the future, that can act as an incentive in our walk before Christ; and it can help make us virile in the things of God. We can discount those who deprecate its study. Through its means, the worthies of old were enabled to see Christ's day, and were made glad in consequence (John 8:56; Acts 2: 29-30). We can do likewise, and by centering our minds on the future, learn to live in advance of our age, and anticipate the glorious and triumphal return of the Lord in Glory.

Written in 1969, Logos Supplement

 

 

 

 

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