The Revelation of St. John the Divine

by A. H. Ames

In opposition to “the sea” which “became as the blood of a dead man,” we are told, in chapter xxi, 1, that “there was no more sea.”

As a contrast to “the rivers and fountains of waters” which “became blood,” we are told in chapter xxii, 1, of “the pure river of the water of life, clear as crystal.”

Over against “the sun” which “scorched men with great heat,” the statement is made, in chapter xxi, 23, that “the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.”

And, while judgment fell on the throne of the beast, “and his kingdom was full of darkness, and they gnawed their tongues for pain,” we learn of the new city that “the throne of God and of the Lamb shall be in it; and his servants shall serve him.” “And there shall be no night there; ... for the Lord God giveth them light: and they shall reign forever and ever.” There seems to be in this a reminiscence of the plague of darkness with which the Almighty visited Pharaoh and the Egyptians, and which was the last one before the final stroke of his judgment upon the firstborn (Exodus x, 21–23).

The fifth trumpet was interpreted as a prophecy of the blindness, both of heart and mind, which comes upon men when faith declines and grace wanes. This interpretation appears to be confirmed by the judgment which the plague of the fifth vial inflicts.

The locality of the sixth plague is the Euphrates. This river, as has been previously said, was the boundary line between civilization and barbarism. The mention of it implies that the last conflict in which the kingdom of Christ shall engage will be waged to oppose an inroad or outburst of barbarism. But as John presents this matter with fuller details in chapter xx the discussion of it will be postponed until that part of the Revelation is reached.

One new feature, which is introduced for the first time in connection with the sixth vial, is the singular sentence, “That the way of the kings of the east might be prepared.” The origin of this expression is to be found in Isaiah xli, 2, to which it has doubtless a reference. In that passage, “the righteous man from the east” to whom is given “rule over kings” is, undoubtedly, Cyrus, whose advent and success are thus foretold. And the meaning is that, as out of heathenism God raised up that marvelous man as an instrument to accomplish his purposes in the deliverance of his people, so there is such fullness of resources in the reach of divine power that in any emergency or peril he is able to find, anywhere, means to rescue his followers or his Church out of danger.

Moreover, the apostle saw coming “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.” Over against the divine Trinity, the kingdom of darkness and sin has its counterfeit trinity. Each of its component persons has its emissaries and messengers. For the final conflict all these will summon their entire resources. Behind all attempts to foil and defeat the development and perfection of the kingdom of Christ lie these evil powers. But their efforts will be futile; inevitable destruction and doom await them; and the inspired seer here merely suggests the judgment of which full particulars are to be subsequently given.

2. Babylon and its Doom.—No part of the Apocalypse has given rise to so much controversy as that which now engages our attention; and as, unhappily, the controversies have often originated in denominational prejudices and intensified denominational bitterness, this section has been made a shibboleth by which to test conflicting creeds. Truth is, indeed, of paramount obligation. We have no right to accept or reject interpretations of the Scriptures simply on the ground that they accord with or are repugnant to our beliefs. It is no part of our prerogative to sit in judgment upon the word of God or to force it to speak according to our mind. And nothing is ever really consistent with love which is not consistent with truth. If, however, the purpose of this remarkable book is to set before us those spiritual forces which work in the heart of every individual, as well as in collective masses, there seems no valid reason why we should in this part of it depart from those general principles upon which it is elsewhere framed, or seek for latent meanings when one which lies on the surface is capable of explaining and harmonizing its mysteries.

Are we to understand by Babylon the Church of Rome, or the Roman Empire, or any specific body or association of men, religious or secular? Is the revelation here given us an anticipatory epitome of history, a foreshadowing of events that have already transpired and are now recorded among the annals of the race? Is it a prophecy the fulfillment of which can be known only by learned scholars acquainted with history, upon whose information the wayfaring man and the untutored disciple of Christ must depend? Is it a portion of Holy Writ whose best commentators must be found in Gibbon and Hume and such like unbelievers? Truly, then, Saul is “among the prophets;” and this book is singular and anomalous among the revelations of God, whose purpose has ever been to make wise the simple, who else would be cut off from access to the sources of truth and light.