Seventh Vial Poured on the Air

“And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done” (Revelation 16:17).

The seventh plague is to affect the “air,” which is of course employed as a symbol. One has said in regard to this: “The other vials were poured on different parts of the symbolic world — the land, the sea, the rivers, the sun, the throne of the wild beast, the Euphrates, and the effect of each limited to its peculiar scene. That this is poured into the air which envelops the globe indicates that the great changes which follow it are … to extend to all the kingdoms of the earth.”

Mr. Elliott regards the symbol as applying to some extraordinary convulsion, darkening the political atmosphere. Mr. Barnes thus comments on the symbol:

“Why the vial was poured into the air is not stated. The most probable supposition as to the idea intended to be represented is, that as storms and tempests seem to be engendered in the air, so this destruction would come from some supernatural cause, as if the whole atmosphere should be filled with wind and storm, and a furious and desolating whirlwind should be aroused by some invisible power.”

Careful attention to the fact as seen in the other plagues that the land, sea, fountains, rivers, etc., refer to different phases of humanity or human affairs, will enable us to see the significance of this symbol of the air. As we examine the Scriptures we find that the air as a symbol is associated with Satan’s control in the affairs of the world. He is called the “god of this world,” “the prince of this world,” “the prince of the power of the air, the spirit that now worketh in the children of disobedience” (2 Corinthians 4:4, John 14:30, Ephesians 2:2). The following explanation of this symbol is in perfect harmony with its use in these Scriptures, particularly the last, as we read:

“As already shown, the ‘air’ here mentioned [1 Thessalonians 4:17] symbolizes spiritual rule or power. Satan has long occupied the position of ‘prince of the power of the air’ (Ephesians 2:2), and has used for his co-workers and joint-rulers in it many of the great ones of Babylon, who, under his blinding errors, verily think they are doing God service. But in due time the present ‘prince of the air’ shall be bound, and shall deceive no more; and the present heavens, the great Antichrist system, will ‘pass away with a great noise,’ while the new Prince of the air, the true spiritual ruler, Christ Jesus, will take the dominion and establish the ‘new heavens,’ uniting with himself in this power or ‘air’ his Bride, the ‘overcomers’ of the Gospel Age” (C. T. Russell).

Another reference by this writer to the air as a symbol is as follows:

“‘The Day of the Lord will come as a thief in the night [unobservedly] in the which the heavens [present powers of the air, of which Satan is the chief or prince] shall pass away with a great [hissing] noise, and the elements shall melt with fervent heat; the earth [social organization] also, and the works that are therein [pride, rank, aristocracy, royalty], shall be burned up.’”

These Scriptures describe in a general way what is represented in the symbols of the seventh plague. The symbols seem to denote and point to a great climax in which all the preceding plagues represented in the various features of the six are in full operation together, in connection with which the present order will pass away.

“Seven is often used as the symbol of completeness; so this seventh plague completes the trouble coming, and will result in the complete unveiling of Satan’s deceptions and the binding or destruction of his power and influence.”

The temple in this seventh plague vision, as in other places where reference is made to it in these closing judgment visions, represents the Church — though in a defiled state; indeed, as seen in the vision already considered (Revelation 15:5,6), in a rejected, castoff condition, out of which the true saints are described in symbol as coming. This seems, of necessity, the proper interpretation, for the reason that from St. John’s day and on throughout the entire age, the Church in an organized state has been in a more or less defiled condition. The Reformation began in an effort to cleanse the Temple, the Church. At this time the Temple, or Church of God in an organized state, had become completely apostate, and was controlled by the “Man of Sin.” The Apostle Paul pictured the fallen Church and its head at this period, in the words: “He shall be as God sitting in the temple of God.”

The character of the Reformation movement gradually changed as it became apparent that the great organized temple of the Roman Catholic system was the Antichrist and was rejected of God. The movement gradually culminated in the organization of sects, as Lutheran, Baptist, Presbyterian, Methodists, etc. No one of these organizations, nor all of them together, ever have constituted the true Temple or Church. While they have in the past been used of God, they have all to a greater or less extent been made up of both true and false believers. As time has continued they have degenerated rapidly, until today, as organizations, they are cast off, rejected. The true Temple or Church has not yet been organized, but its members are now represented as “stones,” which are being prepared, formed. This is the state of the true Temple throughout the age. When all these scattered, separate stones are prepared, they will be placed in their several positions and form the true Temple, and from this true Temple of God, which under another symbol is described as the Holy City, the New Jerusalem, will proceed the restitution blessings for the world, long ago promised by God through His holy Prophets. This holy Temple of God is referred to in Revelation 3:12, where we have recorded the promise: “To him that overcometh, I will make a pillar in the Temple of my God.” It is also mentioned in Revelation 7:15, where a certain “great company” of saved ones are mentioned as serving God in His Temple. This latter vision, as will be seen from the context, and as explained previously, refers to the time after all the judgment plagues on the nominal false temple will have resulted in its destruction; and when all the “stones” of the true Temple will have been brought together, and made a holy Temple in the Lord, and thus become the habitation of God.

The “loud voice” proceeding from the temple in this seventh plague vision comes not from the true Temple, for it is not then in existence, but rather from the nominal, rejected, castoff temple. The Scriptures seem clearly to teach that in the great climax of the tribulation there will be many true saints in the nominal church temple. These are not of the elect Kingdom class; because before this part of the vision has its fulfillment, the Kingdom class will have all come out. It will be those still in the nominal temple, who will first recognize the nature of the judgment plague. These are the ones who in a loud voice cry out: “It is done.”

“The result of this trouble [plague] brings conviction to some. This is shown by the great voice from the temple, saying, ‘It has been done’! (Literal translation). When the seventh has been poured out, we hear this nominal temple saying, ‘It has been done’; we are now convinced of the truths uttered by the faithful messengers whom, in our ignorance and pride, we cast out from us; who told us that we were in darkness, and great distress was coming upon us, and that our systems, which we so fondly cherished, were to crumble into dust. It has been done even as they declared; Babylon is utterly destroyed; as a great millstone cast into the sea, she shall rise no more.

“This temple class, which finally recognizes God’s dealings when these systems are entirely destroyed, is the same which we have found elsewhere mentioned in Scripture, and which we have designated the second company, who, though losing the prize promised to overcomers of the beast, etc. (Revelation 20:4), are ‘saved so as by fire [these severe judgments] in the day of the Lord Jesus.’ This blessed result upon this second company gives us an intense interest in and longing for the destruction of the enslaving systems mentioned in succeeding verses as the result of this seventh trouble.”

This seventh plague, considered as distinct and separate from the six preceding, is all in the future, the near future we believe. It is quite essential to keep in mind that the bowls and their contents do not represent truth, but rather, as previously explained, they represent calamities, troubles coming upon the various phases of the systems of Christendom. It is the truth, however — truth along various lines, that will eventually bring these calamities — the great final troubles which will cause the overthrow of the present order and remove every evil and wrong from the earth. The interpretation of this writer, like all of his forecasts of the future, is most reasonable, because it is in perfect harmony with all the prophecies that portray the downfall of all the systems, governments, etc., that have been under the control of the “god of this world.” From what we have seen of the fulfillment of his forecasts of the preceding six plagues, we are caused to await with confidence the startling occurrences already threatening that will mark the completion of these judgments upon Christendom.

The symbols mentioned next in connection with the seventh plague are familiar ones and such as we have frequently met with in other visions. St. John informs us that in connection with his hearing the loud voice, etc., “there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.”

“Lightnings signify diffusion of knowledge … (Psalms 97:4). Voices signify proclamations and general discussion of subjects by those being enlightened. Thunderings signify tumults accompanying the increased enlightenment.”

The symbolism is a very significant one, and implies, when considered with the other symbols, that the diffusion of knowledge and the discussions and controversies of this judgment plague will bring to mankind as a whole the realization that the old institutions, civil and religious — the present order of things — is ending.

The next symbol, that of an earthquake, is likewise a familiar one and is found frequently in the Scriptures. All commentators are quite generally agreed that an earthquake symbolizes a revolution. This symbol was quite fully explained in the comment on Revelation 6:12 where it is used. There, however, we understand the French Revolution to be referred to. Here, it is represented as “a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great,” and there would seem to be no question concerning what revolution is referred to in this symbolic vision.

“An earthquake would symbolize a revolution, and here brings to our attention the greatest revolution which ever has or ever will take place on earth. This is the great revolution mentioned by the Prophet, in which every mountain and hill (the high ones) should be brought low, and the valleys (humble ones) be exalted, bringing all humanity to a common level as a preparation for the righteous reign of the Lord’s Anointed.”

The Great City Became Three Parts

The breaking up of the alliance between the dragon, the beast, and the false prophet is described in the language: “And the great city became three parts, and the city [Sinaitic reading] of the nations fell” (verse 19).

The earlier commentators, as we would suppose, fail to get a clear apprehension of this vision, since they apply these vial judgments to Papal Rome only. Mr. Barnes’ remarks concerning this division of the great city, however, are very interesting:

“All that it seems to me can be said now [at the time he wrote, 1850] on the point is, (a) that it refers to Papal Rome, or the Papal power; (b) that it relates to something yet future, and that it may not be possible to determine with precise accuracy what will occur; (c) that it probably means that, in the time of the final ruin of that power, there will be a threefold judgment; either a different judgment in regard to some threefold manifestation of that power, or a succession of judgments as if one part were smitten at a time. The certain and entire ruin of the power is predicted by this, but still it is not improbable that it will be by such divisions, or such successions of judgments, that it is proper to represent the city as divided into three portions.”

It will be seen by the careful student of the Bible, who has come to recognize clearly God’s wonderful Plan, and particularly the fall from favor and rejection of the Protestant systems, that it was hardly possible for this writer, or other noted writers of those times, to get a clear knowledge of this symbol of the “great city” being “divided into three parts.” None of the commentators living and writing before 1878 grasped the significance of this symbol. Mr. Russell’s interpretation of this is both reasonable and harmonious:

“The great city here evidently represents these united three elements which attempted in union to rule over or control the world. This union and power will continue for a while, but, as here shown, they will again separate — be divided into three parts. Seeing that their alliance and mutual support has failed to control and keep subject the restless and turbulent masses, each will attempt to adopt an individual policy in their effort to adjust and settle society; but their efforts will be fruitless, and will only hasten the crisis of the hour; as a consequence, we read, ‘The city of the nations fell down.’”

Accepting the Sinaitic reading in this last statement, that it is the “city” rather than the “cities” that fell, we understand that it is the same great city, Christendom, that is referred to. The above interpretation is based upon the Sinaitic reading and is in perfect harmony with the thought that the triple-alliance represents the three parts of Christendom, and in the separation they still continue properly to be called Christendom. We give this writer’s interpretation of verse 19, in which he emphasizes the fact that the severity of the judgments is felt more by the religious elements than by the civil:

“But, though the kingdoms shall fall, the religious element of the union shall not escape. Under the name Babylon they all seem to be included (as elsewhere), saying, ‘Babylon the great was remembered before God, to have given her the cup of the wine of the indignation of His wrath’ (verse 19). This signifies that the fiercest of the trouble — the wine or extract of the wrath — will be upon the Babylon systems more than upon the political division.”

The next symbol is designed to picture the terrible, disastrous effects of these seven last plagues so far as the present order of things is concerned — all the various features of the entire seven being concentrated in this seventh and final one. The symbols employed — that of mountains and islands disappearing, particularly the first, are of frequent occurrence in Scripture.

Mountains when used as symbols usually represent kingdoms. God’s Kingdom which is to succeed the present order of things is symbolized by a mountain (Daniel 2:34,35,44). In this vision of the Revelation all the kingdoms of the world are portrayed as mountains. The particular reason for their use here is to show that they pass away, cease to be, as conveyed in the expression “and no mountains were found” (verse 20). In other Scriptures, particularly in the prophetic Psalms, this destruction or passing away of the kingdoms is represented symbolically as mountains being swallowed up by the sea; the sea representing the turbulent masses of humanity in the throes of revolt against governments. St. John noted also that, “every island fled.” Islands, as symbols, when employed in connection with mountains, describe republics; being supposedly governments of the people, they are nearer the symbolic “sea” level. The symbols of islands fleeing away, and no mountains being found, would represent the complete overthrow of all human governments of every kind:

“(Islands seem to symbolize Republican governments — organizations of people slightly above the ‘sea’ level.) This would be the natural result of the overthrow of monarchies or kingdoms, symbolically called mountains, as indicated in Psalms 97:5. ‘The hills melted and flowed down like wax at the presence of the Lord, at the presence of the Lord of the whole earth.’ This is a grandly expressive illustration of the passing away of earth’s dominion. In this day of the Lord — the day of his presence, the day of the establishment of his Kingdom in the earth — some of the mountains [kingdoms] will melt, or gradually come down to the level of the people, by the fire and great heat, caused by increase of truth and knowledge, while others remaining firm will be overwhelmed — by the ‘sea’ — in revolutions. This last form is described in Psalm 46, which seems to give a complete picture of this seventh plague. It reads thus: ‘God is our refuge and strength, a very present help in trouble; therefore will we not fear, though the earth [society] be removed, and though the mountains [kingdoms] be carried into the midst of the sea [overthrown by the ungovernable masses]; though the waters thereof roar and be troubled [in great commotion], though the mountains shake with the swelling thereof.’ While kingdoms (mountains) shall give place to republics (islands), so the islands in due time shall also flee away, as we find it here recorded (Revelation 16:20). That is, the spirit of liberty will overleap all bounds and order, and end in anarchy. But notice that when the republics are swept away, it will be after kingdoms have all been overturned, as indicated by the expression — ‘No mountains were found.’ It is in a similar manner that the Master speaks of the ‘sea and waves roaring’ as the beginning of trouble and cause of fear. And Peter refers to this time of trouble, which shall burn as an oven, as the time when the earth and all earthly elements shall be consumed and give place to a new earth (society) and new heavens (government), then there shall be no more sea (people not religiously restrained).”

We now come to consider the symbols that describe the final great catastrophe that marks the downfall of Christendom, portrayed in these visions of the seven last plagues. This description is found in verse 21 and reads: “And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.”

Second Advent expositors as a rule interpret nearly all of these plague symbols as being literal transactions, for they believe the plagues describe the complete destruction of all the human family except saved ones. Those expositors who have a clearer knowledge concerning another age to follow this one — an age of probation, have clearer light on these visions, and generally interpret them as symbols. We will find, as a rule, that they seem to be in a considerable measure correct in their interpretation of the visions that in their day had become matters of history. Mr. Lord’s interpretation of this symbolic hail storm is certainly instructive:

“A hail storm is a symbol of sudden, and resistless strokes, by which in a violent political revolution, men are smitten down from dignity, independence, and happiness, to helplessness, vassalage and ruin; as such a storm strips the leaves and fruits from the trees, and dashes down the crops of grass and grain. Such a devastating tempest is to beat down the men who belong to the train of Antichrist, and they are to blaspheme God because of their calamities. The revolutions and contests, indicated by these symbols, are doubtless to follow the Advent of the Son of God to raise the saints from death, and to occupy a considerable period.”

Mr. Barnes’ comment, as will be seen, does not attempt to explain the significance of the hail, although recognizing that the language is symbolical. His words are in connection with a summary of all the plagues, and read as follows:

“This finishes the summary statement of the final destruction of this formidable anti-Christian power. The details and the consequences of that overthrow are more fully stated in the subsequent chapters [17, 18, and 19]. The fulfillment of what is here stated will be found, according to the method of interpretation proposed, in the ultimate overthrow of the Papacy. The process described in this chapter is that of successive calamities that would weaken it, and prepare it for its fall; then a rallying of its dying strength; and then some tremendous judgment that is compared with a storm of hail, accompanied with lightning, and thunder, and an earthquake, that would completely overthrow all that was connected with it, and that sustained it. We are not indeed to suppose that this will literally occur; but the fair interpretation of prophecy leads us to suppose that that formidable power will, at no very distant period, be overthrown in a manner that would be well represented by such a fearful storm.”

It will be noted that Mr. Barnes makes the plagues to come upon Papacy alone and fails to see the fall of Protestantism, and the judgments that are to come upon that system, as well as upon the so-called Christian nations in general. Mr. Lord makes their application more general, and world-wide.

The Hail Shall Sweep Away the Refuge of Lies

We regard the following as a most reasonable interpretation of this great symbolical hail storm: “Hail is solidified water. If water or rain, causing fruitfulness and refreshing to earth, be a symbol of truth, refreshing and causing gracious fruits in humanity, then hail must signify truth delivered in such a way as to be dangerously destruc- tive to things with which it comes in conflict. These will be heavy — a talent each — about the weight of a man — sufficient to break down everything before it. This recalls the symbolic use of this same word by Isaiah, ‘And the hail shall sweep away the refuge of lies and the waters [truth] shall overflow the hiding place.’ (Isaiah 28:17). Untruth — error — falsity, is the bane of the world, and the time of trouble would be incomplete, and the world still unprepared for the reign of righteousness, were it not for this hail. Recalling a similar plague which came literally upon Egypt, we find that it injured only those Egyptians who had not respect to the words of Jehovah (See Exodus 9:19-21); and we may safely reckon the same of this symbolic hail; it will smite down and subdue only those who are in opposition to it, and that for their good” (C. T. Russell).

It will be remembered that we found this symbol employed in connection with the first trumpet, which we interpreted to refer to the effects of truth upon the Pagan civilization, causing its overthrow in the second and third centuries.

Concerning this last great outpouring of judgment truth, causing these plagues, calamities — God’s wrath on Christendom, the same writer continues:

“We need not suppose that this hail comes last, for in giving an account, something must be mentioned last if all occurred simultaneously. These various things described will occur, or be in process at once — voices, thunderings, hail, and lightning among the people, causing the earthquake, fall of Babylon, and mountains, etc. This is more than hinted at, in the fact that these same events, mentioned under the seventh seal and seventh trumpet, are mentioned indis- criminately as one event.”

In closing this exposition of the seventh plague, which doubtless describes the last judgment on Christendom, we note whence this symbolic hail comes:

“The hail, be it remembered, ‘comes down from heaven’: Heaven, as already defined, symbolizes spiritual powers, but not any longer corrupt and vitiated spiritual powers, for these have passed away. Babylon has been cast as a mill- stone into the ‘sea’ to rise no more. This is the new ‘heavens’ which shall gradu- ally take the place of the old, which is to ‘pass away with a great noise’ or tumult

— voices, thunderings, etc. Yes, thank God, he that in verse 15 announces his presence as a thief will have not only broken down the kingdoms of the present, but will also have set up that Kingdom for which our Lord taught us to pray: ‘Thy Kingdom come; Thy will be done on earth as in heaven.’ ‘Sing unto the Lord, O ye saints of His, and give thanks at the remembrance of His holiness; for His anger endureth but a moment; in His favor is life; weeping may endure for a night, but joy cometh in the morning’ (Psalms 30:4,5). ‘Blessed be His glorious name forever; and let the whole earth be filled with His glory Amen and Amen’ ” (Psalms 72:19).

There remains only one more matter to consider in connection with this last great plague. It is stated that “men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.” In considering this we should keep in mind that there are different classes of individuals in the world at the time of these troublous scenes who will be affected by the plague. This statement would seem to refer to that element, found in nearly all denomina- tions, made up largely of the chief rulers and spiritual guides, who have a zeal but not according to knowledge, and who, on finding that the judgment hail — Truth of these last times — is uncovering and exposing the blasphemous and God dishonoring creeds of the past, are aroused to bitter antagonism against the Truth, and being blind and ignorant concerning what is taking place, they enter all the more zealously upon a campaign to defend and propagate these false doctrines that blaspheme and misrepresent the Divine character. The ultimate result, however, of this downpour of symbolical hail will be the clearing away of all error, superstition, and ignorance (Isaiah 28:17), and thus to prepare the way for the shining forth of the Sun of Righteousness for the blessing and uplifting of all the willing and obedient.

It will be necessary to keep before our minds when we come to consider the succeeding chapter that while St. John had heard in the visions the name “Babylon” mentioned several times by the revealing angel, he had not been given an explanation of what Babylon itself represented. In the vision which follows these seven last plagues — the vision recorded in chapter 17, an expla- nation is given of the various features connected with the time of the rise of Babylon in history, its evil influence over the nations, etc.; and in chapters 18 and 19, a fuller description than that given in the plagues, is given of the judgments that cause its destruction. We will therefore see that chapter 17 is retrospective in some of its features gradually bringing the history down to our day.