Luke 21:8

Christian, Be Not Deceived!

CHAPTER TEN 

REVELATION 17: AN ENLARGEMENT OF THE PICTURE 
OF THE WORLD'S CRISIS PRESENTED IN REVELATION 16.

Revelation 16 throws light upon Revelation 17, and Revelation 17 throws light upon Rev. 16-they are parts of one presentation. The same powers, the same conflict, the same judgments, the same results are seen in both these chapters. The additional features are those which show the guilt of "the great whore" and account for the severity of God's judgments. Also there appears further presentation on how the forces are united in their opposition to the people of God–by the doctrines of Babylon; the wine that intoxicates kings and people and causes them to make wrong decisions-and how the unity thus formed is violently broken up by the intervention of God on behalf of His people. As the complete unity of "the kings of the earth and of the whole world" to slay the people of God is not fully reached until the time of the outpouring of the 6th plague, and Rev. 17 is given to show how that unity is achieved among "the kings" that "have one mind, and shall give their power and strength unto the beast", we see that Rev. 17 deals in a special sense with events leading up to and at the time of the 6th plague. 

In furtherance of this thought we show the connection between the disunity of the forces of Babylon brought to view in Rev. 16:19, at the time of the 7th plague, and that same disunity brought to view in Rev. 17:16. In Rev. 16:17-19 we read of the judgment in which it is particularly declared that "great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath". The climax or the main feature resulting from the voice of God which brings deliverance to the people of God from their Babylonian persecutors, is mentioned first by John as he describes the results which come to the forces of Babylon from the intervention of God on behalf of His people. He says: "And the great city [Babylon] was divided into three parts"–the same three parts which are mentioned in Rev. 16: 13 as uniting in their common purpose of slaying the saints of God. 

Revelation 16 merely states that the forces of Babylon will be "divided into three parts". Those "three parts" are mentioned in v. 13 as being "the dragon ... the beast ... the false prophet", but no suggestion is given as to how that state of disunity will 

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operate. However, Rev. 17 has been given to show how the state of disunity referred to in Rev. 16:19 will be brought about and with what results. In Rev. 17:16 John informs us what occurs when the voice of God brings deliverance to His people and also brings confusion to their enemies. He says: "An the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire." 

Thus it is clear that Rev. 17 has been given with particular reference to the way the nations of the world will be led to unite in the enforcement of stringent Sunday laws that bring God's people into conflict with the powers of earth; how those nations are led to unite in their determination to annihilate all Sabbath keepers, and how God, under the 6th plague, turns the waters of the Euphrates so that they no longer serve the purpose of Babylon to slay the saints. Rev. 17 also shows that the people of Babylon, brought into confusion when God's voice brings deliverance to His people, turn upon their religious leaders and slay them with the swords with which they had armed themselves to slay the saints. Thus it is perfectly obvious that Rev. 17 has been given to provide further details on how the forces of Babylon become united, thus leading to a concerted action to destroy God's people at the time of the 6th plague; it also provides further details on how that unity is broken up and the forces which had become united to destroy the saints are confused and divided and turn upon each other with mutual strife and slaughter. Therefore, as this is undoubtedly the purpose for which this chapter was given, all that is mentioned in it should be interpreted accordingly. 

That Rev. 17 was given to enlarge upon events occurring before and at the time of the 6th and 7th plagues, mentioned in chapter 16, may also be seen by observing that Rev. 17 deals specifically with the symbols and events mentioned under the 6th and 7th plagues. Rev. 16:12 says that the 6th vial of God's wrath is poured out "upon the great river Euphrates [Babylon's river], and the water thereof was dried up". As indicated by the margin, this is a quotation from Jer. 50:38, which predicted that the waters of the Euphrates upon which Babylon was built would be "dried up". Now this is the very first feature brought to view in Rev. 17 with respect to the Babylonian whore. The angel told John: "I will shew thee the judgment of the great whore that sitteth upon many waters" (Rev. 17:1). As again indicated by the margin, this is a direct quotation from Jer. 51:13 which describes the ancient city of Babylon as dwelling "upon many waters", that is, the Euphrates. The angel provides the meaning of the waters of the Euphrates upon which this "great whore sitteth". 

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He says: "The waters which thou sawest, where the whore sitteth, are, people, and multitudes, and nations, and tongues" (Rev. 17:15). 

Having thus explained what is meant by the waters of the Euphrates: they represent the peoples, multitudes, nations, and tongues that do the bidding of "the great whore"; the drying up of the Euphrates could only mean that when God pours out His vial of judgment in the 6th plague those people who had previously been obedient to the wishes and designs of the Babylonian whore now refuse any longer to execute her nefarious designs; but, instead, turn upon her to destroy her. This is not merely a matter of logic, for the angel, after explaining the meaning of the waters of the river Euphrates to refer to the nations and people doing the bidding of the Babylonian whore, immediately proceeds to state what the drying up of the waters of the Euphrates refers to. He says: And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." 

As the angel conveying this information to John is said to be "one of the angels which had the seven vials" (Rev. 17:1), and as the main feature of Rev. 17 concerns the nations represented by the waters of the Euphrates doing the bidding of the Babylonian whore, and their subsequent refusal to any longer do her bidding, and, instead, hate her and destroy her, it would appear that it is the angel that pours out the vial upon the Euphrates who thus imparts this instruction to John. 

That Rev. 17 is enlargement of the picture presented in Rev. 16 concerning the events transpiring under the 6th and 7th plagues becomes more and more evident the more closely the two chapters are compared. Observe the relationship between "the kings of the earth and of the whole world" united to make war against God in that "battle of that great day of God Almighty", described in Rev. 16:12-16, and the enlargement of that conflict which is described in Rev. 17:12-17. In Rev. 16 "the kings of the earth and of the whole world" make war against God; in Rev. 17:12-14 the "kings" "shall make war with the Lamb". In Rev. 16:14, 16 the "kings" meet their doom at "Armageddon"–that word in the Hebrew, to which our attention is directed (Rev. 16:16), means "the mountain of slaughter"–and in Rev. 17:14 we read that "the Lamb shall overcome them: for He is Lord of lords and King of kings". This glorious title here mentioned in connection with the Lamb overcoming these "kings" is also brought to view in Rev. 19:11-21 where occurs a further enlargement upon this picture of the destruction of the "kings" in connection with the "war" "the King of kings" makes upon the armies of earth. 

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In the "war" brought to view in Rev. 19 John describes the "armies" who have been deceived to fight against their Maker in their attempt to slay the saints. He says: "I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image" (Rev. 19:19, 20). Thus we perceive that the "war" or "battle" is the same in Rev. 16:12-16 and also in Rev. 17: 14 and again in Rev. 19:11-21. As it is obvious that nothing of a literal military nature is intended in the conflict portrayed in the "war" of Rev. 19:11-21, but concerns that conflict over "the mark of the beast" (Rev. 19:20), and as everything of a military nature is obviously ruled out of all consideration in the picture of the war against the Lamb and those that are "with Him", described in Rev. 17:14, it demonstrates that the same conflict described in Rev. 16:12-16 has no specific reference to anything of a military character. 

Had the very definite connection between Rev. 16 and Rev. 17 been always observed; had the very next chapter to 16 been employed as it was intended to be, namely, the explanation of Rev. 16, and with special reference to the events coming under the 6th and 7th plagues, there could never have arisen man-made interpretations of the sacred Scriptures. Belief that Rev. 16:12-16 describes a military war among nations to occur in Palestine could not fail to diminish the greatness of the deliverance of the people of God and the routing of their enemies described under the 7th plague; and such a military conception of the eloquent description of the final scenes in the great conflict between the forces of good and evil could not help but cause a failure to grasp the vital connection between Rev. 16 and Rev. 17, and thus prevent realization that Rev. 17 is the explanation of the symbols and circumstances mentioned in connection with the 6th and 7th plagues. 

One's understanding of Revelation 16–particularly with reference to the 6th and 7th plagues-will largely influence one's understanding of Revelation 17. Viewing "Armageddon" (Rev. 16:12-16) as a military conflict of nations in Palestine prevents a proper appreciation of the deliverance of the saints by the voice of God brought to view in connection with the opening of the 7th plague, and thus throws the prophetic picture out of alignment. In Rev. 16 the prophet describes a conflict between Christ and the nations of the world who are united in their purpose of persecuting the people of God. T he Lord sends plague after plague 

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to deflect them from this avowed purpose, until at the time of the 6th plague “the kings of the earth and of the whole world" have determined to slay the people of God., 

In "The Great Controversy", pp. 627 to 644, the servant of the Lord describes the events to transpire during the outpouring of the seven last plagues. Events under the first four plagues are described in a few pages. Then the pen of the servant of the Lord deals particularly and at great length with those events coming, under the 6th and 7th plagues. Before the opening of the 7th plague, when God's people are delivered by the voice of God (see GC. 635. 6), the Spirit of Prophecy describes the events which occur before and at the time of the 6th plague: 

"When the protection of human laws shall be withdrawn from those who honour the law of God, there will be, in different lands, a simultaneous movement for their destruction. As the time appointed in the decree draws near, the people will conspire to root out the hated sect. It will be determined to strike in one night a decisive blow, which shall utterly silence the voice of dissent and reproof. The people of God ... still plead for divine protection, while in every quarter companies of armed men, urged on by evil angels [note Rev. 16:13, 14], are preparing for the work of death. It is now in the hour of utmost extremity that the God of Israel will interpose for the deliverance of His chosen ... 'And the Lord shall cause His glorious voice to be heard' (Isa. 30:29, 30). With shouts of triumph, jeering, and imprecations, throngs of evil men are about to rush upon their prey, when lo, a dense darkness deeper than the darkness of night, falls upon the earth. Then a rainbow, shining with the glory from the 

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throne of God, spans the heavens, and seems to encircle each praying company. The angry multitudes are suddenly arrested. Their mocking cries die away. The objects of their murderous rage are forgotten. With fearful forebodings they gaze upon the symbol of God's covenant, and long to be shielded from its overpowering brightness. . It is at midnight that God manifests His power for the deliverance of His people. . . In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God . . . saying, 'It is done' (Rev. 16:17, 18). That voice shakes the heavens and the earth" (GC. 635, 6). 

Thus the Spirit of Prophecy couples together as one dramatic picture, the events of the 5th, 6th and 7th plagues. Wrenching the 6th plague out of its setting to interpret it as describing a supposed military war in Palestine does a gross injustice to the inspired Word, by bringing in something totally irrelevant right at the crucial point, thus bringing confusion to the understanding of that glorious message of triumph which the Lord has given for the comfort and guidance of His remnant people. 

In order that it will be readily seen that Rev. 17 is the explanation of Rev. 16, and with particular reference to the 6th and 7th plagues, observe by the following comparisons the same powers, the same conflict, the same judgments, and the same results are mentioned in both chapters, and observe too. that Rev. 17 contains the enlargement or explanation of the symbols and events mentioned under the 6th and 7th plagues.  

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The Lord's servant, describing events associated with the voice of God that brings deliverance to His people, says: “After the saints had been delivered by the voice of God, the wicked multitude turned their rage upon each other. The earth seemed to be deluged with blood, and dead bodies were from one end of it to the other" (EW. 290). 

"Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. 'We are lost!' they cry, 'and you are the cause of our ruin'; and they turn upon the false shepherds. The very ones that once admired them most, will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay, God's people are now employed to destroy their enemies. Everywhere there is strife and bloodshed. . . the work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall.” (GC. 655, 656). 

Then the Lord's servant quotes Zech. 14:12, 13, to which we draw the reader's attention in order to point out the state of disunity which is brought about when the Lord rises to fight against the forces of Babylon that will then be arrayed against God's people in "the battle of that great day of God Almighty". She says: 

"'And this shall be the plague wherewith the Lord will smite all people that have fought against Jerusalem: Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. And it shall come to pass in that day that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour'. In the mad strife of their own fierce passions, and by the awful outpouring of God's unmingled wrath, fall the wicked inhabitants of the earth–priests, rulers, and people" (GC. 657). 

We will present one more instance where it is obvious that Rev. 17 was given as an explanation of the events brought to view in Rev. 16, particularly with reference to the events of the 6th and 7th plagues. By introducing "the great whore" as sitting upon "many waters" (Rev. 17:1), which elsewhere we have shown refers to the waters of the Euphrates, we are thus directed to the important part the Euphrates plays in connection with the unity of Babylon and also in connection with the disunity brought 

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about by the outpouring of the 6th plague upon those waters so that they will no longer serve Babylon, but, instead, become a menace to her. 

The drying up of the waters of the Euphrates by the 6th plague is followed, in the Revelator's portrayal in ch. 16, by Babylon being "divided" (Rev. 16:12, 19). In Rev. 17:1, 15, 16 the waters of the Euphrates are mentioned in connection with (1) the apparent safety of "the great whore" sitting upon those waters– the waters support and help her–and the state of agreement (vs. 12-17) among the supporters of Babylon, and (2) the waters being dried up and thus no longer supporting and helping her, leading to a state of division and conflict among those who had previously obeyed the behest of the Babylonian whore. Thus in both Rev. 16 and enlarged upon in Rev. 17, the waters of the Euphrates re resent the unity existing among those who serve the Babylonian whore, and the drying up of the waters of the Euphrates refers to the state of disunity and consequent strife among the ranks of the Babylonian world. Thus a correct understanding of the events of the 6th and 7th plagues requires a correct understanding of the symbolic significance of the symbol of the waters of the Euphrates and their being dried up by the intervention of God on behalf of His people. 

The waters of the Euphrates are said to be dried up "that the way of the kings of the east might be prepared". In order to clarify the meaning of this statement in its relationship to the drying up of the waters of the Euphrates, we submit the following thoughts: 

Infinite wisdom has decreed that the coming of the kings from the east–Christ leading forth His armies from heaven–will not occur until after the drying up of the waters of the Euphrates. The more this aspect is considered the more heavenly wisdom is thus revealed. 

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It should be remembered first of all, that the drying up of the waters of the Euphrates does not occur at the coming of Christ, but some days before that majestic event (see "God Speaks-and Israel Triumphs" . Earthly nations or people do not have to be taken out of the way because they would prevent the coming of the heavenly armies. Obviously neither men nor demons could possibly prevent the omnipotent Lord from cleaving the skies to gather His people. He could do that now, but He does not because in His programme certain things must first transpire. 

To finally establish His kingdom on a basis of confidence and trust, God deemed it necessary to let certain events develop to His glory and to the revealing of the true character and work of Satan. For 6,000 years God has permitted Satan to work his evil in the world-He could have destroyed Satan at any time during those six millenniums. Similarly, Christ could destroy the forces of Babylon before the time of the 6th and 7th plagues. But in His infinite wisdom the Lord has withheld His hand until Satan's seed sowing grows into a frightful harvest and bears enough baleful fruit to condemn itself. Similarly, the harvest from Babylon's seed sowing must be permitted to bear such fruitage that it will stand condemned before the universe. Professing to be anxious to save the world from "Godlessness", and enforcing Sunday observance to save civilization and to save the masses from corruption, etc., Babylon will apparently exalt Christ and the law of the land as the law of God while actually working contrary to the true teachings of the Bible. Deceived into believing that they have found the secret of success they say "Peace and Safety"; but, instead, "sudden destruction cometh upon them ... and they shall not escape" (I Thess. 5:3). 

For the last time, and this time, in all the world simultaneously, it will be abundantly shown that a government based upon the true teachings of God-based upon the exact conformity to the very words of God's holy Law–alone can endure. For a brief period the world will unite in its determination to slay the people of God under the pretext of saving the world from ruin, only to find that such a procedure will precipitate the very thing they  have sought to avoid. Thus it was in the days of our Lord. God permitted Satan to reveal his bitterness toward Jesus to reveal the true character of Satan. "Nothing could so effectually have uprooted Satan from the affections of the heavenly angels and the whole loyal universe as did this cruel warfare upon the world's Redeemer.... Now the guilt of Satan stood forth without excuse. He had revealed his true character as a liar and a murderer.. . He had claimed that the transgression of God's law would bring 

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liberty and exaltation; but it was seen to result in bondage and degradation. (GC 502) Pointing to the final conflict, the Lord's servant says: 

"The Satanic zeal with which the prince of evil will inspire them for the accomplishment of his malignant designs, will bear the resemblance of zeal for God. . . It will be urged that the few who stand in opposition to an institution of the Church and a law of the State, ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument eighteen hundred years ago was brought against Christ by the rulers of the people; – “It is expedient for us,” said the wily Caiaphas, “that one man should die for the people, and that the whole nation perish not' (John 11:50.) This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment, and giving the people liberty, after a certain time, to put them to death" (GC. 615). 

The kings from the east will not come until that pretence of piety be unmasked; Christ and His angels will not return until the unity of Babylon, which will be brought about by a supposed reverence for the so-called "Lord's Day" –the observance of Sunday, introduced by the Papacy as the token of her power and authority–is broken up and the true character of all is revealed. The religious leaders will, "in their despair, confess before the world their work of deception", and their professedly pious supporters will then reveal the hatred in their hearts by slaying their false spiritual guardians, and also by their turning upon each other with mutual hate, until the world is one vast battlefield of contending parties. Circumstances brought about by the intervention of God on behalf of His people, causing the forces of Babylon to discard their deceptive exterior, bring to view the principles of Satan that have been hidden under the guise of religious zeal. 

Christ and His heavenly armies will not come until the character of the people of Babylon is clearly revealed: the kings from the east will not come until the waters of Babylon are turned from serving Babylon, and instead become one of the means of bringing about her destruction. Anciently, probably due to Cyrus interfering with the natural course of the river and deflecting the waters of the Euphrates, Babylon became "a possession for the bittern, and pools of water" (Isa. 14:22, 23). Jeremiah had prophesied: "The sea is come upon Babylon: she is covered with the multitude of the waves thereof. . . . Because the Lord hath spoiled Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered: Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for the Lord God of recompenses shall surely requite." (Jer. 51:42, 55, 56).  

"Reward her even as she rewarded you" (Rev. 18:6). The multitudes she let loose upon God's people will then turn upon her.  

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 There are some things which "must" occur as the result of sin–God's justice and His wisdom declare that sin must be dealt with and its true character revealed. Sin made it necessary for either man to die, or the Saviour; " ... even so must the Son of Man be lifted up" (John 3:14). Writing of God's programme of events, the Revelator declared that those things of which he wrote "must shortly come to pass" (Rev. 1:1). Before the wicked are destroyed they "must" acknowledge the justice of God. Just as God plans that the destruction of Satan at the end of the Millennium will not take place until Satan has acknowledged his rebellion before those whom he has deceived (GC. 669, 672), so God will not send Jesus (Acts 3:20)–"the way of the kings of the east" will not be "prepared"–until God's providences bring about the exposure of the deceptions practised by the religious leaders, their acknowledgment of these deceptions before all, and the voluntary rejection, and destruction by the populace of their false shepherds. 

Satan's accusations against God have necessitated the acknowledgment by all that His ways are "just and true" (Rev. 15:3). God says: "I have sworn by Myself, the word is gone forth out of My mouth in righteousness, and shall not return, That unto Me ever knee shall bow and every tongue swear." (Isa 

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will not send His Son until this confession has been made by the false shepherds who will have misled their flocks to believe that, by enforcing "the mark of the beast", world conditions would improve, but which, instead, provoked the wrath of God and produced a world of indescribable misery. 

 Cyrus and the other lesser "kings" (see Jer. 51:11, 28) "from the east" (Isa. 41:2, 25; 46:11) waited  until the waters of the Euphrates had been deflected from the river bed–"that the way of the kings of the east might be prepared"–before they marched into the heart of Babylon to bring about its compete overthrow. Christ, the angels, and the saints (who are now said to be "kings and priests" (Rev. 1:6; 5:10) and who assist Christ in His heavenly ministry) who will accompany Him at His second advent will not be seen in the eastern heavens before the exposure and the acknowledgment of the false shepherds takes place. When the waters of Babylon, which hitherto had given her support and protection, are turned from their usual Euphratean bed–when the people by God's overruling providences see that they have been deceived by their religious leaders and then turn on them in fury, as graphically described in GC. 654-657; EW 282–"the way of the kings of the east” will “be prepared". 

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The Euphrates, previously a bulwark and support to Babylon, by becoming a way of entrance for the armies of Cyrus into that proud city was, the opening means whereby Babylon was overthrown. The drying up of the waters of the Euphrates became the signal for the disaster which subsequently befell ancient Babylon. The Revelator, making the antitypical application, shows that the uniting of "the kings of the earth and of the whole world" in their determination to destroy the remnant church causes the Lord's anger to be poured out for the complete destruction of Babylon: the drying up of the waters of the Euphrates being the signal for the commencement of this destruction; this will be but the preparatory work to the greater destruction to follow. 

The fratricidal slaughter over the entire globe continues for the remaining few days following God's intervention to save His people from death at the hands of their Babylonian persecutors until the second advent when "the kings of the east"–the heavenly armies–come to bring complete destruction to the entire Babylonian world. 

That a great slaughter occurs among the previously united ranks of Babylon's "armies" (depicted in Rev. 19:11-21 as being at "war" with "the armies of heaven") during the few days between the drying up of the waters of the Euphrates and the second advent, is indicated by the fact that Rev. 19:11-21, in describing the result of the battle of the "armies" of Babylon against "the armies of heaven", concludes by saying: "And the remnant were slain with the sword of Him that sat upon the horse, which proceedeth out of His mouth." (We have shown in other publications that Rev. 19:11-21 is referred to by God's servant as a description of "the battle of Armageddon"–E. G. White, MS. 172, 1899; Rev. & Her., May 13, 1902; 6T. 406; etc.) 

At His second advent, the Lord destroys "the remnant" of the wicked who are left; for, from the time of the drying up of the waters of the Euphrates–the judgment of God that commences the period of Babylon's utter destruction–the wicked are thrown into utter confusion, and commence their destruction of each other until, at the coming of Christ, there is but a "remnant" remaining to be slain by the actual coming of Christ. 

Rightly   understood, every major crisis and every deliverance which came to ancient Israel and recorded significantly in the Holy Scriptures typifies the final crisis and the “Final deliverance of the people of God” (GC 341) It has been God's method in days gone by in bringing deliverance to His people, to overthrow the united enemies of His people by bringing confusion into their ranks and causing them to turn and slay each other.--See Judg. 7:22; 

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1 Sam. 14:20; 2 Chron. 20, 32; Ezek. 38:21; Zech. 14:13. "Every man's sword shall he against his brother." (Ezek. 38:21); "I will overthrow the throne of kingdoms ... the horses and the riders shall come down, every one, by the sword of his brother" (Haggai 2:21, 22). 

The prophet Ezekiel in his graphic portrayal of the mighty, combined forces of the armies of Gog gathered to attack the Israel of God, describes how God's anger will be unleashed upon that mighty, world combination who have determined upon the slaughter of His people. The burden of Ezek 38:1423,  is to portray the vast combination of the forces of BabyIon that will   gather against Israel, and to fully describe the overthrow of those forces by the intervention of God. Ezek. 38:14-23  undoubtedly deals with the events of the 6th and 7th plague; verses 18-23 particularly dealing with the events under the 7th plague–this can easily be observed by comparing Ezekiel's description with that of the Revelator's (Rev. 16:17-21 and again enlarged upon in Rev. 19:17, 18, 21). The marginal references connect these descriptions together. However, a mere glance at the wording of these two descriptions will not leave any doubt that the same events are therein depicted. When the combined forces of Gog are about to attack Israel, or, as stated by the Revelator, when "the kings of the whole world" are united in their determination to slay the Israel of God, the prophet Ezekiel says:"And it shall come to pass at that same time when Gog shall come against the land of Israel [the king of the north invades the land of Israel and surrounds "the  glorious holy mountain", "the camp of the saints", to slay the saints], saith the Lord God, that My fury shall come up in My face. For in My jealousy [for His church] and in the fire of My wrath have I spoken, Surely in that day there shall be a great shaking [His voice causes the greatest earthquake the earth will have ever experienced, Rev. 16:17-21 and note Ezek. 38:20] ... And I will call for a sword against him throughout all My mountains, saith the Lord God: every man's sword shall be against his brother.... And I will rain ... great hailstones" (Ezek. 38:18-22). 

By placing together all the many details which are given of the events outlined to occur under the 6th and 7th plagues an amazingly clear picture is presented in which all the details may be dovetailed to form one complete picture. Merely studying one of these presentations alone cannot give that complete, balanced understanding which may be obtained from considering all that the Lord has given throughout His Holy Word. 

In this description presented by Ezekiel of events occurring in connection with the 6th and 7th plagues, he mentions concerning the great shaking that occurs at the utterance of the voice of God 98 

at the opening of the 7th plague, which brings deliverance to His people. At this time of the deliverance of His people, the Lord calls "for a sword against him [Gog, referring first to the religious leaders, see some of my other publications] throughout all My mountains, saith the Lord God: every man's sword shall be against his brother". 

Jeremiah, in ch. 25:30-38, when writing of the same time and the same events, says that God's voice, which brings deliverance to His people, will bring terror and confusion into the ranks of the forces of Babylon (see vs. 12-14). "The Lord shall roar from on high, and utter His voice from His holy habitation; He shall mightily roar upon His habitation; He shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, He will plead with all flesh; He will give them that are wicked to the sword, saith the Lord.... And the slain of the Lord shall be at that day from- one end of the earth even unto the other end of the earth." By comparing this passage with that of Ezekiel's already given we know that the wicked being given to the sword means that they will slaughter each other, as well as meaning that at the second advent "the remnant" who are left from this frightful welter of bloodshed will be "slain by the sword of Him that sat upon the horse" (Rev 19:21). 

The prophet Zechariah, describing the same events occurring under the 6th and 7th plagues, says: "And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue [see Rev. 16:10] shall consume away in their mouth. And it shall come to pass in that day, that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour" (Zech. 14:12, 13) 

In the Scriptures which portray the events coming under the 6th and 7th plagues, all present the intervention of God on behalf of His people which results in the confusion, division and consequent slaughter among the would-be murderers of His people. The servant of the Lord quotes the passage from Zechariah to which we have just drawn attention when describing the fate which will befall the forces of Babylon who will have sought to slay the saints, and then says: "In the mad strife of their own fierce passions, and by awful outpouring of God's unmingled wrath, fall the wicked inhabitants of the earth–priests, rulers, and people, rich and poor, high and low. 'And the slain of the 99 

Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered nor buried.’ At the coming of Christ the wild are blotted from the face of the whole earth" (GC-657) 

Thus the servant of the Lord shows that the order of events is as follows: (1) A united attack to slay God's people; (2) God's intervention on their behalf; (3) Babylon's forces becoming divided, each commences slaughtering the other, which terrible work of destruction continues until (4) Jesus, as King of kings, and Lord of lords, descends the eastern heavens and completes the work of destruction. 

Thus the judgment of God commencing with the outpouring of the 6th plague, will be reducing the depth or quantity of the waters of the Euphrates as Christ and His royal hosts are descending the eastern heavens to bring complete destruction to Babylon–similarly, the waters of the Euphrates diminished while Cyrus and the other "kings" "from the east" were marching into the heart of Babylon to bring about its complete overthrow. Thus we see how closely parallels the antitype with the ancient type. When all things are considered we can do nothing but marvel at the accuracy of the Revelator's application of the type: as Cyrus drying up the Euphrates as the commencement of the overthrow of ancient Babylon, so the drying up of the waters of the Euphrates by the intervention of God to save His people from being destroyed by "the kings of the earth and of the whole world", commences that period during which Babylon is “divided" (Rev. 16:19)–their period of agreeing, mentioned in Rev. 1:1217, ends–and each turns with hatred upon the other in mutual slaughter. 

Revelation 17 is given to His people so that they may become intelligent on how the unity of Babylon will be brought about through miracles being performed with the aid of evil spirits, masquerading as those sent of God to convince people concerning Sunday observance, and the consequent hatred stirred up against those who remain loyal to God's unalterable law–and how that unity will be broken up and the period of agreeing with a common purpose of slaying God's people will end in the utter confusion and the consequent slaughter of the forces of Babylon. 

Revelation 17 was written to give God's people the blessed assurance that the Lord will be with them and they “with Him”; that the war will not merely be against them, but "that these [kings etc.] shall make war with the Lamb, and the Lamb shall overcome them" Rev. 17:12-14). Thus panoplied with the precious promises of their almighty Saviour, the remnant people of God will be enabled to face the perils of the final conflict in 

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the full knowledge that the Lord will be with them and that victory is assured every trusting child of God. Revelation 17 portrays the utter defeat that will come to the apparently triumphant forces of Babylon, and the glorious victory awaiting the remnant people of God.