The judgment itself is founded, as in the others already considered, upon thoughts and incidents connected with Old Testament history.
The first of these is the river Euphrates. That great river was the boundary of Palestine upon the northeast. "In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;"[221] and in the days of Solomon this part of the covenant appears to have been fulfilled, for we are told that "Solomon reigned over all kingdoms from the river" (that is, the Euphrates) "unto the land of the Philistines, and unto the border of Egypt."[222] The Euphrates, however, was not only the boundary between Israel and the Assyrians. It was also Israel's line of defence against its powerful and ambitious neighbour, who had to cross its broad stream before he could seize any part of the Promised Land. By a natural transition of thought, the Euphrates next became a symbol of the Assyrians themselves, for its waters, when they rose in flood, overflowed Israel's territory and swept all before them. Then the prophets saw in the rush of the swollen river a figure of the scourge of God upon those who would not acknowledge Him: "The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; now therefore behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: and he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of Thy land, O Immanuel."[223] When accordingly the Euphrates is here spoken of, it is clear that with the river as such we have nothing to do. It is simply a symbol of judgment; and _the four angels which had been bound at it_, but were now _loosed_, are a token--four being the number of the world--that the judgment referred to, though it affects but a third part of men, reaches men over the whole surface of the globe. When _the hour, and the day, and the month, and the year_--that is, when the moment fixed in the counsels of the Almighty--come, the chains by which destruction has been kept back shall be broken, and the world shall be overwhelmed by the raging stream.
The second Old Testament thought to be noted in this vision is that of _horses_. To the Israelite the horse presented an object of terror rather than admiration, and an army of horsemen awakened in him the deepest feelings of alarm. Thus it is that the prophet Habakkuk, describing the coming judgments of God, is commissioned to exclaim, "Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling-places that are not theirs. They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take it."[224] Like the locusts of the previous vision, the "horses" now spoken of are indeed clothed with preternatural attributes; but the explanation is the same. Ordinary horses could not convey images of sufficient terror.