To loose is the opposite of to bind. The nature of the loosing depends upon that of the thing bound. The things to be loosed in the text before us are "the four angels." These are the symbols of the "two myriads of myriads of cavalry" by which "the third" is killed. The four angels, therefore, represent four powers. These were "bound". A power bound is either a power restrained from action, or bound by its own territorial limits. An example of the former occurs in the Dragon shut up in the abyss. Here the Dragon-power is restrained from acting -- from "deceiving the nations." When it is "loosed," its wonted action is restored, and it returns to its old work of deceiving (xx. 3,7,8). The four angel-powers of the sixth trumpet were bound territorially; for we are informed that they "had been bound -- dedemenous -- by the great river Euphrates." This river was the boundary of their dominion, and divided it from the territory of "the Third" which they were to kill. To loose these Oriental powers was to cause them to cross the Euphrates, to invade with their myriads of cavalry the Eastern Third of the Roman inhabited earth, and to extend their own dominion at its expense.

They "had been bound by the great river Euphrates," until the time of their loosing arrived. They were eastern powers, therefore. The countries east of the Euphrates were the area of their preparation for the work they had to do. They were prepared angel powers; therefore it is written, "The four angels having been prepared were loosed." While they were in preparation, or being prepared, they were confined, or bounded within confines, that did not extend further west or southwest than the Euphrates. The powers or angels were not contemporary. They were not all four being prepared at one and the same time. They were successively prepared messenger-powers, to be brought into action one after the other. Hence, the loosing of the four angels was not simultaneous. First, one angel was loosed: then followed an interval; after that, a second: then a second interval; the third angel was next unbound, and executed his mission: a third interval then ensued; and, lastly, the fourth angel was loosed, and he consummated the work of killing "the third." Thus, these four angel-powers may very properly be styled Euphratean. The fourth angel still exists, and occupies the capital in which the throne of the extinct "third" flourished for a thousand years. It is, therefore, by origin and possession, Euphratean; for this "great river" flows through its territory. Hence, "the Great River Euphrates" is made the symbol of the fourth angel in the period coincident with the advent of Christ (xvi. 12,15).