I 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, something like frogs; for they are spirits of demons, performing signs; which go out to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty.
“Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn’t walk naked, and they see his shame.” He gathered them together into the place which is called in Hebrew, “Megiddo”.
The seventh poured out his bowl into the air. A loud voice came out of the temple of heaven, from the throne, saying, “It is done!” There were lightnings, sounds, and thunders; and there was a great earthquake, such as has not happened since there were men on the earth, so great an earthquake, and so mighty. The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath. Every island fled away, and the mountains were not found. Great hailstones, about the weight of a talent, came down out of the sky on people. People blasphemed God because of the plague of the hail, for this plague is exceedingly severe.
Geneva Bible translators 1599 · Public Domain On vv13, 15, 16, 17, 18, 19, 20, 21 That is, of that other beast, of which Rev.…
That is, of that other beast, of which Rev. 13:11, for so he is called also Rev. 19:20 and 20:10.
Croaking with all importunity, and continually day and night provoking and calling forth to arms, as the trumpets, and furies of wars: as is declared in the next verse.
Read full note →
That is, the devil, as Rev. 11:3
Whereof Rev. 13:1.
That is, every of them bent their whole force, and conspired that by wonders, word and work, they might bring into the same destruction all Kings, Princes and Potentates of the world, cursedly bewitched of them by their spirits, and teachers of the vanity and impurity of the beast that committed fornication with the kings of the earth. And this is a right description of our times.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–21 13 And I saw three unclean spirits like frogs…
13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.
Ver. 13. Three unclean spirits] Spiritual fathers, as the Papists call their Jesuits, who seek to subject all to the pope, and the pope to themselves, being ultimus diaboli crepitus, as one speaketh, the last attempt of a daring devil. These are the pope’s janizaries, {a} bloodhounds, vultures, whose nest (as Aristotle saith) cannot be found, yet they will leave all game to follow an army, because they delight to feed on carrion.
Read full note →
Like frogs] For their filthiness, impudency, loquacity, with their continual brekekekex {b} coax {c} coax. (Aristoph.)
Come out of the mouth] That is, by the counsel and command, by virtue of that vow of mission, whereby the Jesuits are bound to the pope, to go whither he shall send them, about whatsoever attempt he shall enjoin them. Yea, if their governors command them a voyage to China or Peru, without dispute or delay they presently set forward. Hence haply they are called spirits.
{a} One of a former body of Turkish infantry, constituting the Sultan’s guard and the main part of the standing army. The body was first organized in the 14th century, and was composed mainly of tributary children of Christians; after a large number of them had been massacred in 1826, the organization was finally abolished. ŒD
{b} Used by Aristophanes to imitate the croaking of frogs. ŒD
{c} To make a pet of; to pet, fondle, caress; to treat endearingly or with blandishment. Obs. OED
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–21 God here showeth John, that after the power and…
God here showeth John, that after the power and strength both of the pope and Turks should be broken, the devil would yet make one push more; to which purpose he would influence some on the behalf of the antichristian secular power, others on the behalf of
the beast with two horns, or
Read full note →
the false prophet.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv13, 15, 16, 17 In the foreginng verses an account was given of…
In the foreginng verses an account was given of the subject upon which the sixth vial was poured out, namely, upon the river Euphrates. Here we have an effect that followed thereupon, namely, a war-like expedition, or gathering to battle.
Where note, 1. The principal commanders in this battle, namely, the dragon, the beast, and the false prophet.
Read full note →
2. The instruments employed and made use of by them, who are here said to be, for their nature, spirits, for their quality, unclean, for their number, three, for their similitude and resemblance, like frogs; namely with respect ot their original, they breed of corruption, and in great numbers swarm and and croak in all places, and live both in the water and upon the earth: by all which many interpreters understand emissaries, missionaries, negotiators, solicitors, and legates, sent forth and employed by antichrist for the support and strengthening both of him and his kingdom, by soliciting the kings of the earth to join together in a battle against the church.
Behold here how the dragon, the beast, and the false prophet, do send forth all their emissaries, and employ all their instruments, do stir up princes, and engage them in battle, to withstand the reformation of Christians, and the conversion of the Jews: I saw unclean spirits like frogs come out of the mouth of the dragon, and go forth to the kings of the earth to gather them to battle.
Observe farther, The actins here said to be performed by them, namely, their working miracles by the power of the devils; that is, such wonderful things as Satan can sometimes produce, or at least delude people’s senses, and make them believe that they are produced and effected by him.
Where note, That the advantage which the false church makes of a pretended power with her to work miracles, the Spirit of God both here and elsewhere 2Th 2:9 makes to be a badge of antichrist and his followers: They are the spirits of devils, working miracles.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v17 Here we have an account of the seventh and…
Here we have an account of the seventh and last angel pouring forth his vial, contributing his part towards the accomplishment of the downfall of Babylon, which was the finishing stroke. And here, as before, observe,
I. Where this plague fell - on the air, upon the prince of the power of the air, that is, the devil. His powers were restrained, his policies confounded; he was bound in God's chain: the sword of God was upon his eye and upon his arm; for he, as well as the powers of the earth, is subject to the almighty power of God. He had used all possible means to preserve the antichristian interest, and to prevent the fall of Babylon - all the influence that he has upon the minds of men, blinding their judgments and perverting them, hardening their hearts, raising their enmity to the gospel as high as could be. But now here is a vial poured out upon his kingdom, and he is not able to support his tottering cause and interest any longer.
Read full note →
II. What it produced, 1. A thankful voice from heaven, pronouncing that now the work was done. The church triumphant in heaven saw it, and rejoiced; the church militant on earth saw it, and became triumphant. It is finished. 2. A mighty commotion on the earth - an earthquake, so great as never was before, shaking the very centre, and this ushered in by the usual concomitants of thunder and lightnings. 3. The fall of Babylon, which was divided into three parts, called the cities of the nations (Rev 16:19); having had rule over the nations, and taken in the idolatry of the nations, incorporating into her religion something of the Jewish, something of the pagan, and something of the Christian religion, she was as three cities in one. God now remembered this great and wicked city. Though for some time he seemed to have forgotten her idolatry and cruelty, yet now he gives unto her the cup of the wine of the fierceness of his wrath. And this downfall extended further than to the seat of antichrist; it reached from the centre to the circumference; and every island and every mountain, that seemed by nature and situation the most secured, were carried away in the deluge of this ruin.
III. How the antichristian party were affected with it. Though it fell upon them as a dreadful storm, as if the stones of the city, tossed up into the air, came down upon their heads, like hailstones of a talent weight each, yet they were so far from repenting that they blasphemed that God who thus punished them. Here was a dreadful plague of the heart, a spiritual judgment more dreadful and destructive than all the rest. Observe, 1. The greatest calamities that can befall men will not bring them to repentance without the grace of God working with them. 2. Those that are not made better by the judgments of God are always the worse for them. 3. To be hardened in sin and enmity against God by his righteous judgments is a certain token of utter destruction.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv13–20 For they are the spirits of devils,.... They are…
For they are the spirits of devils,.... They are of their father the devil; they are acted and influenced by him, he works effectually in them, and leads them captive at his will; they do his lusts, and are murderers and liars, and false teachers, like him:
working miracles; lying ones, to deceive men; this clearly points out who are meant, namely, the followers of antichrist, who, as they spread the doctrines of devils, endeavour to confirm them by signs and lying wonders:
Read full note →
which go forth unto the kings of the earth: those who have committed fornication with the Romish antichrist, such of them as will remain:
and of the whole world; as many Pagan princes as they can come at, and engage by any ways and means in their interest; they will go forth to them like the lying spirit to Ahab's prophets, Kg1 22:22
to gather them to the battle of that great day of God Almighty; that is, they will persuade them to gather together, to fight against the saints, the Gentile Christians in the several parts of the world, and the Jewish Christians, now settled in their own land; and this will be the battle of the Lord, who is God Almighty, and it will be fighting against him; and therefore the attempt must be vain and fruitless, and issue in the ruin of those who are gathered to it, who will be deceived and drawn into it by these diabolical spirits: and this is called "the battle of that great day of God"; not of the day of judgment, for it will be before that time; but of that day of vengeance upon all the remains of his and his church's enemies, both Pagan, Papal, and Mahometan, who will for this purpose be gathered together; "which", as the Ethiopic version renders it, "God has appointed".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13, 15, 16, 17, 18, 19, 20, 21 Out of the mouth of the dragon, the wild…
Out of the mouth of the dragon, the wild beast, and the false prophet - It seems, the dragon fights chiefly against God; the beast, against Christ; the false prophet, against the Spirit of truth; and that the three unclean spirits which come from them, and exactly resemble them, endeavour to blacken the works of creation, of redemption, and of sanctification. The false prophet - So is the second beast frequently named, after the kingdom of the first is darkened; for he can then no longer prevail by main strength, and so works by lies and deceit. Mahomet was first a false prophet, and afterwards a powerful prince: but this beast was first powerful as a prince; afterwards a false prophet, a teacher of lies. Like frogs - Whose abode is in fens, marshes, and other unclean places. To the kings of the whole world - Both Mahometan and pagan. To gather them - To the assistance of their three principals.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 15, 16, 17, 18, 19, 20, 21 Verse 13. Three unclean spirits] Perhaps false teachers, called…
Verse 13. Three unclean spirits] Perhaps false teachers, called afterwards spirits of devils, which persuade the kings of the earth by lying miracles to come forth to the place of general slaughter, Rev 16:14; Rev 16:16,
Some good critics apply this to Vespasian, and his pretended miracles. See the account in Tacitus, lib. iv. c. 81.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 17 Rev 16:15-16. Behold, I come as a thief —…
Rev 16:15-16. Behold, I come as a thief — Suddenly and unexpectedly. Observe the beautiful abruptness; I, Jesus Christ. Hear him! Thus, when it is foretold that these evil agents will use great art and address in support of their bad cause, the Spirit of wisdom adds a useful caution, warning the faithful servants of Christ to be on their guard against the emissaries of hell, lest they should be deceived to their own destruction. Blessed is he that watcheth — That looks continually for him that comes quickly; and keepeth his garments on him — Which men usually put off when they sleep; that is, that keepeth himself clothed with the robe of righteousness, the garment of salvation; lest he walk naked, and they see his shame — Lest he lose the graces which he takes no care to keep, and others see his sin and punishment. And he gathered them together — The true construction is, And they gathered them together; that is, the evil spirits and agents, before mentioned, gather all the forces of the Popish princes together; into a place called, in the Hebrew tongue, Armageddon — That is, the mountain of destruction. Mageddon, or Megiddo, is a place frequently mentioned in the Old Testament, well known in ancient times for many memorable occurrences; in particular, the slaughter of the kings of Canaan, related Jdg 5:19. Here the narrative appears to break off, but is resumed again chap. Rev 19:19.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13–21 And I saw three unclean spirits - They assumed…
And I saw three unclean spirits - They assumed a visible form which would well represent their odiousness - that of frogs - but still they are spoken of as “spirits.” They were evil powers, or evil influences (Rev 16:14, “spirits of devils”), and the language here is undoubtedly designed to represent some such power or influence which would, at that period, proceed from the dragon, the beast, and the false prophet.
Like frogs - βατράχοι batrachoi. This word does not occur in the New Testament except in the passage before us. It is properly translated frogs. The frog is here employed clearly as a symbol, and it is designed that certain qualities of the “spirits” here referred to should be designated by the symbol. For a full illustration of the meaning of the symbol, the reader may consult Bochart, Hieroz. P. II. lib. v. cap. 4. According to Bochart, the frog is characterized, as a symbol:
Read full note →
(1)For its rough, harsh, coarse voice;
(2)On this account, as a symbol of complaining or reproaching;
(3)As a symbol of empty loquacity;
(4)As a symbol of heretics and philosophers, as understood by Augustine;
(5)Because the frog has its origin in mud, and lives in mud, as a symbol of those who are born in sin, and live in pollution;
(6)Because the frog endures all changes of the season cold and heat, summer, winter, rain, frost - as a symbol of monks who practice self-denial;
(7)Because the frog though abstemious of food, yet lives in water and drinks often, as a symbol of drunkards;
(8)As a symbol of impudence;
(9)Because the frog swells his size, and distends his cheeks, as a symbol of pride.
See the authorities for these uses of the word in Bochart. How many or few of these ideas enter into the symbol here, it is not easy to decide. We may suppose, however, that the spirits referred to would be characterized by pride, arrogance, impudence, assumption of authority; perhaps impurity and vileness, for all these ideas enter into the meaning of the symbol. They are not here, probably, symbols of persons, but of influences or opinions which would be spread abroad, and which would characterize the age referred to. The reference is to what the “dragon,” the “beast,” and the “false prophet” would do at that time in opposing the truth, and in preparing the world for the great and final conflict.
Out of the mouth of the dragon - One of which seemed to issue from the mouth of the dragon. On the symbolic meaning of the word “dragon,” see the notes on Rev 12:3. It, in general, represents Satan, the great enemy of the church; perhaps here Satan under the form of paganism or paganism, as in Rev 12:3-4. The idea then is, that, at the time referred to, there would be some manifestation of the power of Satan in the pagan nations, which would be bold, arrogant, proud, loquacious, hostile to truth, and which would be well represented by the hoarse murmur of the frog.
And out of the mouth of the beast - The papacy, as above explained, Rev. 13. That is, there would be some putting forth of arrogant pretensions; some loud denunciation or complaining; some manifestation of pride and self-consequence, which would be well represented by the croaking of the frog. We have seen above (notes on Rev 16:5-6), that although the fifth vial was poured upon “the seat of the beast,” the effect was not to crush and overthrow that power entirely. The papacy would still survive, and would be finally destroyed under the outpouring of the seventh vial, Rev 16:17-21. In the passage before us we have a representation of it as still living; as having apparently recovered its strength; and as being as hostile as ever to the truth, and able to enter into a combination, secret or avowed, with the “dragon” and the “false prophet,” to oppose the reign of truth upon the earth.
And out of the mouth of the false prophet - The word rendered “false prophet” - ψευδοπροφήτου pseudoprophētou - does not before occur in the Book of Revelation, though the use of the article would seem to imply that some well-known power or influence was referred to by this. Compare the notes on Rev 10:3. The word occurs in other places in the New Testament, Mat 7:15; Mat 24:11, Mat 24:24; Mar 13:22; Luk 6:26; Act 13:6; 2Pe 2:1; 1Jo 4:1; and twice elsewhere in the Book of Revelation, with the same reference as here, Rev 19:20; Rev 20:10. In both these latter places it is connected with the “beast:” “And the beast was taken, and with him the false prophet”; “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are.” It would seem, then, to refer to some power that was similar to that of the beast, and that was to share the same fate in the overthrow of the enemies of the gospel. As to the application of this, there is no opinion so probable as that it alludes to the Muhammedan power - not strictly the Turkish power, for that was to be “dried up,” or to diminish; but to the Muhammedan power as such, that was still to continue for a while in its vigor, and that was yet to exert a formidable influence against the gospel, and probably in some combination, in fact, if not in form, with paganism stud the papacy. The reasons for this opinion are:
(a)That this was referred to, in the former part of the book, as one of the formidable powers that would arise, and that would materially affect the destiny of the world - and it may be presumed that it would be again referred to in the account of the final consummation, see Rev 9:1-11;
(b)The name “false prophet” would, better than any other, describe that power, and would naturally suggest it in future times - for to no one that has ever appeared in our world could the name be so properly applied as to Muhammed; and,
(c)What is said will be found to agree with the facts in regard to that power, as, in connection with the papacy and with paganism, constituting the sum of the obstruction to the spread of the gospel around the world.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 18, 19, 21 Armagedon. That is, the hill of robbers. (Challoner)
Armagedon. That is, the hill of robbers. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13–21 unclean spirits like frogs--the antitype to the plague of…
unclean spirits like frogs--the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Zac 13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (Rev 1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.
the dragon--Satan, who gives his power and throne (Rev 13:2) to the beast.
Read full note →
false prophet--distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), Rev 17:1-3, Rev 17:16; and identical with the second beast, Rev 13:11-15, as appears by comparing Rev 19:20 with Rev 13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (Rev 20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, Joh 5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek, Rev 13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 15, 16, 17, 18, 19, 21 d. The three frogs—Antichristic rally in behalf of Babylon,…
d. The three frogs—Antichristic rally in behalf of Babylon, Rev_16:13-16.
After six such strokes of plagues the Satanic powers begin to respond with warlike movement. Three bold emissaries are sent forth to rally the world-wide forces to a world-wide conflict.
Read full note →
13. From this infernal triad—the pagan dragon, pseudo-orthodox beast, and the hierarchic
false prophet—three unclean spirits go forth. One goes from the mouth of each, and so is the symbol of utterance and propagation of principles according to the utterer.
Like frogs—Unseemly figures issuing from the mouths of the monsters, like frogs from a miasmatic morass. The only appearance of the real frogs in Scripture previous to this is as one of the plagues of Egypt. The Hebrew word for frog signifies marsh-leaper; and the Egyptian conception was, that he was truly slime-born. Hence the slimy frog well represents the earthborn errors and depravities of the three monsters sent into the air in opposition to the heavenborn forces bearing down upon them. And, with their dismal croaking, they are the proper missionaries of atheistic despair, and fit pleaders for a falling cause. The pagan frog-form comes forth from the dragon; and modern atheism is essentially pagan. It substitutes a falsity in the place of the true God. Sometimes, with ancient Epicurus and Lucretius, it substitutes blind law, abolishing any intelligent lawgiver. Or, with Holbach, it substitutes the great material whole, under the name of Nature, as evolving all the changes we see. Or, with Comte, it makes an object of worship of what he calls the Great Being, the human race, and establishes a ritual in honor of the greatest specimens of humanity. Or, with Spencer, it imagines an Unknown Absolute, which, without consciousness or sense itself, is author of the intelligent system. The deity last invented seems to be god, Force, which produces motion, and in some unexplained way moves things into intellectual forms and operations. All these conceptions are simply the antitheistic workings of the old rebellious, godless spirit which transformed the first archangel into that old serpent the devil, here symbolized as the dragon.
The beast—Is the power of spiritual despotism. It assumes to take the place of God in overruling the consciences of men, and thereby ruling over men themselves, to its own supreme aggrandizement. Its primal apocalyptic representative is the Romish spiritual empire, personally individualized in the pope, and brought to a climax in the proclamation of the dogma of papal infallibility. But developed by that expansion of which we have repeatedly spoken, it applies to all the great spiritual despotisms, whether Christian, Mohammedan, or Pagan, which have organized force and persecution, interfering between man and God.
The false prophet—The lying theologian, the framer of mendacious dogmas, superstitions, and systems of error. He is often subservient to the spiritual despot, and often becomes the spiritual despot himself. And thus the dragon, the beast, and the false prophet are a sort of anti-trinity. The first, as pagan and atheistic, is opposed to God; the second, as lord of a hostile kingdom, is opposed to Christ; and the third, as the spirit of error, is opposed to the Holy Spirit of truth. Alford insists that these demons are literal; but as two of them come from the mouths of symbolical beings they may well be held as symbols. Not, indeed, as symbols of “classes of men” or “sects,” but of malign principles, infernal influences, and depraved systems and organisms.
Working miracles—Or supernatural wonders, pretended or real. These prodigies are, of course, wrought through the agencies of men. The pseudo-“spiritism,” or demonism, of the present day may at least serve as illustration.
Unto the kings… world—Correcter reading, Upon the kings of the whole inhabited world. Rev_18:3. The universality of kings symbolized by the ten horns. Neither the summons to war or the fight itself is limited to a single locality.
The battle—A battle of ideas, resolving itself into perhaps a corporeal battle, a series of wars for centuries. Yet there may be great critical contests, or even one all-decisive contest, greatly decisive of the vast result.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–20 13. And I saw &c.] Between the sixth and…
13. And I saw &c.] Between the sixth and seventh vial, as between the sixth and seventh seal, and between the sixth and seventh trumpet, there appears a vision that has nothing to do with the series in which it is inserted, but which marks the near approach of the final conflict between the kingdoms of light and of darkness. But here we have the preparation for the conflict on the side of the latter, not, as in the two other places, of the former.
unclean spirits] This phrase is in the Gospels usually synonymous with “devils” or rather “demons.” But here the term “spirit” seems to be rather used in the sense of “inspiring power,”—they are called in the next verse “spirits of demons.” See St John’s I. Eph_4:3; 1Ti_4:1, which probably refer to the same order of things as this: also 1Sa_16:14 &c. (note especially “he prophesied,” Rev_18:10), 1Ki_22:21 sqq.
Read full note →
like frogs] There may be a reference to the plague of Egypt, Exo_8:2 sqq., but the parallel is not close. Frogs were proverbial for their constant and meaningless noise, which some think helps us to interpret the likeness. If so, one would be tempted to connect it with St Hippolytus’ view mentioned on Rev_17:12.
the false prophet] Identified by Rev_19:20 with the second beast of Rev_13:11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13, 15, 16, 17, 18, 20, 21 (13, 14) And I saw . . .—Better, And…
(13, 14) And I saw . . .—Better, And I saw out of the mouth of the dragon, and out of the mouth of the wild beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs. For they are spirits of demons, doing signs, which go forth upon the kings of the whole world, to gather them together to the war of the great day of God the Almighty. Some have thought that the kings of the East are the representatives of the Christian powers, and that the drying up of the Euphrates is the preparation for their entrance into the land of promise. The general drift of the chapter seems to me to be adverse to this view. The two hostile kingdoms are being brought slowly into open antagonism; the great issues are to be brought to a decisive test; the time comes when a decision must be made: “If God be God, follow Him; if Baal, then follow him.” The situation becomes so strained that it is useless to keep up the appearance of a respectable neutrality, for forces have been at work which are gradually bringing all powers into the conflict. The forces which are at work preparing for this issue are evil forces; “unclean spirits,” little frogs, spirits of demons go forth to gather every world-power to the struggle. All this points to the final mobilisation of the hosts of evil for an attack upon the kingdom of Christ. Every impediment is removed, and the Euphrates is dried. The kings may advance: like the hosts of Pharaoh they may enter the dried-up sea in hot haste of their hatred of all righteousness. Evil is reckless now, and moves to its destruction; but it cannot so move without working upon men. Three evil spirits go forth for this purpose. There are three radical foes of Christ and His righteousness: the dragon, representing the hate of evil spirits; the wild beast, representing the hostility of world-power; the false prophet, representing the antagonism of world-culture and intellectualism—these three send forth each their emissary, appealing to the pride and passions of men. What are we to understand by them? We must consider their origin. The world-power would have us worship the things seen. It sends forth the spirit of earthliness, the spirit which works in the voluptuary, the ambitious, and the avaricious, the spirit which makes earthly things its end (Php_3:19). The world-culture sends forth its spirit of intellectualism, which denies the spiritual nature of man, and substitutes taste and culture for spirituality. The dragon sends forth the spirit of egotism, of proud, self-sufficient independence, which culminates in an utter hatred of the Creator. The three spirits combined make up that wisdom which St. James described as earthly, sensual (unspiritual, psychical), devilish (Jas_3:15). We may compare the three foes in the “Red Cross Knight:” Sansloy (without law), Sansfoy (without faith), and Sansjoy (without joy)—Spenser’s Faerie Queene. They are like frogs: here is a reference again to the Egyptian plagues.
These spirits gather all earthly powers to the war (not “battle”) of the great day of God the Almighty. The day which will test the power of combined evil, the day which, beginning in rash pride, will end in bitter defeat, to this the evil spirits lure their followers, as the false prophets lured Ahab to his overthrow at Ramoth-Gilead (1Ki_22:20): such is one of the final aspects of evil. The voice of inclination is listened to as though it were prophetic. The suggestions of sinful desire are not only obeyed, but reverenced as oracles. The wicked hath an oracle of transgression in his heart (Psa_36:1 et seq.).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–21 And I saw; introduces a new phase of the…
And I saw; introduces a new phase of the vision. (see on Rev_4:1) The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Rev_19:19-21. He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side. Three unclean spirits like frogs. These three spirits represent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually unclean, and suggest the loathsome Egyptian plague of the frogs; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled the unclean spirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God. Come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast. (see on Rev_13:11)
Vers. 13, 14. The unclean spirits.
Read full note →
Following the steps hitherto taken, we come to a symbol of great repulsiveness a symbol doubtless intended to represent evil in its repulsive form. Again we premise we see no individual persons or individual systems in this figure. "The descriptions here, as well as in the parallel passage, point to the last, the most reckless antichristian and blasphemous manifestations of the beast and the false prophet, when impregnated to the fall with the spirit of Satan, and acting as his agents in the final effort he makes against the kingdom of God" (Fairbairn, "Prophecy," p. 423). "By likening the spirits to frogs some respect is had, according to the just remark of Bossuet, to one of the plagues of Egypt. The point of comparison is the uncleanness, the loathsomeness, which is expressly noticed." Our attention is called to spirits and powers of evil who are directly under the control of the evil one, and subject to his inspiration ("the devil having already put it into the heart of Judas, ... then entered Satan unto him") spirits of devils." These "go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty." The servant of sin obeys the behests of sin. tie whose heart is open to Satan will find Satan walking in sooner or later. With the great battle we have not now to do. We see how the Church has to maintain her wrestling against "the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places." This vision seems to represent an especial malignity and effort of evil in this "war of the great day of God." We can hardly forbear seeing some final intensifying of the Satanic power, some temporary prevalence of evil. But the admonition of the Lord sounds with especial force upon our ear, and must be removed from its merely parenthetical position. "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments." In order to this let the Church be roused to behold the evilness of the enemy and the greatness of the danger.
I THE UNCLEAN SPIRITS ARE "SPIRITS OF DEVILS." The devil stands as the representative and head of all that is unlike God, and that is antagonistic to his Name and kingdom adversary.
II THE SPIRITS ARE SPECIALLY DISTINGUISHED AS "UNCLEAN SPIRITS." All unholiness is uncleanness. They prompt to all disobedience and worldly lust and foulness of life, all unbelief and evilness of conduct.
III THEY STIMULATE AND INSPIRE "THE KINGS OF THE EARTH the subtle ruling powers, passions, habits, and other forms of evil which hold sway and dominion over men. The king is the symbol, not of weakness, but of power and authority and government; fit emblem of whatever domineers over the life of man.
IV THEY STAND IN DIRECT ANTAGONISM TO GOD. This is the utmost evilness conceivable. To be led astray by temptation, to fall by unwatchfulness, to yield to evil, is bad enough, and entails just and merited punishment; but the utmost vileness is that which places itself in direct and active opposition to the Holy One. "He that opposeth God and exalteth himself against all that is called God.
V THEREFORE LET THE LOWLY BELIEVERS
(1) take heed: watching;
(2) keep free from the contamination Of sin in every guise: "keepeth his garments.
(3) For the danger is great;
(4) and the great Master cometh at an hour when we think not: "Behold, I come as a thief in the night.
(5) He that so watcheth is verily "blessed. R.G.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 The seventh angel poured out his vial into the…
Rev_16:17-21
The seventh angel poured out his vial into the air.
Read full note →
The seventh bowl
I. How much of earths sin must there be for God to witness!
II. Men often ask--why is God silent so long?
III. Whatever may be the trial of faith thus caused, we are certain that God forgets nothing.
IV. God has great purposes to answer in permitting evil to go so long unpunished.
V. At the appointed hour the long-suffering will cease.
VI. Then Babylon the great, with all her sins, shall come up for final beckoning and recompense.
VII. The fact that all is in the hands of God is a guarantee of perfect equity.
VIII. With our God the execution is as certain as the purpose. The seer heard a great voice from the temple, out of the throne, saying, It is done! Note--
1. Amid the perplexity caused by the prevalence and power of evil, let us stay ourselves on God.
2. Let us do right, and wait Gods time.
3. Revenge is never to be any part of our policy.
4. Let us be glad and grateful that believers in God are not left in the dark as to the meaning, aims, and issue of the Divine government of the world. (C. Clemance, D. D.)
Satanic influence
The air which has received the last vial may be considered as the home or seat of the devil and his angels. There is no fancy in this, for you may remember how St. Paul himself describes the devil as the prince of the power of the air. It is, however, of little importance that we determine where fallen angels have their habitation; and perhaps the associating the devil with the air is not so much for the purpose of defining the residence of Satan as to give us information as to the nature of his dominion. We mean that probably we are not hereby taught that the devil dwells in the air--though that also may be the meaning--but rather that he has at his disposal the power of the air; so that he can employ this element in his operations on mankind. And we know of no reason why the power of the devil should be regarded as confined to what we are wont to call spiritual agency, so as never to be employed in the production of physical evil--why the souls and not also the bodies of men should be considered as objects of his attack. Indeed, forasmuch as the soul is the nobler part of man--the more precious and dignified--it would be strange if this alone were exposed to his attack, and the body were altogether exempt. We believe, therefore, that Satan may have a great deal to do with those pains and sicknesses which so abound in the world. It is certainly the representation of Scripture that Satan has much to do with inflicting diseases of the body. The woman who had a spirit of infirmity eighteen years, and was bowed together--what said Christ of her, when the ruler of the synagogue was indignant at her being made whole on the Sabbath day? Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo! these eighteen years, be loosed from this bond on the Sabbath day? Again, we know not exactly what that thorn in the flesh was from which St. Paul suffered. But the expression makes it seem probable that it was some acute bodily pain, or some oppressive infirmity; and the apostle distinctly calls it a messenger of Satan, sent to buffet him. Do we not seem warranted in inferring from these intimations that Satan is greatly concerned in bringing maladies on mens bodies? And if this be once allowed, we may enter into the meaning of the title, The prince of the power of the air. We are accustomed, and as it would seem with much accuracy, to refer to certain states of the air as producing certain diseases of the body. Without being able precisely to trace the connection, or investigate the cause, we consider that the atmosphere is frequently impregnated with disease and sickness, so that we may be said to inhale death whilst inhaling what is essential to life. Thus we virtually suppose the power of the air to be a power over health and over life; and therefore, that he who possesses that power--and this St. Paul says is the devil--must be one who is greatly instrumental in the inflicting disease. If you add to this that many of the worst calamities, as well as sicknesses with which men are visited, may be traced to the air, you have the materials from which to show that it is assigning to the devil an awful dominion to give him the sovereignty of the air. Again, we remind you that we are fully aware that Satan can do nothing except as he is permitted by God. We speak only of the power which he can wield when the permission has been granted. Never can I hear of a land which is laid waste by plague, and never can I hear of the rushing of the tornado, passing over fertile plains, and leaving them a desert, without the most startling apprehensions of the fearfulness of the enemy who can use this element as his engine, and without also feeling how justly may the final triumph of good over evil be associated with some great deed that shall be wrought in the air, even according to the representation of our text--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. We Cannot well doubt that this association of the air with the devil is equally appropriate when the devil is regarded under the more common point of view--that of the assailant of the soul, the instigator to sin in all its varieties of form. It may not be so easy to show the appropriateness in this case; for we cannot make much way when we would endeavour to explain what is generally understood by spiritual agency--the operation of spirit on spirit, whether it be for good, or whether it be for evil. There is nothing more mysterious with our present faculties and capacities than those secret influences to which we are undeniably subjected--influences which employ no visible, tangible instrumentality, but whose sphere is at once the inner man, and which make themselves felt, though we know not how they enter into that hidden world, which each bears within himself. We are not, however, concerned with more than the fact, that the spirit of evil, as well as the spirit of good, has access to our minds, and can bring itself into such association and intimacy with us as to act by and through our own thoughts and feelings. Assuming this fact, it is our business to endeavour to show that our spiritual adversary, as the adversary of our souls, may fitly be described as inhabiting the air. In order to this we would remind you, that whatever is visionary and unstable, whatever is a mere delusion and cheat, this we are accustomed to connect with the air; so that we describe as aerial what we find to be unsubstantial or deceptive. It has undoubtedly been through the putting a cheat on man, that the devil, from the first, has effected his destruction. His endeavour has been too often successful l has been to prevail on man to substitute an imaginary good for a real, the creature for the Creator, and to mock their own capacities for happiness by seeking it in the finite and the perishable. If it be by what we should call a series of optical deceptions that he acts on our race, distorting one thing and magnifying another, and throwing a false colouring on a third, how is he proceeding but so as to avail himself of those strange properties of the air whence spring such phenomena as that of the Egyptian morass, the weary traveller being cheered with the appearance of the blue waters of a lake, on whose margins green trees are waving, but finding as he approaches that there is only the hot sand and no drop of water wherewith to cool his tongue? If, again, it be by crowding the field of view with witching but unsubstantial forms, with gorgeous thrones and splendid pageants, which sweep before the mind and beckon onward to disappointment--if it be thus that Satan retains, undisputed, his dominion over thousands, what can he be truly said to employ so much as the power of the air, weaving those brilliant phantoms which have seemed to hurry to and fro, as though hurrying from cloud to cloud, and causing those strange delusions which have startled the peasant, and made him think the glens into which he was entering tenanted by shadowy and mysterious beings--in short, if it be that Satan tries to deceive mankind by the inconstant and unsubstantial--if the ambitious, and the voluptuous, and the avaricious, be all and each pursuing a beckoning shadow--if the whole apparatus by which the world is lulled into moral slumber, or roused to self-destruction, be made up of the mere imagery of happiness, could any description be more apposite than one which represents the devil as lord of that element in which floats the meteor, and through which glides the spectre, and out of which can be formed nothing that we can grasp, though it may be the vehicle of a thousand deceptions arrayed in beautiful array? We take this subject of discourse because we desire, by every possible means and by all varieties of illustration, to make you aware of the powers, and put you on your guard against the malice of the devil. We are indeed well aware that it is not the devil who destroys man. It must be man who destroys himself. The devil can do nothing against us, except as we afford him opportunity, yielding ourselves to his suggestions and allowing him to lead us captive at his will. But it may at length come to pass, if we persist in walking as children of disobedience, that we quite expel from our breasts the Spirit of God, whose strivings have been resisted and whose admonitions have been despised, and enthrone in His stead that spirit of evil, whose longing and whose labour it is to make us share his own ruin. And then is there as clear a demoniacal possession as when the man was cast into the fire or water through the fearful energies of the indwelling fiend. Every sin which you wilfully commit helps forward the great design of the devil--the design of obtaining such hold on you that he may claim you as his own; and as a strong man armed, he keepeth his goods. Let us look now once more with careful attention to our text and its context. We read in the chapter before us of seven angels, having the seven last plagues, in seven vials, each of which is filled with the wrath of God. These plagues are manifestly those tremendous judgments which are to conclude the present dispensation, and make way for that glorious season when Christianity shall have a home in every land and in every heart. The first six vials are emptied on the earth, or on the waters, or on the sun, and are followed by fearful catastrophes which are preliminary to a more tremendous one which is to close the strange work of vengeance; but it is the seventh vial with which seems associated the final deliverance of the creation--the overthrow of the Lords enemies, and the vindication of all His attributes. For, as you learn from our text, so soon as the seventh angel pours out his vial, there is heard a great voice out of the temple of heaven, from the throne, saying, It is done! as though this were the completion and consummation of a mighty and long-protracted work. Why this triumphant exclamation, It is done! as though the emptying of the seventh vial had finished the extirpation of evil, and made a clear scene for the erection of the kingdom of Jesus. Our whole discourse has turned on this--the vial is emptied into the air. We identify the air with the residence and dominion of Satan, and hence the seventh vial may be considered as containing those judgments which are immediately directed against the devil. The destruction of the devils sovereignty will be the emancipation of the whole creation which has so long groaned and travailed in pain, hence the shout. Not on the land, not in the sea, not in the fountains is the vial poured; it is poured into the air, and fallen angels, who have their abode in that element which they have long polluted and spoiled, are driven down to their heritage of fire. And then the atmosphere has all the blandness and freshness of a new spring, and the lost flowers of Paradise once more cover the earth. (H. Melvill, B. D.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv13–21 13–16. I saw three unclean spirits like frogs come…
13–16. I saw three unclean spirits like frogs come out of the mouth of the dragon. Let the reader observe there is an alliance of three powers described as the dragon, the beast, and the false prophet. From their mouths came three unclean spirits, like frogs, who go forth to the kings of the earth, rally their forces under the banners of the three allied powers, and march them to the battle of the great day of the Almighty. We have met these three powers before, and know that these are really one, animated by one spirit, but appearing in different forms. The dragon, the Satan (chapter 12), wars against the woman, in the form of old Pagan Rome; he then (chapter 13) transfers this warfare to the seven-headed beast, the political world power shown both in the form of Imperial and Papal Rome; this power was supported, reanimated when about to perish, by the lamb-like dragon who is the false prophet (13:11). As it were frogs (Revision). Unclean, loathsome, suggesting the plagues of Egypt.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv14, 16, 17, 19 kings Times of the Gentiles Rev 16:19; Luk 21:24.
kings Times of the Gentiles Rev 16:19; Luk 21:24.
world "oikoumene" = inhabited earth. (See Scofield "Luk 2:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv13, 17 But the papacy would not yield without a struggle:
But the papacy would not yield without a struggle:
v. 13. And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet.
Read full note →
v. 14. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world to gather them to the battle of that great day of God Almighty.
v. 15. Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked and they see his shame.
v. 16. And he gathered them together into a place called in the Hebrew tongue Armageddon.
Satan himself here hastens to the assistance of Anti-Christ: And I saw 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; for they are spirits of demons performing miracles, which go forth upon the kings of the whole earth to assemble them to battle of that great day of Almighty God. These three are here combined in a union of iniquity: the dragon, Satan, the beast, the Anti-Christ, and the false prophet, whatever Pope may just be occupying the throne at Rome. The spirits of demons speak out of their mouths, clammy and ugly as frogs. And dangerous they are, for they have Satan’s power to perform miracles on earth. They go forth and influence the kings and the mighty ones of the whole earth for the last great and decisive battle, whose end will be only on the last great day of the world, when the Lord Himself will terminate it by His appearance for Judgment.
In the very midst of this gloomy picture the Lord inserts a warning to those that are His: Behold, I come like a thief; blessed he that watches and clings to his garments, lest he go naked and men see his shame. The reference is probably to the fact that the priests and Levites who were on duty in the Temple at night were not permitted to go to sleep, lest the officer, in making his rounds, set fire to their priestly garments and strip them naked, sending them away in disgrace. These words are addressed to all Christians. The hour of midnight, the hour of the Lord’s return, is at hand, and He is coming like a thief, having revealed the exact minute of His final revelation to no one. To watch and to pray, to be ready for His coming all the time and at every moment, that is the duty which rests upon every believer.
After this digression the prophet continues: And he assembled them in a place which is called in Hebrew Armageddon. The almighty God, with whom the dragon and his allies intend to battle, has the victory in His hands before the first attack is made. And it is a source of great comfort to us believers to know that He will gather the nations before Him, to pass judgment upon them. There can be but one end when the Lord goes forth to assemble the nations, for the name of the battlefield is given: Armageddon, Destruction of Their Army. The triumph of the Lord of our salvation is assured.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 17, 20 General Information:
General Information:
Verse 15 is a break from the main story line of John's vision. These are words spoken by Jesus. The story line continues in verse 16.
Read full note →
Look! I am coming ... his shameful condition
This is in parentheses to show that it is not part of the story line in the vision. Rather, this is something that the Lord Jesus said. It can be stated clearly that the Lord Jesus said this, as in the UDB. (See: Assumed Knowledge and Implicit Information)
I am coming as a thief
Jesus will come at a time when people do not expect him, just as a thief comes when not expected. See how you translated a similar phrase in Revelation 3:3. (See: Simile)
keeping his garments on
Living the right way is spoken of as keeping one's clothes on. AT: "doing what is right, like keeping his clothes on" (See: Metaphor)
keeping his garments on
Some versions translate, "keeping his garments with him."
they see his shameful condition
Here the word "they" refers to other people.
They brought them together
"The spirits of the demons brought the kings and their armies together"
the place that is called
This can be stated in active form. AT: "the place that people call" (See: Active or Passive)
Armageddon
This is the name of a place. (See: How to Translate Names)
translationWords
bless
watch
shame
Hebrew
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 15, 16, 17, 18, 21 16:13-14 Three agents of deceit, evil spirits in the…
16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.