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Rev_16:12-16. The sixth vial is poured upon the Euphrates, and causes it to dry up, in order that the kings of the East might pass through. Three unclean spirits, which in the form of frogs issue from the mouths of the dragon, and the two beasts serving the dragon, gather the inhabitants of the earth at Armagedon.
τὸν ποταμὸν τὸν μέγαν τὸν Εὐφράτην . In the sense of Rev_9:14 the starting-point is indicated, in a schematic way, for the kings coming from the East, for whom God himself makes the way by drying up the Euphrates. The correct estimate of this point is gained only by considering it in connection with the correct conception of “the kings” coming from “the East.” The problem in general is so to understand all the particular features of the representation (Rev_16:12-16), especially also the significant local designation (Rev_16:16), that this vial-vision correspond with the essential meaning of the other vials. Accordingly, as a whole, nothing else can be represented than a revelation of judgment pertaining to the inhabitants of the earth, according to the analogy of the plagues proceeding from the other vials. By a comparison with Rev_9:14 sqq., the suggestion is readily made, that the Eastern kings themselves may be regarded the executors of the plagues. So Ewald, who refers to the Parthian allies with whom the returning Nero[3715] would go up against Rome.[3716] But the kings of the East belong rather to the ΒΑΣΙΛΕῖς Τῆς ΟἸΚΟΥΜΈΝΗς ὍΛΗς (Rev_16:14), and appear as leaders of the inhabitants of the whole earth, and, accordingly, as instruments of the dragon and the beast (cf. Rev_16:13), who go up to war, not against Babylon, but rather against believers.[3717] The kings of the East are identical with the ten kings (Rev_17:12 sqq.) who give their power to the beast.[3718] Just as in Rev_11:7 the beast from the abyss was mentioned proleptically, which nevertheless does not enter definitely into the development before ch. 13, so here a statement is made concerning definite kings ( ΤῶΝ ΒΑΣ . ΤῶΝ ἈΠῸ ἈΝ ., Κ . Τ . Λ .), whose more specific relation to the beast[3719] does not become clear until from Rev_17:12 sqq., but whose fate is indicated first only in this passage (Rev_16:16), yet is not expressly stated until the actual end.[3720] For the plague of the sixth vial does not lie in the fact that those kings come,—this is rather a proof of the apparently victorious defiance of the secular power,—but that they assemble at Armagedon; i.e., a place where they shall be brought to naught with their insolent power.[3721] Bengel[3722] has already correctly acknowledged this by saying very appropriately, even though he very preposterously thinks of the inroads of the Turks: “It is these very kings who blindly incur the plagues.” While in Rev_16:12 the coming of the kings was so stated, that thereby the purpose of God leading those enemies to destructive judgment might be marked;[3723] on the other hand, in Rev_16:13 sq., it is emphasized as to how these Eastern and all kings of the earth in general are gathered together by the dragon to the conflict against believers. [See Note LXXIX., p. 425.] Immediately from the mouth of the dragon himself ( ἘΚ Τ . ΣΤΟΜ .),[3724] and mediately from the dragon, from the mouths of the two beasts equipped by the same for the conflict against believers,[3725] three unclean spirits are sent forth, of those which serve the dragon, in order to bring together the kings of the earth.
ἈΚΆΘΑΡΤΑ . This formal attribute also[3726] designates the demoniacal nature of these spirits.[3727]
ὡς βάτραχοι . This addition is not to be referred to the mere ἀκάθαρτα , but designates, in the sense of the var. ὅμοια βατράχοις , the form in which those spirits appear. It is possible that this form of illustration depends upon an allusion to Exo_8:1 sqq.,[3728] although the batrachian form of the spirits bears no reference whatever to any peculiar pestilential nature of frogs, as the spirits are to be regarded only as such as, according to the wish of the dragon and of the two beasts, by their deceptive persuasion, move the kings to the expedition against Babylon. But what or who be meant by these three spirits, is a question originating from the same misunderstanding as that which, e.g., attempts in Rev_9:14 sqq. to find a supposed fulfilment of prophecy within the sphere of ecclesiastical or secular-historical facts. To the false question, necessarily, the most arbitrary answers are given. The three spirits are, according to Grot.: “Divination by inspection of entrails, by the flight of birds, and the sibylline books, in which Maxentius trusted” (for Rev_16:12-16 refer, according to Grot., Hammond, etc., to the rout of Maxentius by Constantine); according to Vitr., who explains the drying-up of the Euphrates by the circumstance that the kingdom of France, drained by its kings, could send no more money to the Pope, the spirits are to be understood as referring to the Jesuits; according to Calov.: “The Jesuits, Capuchins, and Calvinists;” according to others,[3729] “The Jesuits, Macchiavellians, and Spinozists.” Even Luther explains: “The frogs are the sophists, like Faber, Eck, Emser, etc., who banter much against the gospel, and yet effect nothing, and remain frogs.” But to the contemplation of the seer, the three spirits have the same reality as the dragon and his two beasts, from whose mouths the spirits actually proceeded.[3730]
εἱσὶ γὰρ πνεύματα δαιμονίων ποιοῦντα σημεῖα . The parenthesis which designates the unclean spirits expressly as spirits of demons explains their efficacy by the remembrance that they are spirits of demons which could perform miraculous signs. Just as the dwellers upon the earth are brought by the false prophet to the adoration of the beast,[3731] not without the working of miracles, so these three spirits also use their miraculous signs as a means whereby they attempt to bring together the kings of the earth.
ἃ ἐκπορεύεται ἐπι τ . βασιλ . τῆς οἰκουμ . ὅλης , συναγαγεῖν αὐτοὺς , κ . τ . λ . As the words ἃ ἐκπορ . referring back to what precedes the parenthesis, relatively carry still further the clause κ . εἷδον ἐκ τ . στομ ., κ . τ . λ ., they supply in this way the partic. ἐκπορεύομενα not written in Rev_16:13.
ἐπὶ τοὺς βασιλ . Cf. Rev_14:6; Mat_3:7.[3732] The kings of the whole earth, the rulers of all the inhabitants of the earth worshipping the beast,[3733] are those to whom the spirits here take their course. They be take themselves to the kings, “to gather them together” ( συναγαγεῖν , inf., as Rev_12:17) “to the battle of that great day of God Almighty.” That this day is often not understood[3734] in its eschatological definitiveness, i.e.,[3735] as the future day of final judgment,[3736] is owing to the fact that the relation of the sixth (and seventh) vial to the actual end[3737] is not properly appreciated. As by the mention of definite kings, Rev_16:12 was comprehended already in the development of the proper final catastrophe, so Rev_16:14 also, by the reference to the conflict against the saints to be undertaken by all the kings of the world combined on the day of final judgment, alludes to a point which does not actually occur until in the last time of Rev_19:19.[3738] But it is just this which corresponds with the character of the penultimate plagues among those that are “last,”[3739] that here the demoniacal spirits come forth, who unite those kings together with their hosts of people in an attack to be completed at the actual end, which will then result, on that great day, by the judgment of Almighty God ( Τ . ΘΕΟῦ Τ . ΠΑΝΤ .),[3740] in the complete ruin of the enemies.[3741] But as thus reference is made from the sphere of the vials to the actual end, the artistic plan of the Apoc. again stands forth, involving with it that the nearer the proper final judgment with its distinct acts occurs, the more definitely appears the connection between it and its various forms of preparations, which have come into view in series of visions that, although they are distinct, yet interpenetrate one another.
In this also the feeling is expressed, that the day of judgment is impending so closely, that the comfort which is introduced with such emphasis in Rev_16:15 is occasioned by the definite allusion to the same in Rev_16:14.[3742]
ἹΔΟῪ ἜΡΧΟΜΑΙ , Κ . Τ . Λ . The prophet speaks immediately as in the name of the Lord himself.[3743] With formal incorrectness, Hengstenberg says that Christ himself actually speaks.
Ώς ΚΛΈΠΤΗς , cf. Rev_3:3. On any day, at any hour, therefore, the Lord may come, and thus that great day of the Lord open. Upon this is based the admonition succeeding without express connection, which, first of all by proffering the blessed reward,[3744] encourages to watchfulness,[3745] and to the faithful keeping, by believers, of their garments,[3746] but then, also, on the other hand, does not refrain from threatening disgrace and punishment against the faithless.[3747] After the parenetic interlude, there follows in Rev_16:16 the conclusion belonging to Rev_16:14 : ΚΑῚ ΣΥΝΉΓΑΓΕΝ ΑὐΤΟΎς . As the subject we can regard neither the sixth-vial angel,[3748] nor God,[3749] nor the dragon,[3750] but only the ΠΝΕΎΜΑΤΑ ΤΡΊΑ ἈΚΑΘ . (Rev_16:13),[3751] since the ΣΥΝΉΓΑΓΕΝ , with the corresponding expression, designates that which was named in Rev_16:14, as the purpose of those spirits.[3752] The peculiar point of the entire section (Rev_16:12-16) lies in the significant naming of the place of assembling of the antichristian kings of the world: In Hebrew the place is called ἉΡΜΑΓΕΔΏΝ . The name is to be explained either etymologically, i.e., from the meaning of the Hebrew words contained therein, or historically, i.e., so that the Hebrew proper name, by its reference to some fact of the O. T. history, appears characteristically for the present case, which is accordingly transferred to that Armagedon. The etymological explanation is attempted by many of the older writers without a proper foundation in a linguistic respect.[3753] The most admissible is the interpretation of Drusius, who understands the words çøîä “destruction,” and ðãäåï “army,” so that the entire name means “the slaughter of their army.” This is more correct in a linguistic respect, and as a matter of fact, than when Rinck makes of it a compound of àÇøîåï (which he regards as meaning “castle”) and ðÈãÅø “fortress,” and thus finds the capital designated; just as Grot., who in other respects follows, in etymological explanation, the footsteps of Drusius, solves it as “Mons Janiculus.” But if John had had in mind the obscure verbal interpretation of the name Arm., he would scarcely have refrained from giving the Greek explanation to his readers in Asia Minor;[3754] on which account we are the rather directed to the historical interpretation by a significant prototype. This has been attempted in various ways by Tichon., Ribera, Coccejus, Vitr., Bengel, Eichhorn, Ewald, Züllig, Hofm., Hengstenb., Ebrard, Bleek, Volkm.,[3755] in combination with the etymological interpretation.[3756] The place at which, in the times of the judges, the Canaanite kings were slaughtered by the Israelites,[3757] and where King Josiah was defeated by the Egyptians,[3758] the LXX. call Μαγεδώ ( Μαγεδδὠ ). The allusion to one of the two events would be liable to no doubt whatever, if John had not named the locality meant by him as Ἀρμαγεδών ( çÇø îÄâÄãÌå ), i.e., Mount Megiddo, while the more express determinations in the O. T. read either ἐν τῷ πεδιώ Μαγ .[3759] or ἐπὶ ὕδατι Μαγ .[3760] But this additional circumstance, which also admits at least of a probable explanation,[3761] can in no way lead us astray as to the chief reference of the name Megiddo in the O. T. Yet the defeat of the people of God, and of his King Josiah, cannot be the prototype for this passage,[3762] as the subject here has respect to a defeat of antichristian enemies;[3763] but only the victory of Israel,[3764] as it is described in Jdg_5:19, won by God’s miraculous aid over the βασιλεῖς Χαναάν at Megiddo. By designating the place, therefore, where the antichristian kings assemble for battle against Christ and his Church, by that name, it is indicated that the fate of the antichristian kings shall be the same as that of the Canaanites formerly at Megiddo. With this thought, the designation Mount Megiddo appears also to correspond. For as the subject has to do not with an actual, but only with an ideal, geographical specification, in the designation Mount Meg., there can lie an intimation of the immovableness and victory of the Church of God.[3765] [See Note LXXX., p. 425.] This ideal character of the geographical designation prevents, however, the explanation that Armagedon is Rome,[3766] or the mountains of Judah, where the enemies are to gather until they are annihilated in the Valley of Jehoshaphat.[3767] Without any support whatever in the text is the view of Ew. ii., that since the numerical value of àøîðãåï is the same as that of øåîä çâãåìç (viz., 304), by hieroglyphic art “Rome the great” is expressly designated. Concerning the number of a name,[3768] nothing whatever is said in this passage.[3769]
[3715] Cf. Rev_13:3.
[3716] “In order to sustain Nero, attending antichrist, they come to destroy the city.” Cf. also Eichh., Heinr., Volkm., Hilgenf.; Ebrard also belongs here, in so far as he identifies the kings of the East with the four angels (Rev_9:15), and regards their expedition directed first, at least, against Babylon, and then, of course, also against believers.
[3717] Cf. Rev_12:17, Rev_13:7, Rev_17:12 sqq., Rev_19:19.
[3718] De Wette.
[3719] Cf. Rev_16:13.
[3720] Cf. Rev_19:19.
[3721] See on Rev_16:16.
[3722] Cf. De Wette, Hengstenb.
[3723] Cf. Mic_4:12 sq.
[3724] Cf. Rev_9:17, Rev_11:5. Incorrectly, C. a Lap., etc.: “At the command.”
[3725] Rev_13:1; Rev_13:11.
[3726] Mat_10:1; Mar_1:26.
[3727] Rev_16:14 : πνεύμ . δαιμονίων . Cf. Rev_18:2.
[3728] Ew. ii.
[3729] Cf. Wolf.
[3730] Cf., besides, Rev_9:17 sq., also Rev_9:1-11.
[3731] Rev_13:12 sqq.
[3732] Winer, p. 380.
[3733] Rev_14:6; Rev_14:11, Rev_13:3 sq., 12.
[3734] So Beng., De Wette; cf. also Ew. i., who, however, like Eichh., refers only to the devastation of Rome.
[3735] Cf. Rev_16:15.
[3736] Mat_7:22; Luk_17:24; Luk_17:31; Heb_10:25; Jud_1:6. Cf. 1Th_5:21.
[3737] Cf. Beda: “The ὴμερα is the entire time from the Lord’s passion.” Hengstenb.: “The day of God has a comprehensive character, which unites into one picture all the phases in it of the judgment of God against ungodly wickedness.”
[3738] Cf. also Ew. ii. and Volkm.
[3739] Rev_15:1.
[3740] Cf. Rev_1:8, Rev_11:17, Rev_16:7.
[3741] Cf. Rev_16:16.
[3742] Cf. Rev_13:9 sqq., Rev_14:12 sqq.
[3743] Cf. Rev_22:7; Rev_22:12; Rev_22:20; De Wette.
[3744] Cf. Rev_14:3, Rev_19:9, Rev_22:7; Rev_22:14.
[3745] Rev_3:2 sq.
[3746] Cf. Rev_3:18, Rev_7:14.
[3747] Cf. Rev_3:18, also Rev_7:9; Rev_7:14
[3748] Beng.
[3749] Hengstenb., Ebrard.
[3750] Rev_16:13; Ew. ii.; Volkm.: “The beast.”
[3751] Ewald, Bleek, De Wette.
[3752] ἀ ἑκπορ . συναγαγεῖν . Observe here also the sing, with the ἃ .
[3753] According to Beda, Ἁρμαγ . is meant to be “a holy city, i.e., the Church.” He compares then Rev_20:9. Yet he regards also possible: “insurrection against what precedes,” “a spherical mountain,” so as to designate “a place of the godless.” Andr. interprets, διακοπή . It indicates the extermination ( ἐκκόπτεσθαι ) of enemies. C. a Lap. explains: “The artifice of the congregation, because God, as it were, by an artifice will unite those kings with antichrist, so as to destroy all in one day.” More to the same effect in the Crit. Sacr. Luther has the gloss: “In German, doomed warriors, accursed equipment, or unsuccessful warriors, from Herem and Gad.”
[3754] Cf. Rev_9:11; Beng., Hengstenb.
[3755] Cf. also De Wette, who, however, vacillates.
[3756] Vitr., Eichh., Züllig.
[3757] Jdg_5:19.
[3758] 2Ki_23:29 sqq.; 2Ch_35:22. Cf. Zec_12:11.
[3759] 2 Chron., l. c.
[3760] Judg., l. c.
[3761] See above.
[3762] It is said incorrectly (Hengstenb., Hofm., etc.), that the reference to the defeat of Josiah is rendered the more probable by the example of Zec_12:11; for if on the one hand the contents of Zech. l. c. are completely distinct from those of this passage, it is also to be observed that the LXX., of whom John is by no means independent, do not have there the name Μαγεδώ at all. They explain it as ἐν πεδίῳ ἐκκοπτομένου . With this the above-cited interpretation of Andreas is in remarkable agreement.—Possible, and of interesting facility, is the explanation of Hitzig (cf. Hilgenf., p. 440): Ἀρμαγ . = òø îØ , i.e., the city M. Cf. also Kienlen. But it is not perceptible why John would not have abode by the mere name Μαγ ., if he had not wished to give the idea of the mountain.
[3763] Against Ewald, Hengstenb.; also against Hofm., Schriftbew., II. 2, p. 639, who, however, makes the alteration, that in the beginning of the war the experience of the saints shall be that of the Israelites at Megiddo, but that finally the enemies shall be trodden down in the Valley of Jehoshaphat.
[3764] Beng., Ebrard, Klief.
[3765] Cf. Psa_121:1; Psa_125:2.
[3766] Ewald.
[3767] Züllig.
[3768] Cf. Rev_13:18.
[3769] Bleek already has declared against Ew.
LXXIX. Rev_16:12. τῶν βασιλέω τῶν ἀπὸ ἀνατολῆς
LXXX. Rev_16:16. Ἁρμαγεδών