Chapter 16

2 The angels pour out their vials full of wrath. 6 The plagues that follow thereupon. 15 Christ cometh as a thief. Blessed are they that watch.

1. I heard. See on ch. 1:2, 10.

A great voice. Compare ch. 1:10.

Out of the temple. In view of the fact that the seven plague-bearing angels had already departed from the temple (ch. 15:6), and that “no man [literally, “no one”] was able to enter into the temple” (see on v. 8), this would seem to be the voice of God Himself.

Seven angels. For the significance of the number “seven” in the Revelation see on ch. 1:11.

Go. Although John does not specify the moment for the giving of this fearful command, the context makes evident that it will be issued soon after the close of probationary time but prior to the coming of Christ (cf. on ch. 15:8). Obviously, the unprecedented series of calamities here foretold (see below on “pour out the vials”) is yet future.

The fact that the first plague is poured out upon men who have received the mark of the beast and who worship its image (ch. 16:2) places the plagues after the setting up of the image and the affixing of the mark (see on ch. 13:14–17), and also after the proclamation of the third angel, which warns against the beast and its mark (see on ch. 14:9–11). Furthermore, the fact that the seven last plagues constitute the fullness of divine wrath untempered by mercy (chs. 14:10; 15:1; 16:1) clearly implies that the probation of those upon whom they fall has closed (see on ch. 22:11). The fact that at the time of the fifth plague men are still suffering from the sores of the first plague (ch. 16:11) clearly implies that the plagues are poured out successively and within a comparatively short period of time (see on v. 2). It appears also that the judgment of mystical Babylon, which takes place under the seventh plague (v. 19), precedes that of the kings of the earth at the appearance of Christ (see on chs. 17:16; 18:11, 20; 19:2, 11–19; cf. chs. 6:15–17; 14:14).

Pour out the vials. That is, afflict the earth with the calamities figuratively represented by the seven bowls (see ch. 15:7). In certain respects the seven last plagues are similar to the ten plagues upon Egypt (Ex. 5:1 to 12:30). Both testify to the superior authority and power of God. Both result in the decisive defeat of men who had chosen to defy God, and thus in the deliverance of His chosen people from a situation that would otherwise be without remedy. Both demonstrate the justice of God and bring honor and glory to His name.

Each of the ten plagues upon Egypt was painfully literal; and each was designed to demonstrate how false were the claims of, and how futile was reliance upon, false religion (see on Ex. 7:17; Ex. 12:12; cf. PP 333, 758–760). Similarly, the seven last plagues will be literal, yet each will strike a telling blow at some aspect of apostate religion and thus have symbolic overtones. It is obvious, for instance, that the first angel did not pour a literal chemical compound from a literal bowl upon men who had received a literal mark inflicted by a literal beast. But the angel himself is probably literal, and the men upon whom his vial falls are certainly literal men, and their sufferings equally literal. The symbolic import of the third plague is clearly pointed out in Rev. 16:5, 6.

Wrath of God. See on 2 Kings 13:3 Rev. 14:10. It may be asked why God would torment men in the fearful manner described in ch. 16 after the close of human probation, when there will be no opportunity for repentance. Why does Christ not come and terminate the reign of sin immediately? In OT times various calamities, such as invasion, famine, pestilence, earthquake, and other natural disasters, were often permitted by God as remedial, disciplinary agencies to bring men to repentance (see Isa. 1:5–9; 9:13; 10:5, 6; 26:9; Jer. 2:30; 5:3; Hosea 7:10; Joel 1:4; 2:12–14; Amos 4:6–11; Haggai 1:5–11; see on 1 Sam. 16:14; 2 Chron. 18:18). Quite obviously the seven last plagues can serve no such beneficent purpose (see above on “go”). However, there can be no doubt that the plagues do serve a necessary function in the outworking of the plan of Heaven.

It may be observed that the first four or five plagues are, in a sense, of a preliminary nature and lead men to realize that they have been fighting against God (see GC 640). But instead of repenting they curse Him more bitterly than ever and become even more resolute in their opposition (see Rev. 16:9, 11, 21). The plagues thus serve to reveal the spirit of rebellion which fully controls their hearts. The tares, as it were, are proved to be tares (cf. Matt. 13:24–30, 36–43), and God’s justice in destroying them is made evident (cf. GC 670). Conversely, the trials of the great time of trouble attending the plagues perfects the characters of the saints, and leads them to trust more confidently in God. Compare on Rev. 7:4.

As willingness to die for another is the supreme manifestation of love (John 15:13), so the intent to take another’s life marks the ultimate degree of hatred. During the last two plagues a situation develops that makes this distinction fully apparent, even to the participants themselves, and the justice of God in terminating human history is thus made evident to men as well as angles (see Rom. 14:11; Phil. 2:10; GC 638–640; cf. PP 260; cf. on Rev. 16:13, 14, 16, 17). It will then be demonstrated before the universe that, to a man, the remnant people would rather die than disobey God, and that those who have chosen the service of Satan would, if permitted, slay all who stand in the way of their purpose to control the earth. Caught in the very act of attempting to execute the death decree, they stand without excuse before God. See on ch. 16:17.

The line is thus clearly drawn between those who serve God and those who serve Him not, and through the unconverted the devil is permitted to demonstrate what the universe would be like should he be allowed to control it (see GC 37). Compare on ch. 7:1.

Upon the earth. That is, upon the inhabitants of earth.

2. The first. The numerical designation of each angel implies that the plagues are successive (see on vs. 1, 11).

Noisome and grievous. Or, “painful and severe,” or “troublesome and annoying.”

Sore. Gr. helkos, “ulcer,” “sore,” “suppurating wound.” In the LXX helkos is used of the boils that befell the Egyptians (Ex. 9:9, 10,) of a “botch” that could not be healed (Deut. 28:27), and of the boils that came upon Job (Job 2:7). Against this “sore” the vaunted miracle-working power of the spirits now cooperating with apostate Christianity (Rev. 13:13–14; 18:2; 19:20) apparently proves unavailing (see on ch. 16:14). The falsity of the claims that men have based on miracle-working power is demonstrated in a way that they cannot deny (cf. Ex. 8:19).

The men. This first installment of “the wrath of God” (v. 1) falls upon those who have failed to heed either the third angel’s message, which warned them against worshipping “the beast and his image” (ch. 14:9), or God’s final call to come out of mystic Babylon (ch. 18:1–4). This plague will not be universal (see GC 628).

Mark of the beast. See on ch. 13:16.

Which worshipped his image. See on ch. 13:14, 15.

3. Upon the sea. Under the third plague the “rivers and fountains of waters” are similarly affected (v. 4). The sea is useful primarily as a highway for international commerce and travel. It has been suggested that, by the obstruction of international travel and trade (see chs. 13:13–17; 16:13, 14; 17:3, 12), this plague is designed to demonstrate in a signal way God’s displeasure with respect to Satan’s plan to bind the nations of earth together under his control. Compare Balaam’s experience (Num. 22:21–35). Like the first plague, the second is not universal (see on Rev. 16:2; GC 628).

Blood. Doubtless in consistency, odor, and color, but not necessarily in composition.

Of a dead man. Nothing more offensive can be imagined than the coagulated blood of a dead man.

Every living soul. Or, “every living thing” RSV. The word for “soul” (psucheµ) is used of animal life as well as of human life (see on Matt. 10:28; cf. on Ps. 16:10). In Rev. 8:9 psucheµ is translated creatures, obviously referring to marine life. In Gen. 8:1 the Hebrew equivalent (nephesh, “living thing”) is similarly used of animals (cf. Job 12:10).

4. Rivers and fountains of waters. In Bible times “rivers and fountains of waters” were primarily useful for such everyday requirements as drinking, bathing, and irrigation. Whereas the second plague would doubtless result in great inconvenience and perhaps interruption of travel (see on v. 3) the effects of the third would be immediate and serious. Compare the first plague on the land of Egypt (see on Ex. 7:17, 19). Like the first and second plagues, the third is not universal (see GC 628).

5. I heard. See on ch. 1:2, 10.

Angel of the waters. That is, one having jurisdiction over the waters. Compare the angels of chs. 7:1 and 14:18, which have power over the “winds” and over “fire” respectively. Reference here may well be to the angel assigned to pour out the third plague upon the “rivers and fountains of waters.”

Thou art righteous. The terrible nature of the third plague apparently calls forth a statement in defense of God for authorizing it. He is altogether just in this demonstration of His “wrath” (see on chs. 15:3, 4; 16:1).

Lord. Textual evidence attests (cf. p. 10) the omission of this word.

Art, and wast. See on ch. 1:4.

Shalt be. Textual evidence attests (cf. p. 10) the reading “O Holy One, or the Holy One.” This expression occurs in every ancient Greek manuscript except one now known and in the Textus Receptus, on which the KJV was largely based. The reason for the reading of the KJV is not apparent. The changelessness of God stands forth in striking contrast with the devastating changes now taking place on earth.

Thus. Literally, these [things], that is, the first three plagues and possibly those that have not yet fallen.

6. They have shed. Literally, they have poured out. This doubtless includes the unshed blood of the living saints, who have been marked out for martyrdom (see on chs. 17:6; 18:20). By condemning the people of God to death the wicked have as truly incurred guilt for their blood as if it had already been shed (GC 628; cf. Matt. 23:35).

Saints and prophets. See on Acts 9:13; Rom. 1:7; Rev. 18:20.

Thou hast given them. The plague is stated to be a direct act on the part of God (see on v. 1; cf. GC 36, 37).

They are worthy. The punishment is precisely appropriate to the crime. The wicked deserve the punishment now meted out to them; it is in no sense an arbitrary act on the part of God (see on v. 1).

7. I heard. See on ch. 1:2, 10.

Another. Textual evidence attests (cf. p. 10) the omission of this word. The preferred reading, literally, is, I heard the altar say, probably meaning, however, not the altar but an angel who had been serving at it or standing by it (cf. ch. 14:18). The altar is doubtless not personified.

The altar. That is, the altar of incense. No mention is made of an altar of burnt offering in heaven (cf. chs. 8:3; 9:13; 14:18). For the function of the altar of incense in the ancient tabernacle service see on Ex. 30:1, 6.

Even so. Literally, yes.

Lord God Almighty. See on ch. 1:8.

True and righteous. Or, true and just (see chs. 1:5; 3:7; 6:10; 15:3). In visiting these terrible judgments upon those who have rejected divine mercy. God is true in the sense that He is true to His word—He is carrying out what He had promised to do (ch. 14:9–11; etc.). He is righteous, or just, in the sense that justice demands the meting out of punishment to those who have defied Heaven. See on ch. 16:1.

Judgments. That is, acts of judgment, meaning the plagues.

8. Upon the sun. According to the Greek the first three plagues are poured out into (eis) the earth, the sea, and the fountains and rivers of waters, respectively. The next three are poured out upon (epi) the sun, the beast’s throne, and the river Euphrates, respectively. The seventh is poured out into (eis; however, textual evidence favors _cf. p. 10) the reading upon [epi]) the air. What distinction, if any, Inspiration may have intended is not clear.

Power was given. Literally, it was given, or it was permitted.

Scorch men with fire. Or, burn men with fire. Normally, the sun warms and cheers men, and controls plant growth, climate, and many other natural processes necessary to the maintenance of life upon the earth. Now, it sends forth an excess of warmth and energy that tends to torment men and to destroy life. Though men doubtless suffer directly from this intense heat, its worst results are doubtless the most severe drought and famine the world has ever known (see GC 628). But the literal plague is accompanied by a famine for God’s Word (cf. Amos 8:11, 12). Throughout the land there is a feverish but vain quest for a means of alleviating the suffering and want occasioned by the first four plagues and of averting further calamities (GC 629). It is not motivated by godly sorrow, but by sorrow of the world (see on 2 Cor. 7:9–11). The objective is to escape the misery occasioned by the plagues, not to enter into a genuine state of reconciliation with God. Accordingly, Satan convinces the inhabitants of the earth, not that they are sinners, but that they have erred in tolerating God’s chosen people (see EW 34; see on Rev. 16:14). Like the three preceding plagues, this one is not universal (GC 628).

9. Blasphemed. Gr. blasphemeoµ (see on ch. 13:1). Here, to blaspheme God is to speak of Him in a derogatory fashion. Under the fourth plague men begin to blame Him for their misery and to realize, at last, that they are fighting against Him (see on ch. 16:1).

Name of God. That is, God Himself. The name stands for the person who bears it (see on Matt. 6:9; Acts 3:16).

Power over these plagues. They view the plagues as a demonstration of divine power (see on v. 1).

Repented not. Instead of acknowledging their guilt they proceed to lay the blame for their miserable plight upon those who have remained true and loyal to God (see EW 34; GC 624). In utter perversity they refuse to yield to His will, and demonstrate themselves to be what they really are—devoted servants to Satan (see on v. 1). The refusal to repent proves them to be altogether and unalterably opposed to God.

Give him glory. That is, acknowledge Him to be true and righteous (see on v. 7). Those suffering from the plagues refuse to admit themselves in the wrong and God in the right, even in the face of severe judgments that would lead honest contrite men to amend their ways (cf. Isa. 26:9, 10. Their hearts prove to be utterly hardened and unsusceptible to either divine mercy or severity see on Ex. 4:21; Eph. 4:30; Rev. 16:1).

10. Seat. Gr. thronos, throne (see on ch. 13:2). The seat of the beast is apparently his headquarters. The beast here represents primarily the papacy in its revived state, not so much in its religious aspect as in its assumed role of a world power dominant over other world powers (see on chs. 13:1, 2, 10; 17:3, 8, 9, 11).

His kingdom. Or, its kingdom. Except for the small remnant that still resists his supremacy Satan numbers the world as his subjects, and it is through the revived papacy in particular that he seeks to secure undisputed control over the entire human race (see GC 571, 580, 656; 5T 472; 7T 182; see on chs. 16:13, 14; 17:8, 12; cf. ch. 19:19). It would therefore appear that for the duration of this plague the entire world is enveloped in a pall of darkness. Thus, while men grope unrepentantly for light in a spiritually dark world (see ch. 16:8, 9) God sends upon them literal darkness, symbolic of the deeper spiritual night that is yet to enshroud the earth (see on vs. 13, 14).

Darkness. The entire clause reads literally, his kingdom became darkened, the Greek implying that it remained so for a period of time. This is literal darkness (see on v. 1), with its attendant cold and misery. The absence of light and heat would be all the more impressive and painful after the intense heat experienced under the fourth plague.

Gnawed their tongues for pain. Or, “kept biting their tongues out of pain,” that is, because of pain. Possibly an intense cold accompanied the prolonged darkness.

11. Blasphemed. Men confirm their perverse hatred of God. Their attitude under the fourth plague (see on v. 9) persists unabated.

God of heaven. See on ch. 11:13.

Their pains. That is, the effects of the plagues (v. 10).

Their sores. That is, the effects of the first plague (v. 2). Apparently the sores of the first plague are not immediately fatal, at least not in all cases. Apparently, also, the plagues fall successively rather than simultaneously, and their effects persist (see on v. 2).

Repented not. See on v. 9.

12. The sixth angel. Generally speaking, Adventist expositors have set forth one or the other of two interpretations of vs. 12–16. According to the first interpretation the “great river Euphrates” represents the Ottoman Empire; the drying up of its waters, the gradual dissolution of that empire; the kings of the east, the nations of the Orient; and Armageddon, the literal valley of Megiddo in northern Palestine. Thus, the dissolution of the Ottoman Empire is seen as preparing the way for Oriental nations to join battle with those of the West in the valley of Megiddo.

According to the second interpretation the Euphrates represents the people over whom mystical Babylon holds sway; the drying up of its waters, the withdrawal of their support from Babylon; the kings of the east, Christ and those accompanying Him; and Armageddon, the last battle of the great controversy between Christ and Satan, fought out on the battlefield of this earth. Thus, the withdrawal of human support from mystical Babylon is seen as the removal of the last barrier to her ultimate defeat and punishment.

According to the first view the battle of Armageddon begins as essentially a political conflict and comes to a climax with the appearance of Christ and the armies of heaven. According to the second view the battle of Armageddon begins when the united religious and political powers of earth open their final attack on God’s remnant people.

Though these two views appear to be mutually exclusive, they actually have much in common.

Proponents of both views on Armageddon are generally agreed on the following points:

1.  That it is the last great battle of earth’s history and that it is still future.

2.  That it is the battle of that great day of God (v. 14).

3.  That “the great river Euphrates” is symbolic of human beings.

4.  That the three “unclean spirits” (v. 13) represent the papacy, apostate Protestantism, and spiritism (or paganism).

5.  That these three spirits constitute the agencies that will summon the nations to battle.

6.  That the gathering agencies—three unclean spirits—are religious in nature and that the forces gathered are political and military.

7.  That preparations for the battle take place under the sixth plague, but that the battle itself is fought under the seventh plague.

8.  That in one phase it will be a real battle between real people employing real weapons.

9.  That there will be bloodshed on an unprecedented scale.

10.  That all the nations of earth will be involved.

11.  That eventually Christ and the armies of heaven intervene and bring the battle to a close.

12.  That the living saints witness the battle, but not as direct participants.

The fundamental difference between the two views consists in whether the three terms, Euphrates, “kings of the east,” and Armageddon, retain a measure of literal, geographical significance, or whether they are to be interpreted in a completely figurative sense. The first view assumes that these terms retain geographical significance. The second view affirms that they are to be interpreted altogether figuratively, in terms of the context of chs. 13 to 19. For further comment on the various points of similarity and difference between the two views see on vs. 12–19. Compare on Dan. 11:36–40.

As might be expected, variations and modifications of these two major views are held by some Adventist expositors. However, space limits prevent exploring these. For an earlier discussion of the view that the battle of Armageddon is the battle between Christ and the wicked nations at the second advent, see James White in The Review and Herald, Jan. 21, 1862, p. 61. For a formal presentation of the view that the battle of Armageddon involves also a political and military gathering of the nations of earth in Palestine, see Uriah Smith, The Prophecies of Daniel and the Revelation (1944), pp. 691–701.

Great river Euphrates. See p. 724; see on ch. 9:14. Proponents of both the first and the second views agree that John does not here refer to the literal river as a river, or to the drying up of its literal waters. There is also general agreement that the waters of the river Euphrates here represent human beings (cf. ch. 17:15). According to the first view, however, the Euphrates represents the former Ottoman Empire, through which this river flowed, and since the fall of that empire at the end of World War I, its modern successor, Turkey. This view assumes that the term Euphrates, while not referring to the literal river as a river, nevertheless retains a measure of literal geographical significance, to the extent of being a designation for the geographical area traversed by the river, the Mesopotamian valley. For more than 1,000 years this area was administered by the Saracens and the Turks, and more recently by the government of Iraq.

According to the second view the significance of the term Euphrates is to be ascertained from the context which reveals that the term Babylon is used exclusively as a symbol of apostate Christianity (see on chs. 14:8; 17:5). Historically and geographically the literal river Euphrates was the river literal Babylon (Jer. 51:12, 13, 63, 64). As the river of mystical Babylon, that great city (see on Rev. 17:18), the Euphrates would here be dissociated altogether from its former literal, geographical significance and be understood in terms of its companion symbol, mystical Babylon. The waters of the Euphrates would thus be the “many waters” of ch. 17:1–3, 15 on which mystical Babylon sits, the “inhabitants of the earth,” whom she makes “drunk with the wine of her fornication” (ch. 17:2; cf. ch. 13:3, 4, 7, 8, 14–16).

Water. See on ch. 17:1, 15.

Dried up. The form of the verb in the Greek denotes as an accomplished fact the act of drying up. According to the first view the drying up of the river Euphrates here referred to began to meet its fulfillment in the gradual shrinking of the Ottoman Empire, with the complete fulfillment of this prophetic feature still future.

According to the second view the drying up of the waters of the Euphrates refers to the withdrawal of human support from mystical Babylon in connection with the sixth plague (see above on “great river Euphrates”; see on Rev. 16:14, 16, 17, 19; cf. Isa. 44:26 to 45:2). Proponents of this view find the results of the drying up described symbolically in Rev. 16:18, 19; 17:15–18, and literally in GC 654–656.

Way. Gr. hodos, “road,” “highway.” In the setting of vs. 12–16 this is the way by which the kings and their armies pass through the Euphrates to join battle with their opponents. According to the first view this “way” would be geographically through the Mesopotamian valley, formerly the territory of the Ottoman Empire. According to the second view, way is figurative—the “way” by which the situation on earth is prepared for Christ and the armies of heaven to triumph over Babylon (v. 19) and “the kings of the earth” (v. 14).

Kings of the east. Literally, kings from the [sun] rising (see on ch. 7:2). In harmony with the geographical significance that they attribute to “the great river Euphrates,” those who hold the first view understand the “kings of the east” in a geographical sense, as denoting nations situated to the east of the Mesopotamian valley.

According to the second view “the kings of the east” represent Christ and those accompanying Him. This view bases the term “kings of the east,” like the other symbolic expressions of Rev. 16:12, on the historical incident of Cyrus conquering Babylon and later releasing God’s people, the Jews, to return to their native land.

Prepared. According to the first view the way of the kings of the east began to be prepared by the shrinking of the Ottoman Empire (see above on “dried up”). According to the second view the “way” will be “prepared” by the withdrawal of human support from mystical Babylon (see on vs. 1, 12, 14, 17). According to the first view this preparation is of a geographic and military character; according to the second, it is of a moral and spiritual character.

13. I saw. See on ch. 1:1.

Three unclean spirits. Proponents of both views agree on identifying the “ydragon,” “beast,” and false prophet as modern spiritism (GC 561, 562), or paganism, the papacy, and apostate Protestantism (cf. chs. 13:4, 14, 15; 19:20; 20:10). The three unclean spirits apparently either symbolize or represent this evil trio of religious powers, which together constitute latter-day “great Babylon” (ch. 16:13, 14, 18, 19; see on chs. 16:19; 17:5).

Like frogs. Perhaps no significance should be attached to this comparison, which probably is intended only to highlight the repulsiveness of the three unclean spirits in the sight of God.

Out of the mouth. The mouth is the instrument of speech. Coming forth from the mouth of the “dragon,” of the “beast,” and of the false prophet, these three unclean spirits represent the policy that this threefold religious union proclaims to the world, spoken of in ch. 17:2 as the wine of Babylon (see on chs. 16:14; 17:2, 6).

Dragon. See on chs. 12:3; 13:1. The first member of this threefold religious union is generally identified either as spiritism or as paganism. Indeed, many pagans worship spirits and practice various forms of spiritism more or less resembling modern spiritism as practiced in Christian lands.

Beast. See on chs. 13:1; 17:3, 8.

False prophet. Apparently to be identified with the second beast of ch. 13:11–17 (see on v. 11), which sponsors the first beast of v. 1–10, and by the miracles he has power to do in presence of the beast (v. 12–14), deceives men into making an “image” to it. Compare chs. 19:20; 20:10.

14. Spirits of devils. Literally, “spirits of demons,” or “demonic spirits.” In the Gospels the term “unclean spirit” is used interchangeably with “devil” (see Mark 1:27, 34; 3:11, 15; 6:7; etc.). See Rev. 18:2; cf. 5T 472, 473.

Working miracles. Or, “performing signs [seµmeia],” that is, miracles from the viewpoint of their value as authenticating the claims, or attesting the power and authority, of the person performing them (see Vol. V, p. 208). These miracles are also referred to in chs. 13:13, 14; 19:20. Supernatural manifestations of various kinds constitute the means by which Satan, working through various human agencies, succeeds in uniting the world behind his purpose to obliterate those who constitute the only barrier to his unchallenged dominion over mankind.

Kings of the earth. Textual evidence attest (cf. p. 10) the omission of the words “of the earth and.” The “kings” are the political powers of earth, in contrast with the threefold religious union of v. 13 (see comment there), which summon the nations of earth to unite in a crusade to destroy God’s people (9T 16; GC 562, 624). This universal religio-political combine (see on ch. 17:3) aspires to rule the world. According to the first view these “kings” represent the nations of the West, in contrast with the “kings of the east” (ch. 16:12), the nations of the Orient. According to the second view the expression “kings of the earth and of the whole world” includes the nations of both East and West (see on v. 12). For further information concerning the identity of the “kings of the earth” and the temporary success of this plot see ch. 17:2, 12, 14; see on v. 12; cf. 7T 182.

To gather. According to the first view this gathering consists of political and military preparations on the part of “the kings of the earth and of the whole world.” According to the second view it refers to efforts put forth by the threefold religious union to secure united action on the part of the political powers of earth for the purpose of waging war on the remnant of God’s people.

The battle. Proponents of both views agree that different aspects of the same battle are described in chs. 14:14–20; 16:12–19; 17:14–17; 19:11–21; cf. 6T 406. According to the first view this is primarily a politico-military battle to be fought in the literal valley of Megiddo between the nations of East and West (see on ch. 16:12, 13). According to the second view this battle is one in which the nations unite to destroy the people of God, and is therefore primarily a religious conflict.

That great day. That is, the day of God’s wrath (see on v. 1). Important textual evidence may be cited (cf. p. 10) for the reading “the great day.” See on Isa. 2:12.

God Almighty. See on ch. 1:8.

15. Behold. Or, “See”

I come as a thief. That is, to the ungodly (see on 1 Thess. 5:2, 4; 2 Peter 3:10; cf. Matt. 24:43; Luke 21:35).

Blessed. Or, “happy” (see on Matt. 5:3).

He that watcheth. See on Matt. 24:42. The saints are to be alert and vigilant, lest they be deceived (see above on “I come as a thief”).

Keepeth his garments. That is, remains steadfast in faith and character and wholly loyal to God. See on Matt. 22:11.

Lest he walk naked. That is, lose his garment of character as a result of yielding his faith. Compare ch. 17:16.

They. Probably meaning people generally.

See his shame. That is, see that he has surrendered his faith. Even though destiny has been fixed at the close of probation (see on ch. 22:11), God’s people must not relax their vigilance. Rather, they must become increasingly alert as Satan intensifies his deceptions.

16. He gathered. Or, “they gathered.” The Greek may be translated either way. The pronoun “they” would refer to the three unclean spirits of vs. 13, 14, and “he” to the angel of v. 12. The context favors the translation “they.” For the gathering process see on v. 14.

Proponents of both views agree that the gathering takes place under the sixth plague, but that the battle itself is fought under the seventh (see Smith, op. cit., p. 702; see on Rev. 16:12, 17).

Them. That is, the kings of the earth of v. 14.

Together. According to the first view the military forces of earth are gathered together in the literal valley of Megiddo, in northern Palestine (see on vs. 12, 14). According to the second view the kings of the earth are united in mind and purpose (see on ch. 17:13, 17). Compare Ps. 83:4, 5.

Place. Gr.topos, “place,” which is used variously of a geographical location, a “place” in a book, status, or, figuratively, “condition,” or “situation,” as in Acts 25:16 (“licence”) and Heb. 12:17. According to the first view, which stresses geographical implications, this would refer to the valley of Megiddo, the plain of Esdraelon in northern Palestine (see on Rev. 16:12, 14). According to the second view, which stresses the figurative meaning of the various expressions of vs. 12–16 (see on v. 12), this would be the “condition,” or frame of mind, into which the kings of the earth are gathered—the compact to annihilate the people of God (see on chs. 16:14; 17:13).

In the Hebrew tongue. Perhaps by this John intended to direct his readers to a study of Armageddon as a “Hebrew” term and to a review of Hebrew history, that the cryptic name might be understood.

Armageddon. Gr. Harmageddoµn, a transliteration from the Hebrew, as John explains. Textual evidence favors (cf. p. 10) the reading Harmageddoµn, but may also be cited for the readings Armegedon, Armagedoµ, Mageddon, and others. In view of the fact that no geographical location ever bore this name, so far as is known, the significance of the term is not readily apparent. Also, opinions differ as to what Hebrew word or words the Greek transliteration represents. The reading Harmageddoµn is from two Hebrew words, the first of which may have been Хir, “city,” though more probably har, “mountain.” As noted, however, some ancient manuscripts omit the first syllable arР or harР altogether.

For the second part of the name, Рmageddoµn, two different derivations have been suggested: (1) That Рmageddoµn is from the Heb. megiddo or megiddon (1 Kings 9:15; Zech. 12:11), the ancient city of Megiddo, which gave its name to the important pass through the mountains to the southwest, to the valley of Jezreel to the north and northeast (2 Chron. 35:22), and to the Kishon (Judges 4:7, 13; 5:19, 21), which flows through the valley. (2) That Рmageddoµn is from moФed, the Hebrew word commonly used throughout the OT for “congregation” (Ex. 27:21; 28:43; 29:4, 10, 11, 30, 32; etc.), for an appointed “feast” (see on Lev. 23:2), and for an “assembly” and the “places of the assembly” (Lam. 1:15; 2:6). The first derivation links the composite name Armageddon with the geographical and historical environment of ancient Megiddo, while the second suggests a possible connection with the great controversy between Christ and Satan.

In Isa. 14:13, where harРmoФed is translated “mount of the congregation,” or “mount of assembly,” and designates the mountain on which Solomon’s Temple stood, to the north of ancient Jerusalem, Lucifer is represented as aspiring to replace God as Israel’s sovereign ruler (see comment there). Compare “Tabernacle of the congregation” (Ex. 33:7; etc.).

Proponents of the first view of Armageddon consider the derivation to be from the Heb. harРmegiddo, “mountain of Megiddo,” and interpret the name as it is used in Rev. 16:16 in terms of the geographical environment and historical associations of the ancient city of Megiddo. Proponents of the second view understand the first derivation figuratively, that is, in terms of the historical events of OT history associated with the vicinity of ancient Megiddo (see Judges 4:4 to 5:31, especially ch. 5:31; chs. 6:33 to 7:25; 1 Kings 18:36–40; Ps. 83; cf. 2 Chron. 35:20–24), but without attributing geographical significance to the term Armageddon in Rev. 16:16 (see on v. 12). They understand the second derivation, harРmoФed, figuratively also, on the basis of its use in Isa. 14:13, in terms of the great contest between Christ and Satan (see Rev. 12:7–9, 17; 17:14; 19:11–21).

17. Seventh angel. Concerning the significance of the number seven in the Revelation see on ch. 1:11.

Into the air. Textual evidence attests (cf. p. 10) the reading “upon the air” (see on v. 8). The effect of this plague appears to be universal.

A great voice. Evidently, the voice of God. Compare ch. 1:10. See GC 635, 636; 1T 353, 354.

Temple of heaven. Textual evidence may be cited (cf. p. 10) for reading simply “temple” or “heaven.”

From the throne. In other words, the statement constitutes an official proclamation from the Sovereign of the universe (see on ch. 4:2–5).

It is done. The same words are to be uttered a second time, at the re-creation of the new earth (ch. 21:6). Similar words—“It is finished”—were spoken by our Lord upon the cross (John 19:30) as He brought His ministry of sacrifice to a close, thereby assuring the success of the plan of redemption. In the context of Rev. 16:17 the dramatic announcement marks the moment when the revelation of the mystery of iniquity is complete, when the true character of the universal religio-political union of vs. 13, 14, 19, is unmasked (see comment there and on v. 1).

God permits the forces of evil to advance to the point of apparent success in their sinister design to eradicate the people of God. As the moment appointed in the death decree arrives (see on v. 14) and the wicked rush forward with shouts of triumph to annihilate the saints (GC 631, 635; EW 283, 285), the voice of God is heard declaring, “It is done.” This declaration terminates the time of Jacob’s trouble (cf. on v. 15), delivers the saints, and ushers in the seventh plague (EW 36, 37, 282–285; GC 635, 636; 1T 353, 354).

18. Voices. Or, “sounds,” “noises.” Compare chs. 4:5; 8:5; 11:19. What the “voices” utter may be similar to the declaration of ch. 11:15 (cf. GC 640).

Thunders. Or, “peals of thunder.”

Lightnings. Or, “flashes of lightning.” Textual evidence attests (cf. p. 10) that this word precedes “voices, and thunders.”

A great earthquake. A literal earthquake, as the remainder of v. 18 implies (see on v. 1; cf. vs. 20, 21), but accompanied by a figurative earthquake, which shatters mystical Babylon (v. 19). As a literal earthquake leaves a literal city in ruins, so a figurative earthquake brings ruin and desolation to “great Babylon” (see on chs. 17:16; 18:6–8, 21). The threefold union of vs. 13, 14 collapses (cf. Isa. 28:14–22).

Such as was not. Both literally and figuratively.

19. The great city. That is, mystical Babylon (see on chs. 17:5, 18; 18:10).

Divided into three parts. Mystical Babylon of the last days is composed of the papacy, apostate Protestantism, and modern spiritism (see on vs. 13, 14). At the voice of God (chs. 16:17; 17:17) this threefold union of apostate religious organizations loses its cohesion, unity, and power to act. Compare Hab. 3:3–16.

Cities of the nations. Continuing the figure of an earthquake shattering a literal city, John now refers to the political organizations of earth—represented in vs. 13, 14 as “the kings of the earth”—by a similar figure. For the appropriateness of a “city” to represent the apostate religious organizations of earth, and “cities” their political allies, see on chs. 11:8; 17:18.

Fell. The political forces of earth also lose the state of unity of purpose to which they were gathered under the sixth plague (see on vs. 14, 16; ch. 17:13, 17). There is a terrible awakening among them as God’s voice delivers His waiting people from their foes (see GC 636, 637, 654). Now, the erstwhile components of the universal religio-political combine of ch. 16: 13, 14 begin to fight among themselves, and the “ten kings” of ch. 17:12–16 take revenge upon mystical Babylon (see on ch. 17:17). Filled with fury, the hosts of earth turn upon their leaders and upon one another the weapons with which they had purposed to slay the saints (see EW 290; GC 656). There is strife and bloodshed everywhere (see on ch. 14:20).

When Christ appears, the clash of arms and the tumult of earthly battle are stilled as the armies of heaven descend. “In the mad strife of their own fierce passions, and by the awful outpouring of God’s unmingled wrath, fall the inhabitants of the earth,—priests, rulers, and people, rich and poor, high and low” (GC 657). For a more complete account of this battle see on chs. 17:14; 19:11–21; cf. EW 282, 290; GC 656, 657. Compare the remarkably similar descriptions in Joshua 10:7–14; Judges 7:19–23; 1 Sam. 14:19, 20; 2 Chron. 20:22–24; Isa. 19:2; 34:8–10; 51:21–23; 63:1–6 Jer. 25:12–15, 29–38; Eze. 38:14–23; Haggai 2:22; Zech. 14:13.

Great Babylon. See on chs. 14:8; 17:1, 5.

Came in remembrance. See on ch. 18:5. This is a common Biblical expression denoting the arrival of the hour when divine judgment is to be meted out (Ps. 109:14; Eze. 21:23, 24; cf. Jer. 31:34).

To give unto her. Compare the words of the prophets concerning the literal city of Babylon (Isa. 51:17, 22; Jer. 25:15, 16).

The cup. A common Biblical expression denoting suffering and judgments meted out (see Ps. 11:6; 75:8; Isa. 51:17, 22, 23; Jer. 25:15–17, 28; 49:12; Matt. 26:39). For the nature of the cup now given mystical Babylon to drink see on Rev. 17:16; 18:5–8; cf. on ch. 14:10.

Wine. See on ch. 14:10; cf. ch. 17:2.

Fierceness. Or, “fury” (see on v. 1).

His wrath. See on chs. 14:10; 16:1.

20. Every island. The convulsions of earth here described result from the earthquake of v. 18. Compare ch. 6:14.

The mountains. Compare ch. 6:14.

21. Great hail. Or, “great hailstones.” For comment on the plague of hail on the land of Egypt see on Ex. 9:18–32. For hail as a weapon of divine retribution see Joshua 10:11; Eze. 13:11, 13, and as a divine judgment in the last great day of God’s wrath see Isa. 28:17, 18; 30:30; Eze. 38:22; Rev. 11:19.

A talent. Variously estimated as weighing from about 58 to 80 lbs. (128 to 176 kg.; see “Talent,” SDA Bible Dictionary).

Blasphemed God. For the third time those upon whom the plagues fall curse God, thus revealing their utter contempt for Him, even in the midst of His most grievous judgments (see on vs. 1, 9, 11).

Ellen G. White comments

1    EW 64, 120, 124; TM 432; 5T 212

2     GC 445, 449

2–6GC 628

5     TM 432

8, 9 GC 628

9–11EW 282, 289

13, 14  EW 262; GC 561; 5T 451;

14   EW 87; GC 556, 624; ML 308

15   COL 319; DA 635

16   6T 406

17   FE 363; GC 613, 636; PP 509; 1T 184; 7T 235

18   GC 637; PP 110

19   FE 363

19–21GC 637

20, 21  PP 110

21   PP 509