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.
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 – 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:
(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 – pseudoprophetou – 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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
the false prophet.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. unclean spirits like frogstheantitype to the plague of frogs sent on Egypt. The presence of the”unclean spirit” in the land (Palestine) is foretold, Zec13:2, in connection with idolatrous prophets. Beginningwith infidelity as to Jesus Christ’s coming in the flesh, men shallend in the grossest idolatry of the beast, the incarnation of allthat is self-deifying and God-opposed in the world powers of allages; having rejected Him that came in the Father’s name, they shallworship one that comes in his own, though really the devil’srepresentative; as frogs croak by night in marshes and quagmires, sothese unclean spirits in the darkness of error teach lies amidst themire of filthy lusts. They talk of liberty, but it is notGospel liberty, but license for lust. There being three, asalso seven, in the description of the last and worst state ofthe Jewish nation, implies a parody of the two divine numbers, threeof the Trinity, and seven of the Holy Spirit (Re1:4). Some observe that three frogs were the original armsof France, a country which has been the center of infidelity,socialism, and false spiritualism. A and B read, “as it werefrogs,” instead of “like frogs,” which is notsupported by manuscripts. The unclean spirit out of the mouth of thedragon symbolizes the proud infidelity which opposes God andChrist. That out of the beast’s mouth is the spirit of theworld, which in the politics of men, whether lawless democracy ordespotism, sets man above God. That out of the mouth of the falseprophet is lying spiritualism and religious delusion, which shalltake the place of the harlot when she shall have been destroyed.
the dragonSatan, whogives his power and throne (Re13:2) to the beast.
false prophetdistinctfrom 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 thesecond beast, Re13:11-15, as appears by comparing Rev 19:20;Rev 13:13; ultimately consignedto the lake of fire with the first beast; as is also the dragon alittle later (Re 20:10). Thedragon, the beast, and the false prophet, “the mystery ofiniquity,” 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 theFather, assigning his authority to his representative the beast, asthe Father assigns His to the Son. They are accordingly jointlyworshipped; compare as to the Father and Son, Joh5:23; as the ten-horned beast has its ten horns crowned withdiadems (Greek, Re13:1), so Christ has on His head many diadems. While thefalse prophet, like the Holy Ghost, speaks not of himself, but tellsall men to worship the beast, and confirms his testimony to the beastby miracles, as the Holy Ghost attested similarly to Christ’sdivine mission.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I saw three unclean spirits like frogs,…. Rome, the seat of antichrist, being destroyed, and the kingdom of the beast darkened, and brought into great contempt, Mahometanism greatly declining, the Gospel succeeding everywhere, the Jews being converted, and resettled in their own land, the devil bestirs himself more than ordinary; and dispatches his, and the emissaries of antichrist, to the kings of the whole earth, that can any ways be engaged on their side, and against the saints; and these are no other than the creatures of antichrist, such as cardinals, priests, and particularly Jesuits, as their original from the dragon, the beast, and the false prophet, show. Mr. Daubuz thinks these “three” are the “monks”, the “religious knights”, and “secular clergy”: and these are called “spirits”; not because they are what are called familiar spirits, or devils themselves, for they are the spirits of devils, as in the next verse; but either because they pretend to be spiritual men, ecclesiastics, men in spiritual offices, and indeed are spiritual wickednesses in high places; or because of their agility, swiftness, and expeditiousness in going to and fro, Satan like, to do mischief: and they are said to be “unclean”; as the evil spirits and devils are, being so by nature, and delighting in uncleanness, and giving themselves up to work it with greediness: and they are “like frogs”; the allusion is to the plague of frogs in Egypt, Ex 8:5 and these antichristian emissaries are fitly compared to them, for their impurity, and pleasure they take in it, as frogs do in dirt and filth; and for their being talkative, impudent, and troublesome, like the noisy croaking frogs; so “rhetoricians” are by Cicero a compared to frogs; and as the frogs of Egypt got into the king’s bedchamber, Ex 8:3 so these get into the private retirements of princes, into their cabinet councils, and stir them up to war and bloodshed: and as for the number, “three”, this is only used to express a sufficient number of them, or to make the account square with the dragon, beast, and false prophet, from whom they proceed; and besides, this is omitted in the king’s manuscript. Now John saw these, in a visionary way,
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; by the dragon is meant the devil, Re 12:9 not as acting in Rome Pagan, which has been long ago destroyed, rather as in the Pagan parts of the world, and as in the Turkish empire, now ruined; who, seeing his cause declining everywhere, bestirs himself to support and revive it, though this issues in the binding of him for a thousand years,
Re 20:2. By the beast is meant the first beast, in Re 13:1 and so the Ethiopic version renders it; the antichristian civil state, now sadly shattered and weakened, by the pouring out of the fifth vial: and by “the false prophet” is meant, not Mahomet, or the supporters of his religion, but the second beast in Re 13:11 or the antichristian ecclesiastic state, as appears from the description of this prophet in Re 19:20 compared with that: so then these spirits manifestly appear to be the emissaries of antichrist, under a diabolical influence; his creatures, that are made, and sent forth by him, have their commissions and orders from him, to act for him in every shape, to support his interest, civil and religious, by lies, murders, and false doctrine; a further account is given of them in the next verse.
a Ad Atticum, l. 15. Ep. 16.
Fuente: John Gill’s Exposition of the Entire Bible
Coming out of ( alone, no participle ).
Of the dragon ( ). That is Satan (Rev 12:3; Rev 12:9).
Of the beast ( ). The first beast (Rev 13:1; Rev 13:12) and then just the beast (Rev 13:14; Rev 14:9; Rev 14:11; Rev 15:2; Rev 16:2; Rev 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).
Of the false prophet ( ). Cf. Matt 7:15; Acts 13:6; 1John 2:22; 1John 4:3; 2John 1:7. Identified with the second beast (13:11-14) in Rev 19:20; Rev 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 16:12; Rev 16:13 (the two beasts).
Three unclean spirits ( ). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in 1:16 (Rev 9:17; Rev 11:5; Rev 12:15; Rev 19:15; Rev 19:21) as a chief seat of influence. In 2Th 2:8 we have “the breath of his mouth” (the other sense of ). For (unclean) with see Mark 1:23; Mark 3:11; Mark 5:2; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zec 13:2 “the false prophets and the unclean spirits.”
As it were frogs ( ). Cf. Exod 8:5; Lev 11:10. Old word, here alone in N.T. Like loathsome frogs in form.
Fuente: Robertson’s Word Pictures in the New Testament
Frogs. Possibly With reference to Exo 8:1 – 14.
Fuente: Vincent’s Word Studies in the New Testament
(PARENTHETICAL RELIEF) v. 13-16
1) “And I saw three unclean spirits like frogs,” (kai eidon pneumatitria akatharta hos batrachoi) “and I recognized three unclean (polluted, foul) spirits similar to frogs; These amphibious creatures are associated with and in a class with serpents, considered to be unclean, here used to signify demon (unclean spirits) spirits, originating from the Devil. This reminds of the loathsome frog plague upon Egypt, Exo 8:1-6.
2) “Come out of the mouth of the dragon,” (ek tou stomatos tou drakontos) “exuding out of the mouth of the dragon,” that old serpent, the Devil; clever, cunning, and deceptive was his speech (like honey) to trap a spider; This proceeds from the Devil, through his demon spirits and false prophets, 1Ti 4:1-2; Rev 12:3; Rev 12:9.
3) “And out of the mouth of the beast,” (kai ektou stomatos tou theriou) “and coming (exuding) out of or from the mouth of the beast; from the one world, Gentile heathen, antichrist ruler, Joh 5:43; 1Jn 4:1-6; Babylon is identified as either the physical location or the corrupt moral and ethical state and condition of the time and events of this blasphemy and deception, Rev 18:2.
4) “And out of the mouth of the false prophet,” (kai ek tou stomatos tou pseudoprophetou) “and exuding (coming out from) the mouth of the false prophet,” who represents himself as, and requires worship as if he were God, 2Th 2:4-12; Rev 13:11-17; Rev 19:20; Rev 20:10; 1Jn 2:18.
Seducing, demon spirits, bearing the message of the Devil called doctrines (teachings) of devils, go forth on a malicious and disastrous expedition with the support or cooperation of all kings and governments to oppose and suppress the coming Kingdom of the Lamb of God.
Fuente: Garner-Howes Baptist Commentary
(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 intellectualismthese 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)Spensers 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.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
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.
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. D
b Used by Aristophanes to imitate the croaking of frogs. D
c To make a pet of; to pet, fondle, caress; to treat endearingly or with blandishment. Obs. OED
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 16 .] And I saw (notice the curious reading of [120] , which derives some interest from the absence of any participle to signify “ going forth ”) out of the mouth of the dragon (who is still in the prophetic scene, giving his power to the beast, ch. Rev 13:2 ) and out of the mouth of the beast and out of the mouth of the false prophet (viz. the second beast of ch. Rev 13:11 ff. Cf. ch. Rev 19:20 , Rev 20:10 ) three unclean spirits like frogs (in shape and character. In the entire absence of Scripture symbolism, for the only mention of frogs besides this is in, or in regard to, the relation of the plague in Egypt, we can only explain the similitude from the uncleanness, and the pertinacious noise, of the frog. Daubuz quotes from Philo, De Sacr. Abel et Cain, 19, vol. i. p. 176, , , : from Cicero ad Att., xv. 15, “ran :” and from Artemidorus ii. 15, . ), for ( gives a reason for ) they are spirits of devils doing miracles (this is a plain declaration of the interpretation of these three, and by it the limits of interpretation are clearly set, and must not be overpassed. The explanation of these as any men, or sects of men, is therefore clearly wrong) which go forth over the kings of the whole earth (it is the uniform testimony of the prophetic Scriptures that the antichristian power shall work signs and wonders as means of deceiving mankind: see Mat 24:24 ; 2Th 2:9 ) to gather them together to the war of the great day of Almighty God (that day viz. which is explained in detail in the subsequent part of the prophecy, ch. Rev 19:17 ff. This great gathering of the beast and the kings of the earth against God and the Lamb, is the signal for the immediate and glorious appearing of the Lord. And therefore follows an exhortation to be ready, and clad in the garments of righteousness, when He shall come). Behold, I come (the Seer speaks in the name of Christ) as a thief (that personal advent shall happen when many least expect it, when the world is secure in the ungodliness of ages): blessed is he that watcheth, and keepeth his garments, lest he walk naked and they (men) see his shame (the figure is that of one apprehending the thief’s coming, and therefore keeping watch in his clothes, not undressing. In the spiritual sense, the garments are the robe of righteousness put on by faith in Him who is our Righteousness: and the walking naked is that destitution of these garments which will at that day bring shame before assembled men and angels). And they (the unclean spirits, as is evident from being merely a recital of the before: not, the angel of the sixth vial, as Bengel; nor God, as Hengst. and Ebrard) gathered them together to the place which is called in Hebrew Harmagedon (it is evidently in the meaning of the Hebrew name of this place that its appropriate significance lies. For otherwise why should be prefixed to it? When St. John does this in his Gospel, in the cases of Bethesda, Rev 5:2 , Gabbatha, Rev 19:13 , Golgotha, Rev 19:7 , and in this book in the case of Abaddon, ch. Rev 9:11 , it is each time not without such reference: see the notes in those places. But this circumstance does not deprive the name of geographical reality: and it is most probable on every account that such reality exists here. The words would surely not be used except of a real place habitually so named, or by a name very like this. Nor need we search far for the place pointed out. , the mountain of Megiddo, designates at least the neighbourhood where the Canaanitish kings were overthrown by Barak, Jdg 5:19 ; an occasion which gave rise to one of the two triumphal songs of Israel recorded in the O. T., and therefore one well worthy of symbolizing the great final overthrow of the Kings of the Earth leagued against Christ. That the name slightly differs from that given in the O. T. where it is the plain ( 2Ch 35:22 ) or the waters (Judg. l, c) of Megiddo, is of slight consequence, and may be owing to a reason which I shall dwell on below. The LXX in both places adopt the form which we have here, – or – . Nor must it be forgotten, that Megiddo was connected with another overthrow and slaughter, viz. that of Josiah by Pharaoh-Necho (2Ki 23:29 ; 2Ki 2 Chron. ubi supra), which though not analogous to this predicted battle in its issue, yet served to keep up the character of the place as one of overthrow and calamity: cf. also Zec 12:11 , and the striking description, 2Ch 35:25 , of the ordinance of lamentation for Josiah. At Megiddo also another Jewish King, Ahaziah, died of the wounds received from Jehu, 2Ki 9:27 . The prefix Har, signifying “mountain,” has its local propriety, see Stanley’s description of the plain of Esdraelon, in the opening of his Sinai and Palestine, ch. 9. And to the fisherman of the lake of Galilee, who would know Megiddo as he saw its background of highland lit up by the morning or evening sun across the plain from his native hills, the name would doubtless be a familiar one. Still there may have been a deeper reason which led to, or at all events justified the prefix. As the name now stands, it has a meaning ominous of the great overthrow which is to take place on the spot. Drusius, believing the word to be merely a mystic one, explains it to be , “internecio exercitus eorum,” the overthrow of their army. But, conceding and maintaining the geographical reality, must not we suppose that such a name, with such a sound, so associated with the past, bore to a Hebrew ear, when used of the future, its ominous significance of overthrow? It is remarkable that in Zec 12:11 , where the mourning for Josiah is alluded to, the LXX render not in the plain of Megiddo, but : and this agrees with the interpretation of Andreas here, who supposes the name equivalent to ).
[120] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
Fuente: Henry Alford’s Greek Testament
Rev 16:13 . perhaps a reminiscence of the second Egyptian plague, but probably an Iranian touch; the frog was a special agent of Ahriman in the final contest ( cf. reff., H. J. 1904, 352, and Hbschmann, 230, 231). According to Artemidorus (ii. 15) frogs represent , and they were naturally associated with serpents ( cf. Plut. Pyth. 12) as amphibious.
Fuente: The Expositors Greek Testament by Robertson
Saw: App-133.
spirits. App-101.
like = as it were, with texts.
dragon. See Rev 12:3.
false prophet. Greek. pseudoprophetes. In Rev. here; Rev 19:20; Rev 20:10. See Rev 13:11-17.
Fuente: Companion Bible Notes, Appendices and Graphics
13-16.] And I saw (notice the curious reading of [120], which derives some interest from the absence of any participle to signify going forth) out of the mouth of the dragon (who is still in the prophetic scene, giving his power to the beast, ch. Rev 13:2) and out of the mouth of the beast and out of the mouth of the false prophet (viz. the second beast of ch. Rev 13:11 ff. Cf. ch. Rev 19:20, Rev 20:10) three unclean spirits like frogs (in shape and character. In the entire absence of Scripture symbolism,-for the only mention of frogs besides this is in, or in regard to, the relation of the plague in Egypt,-we can only explain the similitude from the uncleanness, and the pertinacious noise, of the frog. Daubuz quotes from Philo, De Sacr. Abel et Cain, 19, vol. i. p. 176, , , : from Cicero ad Att., xv. 15, ran : and from Artemidorus ii. 15, . ), for ( gives a reason for ) they are spirits of devils doing miracles (this is a plain declaration of the interpretation of these three, and by it the limits of interpretation are clearly set, and must not be overpassed. The explanation of these as any men, or sects of men, is therefore clearly wrong) which go forth over the kings of the whole earth (it is the uniform testimony of the prophetic Scriptures that the antichristian power shall work signs and wonders as means of deceiving mankind: see Mat 24:24; 2Th 2:9) to gather them together to the war of the great day of Almighty God (that day viz. which is explained in detail in the subsequent part of the prophecy, ch. Rev 19:17 ff. This great gathering of the beast and the kings of the earth against God and the Lamb, is the signal for the immediate and glorious appearing of the Lord. And therefore follows an exhortation to be ready, and clad in the garments of righteousness, when He shall come). Behold, I come (the Seer speaks in the name of Christ) as a thief (that personal advent shall happen when many least expect it, when the world is secure in the ungodliness of ages): blessed is he that watcheth, and keepeth his garments, lest he walk naked and they (men) see his shame (the figure is that of one apprehending the thiefs coming, and therefore keeping watch in his clothes, not undressing. In the spiritual sense, the garments are the robe of righteousness put on by faith in Him who is our Righteousness: and the walking naked is that destitution of these garments which will at that day bring shame before assembled men and angels). And they (the unclean spirits, as is evident from being merely a recital of the before: not, the angel of the sixth vial, as Bengel; nor God, as Hengst. and Ebrard) gathered them together to the place which is called in Hebrew Harmagedon (it is evidently in the meaning of the Hebrew name of this place that its appropriate significance lies. For otherwise why should be prefixed to it? When St. John does this in his Gospel, in the cases of Bethesda, Rev 5:2, Gabbatha, Rev 19:13, Golgotha, Rev 19:7, and in this book in the case of Abaddon, ch. Rev 9:11, it is each time not without such reference: see the notes in those places. But this circumstance does not deprive the name of geographical reality: and it is most probable on every account that such reality exists here. The words would surely not be used except of a real place habitually so named, or by a name very like this. Nor need we search far for the place pointed out. , the mountain of Megiddo, designates at least the neighbourhood where the Canaanitish kings were overthrown by Barak, Jdg 5:19; an occasion which gave rise to one of the two triumphal songs of Israel recorded in the O. T., and therefore one well worthy of symbolizing the great final overthrow of the Kings of the Earth leagued against Christ. That the name slightly differs from that given in the O. T. where it is the plain (2Ch 35:22) or the waters (Judg. l, c) of Megiddo, is of slight consequence, and may be owing to a reason which I shall dwell on below. The LXX in both places adopt the form which we have here, – or -. Nor must it be forgotten, that Megiddo was connected with another overthrow and slaughter, viz. that of Josiah by Pharaoh-Necho (2Ki 23:29; 2 Chron. ubi supra), which though not analogous to this predicted battle in its issue, yet served to keep up the character of the place as one of overthrow and calamity: cf. also Zec 12:11, and the striking description, 2Ch 35:25, of the ordinance of lamentation for Josiah. At Megiddo also another Jewish King, Ahaziah, died of the wounds received from Jehu, 2Ki 9:27. The prefix Har, signifying mountain, has its local propriety, see Stanleys description of the plain of Esdraelon, in the opening of his Sinai and Palestine, ch. 9. And to the fisherman of the lake of Galilee, who would know Megiddo as he saw its background of highland lit up by the morning or evening sun across the plain from his native hills, the name would doubtless be a familiar one. Still there may have been a deeper reason which led to, or at all events justified the prefix. As the name now stands, it has a meaning ominous of the great overthrow which is to take place on the spot. Drusius, believing the word to be merely a mystic one, explains it to be , internecio exercitus eorum, the overthrow of their army. But, conceding and maintaining the geographical reality, must not we suppose that such a name, with such a sound, so associated with the past, bore to a Hebrew ear, when used of the future, its ominous significance of overthrow? It is remarkable that in Zec 12:11, where the mourning for Josiah is alluded to, the LXX render not in the plain of Megiddo, but : and this agrees with the interpretation of Andreas here, who supposes the name equivalent to ).
[120] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.
Fuente: The Greek Testament
Rev 16:13. [182]) See App. on this passage. The nominative case has the same meaning, as Exo 34:4, , .
[182] So AB. h Vulg. in modum ranarum. But Rec. Text, with inferior authorities, .-E.
Fuente: Gnomon of the New Testament
three: Rev 16:14, 2Th 2:9-11, 1Ti 4:1-3, 2Ti 3:1-6, 2Pe 2:1-3, 1Jo 4:1-3
like: Exo 8:2-7, Psa 78:45, Psa 105:30
come out of: Rev 12:3, Rev 12:4, Rev 12:9-13, Rev 13:1-7, Rev 13:11-18
the false: Rev 19:20, Rev 20:10
Reciprocal: Exo 8:6 – and the frogs 1Ki 22:22 – a lying spirit 2Ch 18:11 – all the prophets Job 24:22 – draweth Job 26:4 – whose spirit Isa 27:1 – the dragon Eze 29:3 – the great Mic 2:11 – a man Zec 13:2 – unclean
Fuente: The Treasury of Scripture Knowledge
Rev 16:13. Frogs are slimy, loathsome creatures and are used to represent three very loathsome powers and individuals. They are the dragon (Satan, chapter 12:9), the beast (Rome) and the false prophet. The last phrase is singular in grammatical form but does not refer to any particular one of the false prophets. It means the group of evil workers who used their deceptive tactics to mislead the people all over the domain or the dominions of Rome.
Rev 16:14. Devils means the demons by which the apostate church imposed upon the victims of their treachery. Working miracles is explained at Rev 13:14, and it is the same that Paul predicts in 2Th 2:9 as follows: “Whose coming is after the working of Satan with all power and signs and lying wonders.” Rev 16:1. The great voice was out of the temple. That means it was from God, for we have learned in the preceding chapter that no man was able to be in the temple at this time. The seven angels have been given the vials of divine wrath, now the voice bids them empty their contents in the places deserving such treatment.
Comments by Foy E. Wallace
Verses 13-14.
9. The incidents of verses thirteen and fourteen are an apocalypse of the prevailing conditions before and during the siege of Jerusalem–the symbolic description of the pervading influence of seducers, deceivers, false prophets, and pseudo-signs, insomuch that, if it were possible, they shall deceive the very elect, as narrated in Mat 24:11-24, and verified in the histories of Josephus and Pliny.
These demoniac spirits of seduction which were like frogs came out of the mouths of the dragon, the beast and the false prophet. The frog has ever been a symbol of magical signs and that amphibious creature was here employed to signify the combined effort of the imperial minions to deceive and seduce the dwellers of Judea and Palestine. It was this same demoniac spirit of verse fourteen that inspired the kings of the earth (the provincial kings of Palestine) and of the whole world (the imperial rulers) to gather their armies for the battle of that great day of God Almighty. All the evidence necessary to sustain the claim that this day of God referred to the destruction of Jerusalem is the comparison with the prophecy of Zechariah (Zechariah 14) on the destruction of Jerusalem. The chapter begins with reference to the day of the Lord, and the entire chapter was a description of the siege and devastation of the city and the employment of high metaphors of peace and blessing that followed.
In further support of the parallel between Zec 14:1 and Rev 16:14, the analysis of the Zechariah chapter from the author’s book, GOD’S PROPHETIC WORD, is here inserted : We shall not here read the chapter, but rather refer to its contents verse by verse. Zec 14:1-21 is almost universally used as “a second coming of Christ chapter” but it is a “destruction of Jerusalem chapter” instead.
Verse 1: “Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee.” The symbolic “day of the Lord” here is the same expression precisely that is used in Isa 13:9 in reference to the destruction of Babylon. If the destruction of Babylon could be called “the day of the Lord,” why not the destruction of Jerusalem? That expression does not mean the second coming of Christ in either of these passages. Compare Isa 13:1-22 as a prophecy against Babylon, Isa 17:1-14 as a prophecy against Damascus, Isa 18:1-7 as a prophecy against Ethiopia, Isa 19:1-25 as a prophecy against Egypt, with Zec 14:1-21 as a prophecy against Jerusalem, and it can be seen that the assertions of the millennialists that Zechariah is prophesying the second coming of Christ and the millennium are wrong.
Verse 2: “For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.”
The historical accounts of the siege of Jerusalem by Josephus, Pliny, Horne and Clarke fulfill Zechariah’s descriptions. Reference to “nations gathered for battle” is a description of besieged Jerusalem, the houses rifled and the women ravished. The same description is found in Isa 13:15-16, concerning the fall and destruction of Babylon. The comparison is forceful.
Verse 3: “Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle.” Factually, all the nations were represented in the Roman army, and God afterward fought against them by means of the Northern nations. Read Zec 9:14-15 : “And the Lord shall be seen over them, and his arrow shall go forth as the lightning; and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones.” The visitations are figurative, of course, but nevertheless significant of the fact that all the nations referred to “against” whom the Lord “fought” were destroyed.
Verse 4: “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.”
The prophetic declaration that “his feet shall stand in that day upon the mount of Olives which is before Jerusalem,” does not refer to the second coming of Christ but rather to the siege of Jerusalem. Jesus Christ stood with his feet on the mount of Olives when he uttered the doom of the city. The Roman general stood on the mount of Olives when Jerusalem was besieged. The formations of the battle lines, entrenchments and redoubts, the circumvallations of the Romans, all enter into the graphic description and portrayal of the prophet that the mount should “cleave in the midst” and “toward the north” and “toward the south.”
Verses 5-7: “And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. And it shall come to pass in that day, that the light shall not be clear, nor dark: But it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light.”
Obviously, these verses are a metaphorical description of the mixture of divine mercy with justice. After the visitation there would be light–the diffusion of divine knowledge. This did follow the fall of Jerusalem and the destruction of the Jewish state.
Verses 8-9: “And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the Lord shall be King over all the earth: in that day shall there be one Lord, and his name one.”
The only consistent application of this language is a spiritual fulfillment in the gospel of Christ and the church. Who is ready to deny that the clause “in that day shall there be one Lord, and his name one,” refers to the present dispensation? There is one Lord, his name is one, and the Lord is “king over all the earth.” It finds its fulfillment in the church of Christ where there is neither Jew nor Gentile, but all one in Christ, and one Lord over all.
Verses 16-17: “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain.” If these verses are not figurative, if they are to be taken literally, then all nations and families must literally go up to Jerusalem and literally offer animal sacrifices and keep the Passover, restore Judaism with all of its literal ceremonies, in order in fulfill the prophecy. That would be a complete re-establishment of old Judaism and everything that characterized it, all of which was taken away. But if these verses are not literal, then the application made of the whole chapter by the millennialists loses its force. These last verses refer to the expansion of the blessings of the gospel dispensation after the destruction of Jerusalem. Upon all who received the gospel, its blessings descended as rain; but to the unbelievers who rejected the gospel “upon them shall be no rain”–all such are barred from its promises and privileges.
The simple truth of the matter is that as Isa 13:1-22 is a prophecy on the destruction of Babylon, Zec 14:1-21 is a prophecy on the destruction of Jerusalem. It does not teach millennialism in “a sentence or a syllable.”–GOD’S PROPHETIC WORD, pp. 246-9.
Thus the downfall of Babylon in Isa 13:1-22, and of Jerusalem in Zec 14:1-21, Mat 24:1-51, and in Revelation were described with identical symbolism. The evidence is preponderant that the gathering for the battle of that great day of God portended the over-running of Judea and the onslaught against Jerusalem by the Roman armies, set forth in numerous visional developments; which included the uprisings, insurrections and rebellions that diverted the powers of evil from the afflictions of the church.
Fuente: Combined Bible Commentary
Rev 16:13. The dragon, the beast, and the false prophet are again before us. They are the three great enemies of the people of God who have already been described; although here we have for the first time the second beast of chap. Rev 13:11 spoken of as the false prophet, a designation afterwards applied to it in chaps. Rev 19:20 and Rev 20:10. The point to be chiefly noticed is that all the great enemies of Gods people are gathered together. All the demoniacal powers of the world in their united forces are on the stage.
Three unclean spirits as it were frogs. An unclean spirit comes out of the mouth of each; and the spirits are as frogs, unclean, boasting, noisy, offensive animals. There may perhaps be a reference to the frogs of Egypt. The land of Egypt had brought forth frogs in the chambers of their kings (Psa 105:30)so does this spiritual Egypt.
Fuente: A Popular Commentary on the New Testament
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.
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.
Fuente: Expository Notes with Practical Observations on the New Testament
The dragon is Satan. ( Rev 12:9 ) We have suggested the beast represents Godopposing forces. ( Rev 13:1-3 ) The false prophet seems to be the same as the second beast ( Rev 13:11-17 ) and stands for false religion. Frogs were used in the second plague against Egypt. ( Exo 8:1-15 ; Psa 78:45 ; Psa 105:30 ) Their incessant croaking can be a nuisance and they are often slimy and dirty. Under the law, such creatures were considered an abomination. ( Lev 11:9-12 ) They are “spirits of demons” (ASV) sent forth to deceive through what appears to be miracles and bring about an alliance of earth’s kings against God. (Compare 2Th 2:8-12 ; 1Ti 4:1-2 )
Fuente: Gary Hampton Commentary on Selected Books
16:13 And I saw {13} three unclean spirits {14} like frogs [come] out of the mouth of the {15} dragon, and out of the mouth of the {16} beast, and out of the mouth of the {17} false prophet.
(13) That is, every one of them focus 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 by them by their spirits, and teachers of the vanity and impunity of the beast that committed fornication with the kings of the earth. This is a good description of our times.
(14) 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 Rev 16:14 .
(15) That is, the devil; Rev 12:3
(16) See Rev 13:1 .
(17) That is, of that other beast; Rev 13:11 , for so he is called also in Rev 19:20; Rev 20:10 .
Fuente: Geneva Bible Notes
Rev 16:13-16 give further comments on the sixth bowl judgment. They are not an interlude between the sixth and seventh bowls (except Rev 16:15). They reveal that rulers from all over the earth will join the kings of the East in a final great conflict.
The dragon, beast, and false prophet will evidently join in making a proclamation that will mobilize the armies of the world to converge on Palestine. Something proceeding from the mouth suggests a proclamation. This is the first mention of "the false prophet," but he is clearly the beast out of the earth (cf. Rev 13:11-17). He deceives the people. What he urges them to do for their advantage results in their destruction eventually.
The three unclean spirits that proceed from their mouths, the agents of this diabolical trio, are demons (fallen angels, Rev 16:14; cf. Mat 10:1; Mar 1:23-24; Mar 3:11; Mar 5:2; Mar 5:13; Act 5:16; Act 8:7). They resemble frogs in that they are unclean and loathsome (cf. Lev 11:10-11; Lev 11:41). The second Egyptian plague involved frogs (Exo 8:5), but these demons are only "like" frogs.