Revelation 16:13

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.

13. From this infernal triad—the pagan dragon, pseudo-orthodox beast, and the hierarchic

false prophet—three unclean spirits go forth. One goes from the mouth of each, and so is the symbol of utterance and propagation of principles according to the utterer.

Like frogs—Unseemly figures issuing from the mouths of the monsters, like frogs from a miasmatic morass. The only appearance of the real frogs in Scripture previous to this is as one of the plagues of Egypt. The Hebrew word for frog signifies marsh-leaper; and the Egyptian conception was, that he was truly slime-born. Hence the slimy frog well represents the earthborn errors and depravities of the three monsters sent into the air in opposition to the heavenborn forces bearing down upon them. And, with their dismal croaking, they are the proper missionaries of atheistic despair, and fit pleaders for a falling cause. The pagan frog-form comes forth from the dragon; and modern atheism is essentially pagan. It substitutes a falsity in the place of the true God. Sometimes, with ancient Epicurus and Lucretius, it substitutes blind law, abolishing any intelligent lawgiver. Or, with Holbach, it substitutes the great material whole, under the name of Nature, as evolving all the changes we see. Or, with Comte, it makes an object of worship of what he calls the Great Being, the human race, and establishes a ritual in honor of the greatest specimens of humanity. Or, with Spencer, it imagines an Unknown Absolute, which, without consciousness or sense itself, is author of the intelligent system. The deity last invented seems to be god, Force, which produces motion, and in some unexplained way moves things into intellectual forms and operations. All these conceptions are simply the antitheistic workings of the old rebellious, godless spirit which transformed the first archangel into that old serpent the devil, here symbolized as the dragon.

The beast—Is the power of spiritual despotism. It assumes to take the place of God in overruling the consciences of men, and thereby ruling over men themselves, to its own supreme aggrandizement. Its primal apocalyptic representative is the Romish spiritual empire, personally individualized in the pope, and brought to a climax in the proclamation of the dogma of papal infallibility. But developed by that expansion of which we have repeatedly spoken, it applies to all the great spiritual despotisms, whether Christian, Mohammedan, or Pagan, which have organized force and persecution, interfering between man and God.

The false prophet—The lying theologian, the framer of mendacious dogmas, superstitions, and systems of error. He is often subservient to the spiritual despot, and often becomes the spiritual despot himself. And thus the dragon, the beast, and the false prophet are a sort of anti-trinity. The first, as pagan and atheistic, is opposed to God; the second, as lord of a hostile kingdom, is opposed to Christ; and the third, as the spirit of error, is opposed to the Holy Spirit of truth. Alford insists that these demons are literal; but as two of them come from the mouths of symbolical beings they may well be held as symbols. Not, indeed, as symbols of “classes of men” or “sects,” but of malign principles, infernal influences, and depraved systems and organisms.

Working miracles—Or supernatural wonders, pretended or real. These prodigies are, of course, wrought through the agencies of men. The pseudo-“spiritism,” or demonism, of the present day may at least serve as illustration.

Unto the kings… world—Correcter reading, Upon the kings of the whole inhabited world. Rev_18:3. The universality of kings symbolized by the ten horns. Neither the summons to war or the fight itself is limited to a single locality.

The battle—A battle of ideas, resolving itself into perhaps a corporeal battle, a series of wars for centuries. Yet there may be great critical contests, or even one all-decisive contest, greatly decisive of the vast result.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

16:13-14 Three agents of deceit, evil spirits in the form of frogs, represent the demonic role of the evil trinity. Although the powers of evil battle against the Lord, it is God the Almighty, not any evil power, who is in control.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 16:13. Ὡς βάτραχοι[182]) See App. on this passage. The nominative case has the same meaning, as Exo 34:4, ΔΎΟ ΠΛΆΚΑς ΛΙΘΊΝΑς, ΚΑΘΆΤΕΡ ΑἹ ΤΡῶΤΑΙ.

[182] So AB. h Vulg. “in modum ranarum.” But Rec. Text, with inferior authorities, ὅμοια βατράχιος.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 16:13 . βάτραχοι 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 Hübschmann, 230, 231). According to Artemidorus (ii. 15) frogs represent γοήτας καὶ βωμολόχους , and they were naturally associated with serpents ( cf. Plut. Pyth. 12) as amphibious.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, of that other beast, of which Rev. 13:11, for so he is called also Rev. 19:20 and 20:10.

Croaking with all importunity, and continually day and night provoking and calling forth to arms, as the trumpets, and furies of wars: as is declared in the next verse.

That is, the devil, as Rev. 11:3

Whereof Rev. 13:1.

That is, every of them bent their whole force, and conspired that by wonders, word and work, they might bring into the same destruction all Kings, Princes and Potentates of the world, cursedly bewitched of them by their spirits, and teachers of the vanity and impurity of the beast that committed fornication with the kings of the earth. And this is a right description of our times.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

unclean spirits like frogs--the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Zac 13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (Rev 1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.

the dragon--Satan, who gives his power and throne (Rev 13:2) to the beast.

false prophet--distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), Rev 17:1-3, Rev 17:16; and identical with the second beast, Rev 13:11-15, as appears by comparing Rev 19:20 with Rev 13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (Rev 20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, Joh 5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek, Rev 13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Three unclean spirits] Perhaps false teachers, called afterwards spirits of devils, which persuade the kings of the earth by lying miracles to come forth to the place of general slaughter, Rev 16:14; Rev 16:16,

Some good critics apply this to Vespasian, and his pretended miracles. See the account in Tacitus, lib. iv. c. 81.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13, 14) And I saw . . .—Better, And I saw out of the mouth of the dragon, and out of the mouth of the wild beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs. For they are spirits of demons, doing signs, which go forth upon the kings of the whole world, to gather them together to the war of the great day of God the Almighty. Some have thought that the kings of the East are the representatives of the Christian powers, and that the drying up of the Euphrates is the preparation for their entrance into the land of promise. The general drift of the chapter seems to me to be adverse to this view. The two hostile kingdoms are being brought slowly into open antagonism; the great issues are to be brought to a decisive test; the time comes when a decision must be made: “If God be God, follow Him; if Baal, then follow him.” The situation becomes so strained that it is useless to keep up the appearance of a respectable neutrality, for forces have been at work which are gradually bringing all powers into the conflict. The forces which are at work preparing for this issue are evil forces; “unclean spirits,” little frogs, spirits of demons go forth to gather every world-power to the struggle. All this points to the final mobilisation of the hosts of evil for an attack upon the kingdom of Christ. Every impediment is removed, and the Euphrates is dried. The kings may advance: like the hosts of Pharaoh they may enter the dried-up sea in hot haste of their hatred of all righteousness. Evil is reckless now, and moves to its destruction; but it cannot so move without working upon men. Three evil spirits go forth for this purpose. There are three radical foes of Christ and His righteousness: the dragon, representing the hate of evil spirits; the wild beast, representing the hostility of world-power; the false prophet, representing the antagonism of world-culture and intellectualism—these three send forth each their emissary, appealing to the pride and passions of men. What are we to understand by them? We must consider their origin. The world-power would have us worship the things seen. It sends forth the spirit of earthliness, the spirit which works in the voluptuary, the ambitious, and the avaricious, the spirit which makes earthly things its end (Php_3:19). The world-culture sends forth its spirit of intellectualism, which denies the spiritual nature of man, and substitutes taste and culture for spirituality. The dragon sends forth the spirit of egotism, of proud, self-sufficient independence, which culminates in an utter hatred of the Creator. The three spirits combined make up that wisdom which St. James described as earthly, sensual (unspiritual, psychical), devilish (Jas_3:15). We may compare the three foes in the “Red Cross Knight:” Sansloy (without law), Sansfoy (without faith), and Sansjoy (without joy)—Spenser’s Faerie Queene. They are like frogs: here is a reference again to the Egyptian plagues.

These spirits gather all earthly powers to the war (not “battle”) of the great day of God the Almighty. The day which will test the power of combined evil, the day which, beginning in rash pride, will end in bitter defeat, to this the evil spirits lure their followers, as the false prophets lured Ahab to his overthrow at Ramoth-Gilead (1Ki_22:20): such is one of the final aspects of evil. The voice of inclination is listened to as though it were prophetic. The suggestions of sinful desire are not only obeyed, but reverenced as oracles. The wicked hath an oracle of transgression in his heart (Psa_36:1 et seq.).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For they are the spirits of devils,.... They are of their father the devil; they are acted and influenced by him, he works effectually in them, and leads them captive at his will; they do his lusts, and are murderers and liars, and false teachers, like him:

working miracles; lying ones, to deceive men; this clearly points out who are meant, namely, the followers of antichrist, who, as they spread the doctrines of devils, endeavour to confirm them by signs and lying wonders:

which go forth unto the kings of the earth: those who have committed fornication with the Romish antichrist, such of them as will remain:

and of the whole world; as many Pagan princes as they can come at, and engage by any ways and means in their interest; they will go forth to them like the lying spirit to Ahab's prophets, Kg1 22:22

to gather them to the battle of that great day of God Almighty; that is, they will persuade them to gather together, to fight against the saints, the Gentile Christians in the several parts of the world, and the Jewish Christians, now settled in their own land; and this will be the battle of the Lord, who is God Almighty, and it will be fighting against him; and therefore the attempt must be vain and fruitless, and issue in the ruin of those who are gathered to it, who will be deceived and drawn into it by these diabolical spirits: and this is called "the battle of that great day of God"; not of the day of judgment, for it will be before that time; but of that day of vengeance upon all the remains of his and his church's enemies, both Pagan, Papal, and Mahometan, who will for this purpose be gathered together; "which", as the Ethiopic version renders it, "God has appointed".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. ŒD

{b} Used by Aristophanes to imitate the croaking of frogs. ŒD

{c} To make a pet of; to pet, fondle, caress; to treat endearingly or with blandishment. Obs. OED

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And I saw three unclean spirits - They assumed a visible form which would well represent their odiousness - that of frogs - but still they are spoken of as “spirits.” They were evil powers, or evil influences (Rev 16:14, “spirits of devils”), and the language here is undoubtedly designed to represent some such power or influence which would, at that period, proceed from the dragon, the beast, and the false prophet.

Like frogs - βατράχοι batrachoi. This word does not occur in the New Testament except in the passage before us. It is properly translated frogs. The frog is here employed clearly as a symbol, and it is designed that certain qualities of the “spirits” here referred to should be designated by the symbol. For a full illustration of the meaning of the symbol, the reader may consult Bochart, Hieroz. P. II. lib. v. cap. 4. According to Bochart, the frog is characterized, as a symbol:

(1)For its rough, harsh, coarse voice;

(2)On this account, as a symbol of complaining or reproaching;

(3)As a symbol of empty loquacity;

(4)As a symbol of heretics and philosophers, as understood by Augustine;

(5)Because the frog has its origin in mud, and lives in mud, as a symbol of those who are born in sin, and live in pollution;

(6)Because the frog endures all changes of the season cold and heat, summer, winter, rain, frost - as a symbol of monks who practice self-denial;

(7)Because the frog though abstemious of food, yet lives in water and drinks often, as a symbol of drunkards;

(8)As a symbol of impudence;

(9)Because the frog swells his size, and distends his cheeks, as a symbol of pride.

See the authorities for these uses of the word in Bochart. How many or few of these ideas enter into the symbol here, it is not easy to decide. We may suppose, however, that the spirits referred to would be characterized by pride, arrogance, impudence, assumption of authority; perhaps impurity and vileness, for all these ideas enter into the meaning of the symbol. They are not here, probably, symbols of persons, but of influences or opinions which would be spread abroad, and which would characterize the age referred to. The reference is to what the “dragon,” the “beast,” and the “false prophet” would do at that time in opposing the truth, and in preparing the world for the great and final conflict.

Out of the mouth of the dragon - One of which seemed to issue from the mouth of the dragon. On the symbolic meaning of the word “dragon,” see the notes on Rev 12:3. It, in general, represents Satan, the great enemy of the church; perhaps here Satan under the form of paganism or paganism, as in Rev 12:3-4. The idea then is, that, at the time referred to, there would be some manifestation of the power of Satan in the pagan nations, which would be bold, arrogant, proud, loquacious, hostile to truth, and which would be well represented by the hoarse murmur of the frog.

And out of the mouth of the beast - The papacy, as above explained, Rev. 13. That is, there would be some putting forth of arrogant pretensions; some loud denunciation or complaining; some manifestation of pride and self-consequence, which would be well represented by the croaking of the frog. We have seen above (notes on Rev 16:5-6), that although the fifth vial was poured upon “the seat of the beast,” the effect was not to crush and overthrow that power entirely. The papacy would still survive, and would be finally destroyed under the outpouring of the seventh vial, Rev 16:17-21. In the passage before us we have a representation of it as still living; as having apparently recovered its strength; and as being as hostile as ever to the truth, and able to enter into a combination, secret or avowed, with the “dragon” and the “false prophet,” to oppose the reign of truth upon the earth.

And out of the mouth of the false prophet - The word rendered “false prophet” - ψευδοπροφήτου pseudoprophētou - does not before occur in the Book of Revelation, though the use of the article would seem to imply that some well-known power or influence was referred to by this. Compare the notes on Rev 10:3. The word occurs in other places in the New Testament, Mat 7:15; Mat 24:11, Mat 24:24; Mar 13:22; Luk 6:26; Act 13:6; 2Pe 2:1; 1Jo 4:1; and twice elsewhere in the Book of Revelation, with the same reference as here, Rev 19:20; Rev 20:10. In both these latter places it is connected with the “beast:” “And the beast was taken, and with him the false prophet”; “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are.” It would seem, then, to refer to some power that was similar to that of the beast, and that was to share the same fate in the overthrow of the enemies of the gospel. As to the application of this, there is no opinion so probable as that it alludes to the Muhammedan power - not strictly the Turkish power, for that was to be “dried up,” or to diminish; but to the Muhammedan power as such, that was still to continue for a while in its vigor, and that was yet to exert a formidable influence against the gospel, and probably in some combination, in fact, if not in form, with paganism stud the papacy. The reasons for this opinion are:

(a)That this was referred to, in the former part of the book, as one of the formidable powers that would arise, and that would materially affect the destiny of the world - and it may be presumed that it would be again referred to in the account of the final consummation, see Rev 9:1-11;

(b)The name “false prophet” would, better than any other, describe that power, and would naturally suggest it in future times - for to no one that has ever appeared in our world could the name be so properly applied as to Muhammed; and,

(c)What is said will be found to agree with the facts in regard to that power, as, in connection with the papacy and with paganism, constituting the sum of the obstruction to the spread of the gospel around the world.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And I saw; introduces a new phase of the vision. (see on Rev_4:1) The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Rev_19:19-21. He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side. Three unclean spirits like frogs. These three spirits represent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually unclean, and suggest the loathsome Egyptian plague of the frogs; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled the unclean spirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God. Come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast. (see on Rev_13:11)

Vers. 13, 14. The unclean spirits.

Following the steps hitherto taken, we come to a symbol of great repulsiveness a symbol doubtless intended to represent evil in its repulsive form. Again we premise we see no individual persons or individual systems in this figure. "The descriptions here, as well as in the parallel passage, point to the last, the most reckless antichristian and blasphemous manifestations of the beast and the false prophet, when impregnated to the fall with the spirit of Satan, and acting as his agents in the final effort he makes against the kingdom of God" (Fairbairn, "Prophecy," p. 423). "By likening the spirits to frogs some respect is had, according to the just remark of Bossuet, to one of the plagues of Egypt. The point of comparison is the uncleanness, the loathsomeness, which is expressly noticed." Our attention is called to spirits and powers of evil who are directly under the control of the evil one, and subject to his inspiration ("the devil having already put it into the heart of Judas, ... then entered Satan unto him") spirits of devils." These "go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty." The servant of sin obeys the behests of sin. tie whose heart is open to Satan will find Satan walking in sooner or later. With the great battle we have not now to do. We see how the Church has to maintain her wrestling against "the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places." This vision seems to represent an especial malignity and effort of evil in this "war of the great day of God." We can hardly forbear seeing some final intensifying of the Satanic power, some temporary prevalence of evil. But the admonition of the Lord sounds with especial force upon our ear, and must be removed from its merely parenthetical position. "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments." In order to this let the Church be roused to behold the evilness of the enemy and the greatness of the danger.

I THE UNCLEAN SPIRITS ARE "SPIRITS OF DEVILS." The devil stands as the representative and head of all that is unlike God, and that is antagonistic to his Name and kingdom adversary.

II THE SPIRITS ARE SPECIALLY DISTINGUISHED AS "UNCLEAN SPIRITS." All unholiness is uncleanness. They prompt to all disobedience and worldly lust and foulness of life, all unbelief and evilness of conduct.

III THEY STIMULATE AND INSPIRE "THE KINGS OF THE EARTH the subtle ruling powers, passions, habits, and other forms of evil which hold sway and dominion over men. The king is the symbol, not of weakness, but of power and authority and government; fit emblem of whatever domineers over the life of man.

IV THEY STAND IN DIRECT ANTAGONISM TO GOD. This is the utmost evilness conceivable. To be led astray by temptation, to fall by unwatchfulness, to yield to evil, is bad enough, and entails just and merited punishment; but the utmost vileness is that which places itself in direct and active opposition to the Holy One. "He that opposeth God and exalteth himself against all that is called God.

V THEREFORE LET THE LOWLY BELIEVERS

(1) take heed: watching;

(2) keep free from the contamination Of sin in every guise: "keepeth his garments.

(3) For the danger is great;

(4) and the great Master cometh at an hour when we think not: "Behold, I come as a thief in the night.

(5) He that so watcheth is verily "blessed. R.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Out of the mouth of the dragon, the wild beast, and the false prophet - It seems, the dragon fights chiefly against God; the beast, against Christ; the false prophet, against the Spirit of truth; and that the three unclean spirits which come from them, and exactly resemble them, endeavour to blacken the works of creation, of redemption, and of sanctification. The false prophet - So is the second beast frequently named, after the kingdom of the first is darkened; for he can then no longer prevail by main strength, and so works by lies and deceit. Mahomet was first a false prophet, and afterwards a powerful prince: but this beast was first powerful as a prince; afterwards a false prophet, a teacher of lies. Like frogs - Whose abode is in fens, marshes, and other unclean places. To the kings of the whole world - Both Mahometan and pagan. To gather them - To the assistance of their three principals.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13–16. I saw three unclean spirits like frogs come out of the mouth of the dragon. Let the reader observe there is an alliance of three powers described as the dragon, the beast, and the false prophet. From their mouths came three unclean spirits, like frogs, who go forth to the kings of the earth, rally their forces under the banners of the three allied powers, and march them to the battle of the great day of the Almighty. We have met these three powers before, and know that these are really one, animated by one spirit, but appearing in different forms. The dragon, the Satan (chapter 12), wars against the woman, in the form of old Pagan Rome; he then (chapter 13) transfers this warfare to the seven-headed beast, the political world power shown both in the form of Imperial and Papal Rome; this power was supported, reanimated when about to perish, by the lamb-like dragon who is the false prophet (13:11). As it were frogs (Revision). Unclean, loathsome, suggesting the plagues of Egypt.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. εἶδον. א reads ἐδόθη.

ἐκ … δράκοντος, καὶ … θηρίου. C omits the first clause, א* both.

13. καὶ εἶδον. Between the sixth and seventh seal, and between the sixth and seventh trumpet, there appears a vision which has nothing to do with the series in which it is inserted, but which marks the near approach of the final struggle between the kingdoms of light and darkness. We have this on the side of the former in the sealing of the Servants of God and the prophecy of the Two Witnesses: here we have it on the side of the latter in the vision of the three unclean spirits, which is also loosely attached to the context which it can scarcely be said to interrupt.

τοῦ ψευδοπροφήτου. Identified by Rev 19:20 with the second beast of Rev 13:11.

πνεύματα τρία ἀκάθαρτα. This phrase is in the Gospels usually synonymous with “devils” or rather “demons” (whom there is little or no scriptural authority for identifying with fallen Angels, though Satan, St Mat 12:24-30, Rev 12:7 sqq., is ruler of both). Here the term “spirit” seems to be used rather in the sense of “inspiring power” of which the “demons” are the source—hence they are called in the next verse “spirits of demons.” See St John’s 1 Eph 4:3; 1Ti 4:1, which probably refer to the same order of things as this: also 1Sa 16:14 &c., 1Ki 22:21 sqq.

ὡς βάτραχοι. The nominative would be quite regular after the full formula, καὶ εἶδον καὶ ἰδού. 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 12:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13-16.] And I saw (notice the curious reading of , 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. 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. 13:11 ff. Cf. ch. 19:20, 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, ἀλλὰ ταῖς ἀψύχοις δόξαις, λέγω δὲ βατράχοις πιεσθείς, ἦχον καὶ ψόφον ἔρημον πραγμάτων ἀποτελοῦσι: from Cicero ad Att., xv. 15, “ranæ ῥητορεύονσι:” and from Artemidorus ii. 15, βἀτραχοι δἑ ἄνδρας νόητας κ. βωμολόχους προσημαίνουσι), for (γάρ gives a reason for ὡς βάτραχοι) 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. 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 συνήγαγεν being merely a recital of the συναγαγεῖν 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 ἑβραϊστί be prefixed to it? When St. John does this in his Gospel, in the cases of Bethesda, 5:2, Gabbatha, 19:13, Golgotha, 19:7, and in this book in the case of Abaddon, ch. 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 τὸν τόπον τὸν καλούμενον 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. הַר־מְנדּוֹ, 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, Μαγεδώ -δών or -δδώ. 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 חרמא גדהון, “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 ἐν πεδίῳ ἐκκοπτομένου: and this agrees with the interpretation of Andreas here, who supposes the name equivalent to διακοπή).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Frogs. Possibly With reference to Exo 8:1 - 14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.