Revelation 16:14

Rev 16:14. Ἐκπορεύεσθαι) Many varieties of reading occur here, and among them, ἃ ἐκπορεύεται[183] is a specious one: but if this were the original reading, it would not have been altered in such a variety of ways, as the infinitive, ἐκπορεύεσθαι, which was not equally comprehended by the copyists on account of the parenthesis. But the sentence would be abrupt without the infinitive, εἶδον πνεύματα ἐκ τοῦ στόματος. For the mode of expression is not the beast out of the sea, out of the earth, out of the bottomless pit, but ascending out of the sea, etc. Nor does the other infinitive, συναγαγεῖν, subjoined without any con junction, cause any difficulty, as alleged by Wolf. For there is often an accumulation of infinitives: Luk 1:74-79; Eph 3:16-17; 1Th 4:3-4; 1Th 4:6: and the sense is plain in this passage: I saw them go forth, that they might gather. There is a Simultaneum [See Append. Techn. Terms], concerning which see Erkl. Offenb. p. 84. Moreover two events are marked as occurring at the same time, either by a repetition of the same words, 2Ki 2:14, or by an interruption of the construction, as here.

[183] Stephens’ Rec. Text has ἐκπορεύεσθαι: A has ἐκποοεύεται: B, ἐκποοευονται Vulg. has “precedent,” or, as other MSS. read, “procedunt.”—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 16:14 . “They are (not, these are) spirits of daemons”. These devilish imps muster God’s opponents to the final conflict. The fierce invasion of the kings of the east seems to give an impetus to the kings of the world . Antichrist’s power extends to these ( cf. Rev 11:10 ). “As the Lord sent his apostles to all the nations, so shall he ( i.e. , Antichrist) send false apostles” (Hippol. vi. cf. A. C. 188 f.). The sources of the tradition lie in Addit. Esther , 11:6 f., where the two dragons cry, and at their summons all nations gather to do battle against the righteous nation; also in the belief that Israel’s foes muster against her in the latter days (Rev 17:14 , Rev 19:17-20 . Rev 20:7-10 ; after Ezekiel 38-39.; Zec 14:2 f.; En. lvi. 90.; Sib. Or. iii. 310 322, 663 674). In Asc. Isa. iv. Beliar, in the guise of Nero, comes “and with him all the powers of this world, and they will hearken to him in all that he desires” ( cf. below on Rev 17:13 ; Rev 17:17 ). These demonic spirits are not crushed till the day of judgment (En. Rev 16:1 ἕως τῆς κρίσεως τῆς μεγάλης , Jub. x., Mat 8:29 ). The three locusts which issne from the month of the Beast in Hermas, Vis. iv. 1. 6, belong to the conception of Rev 9:1 .

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

devils--Greek, "demons."

working miracles--Greek, "signs."

go forth unto--or "for," that is, to tempt them to the battle with Christ.

the kings of the earth and, &c.--A, B, Syriac, and ANDREAS omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising), Rev 16:12, namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.

battle--Greek, "war"; the final conflict for the kingship of the world described in Rev 19:17-21.

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

14. devils] Strictly demons: see on Rev_16:13.

miracles] Strictly signs, as in Rev_13:14. One may notice, that this is the word always used for miracles in St John’s Gospel.

go forth unto the kings &c.] See Rev_19:19, and cf. Rev_20:3; Rev_20:8.

the battle] Rev_17:14, Rev_19:19-21.

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.

Behold I come as a thief,.... These are the words of Christ, inserted in a parenthesis in this account, before it is concluded, to acquaint his people with his near and sudden approach, and to give them a word of caution and exhortation in these times of difficulty; for he is the Lord God Almighty, who sent forth these angels to pour out their vials, and whose judgments are applauded as righteous, Rev 16:1 and who so often in Rev 22:7 says "I come quickly"; and which is to be understood not of his spiritual coming, which will be already at this time, but of his personal coming: and which will be "as a thief": as it is often expressed, Th1 5:2 not in the bad sense, to steal and kill, and to destroy, though Christ's coming will issue in the everlasting destruction of the wicked; but the phrase is designed to express the suddenness of his coming, and the surprise of it:

blessed is he that watcheth; against sin, the lusts of the flesh, and the cares of this life, lest they bring a sleepiness upon him, and so the day of the Lord come upon him at an unawares; and against Satan and his temptations, who goes about seeking whom he may devour; and against his emissaries and false teachers, who lie in wait to deceive; and blessed is he also who is wishing and waiting for the coming of Christ, and so, being ready, will enter with him into the marriage chamber, and partake of the supper of the Lamb:

and keepeth his garments: either his conversation garments, unspotted from the world, and whenever defiled washes them, and makes them white in the blood of the Lamb; and keeps them from being stripped of them, by those who would lead them into sinful ways; or that keeps and holds fast the robe of Christ's righteousness, and garments of his salvation, which are the righteousness of the saints, that fine linen clean and white, that white raiment which only can cover their nakedness, that the shame thereof does not appear, Rev 19:8

lest he walk naked; (b), "naked of the commandments", or good works, according to the Jewish phrase; having lost, or dropped his conversation garments:

and they see his shame; or lest, being naked, he be exposed to shame and confusion, yea, to everlasting ruin and destruction; see Mat 22:12 the allusion is to the burning of the garments of those priests who were found asleep when upon their watch in the temple: the account that is given is this (c);

"the man of the mountain of the house (the governor of the temple) goes round all the wards (every night) with burning torches before him; and in every ward where the person does not stand upon his feet, the man of the mountain of the house says to him, peace be to thee; if he finds he is asleep, he strikes him with his staff, and he has power to burn his clothes; and they say (in Jerusalem) what voice is that in the court? (it is answered) the voice of a Levite beaten, and his clothes burnt, because he slept in the time of his watch; R. Eliezer ben Jacob says, once they found my mother's brother asleep, and they burnt his clothes:''

now imagine with what shame the poor Levite so served must appear the next morning among his brethren, with his clothes burnt, and he naked; and with greater shame and confusions must he appear at the last day that is destitute of the righteousness of Christ.

(b) Yalkut Simeoni, par. 2. fol. 91. 3. (c) Misna Middot, c. 1. sect. 2. T. Bab. Tamid, fol. 27. 2. & 28. 1. Maimon. Beth Habbechira, c. 8. sect. 10. & Cele Hamikdash, c. 7. sect. 4.

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

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.

Ver. 14. The spirits of devils] Or breathing devils.

Working miracles] Lying wonders, 2Th 2:9.

Unto the kings of the earth] The pope’s nuncios, legates a latere, and other emissaries, stir up the spirits of princes to embroil the world with wars, for the upholding of his tottering greatness; but all in vain. The greatest impostors have ever been the greatest courtiers. The Arians in their age, and from them the Jesuits learned it. As Pharaoh’s frogs, they get into kings’ bedchambers.

And of the whole world] Papists shall call in the help of foreign princes out of Asia, Africa, America, to suppress the heretics, as they call them. But with poor success; for they shall associate themselves only to be broken in pieces, Isa 8:9. Exorientur, sed exurentur, It will spring up but it will be destroyed. Rev 19:18. The mountain of the Lord shall be lifted up above all mountians. These auxiliaries shall speed no better than those subsidiary Syrians, 2Sa 10:18-19.

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.

For they are the spirits of devils - On the meaning of the word used here, see the notes on Rev 9:20. It is used here, as it is in Rev 9:20, in a bad sense, as denoting evil spirits. Compare the notes on Mat 4:1-2, Mat 4:24.

Working miracles - Working what seemed to be miracles; that is, such wonders as to deceive the world with the belief that they were miracles. See the notes on Rev 13:13-14, where the same power is ascribed to the “beast.”

Which go forth unto the kings of the earth - Which particularly affect and influence kings and rulers. No class of people have been more under the influence of pagan superstition, Muhammedan delusion, or the papacy, than kings and princes. We are taught by this passage that this will continue to be so in the circumstances referred to.

And of the whole world - That is, so far that it might be represented as affecting the whole world - to wit, the pagan, the Muhammedan, and the papal portions of the earth. These still embrace so large a portion of the globe, that it might be said, that what would affect those powers now would influence the whole world.

To gather them - Not literally to assemble them all in one place, but so to unite and combine them that it might be represented as an assembling of the hosts for battle.

To the battle of that great day of God Almighty - Not the day of judgment, but the day which would determine the ascendency of true religion in the world - the final conflict with those powers which had so long opposed the gospel. It is not necessary to suppose that there would be a literal “battle,” in which God would be seen to contend with his foes; but there would be what might be properly represented as a battle. That is, there would be a combined struggle against the truth, and in that God would appear by his providence and Spirit on the side of the church, and would give it the victory. It accords with all that has occurred in the past, to suppose that there will be such a combined struggle before the church shall finally triumph in the world.

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

Which, from the influence of the devil, should solicit the kings of the earth to join together in a battle against the church. This is, undoubtedly, the battle in Armageddon, Rev 16:16.

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

For they are the spirits of devils, working miracles. This explains the account given in ver. 13. In the plague of the frogs, the Egyptian magicians imitated the plague of Moses; the second beast (the false prophet) is represented as leading men astray by his miracles. (Rev_13:13) After the sixth trumpet came the digression, in which an account was given of the two witnesses of God, who worked miracles; (Re 12) here, after the sixth vial, we have a short digression, in which an account is given of the three witnesses of Satan, who endeavour rework on his behalf, by exhibiting miracles. (For the meaning of this working of miracles, see on Rev_13:13) Which go forth unto the kings of the earth and of the whole world; the kings of the whole world omitting "of the earth" (Revised Version). The kings of the world are those whose aim and delight is the possession of the pleasures of this world; those who have their treasure in this world, and whose hearts are therefore also there; those who exercise their influence and power in regard only to the things of this world; in short, the worldly.

To gather them to the battle of that great day of God Almighty; God, the Almighty. This battle is described in Rev_19:11-21, which see. The great day is the last great judgment day. The battle referred to here, and described in Re 19, and again in Rev_20:1-10, is apparently the battle which is being waged against God by the forces of evil all through the history of the world, from the fall of Adam until the last judgment day. This seems certain from the description given in Re 19 and Re 20. How, then, can it be described as the "battle of the great day"? Probably because on that day will occur the crisis, as it were, of the conflict; on that day will the issue be plainly determined, and the struggle terminated. Though the battle is proceeding daily, there is little to remind us of it; the very existence of, and necessity for, such warfare is sometimes forgotten in the daily round of life: at the last day will be plainly exhibited the nature of the incessant hostility between God and the devil, and the power of the latter will be manifested only to be visibly shattered and finally destroyed.

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

kings Times of the Gentiles Rev 16:19; Luk 21:24.

world "oikoumene" = inhabited earth. (See Scofield "Luk 2:1").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

14. For they are the spirits of devils. The Greek is “demons.” They are demoniacal influences, and will show forth false miracles by which to deceive men. Unto the kings of the whole world. They will marshal their forces for the last conflict. The conflict that shall then take place will decide the fate of Babylon. The drying up of the Euphrates will prepare the way for its destruction. For an account of the battle of that great day, see 19:11, 19.

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.

14. δαιμονίων. Text. Rec[560] reads δαιμόνων with 1 and And[561]?

[560] Rec. Textus Receptus as printed by Scrivener.

[561] Andreas Archbishop of Caesarea.

ἄ ἐκπορεύεται. Text. Rec[562] reads ἐκπορεύεσθαι with א* 1*.

[562] Rec. Textus Receptus as printed by Scrivener.

14. εἰσὶν γὰρ κ.τ.λ. The whole verse is generally taken as more or less parenthetical, so that the structure is, I saw … three unclean spirits—for these are spirits of demons which go forth. Is it possible that the parenthesis goes no farther than σημεῖα, and means “for there really is such a thing as demoniac inspiration attested by signs and wonders”? This would give a natural sense to γὰρ which hardly has any in the common view, and, though it is hard to say what is or is not probable in this Book, the connexion of ἄ ἐκπορεύεται with what goes before would be less difficult, as would also be the change from εἰσὶν to ἐκπορεύεται. It may be added that the absence of all mention of demoniacs in the Fourth Gospel implies that the superstition and charlatanism of Ephesian enchanters had produced a widespread reaction.

σημεῖα, Rev 13:13, is the word always used for miracles in St John’s Gospel.

ἃ ἐκπορεύεται. See Rev 19:19; cf. Rev 20:3; Rev 20:8. ἐκπορευόμενα in the previous verse would have been more regular and more in accordance with the usual style of this Book, which often employs participles where relative sentences would be more regular. The construction seems to be changed by the simile, the parenthesis, and the clause expressing why they go forth: possibly also by the position of ἐκ τοῦ στόματος κ.τ.λ., which is one of several traces of a tendency to attempt the rhetorical order of ordinary Greek which manifests itself as early as chap. 10.

τὸν πόλεμον. Rev 17:14, Rev 19:19-21.

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.

Of the earth and of the whole world. Omit of the earth and.

World [οικουμεης] . See on Luk 2:1.

The battle [πολεμον] . Rev., more literally, war. Battle is mach.

That great day [εκεινης] . Omit. Read, as Rev., "the great day."

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