Revelationchapter 16
21 verses · John, by tradition · AD 95 or 96 · Revelation
And the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings of the East.
Introduction
John, by tradition, Revelation, Revelation Overview.
John wrote this chapter for churches that asked how long evil would be allowed to rule. Here the answer comes quickly. The chapter moves faster than any before it, with little pause between one judgment and the next. Listen for the plagues Israel remembered from Egypt, and for the voices that call each judgment just. Listen too for the words that return after the pain, since the people who suffer refuse to turn. A single sentence from Christ breaks into the middle as a warning. Read it as the end of the long series that began when the first seal was opened.
Context
- Who
- Readers watching a plague sequence they recognized run to its end
- What
- The seven bowls of God's wrath poured on the earth, the sea, the waters, the sun, the beast's throne, the Euphrates and the air, with the gathering at Armageddon and the fall of the great city.
- Where
- John saw it on the island of Patmos and wrote it to the seven churches of the Roman province of Asia.
- When
- About AD 95 under the emperor Domitian on the common dating, with an earlier date under Nero, about AD 68, held by others.
- Why
- To show that God's judgment on the beast's kingdom is complete and just, and to warn the reader to stay awake for Christ's coming.
Historical context
The bowls repeat the exodus plagues almost in order: sores, water turned to blood, scorching heat, darkness, and finally the greatest earthquake in history. What fell on Egypt in pieces now falls on the whole system.
Show the rest of the historical context, 4 more paragraphs
The fifth bowl is poured directly on the throne of the beast and his kingdom is full of darkness, the empire's own seat of power goes dark, and people gnaw their tongues in pain and still refuse to repent.
The sixth dries up the Euphrates "that the way of the kings of the east might be prepared." Everyone in the Roman world understood a dried Euphrates: the frontier river was the one thing between the empire and the Parthian cavalry. And Babylon itself had fallen once when an attacker lowered a river and walked in, a story Greek historians told and retold.
Then the armies gather at a place called Armageddon, which most read as the hill or region of Megiddo. Megiddo guarded the pass on the main highway through the country, and it had been a battlefield for over a thousand years, Egyptians, Canaanites, Israelites, and others fought there, and King Josiah died there. If you needed a name that meant "the place where battles happen," that was it.
In the middle of the sequence comes a single sentence of direct address to the reader: "Behold, I come as a thief. Blessed is he that watcheth."
Significance
This chapter made the point that the world's refusal is not a lack of information. Three times it says people blasphemed God and did not repent, even under undeniable judgment.
Show the rest of the significance, 1 more paragraph
For the churches, the interruption in verse 15 was the whole application. In the middle of the largest scene in the book, the voice turns and speaks to one person about staying awake and keeping his clothes on. The cosmic and the personal were never separate here.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Four Bowls: Sores, Blood, and Scorching Fire
The order comes in a loud voice from the temple, and at 15:8 no one could enter the temple. The command is therefore God's own, and the seven bowls follow at once.
Revelation 16:1
“Pour out the seven phials - The epistles to the seven churches are divided into three and four: the seven seals, and so the trumpets and phials, into four and three. The trumpets gradually, and in a long tract of time, overthrow the kingdom of the world: the phials destroy chiefly the beast and his followers, with a swift and impetuous force.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
ConnectionsRevelation 6:1
loathsome, malignant sores: The sores strike those who had the mark of the beast and worshiped its image, the people the third angel warned at 14:9-11. They recall the boils of Exodus 9:9-11, the sixth plague on Egypt, which struck even Pharaoh's magicians.
Revelation 16:2
“The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Revelation 16:2
“They had marked themselves by their sin; now God marks them out by his judgments. This sore, some think, signifies some of the first appearances of Providence against their state and interest which gave them great uneasiness, as it discovered their inward distemper and was a token of further evil; the plague--tokens appeared.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
every living thing in the sea: The second bowl turns the sea to blood like that of the dead, and every living thing in the sea died. The second trumpet at 8:8-9 struck one third of the sea; this bowl, like the Nile plague of Exodus 7:20-21, strikes the whole.
Revelation 16:3
“And the second angel poured out his vial upon the sea - So the second trumpet Rev 8:8, “And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood.” For the meaning of this as a symbol, see the notes on that verse. And it became as the blood of a dead man - “Either very bloody, like a mangled corse, or else colored, as it were, with the dark and almost black blood of a dead man” (Prof. Stuart, in loco).”
2 more voices on this verse
Revelation 16:3
“And the second angel poured out his vial upon the sea,.... Not literally; and so does not design the stagnation of it, which it is thought will be before the general conflagration; see Amo 7:4 nor is it to be understood of the sea of this world, and the men of it, who are like a troubled sea; but rather of Popish doctrines and councils, which are a sea of errors, and will now be confuted and put an end to.”
Revelation 16:3
“But A, C, and Vulgate omit it. upon--Greek, "into." became as . . . blood--answering to another Egyptian plague. of a dead man--putrefying. living soul--So B and ANDREAS.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Revelation 16:4-7
the rivers and springs of water: The third bowl turns the rivers and springs of water to blood. The angel of the waters gives the reason: they have spilled the blood of saints and prophets, and You have given them blood to drink. The penalty matches the crime, as in Isaiah 49:26.
Revelation 16:4
“Upon the rivers and fountains of waters - This is an allusion to the first Egyptian plague, Exo 7:20; and to those plagues in general there are allusions throughout this chapter. It is a sentiment of the rabbins that “whatever plagues God inflicted on the Egyptians in former times, he will inflict on the enemies of his people in all later times.” See a long quotation on this subject from Rabbi Tanchum in Schoettgen.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
who is and was: The name first given at 1:4 is shortened here to who is and was, as at 11:17. The words and is to come are dropped because He has now come in judgment.
Revelation 16:5
“And I heard the angel of the waters say,.... So we read in Jewish writings (t) of an angel that was שרא דימא, "the prince of the sea", and of angels that were over the waters, and others over fire (u); though here is designed not one of the מלאכי מים "angels of the water", that presided ove the waters, as another over fire; See Gill on Rev 14:18, but the third angel that poured out his vial upon the waters; when he had so done, he said as follows.”
1 more voice on this verse
Revelation 16:5
“The Gracious one - So he is styled when his judgments are abroad, and that with a peculiar propriety. In the beginning of the book he is termed "The Almighty." In the time of his patience, he is praised for his power, which otherwise might then be less regarded. In the time of his taking vengeance, for his mercy.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
You have given them blood to drink: The verse looks ahead to 17:6, where the woman is drunk with the blood of the saints. Those who thirsted for that blood now drink blood.
Revelation 16:6
“Thou hast given them blood to drink - They thirsted after blood and massacred the saints of God; and now they have got blood to drink! It is said that when Tomyris, queen of the Scythians, had vanquished Cyrus, she cut off his head and threw it into a vessel of blood, saying these words: Satia te sanguine, quem sitisti, cujusque insatiabilis semper fuisti; “Satisfy thyself with blood, for which thou hast thirsted, and for which thy desire has been insatiable.” See Justin. Hist., lib. i. c.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
And I heard the altar reply: The altar speaks, the place where the souls of the martyrs cried how long at 6:10. Their question receives its answer here. Andreas of Caesarea records two readings of the altar, as Christ through whom offerings reach the Father, or as the angelic powers sent to serve.
Revelation 16:8-9
scorch the people with fire: The fourth bowl falls on the sun, and the people were scorched by intense heat. They cursed the name of God, who had authority over these plagues, so they knew whose hand struck them; yet they did not repent.
Revelation 16:8
“But A, B, C, Vulgate, and Syriac omit it. upon--not as in Re 16:2, 3, "into." sun--Whereas by the fourth trumpet the sun is darkened (Re 8:12) in a third part, here by the fourth vial the sun's bright scorching power is intensified. power was given unto him--rather, "unto it," the sun. men--Greek, "the men," namely, those who had the mark of the beast (Re 16:2).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Revelation 16:8
“The fourth poured out his phial upon the sun - Which was likewise affected by the fourth trumpet. There is also a plain resemblance between the first, second, and third phials, and the first, second, and third trumpet. And it was given him - The angel.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
they did not repent and give Him glory: The words give Him glory repeat the first angel's call at 14:7, and at 11:13 the survivors of the earthquake did give glory. Here the call is refused. Primasius of Hadrumetum explains the pattern: blasphemers blame God rather than themselves, and the plagues drive them to insult instead of penance.
Darkness, a Dried Euphrates, and Frogs Gathering Kings
Revelation 16:10-11
its kingdom was plunged into darkness: The fifth bowl strikes the throne of the beast, and its kingdom was plunged into darkness, as Egypt in the ninth plague at Exodus 10:21-23. The pattern of verse 9 repeats, for they did not repent of their deeds.
Revelation 16:10
“The seat of the beast - Επι τον θρονον του θηριου· Upon the throne of the wild beast. The regal family was smitten by the fourth vial; they did not repent: then the fifth angel pours out his vial on the throne of the wild beast, or antichristian idolatrous power. Was full of darkness - Confusion, dismay, and distress.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Revelation 16:10
“And his kingdom was darkened - With a lasting, not a transient, darkness. However the beast as yet has his kingdom. Afterward the woman sits upon the beast. and then it is said, "The wild beast is not," chap. xvii, 3, 7, 8.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Revelation 16:10
“Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [GROTIUS].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
curse the God of heaven: The plagues accumulate. The sores of the first bowl at verse 2 still afflict them under the fifth, and they curse the God of heaven for their pains.
Revelation 16:11
“Blasphemed the God of heaven - Neither did they repent; therefore other judgments must follow. Some think that the sun was Vitellius, the Roman emperor, and that his throne means Rome; and the darkening refers to the injuries she sustained in her political consequence by the civil wars which then took place, from which she never entirely recovered. Others apply it all to papal Rome, and in this respect make out a very clear case! Thus have men conjectured, but how much nearer are we to the truth?”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Revelation 16:12-14
the kings of the East: The sixth bowl dries up the Euphrates to prepare the way for the kings of the East. The dragon, the beast, and the false prophet are named together here for the first time. Frogs were unclean under Leviticus 11:10 and were Egypt's second plague at Exodus 8:1-15.
Revelation 16:12
“Upon the great river Euphrates - Probably meaning the people in the vicinity of this river; though some think that the Tiber is intended. The water thereof was dried up - The people discomfited, and all impediments removed. The kings of the east - There seems to be an allusion here to the ruin of Babylon by Cyrus, predicted by the Prophet Jeremiah, Jeremiah 50:1-51:64. But what city or people is pointed out by this Babylon it is in vain to conjecture.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Revelation 16:12
“Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
three unclean spirits that looked like frogs: Frogs were the second plague of Egypt, which the magicians could copy, and the figure fits spirits that work false signs. Albert Barnes notes that the word for frogs occurs nowhere else in the New Testament. John Wesley sets each against one person of the Trinity.
Revelation 16:13
“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.”
2 more voices on this verse
Revelation 16:13
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Revelation 16:13
“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, Re 13:1), so Christ has on His head many diadems.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
the great day of God the Almighty: These spirits do what the false prophet did at 13:13 and 14, working signs that deceive. Albert Barnes reads the miracles as wonders that seemed real enough to persuade the world. The battle they gather for is told at 19:19.
Revelation 16:14
“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.”
who remains awake and clothed: The Lord breaks in: Behold, I am coming like a thief, as He warned Sardis at 3:3 and as Paul wrote at 1 Thessalonians 5:2. Blessed is the one who remains awake and clothed is the book's third beatitude.
Revelation 16:15
“Observe the beautiful abruptness. Happy is he that watcheth. - Looking continually for him that "cometh quickly." And keepeth on his garments - Which men use to put off when they sleep. Lest he walk naked, and they see his shame - Lest he lose the graces which he takes no care to keep, and others see his sin and punishment.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
in Hebrew is called Armageddon: Armageddon is Hebrew for har-Megiddo, the mount of Megiddo, a real place in the Jezreel valley. There Deborah and Barak defeated Sisera in Judges 5, and Josiah fell to Pharaoh Necho in 2 Kings 23:29.
Revelation 16:16
“And they gathered them together to Armageddon - Mageddon, or Megiddo, is frequently mentioned in the Old Testament. Armageddon signifies the city or the mountain of Megiddo; to which the valley of Megiddo adjoined. This was a place well known in ancient times for many memorable occurrences; in particular, the slaughter of the kings of Canaan, related, Judg. v, 19.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Revelation 16:16
“Armageddon - The original of this word has been variously formed, and variously translated. It is הר־מגדון har-megiddon, “the mount of the assembly;” or חרמה גדהון chormah gedehon, “the destruction of their army;” or it is הר־מגדו har-megiddo, “Mount Megiddo,” the valley of which was remarkable for two great slaughters: one of the Israelites, 2Ki 23:29, the other of the Canaanites, Jdg 4:16; Jdg 5:19. But Mount Megiddo, that is Carmel, is the place, according to some, where these armies should be collected. But what is the battle of Armageddon?”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Revelation 16:16
“Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare Joe 3:2, 12, 14, where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
It Is Done: The Great City Split in Three
Revelation 16:17-18
From the throne a loud voice says It is done, gegonen in Greek, a completed action like tetelestai spoken from the cross. The earthquake that follows is the greatest since men were upon the earth, language matching Daniel 12:1 and Matthew 24:21.
Revelation 16:17
But A and B, "upon" (Greek, "epi"). great--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A omits. of heaven--so B and ANDREAS But A, Vulgate, Syriac, and Coptic omit. It is done--"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
a great earthquake: The lightning, rumblings and thunder first sounded from the throne at 4:5 and returned at 8:5 and 11:19, each time closing a series. Here they close the last series of all. Albert Barnes reads the doubled language as intensive, marking the severity of the judgment.
Revelation 16:18
“And there were voices, and thunders, and lightnings - Accompanying the voice that was heard from the throne. See the notes on Rev 4:5; Rev 11:19. And there was a great earthquake, ... - See the notes on Rev 6:12; Rev 11:19. The meaning is, that a judgment followed as if the world were shaken by an earthquake, or which would be properly represented by that. So mighty an earthquake, and so great - All this is intensive, and is designed to represent the severity of the judgment that would follow.”
Revelation 16:19-21
God remembered Babylon the great: and gave her the cup of the wine of the fury, returning the cup she gave the nations at 14:8. The hail recalls Egypt's seventh plague at Exodus 9:22-25, and men cursed God for the plague of hail.
Revelation 16:19
“In Re 11:13 only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake. cities of the nations--other great cities in league with spiritual Babylon. great . . . came in remembrance--Greek, "Babylon the great was remembered" (Re 18:5).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Revelation 16:19
“And the great city was divided into three parts - The city of Babylon; or the mighty power that was represented by Babylon. See the notes on Rev 14:8. The division mentioned here in three parts was manifestly with reference to its destruction - either that one part was smitten and the others remained for a time, or that one form of destruction came on one part, and another on the others.”
every island fled: Here they vanish, where at 6:14 they were only moved. John Wesley marks the change to the face of the earth and adds that the end of the world has still not come. Andreas of Caesarea reads the islands as churches and the mountains as their leaders.
Revelation 16:20
“Every island and mountain was "moved out of its place," chap. vi, 14; but here they all flee away. What a change must this make in the face of the terraqueous globe! And yet the end of the world is not come.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Revelation 16:20
Plainly parallel to Re 6:14-17, and by anticipation descriptive of the last judgment. the mountains--rather as Greek, "there were found no mountains."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
great hailstones weighing almost a hundred pounds: The weight of a talent varied, and Albert Barnes gives about 55 pounds troy for the Attic talent and about 113 for the Jewish. John Wesley pictures men fleeing the earthquake into open fields and meeting the hail there. Their answer is cursing, the third time in the chapter.
Revelation 16:21
“And a great hail falleth out of heaven - From which there was no defense. From the earthquake men would fly into the fields; but here also they are met by the hail: nor were they secure if they returned into the houses, when each hail-stone weighed sixty pounds.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Revelation 16:21
“And there fell upon men a great hail out of heaven - Perhaps this is an allusion to one of the plagues of Egypt, Exo 9:22-26. Compare the notes on Rev 11:19. For a graphic description (by Com. Porter) of the effects of a hailstorm, see the notes on Isa 30:30. Compare the notes on Job 38:22. Every stone about the weight of a talent - The Attic talent was equal to about 55 lbs. or 56 lbs. Troy weight; the Jewish talent to about 113 lbs. Troy.”
How this psalm is built
The form: The last septet of judgments, divided four and three as the seals and trumpets are, and falling with swift force on the beast and his followers, as Wesley classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Bowls that answer trumpets | The bowls fall in order on the earth, the sea, the rivers, the sun, the throne of the beast, the Euphrates and the air. John Wesley marks the plain resemblance between the first bowls and the first trumpets, and Jamieson, Fausset and Brown note that the fourth trumpet darkened the sun while the fourth bowl makes it scorch.John Wesley, Explanatory Notes upon the New Testament, 1755, on Revelation 16:8. | Revelation 16:2, Revelation 16:3, Revelation 16:4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17 |
| They did not repent | The people curse God at verses 9, 11 and 21, and twice the text adds that they did not repent. Primasius of Hadrumetum reads the refrain as the habit of blasphemers, who blame God rather than themselves and meet plagues with insult.Primasius of Hadrumetum, COMMENTARY ON THE APOCALYPSE 16:9, 560. | Revelation 16:9, Revelation 16:11, Revelation 16:21 |
| The plagues of Egypt | Sores, water turned to blood, darkness, frogs and hail all come from the plagues on Egypt. Jamieson, Fausset and Brown note that the Septuagint uses the same word for the boils of Exodus 9, and read the sore first because it struck the magicians who opposed Moses.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on Revelation 16:2. | Revelation 16:2, Revelation 16:4, Revelation 16:10, Revelation 16:13, Revelation 16:21 |
| The warning in the middle | Verse 15 breaks the account with the voice of Christ, a warning and a blessing on the one who stays awake. John Wesley asks the reader to observe the beautiful abruptness, a word to the reader set between the gathering of the kings and the place they gather.John Wesley, Explanatory Notes upon the New Testament, 1755, on Revelation 16:15. | Revelation 16:15 |
Where the pictures come from
11 more paragraphs on the patterns
Adam Clarke records the rabbinic saying that whatever plagues God sent on Egypt He will send on the enemies of His people in later times (Commentary on the Bible, on 16:4). Albert Barnes sets the hail beside Exodus 9:22 to 26 (Notes, on 16:21). Clarke hears the fall of Babylon to Cyrus, foretold in Jeremiah 50 and 51, behind the drying of the Euphrates (on 16:12). Jamieson, Fausset and Brown set Armageddon beside the valley of Jehoshaphat in Joel 3, the scene of God's final vengeance (Commentary Critical and Explanatory, on 16:16).
Where it sits in the book
Albert Barnes pairs the second bowl with the second trumpet at 8:8 (Notes, on 16:3). Jamieson, Fausset and Brown compare the tenth of the city that fell at 11:13 with the great city split into three parts here, and read the vanishing islands as parallel to 6:14 to 17 (on 16:19 and 16:20). The seventh bowl remembers Babylon, and chapters 17 and 18 tell her fall.
The debated concept: literal plagues or figures
John Gill reads the second bowl as a figure for the overthrow of false doctrine and councils (Exposition of the New Testament, on 16:3). Andreas of Caesarea allows that mankind may be literally burned by the sun (Commentary on the Apocalypse, on 16:8 and 9). John Wesley reads the flight of islands and mountains as a real change to the face of the earth (Explanatory Notes, on 16:20). The site reads the bowls as future judgments on the beast's kingdom, and names the figurative reading as held by Gill and Bede.
The debated concept: Armageddon
Adam Clarke lists the proposed meanings: the mount of assembly, the destruction of their army and Mount Megiddo, with its valley of two great slaughters (on 16:16). John Wesley reads the city or mountain of Megiddo, known for the slaughter of the kings of Canaan (on 16:16). Jamieson, Fausset and Brown derive the name from a root meaning to cut off (on 16:16). The site reads the gathering as a future battle at a real place and names no modern nation.
Where the New Testament touches it
Albert Barnes sets I am coming like a thief beside Matthew 24:43 and 1 Thessalonians 5:2 (on 16:15), and the same warning was given to Sardis at 3:3. Jamieson, Fausset and Brown hear the cry It is finished from the cross at John 19:30 behind the voice from the throne at verse 17 (on 16:17).
The weight of the hail
Albert Barnes gives about 55 pounds troy for the Attic talent and about 113 for the Jewish (on 16:21). John Wesley reckons each stone at sixty pounds (on 16:21).
Keep studying
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
Adam Clarke, Commentary on the Bible, 1832, on Revelation 16:4; Bede, Commentary on Revelation, 735, on Revelation 16:2 and John Wesley, Explanatory Notes upon the New Testament, 1755, on Revelation 16:1.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Andreas of Caesarea; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Primasius of Hadrumetum, COMMENTARY ON THE APOCALYPSE 16:9.