Revelation 16

One of the themes that link Revelation 14—16 together is expressed by the word voice, which is used eleven times. In the events recorded, God speaks to His people or to the lost world, or His creatures speak out in praise of the Lord or in warning to the world. As the world moves into the last half of the tribulation, heaven is not silent.

The “great voice” out of the temple commands the seven angels to pour out the contents of their vials (Rev. 16:1), after which he announces “It is done” (Rev. 16:17). The “mystery of God” is finished! (Rev. 10:7) The martyrs in glory had asked, “How long?” (Rev. 6:9–11) and now their cry would be answered.

The seven angels emerge from the heavenly temple (see Rev. 11:19), because their work is holy as are the judgments they bring. The angels’ clothing reminds us of the priestly garments, for their service is a divine ministry. When the Old Testament tabernacle and temple were dedicated, these earthly buildings were filled with God’s glory (Ex. 40:34–35; 2 Chron. 7:1–4), but now the heavenly temple is filled with smoke (see Isa. 6:4; Ezek. 10:4). This smoke likewise is evidence of God’s glory and power.

Each of the angels has a specific “target” for the contents of his vial. The earth-dwellers have already suffered from the seal and trumpet judgments, but this final series of judgments will climax God’s plan, leading to Babylon’s fall and Jesus Christ’s return to earth.

Grievous sores (v. 2). This vial judgment reminds us of the sixth plague in Egypt (Ex. 9:8–12; note also Deut. 28:27, 35). Only those who have submitted to “the beast” and who have rejected the warning of the first angel will experience this judgment (Rev. 14:6–7).

Revelation 16:10–11 suggests that these sores do not disappear, for by the time of the fifth vial, people are still in pain from the first judgment. Yet their pain will not cause them to repent (see Rev. 9:20–21). William R. Newell used to say, “If men are not won by grace, they will never be won.”

It is an awesome thought to consider almost the entire population of the world suffering from a painful malady that nothing can cure. Constant pain affects a person’s disposition so that he finds it difficult to get along with other people. Human relations during that period will certainly be at their worst.

Waters turned to blood (vv. 3–6). The second and third vials parallel the first plague in Egypt (Ex. 7:14–25). The second vial will center on the sea, and the third will turn the inland waters (rivers and fountains) into blood. When the second trumpet judgment occurred, a third part of the sea became blood, but with this judgment, the entire system of seas and oceans will be polluted. The third trumpet made a third part of the inland waters bitter as wormwood, but the third vial will turn all of those bitter waters into blood.

Heaven gives justification for this terrible judgment: the earth-dwellers have shed the blood of God’s people, so it is only right that they should drink blood. In God’s government, the punishment fits the crime. Pharaoh tried to drown the Jewish boy babies, but it was his own army that eventually drowned in the Red Sea. Haman planned to hang Mordecai on the gallows and to exterminate the Jews, but he himself was hanged on the gallows, and his family was exterminated (Est. 7:10; 9:10). King Saul refused to obey God and slay the Amalekites, so he was slain by an Amalekite (2 Sam. 1:1–16).

Great heat from the sun (vv. 8–9). All earthly life depends on the light of the sun. In previous judgments, a part of the sun had been dimmed (Rev. 8:12), but now the heat of the sun is increased. Anyone who has been on the desert knows how merciless the sun’s heat can be. Remembering too that the water system is now useless, you can imagine how people will suffer from thirst. Alas, even this judgment will not bring men to their knees (see Mal. 4:1)!

Darkness (vv. 10–11). This is not worldwide darkness; only “the beast,” his throne, and his kingdom are affected. This reminds us of the fifth trumpet (Rev. 9:2) and the ninth plague (Ex. 10:21–23). Where is the throne of “the beast”? His image is in the temple in Jerusalem, so that may be the center of his operation. Or perhaps he is ruling from Rome, in cooperation with the apostate church headquartered there.

When God sent the ninth plague to Egypt, the entire land was dark, except for Goshen where the Israelites lived. The judgment of the fifth vial is just the opposite: there is light for the world, but darkness reigns at the headquarters of “the beast”! Certainly this will be a great blow to his “image” throughout the earth.

The Euphrates dried up (vv. 12–16). This famous river was mentioned earlier in Revelation, when the sixth trumpet sounded (Rev. 9:13ff.) and the angels were loosed who were bound therein. At that time, an army of demonic horsemen was also released. Now, an army from the nations of the world gathers for the great battle at Armageddon. The drying up of the river will make it possible for the army of the “kings of the East” to come to Palestine and invade the Holy Land.

We often speak of “the battle of Armageddon,” but nowhere does the Bible use that phrase. On September 2, 1945, when General Douglas MacArthur supervised signing the peace treaty with Japan, he said: “We have had our last chance. If we will not devise something greater and more equitable [than war], Armageddon will be at our door.”

The name Armageddon comes from two Hebrew words, har Megiddo, the hill of Megiddo. The word Megiddo means “place of troops” or “place of slaughter.” It is also called the Plain of Esdraelon and the Valley of Jezreel. The area is about fourteen miles wide and twenty miles long, and forms what Napoleon called “the most natural battlefield of the whole earth.” Standing on Mount Carmel and overlooking that great plain, you can well understand why it would be used for gathering the armies of the nations.

It was on this plain that Barak defeated the armies of Canaan (Judg. 5:19). Gideon met the Midianites there (Judg. 7), and it was there that King Saul lost his life (1 Sam. 31). Titus and the Roman army used this natural corridor, as did the Crusaders in the Middle Ages. British General Allenby used it when he defeated the Turkish armies in 1917.

From a human viewpoint it appears that the armies of the nations are gathering on their own, but John makes it clear that the military movement is according to God’s plan. The satanic trinity, through demonic powers, will influence the nations and cause the rulers to assemble their armies. They will even work miracles that will impress the rulers and cause them to cooperate. But all this will merely fulfill the will of God and accomplish His purposes (see Rev. 17:17). The Gentile nations will look on Armageddon as a battle, but to God, it will be only a “supper” for the fowls of the air (Rev. 19:17–21), Zechariah 12 and 14 describe this event from Israel’s point of view. Since “the beast” has set up his image in the temple at Jerusalem, and since many of the Jews will not bow down to him, it is natural that the Holy City should be the object of attack. However, not only the Jews are involved, for God has a purpose for the Gentile nations as well. Joel 3:9–21 parallels the Zechariah references, and Joel 3: makes clear that God will punish the Gentiles for the way they have treated the Jews (see also Isa. 24; Zeph. 3:8ff.).

The outcome of the “battle” is recorded in Revelation 19: the Lord returns and defeats His enemies. Obviously, the assembling and marching armies create no problem for Almighty God. When the nations rage and defy Him, “He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure” (Ps. 2:4–5).

“It is done” (vv. 17–21). The devil is “the prince of the power of the air,” so perhaps this seventh vial has a special effect on his dominion (Eph. 2:2). But the immediate result is a devastating earthquake that affects the cities of the nations. Satan’s entire system is now about to be judged by God: his religious system (the harlot, Rev. 17), his political and economic system (Babylon, Rev. 18), and his military system (the armies, Rev. 19).

The “great city” (Rev. 16:19) is probably Jerusalem (see Rev. 11:8). The prophet Zechariah prophesied an earthquake that would change the topography of Jerusalem (Zech. 14:4). But the key idea here is that Babylon would fall (see Jer. 50—51). “The beast’s” great economic system, which subjugated the people of the world, would be completely destroyed by God.

Added to the earthquake will be a hailstorm with hailstones of tremendous weight. (A talent of silver weighs about 125 pounds!) This judgment is reminiscent of the seventh plague in Egypt (Ex. 9:22–26). Just as Pharaoh and the Egyptian leaders did not repent, so the earth-dwellers will not repent; in fact, they will blaspheme God! No wonder the hail comes, for blasphemers are supposed to be stoned to death (Lev. 24:16).

Reviewing these three chapters, we see the encouragement they give to suffering Christians. The sealed 144,000 will arrive on Mount Zion and praise God (Rev. 14:1–5). The martyrs will also be in glory, praising God (Rev. 15:1–4). John’s message is clear: it is possible to be victorious over “the beast” and be an overcomer!

Movements of armies, confederations of nations, and worldwide opposition to God cannot hinder the Lord from fulfilling His Word and achieving His purposes. Men think they are free to do as they please, but in reality, they are accomplishing the plans and purposes of God!

Every generation of Christians has been able to identify with the events in Revelation 14—16. There has always been a “beast” to oppress God’s people and a false prophet to try to lead them astray. We have always been on the verge of an “Armageddon” as the nations wage war.

But in the last days, these events will accelerate and the Bible’s prophecies will be ultimately fulfilled. I believe the church will not be on the scene at that time, but both Jewish and Gentile believers will be living who will have to endure Antichrist’s rule.

The admonition in Revelation 16: applies to us all: “Behold, I [Jesus] come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” Jesus Christ may return at any time, and it behooves us to keep our lives clean, to watch, and to be faithful.