Revelation 16:12-16 meaning

In Revelation 16:12-16, the sixth bowl judgment is poured out, the Euphrates River is dried up, apparently to prepare the way for an invasion of Israel by powers from the east, and frog—like demons gather the kings of the earth to a valley in Israel usually referred to as Armageddon. The Apostle John begins his description of the sixth judgment by saying:

The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east (v.12).

The Euphrates River is one of the four rivers mentioned as flowing out of Eden (Genesis 2:10). The Euphrates also served as the northern boundary for the land God promised to Abraham’s descendants, which became Israel (Genesis 15:18). The ancient city of Babylon was located on the Euphrates.

In the post—flood era, the Euphrates River is still one of the longest and most vital rivers in Western Asia. Flowing roughly 1,700 miles from its sources in eastern Turkey, it winds through modern day Syria and Iraq before merging with the Tigris River.

The Euphrates is dried up, so that the way would be prepared for the kings from the east (v.12). The drying up of the Euphrates could be God’s hand, drying up the river as He dried up the Jordan River for Israel to cross (Joshua 3:16). It could also be that the beast engineered this feat as a part of his preparation, and as an extension of the authority he was granted by God for a season (Revelation 13:7).

It could also be that this is a figurative statement indicating a removal of all obstacles that stand in the way of a great invasion the beast is preparing. Since the beast’s kingdom is spiritually called “Babylon,” perhaps this pouring out of the bowl on the Euphrates is symbolic of drying up the source of commerce and transportation in the beast’s kingdom (Revelation 17:5).

The Euphrates River flowed under the wall of ancient Babylon. The Medes and Persians diverted the river and invaded Babylon by walking under the wall. Babylon was unprepared for this tactic and fell in one night, as referenced in Daniel 5:30. Perhaps this picture of the Euphrates being dried up hearkens back to the event that immediately preceded the fall of ancient Babylon. Since it appears that ancient Babylon is a foreshadowing of the kingdom of the beast, it could be that this picture of the Euphrates drying up foreshadows the fall of the beast’s kingdom. Just as Belshazzar king of Babylon died at the hand of the invading Persians, so will the beast fall (Daniel 5:24-31).

The picture of the drying up of the Euphrates could be all of these things.

In context it would seem that the kings from the east are crossing the terrain in order to march to Israel. Verse 14 speaks of a gathering of the kings of the whole world for the war of the great day of God, the Almighty. All the nations will gather in Israel in the Jezreel Valley, the valley near the Israeli city of Megiddo called Har—Megedon in Revelation 14:16, often transliterated to English as “Armageddon.” As a result of the massive destruction described that is associated with this event, the word “Armageddon” is often used to describe cataclysmic events.

A model that seems to fit prophetic passages is that the armies of the world will muster together in the Jezreel Valley, gathering to attack Jerusalem. The primary city of that valley in ancient times was Megiddo. The term Har—Megedon means “hill of Megiddo.” It seems that the armies of the nations will muster in the Jezreel Valley that is near Megiddo, then march together on Jerusalem, where the last great battle will take place that will end this era of history.

When the armies reach Jerusalem, they will put it under siege. They will take half of it, as predicted in Zechariah 14:2. Then, as predicted in Revelation 19:19-20, Jesus will return and rescue Jerusalem, defeating all the armies gathered against her, armies led by the beast and false prophet.

When Jesus returns, “His feet with stand on the Mount of Olives, which is in front of Jerusalem on the east” as prophesied in Zechariah 14:4. Fitting this with the statement of the angels in Acts 1:11, we can surmise that Jesus will return from heaven in a cloud, just as He left. From Revelation 19:14, it would seem that the cloud upon which Jesus returns will be a cloud of heavenly armies seated on white horses.

These events will fit the description of Revelation 16:14, calling this the “war of the great day of God.” Applying this model, the kings from the east would then be only one of a group of nations gathered from the entire earth that are preparing to descend on Jerusalem. That this group of kings from the east is specifically mentioned might be a prophetic hint that the events of Isaiah 36-37 are a foreshadowing of this last and final war against Israel.

Isaiah 36-37 describes the Assyrian king Sennacherib’s invasion of Israel, where he captured every fortified city of Judah except Jerusalem, then set a siege against Jerusalem in order to capture it (Isaiah 36:1-2). Micah 5:5 predicts that in the end times “the Assyrian” will invade Israel.

This might be a prophetic prediction that the episode of Sennacherib the Assyrian’s invasion of Israel is a foreshadowing of the beast’s invasion. That would mean that “the Assyrian” in Micah 5:5 is a figurative application of this foreshadowing to the beast. God will miraculously deliver Jerusalem from the beast’s siege of Jerusalem just as He delivered Jerusalem from Sennacherib in the days of Hezekiah, king of Judah (Isaiah 37:36-37, Revelation 19:11-20).

Jesus has already been granted authority over heaven and earth, giving Him right to reign not only as God but also as a human. He was granted this after He died and rose from the dead (Matthew 28:18). But just as David lived in exile for a time after being anointed, awaiting God’s removal of Saul from his throne, now Jesus is in heaven awaiting God’s removal of Satan from being the ruler of this world, and for His own coronation as the sitting King of Kings and Lord of Lords (Revelation 17:14, 19:16).

We see in John 12:31 Jesus says, “now the ruler of this world will be cast out.” This indicates that Satan was given authority over the earth after Adam fell, but when Jesus died and paid for the sins of the world Satan lost his reign. This would be similar to the episode in 1 Samuel 15:28 when Samuel pronounced to Saul that his kingdom had been taken “today” yet it was not for another ten to twenty years when David actually took possession of the throne.

This fits the biblical pattern that there is a delay between the granting of an inheritance and taking possession of the inheritance. God granted the land of Israel to Abraham’s descendants some four hundred years prior to them taking possession (Genesis 15:13, 18). Satan has lost his kingdom, but there is (as of this writing) a time of waiting until the fulfillment of the inevitable change of office when Jesus will physically take the throne of the earth. As with Saul, it appears that Satan is fighting mightily, clinging to his throne. But just as with Saul, his effort will fail.

John adds a vivid scene of demonic influence in gathering the armies of the world to Israel. He writes:

And I saw coming 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 signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty (vv.13-14).

These three figures—the dragon, the beast, and the false prophet —constitute the unholy trinity that seeks to counterfeit the triune God. The dragon, identified in Revelation 12:9 as Satan, represents the ancient serpent who has warred against God’s people from the beginning. The beast, detailed in Revelation 13:1-10, is a counterfeit son who is given authority to reign over the earth. The false prophet, introduced in Revelation 13:11, functions like a false Holy Spirit. He is a religious mouthpiece who compels worship of the beast.

Together, they speak a deceptive message that leads to destruction, the opposite of the Holy Trinity’s message that leads to life. John’s description of three unclean spirits like frogs (v.13) reintroduces a connection to the Egyptian plagues (Exodus 8:2-7). In that context, literal frogs covered the land as a judgment on Pharaoh’s hardened heart.

Here, the frogs represent demonic influences. The unclean spirits of the Bible are demons, fallen angels. These unclean spirits in Revelation 16 hop from one realm to another, spreading lies and orchestrating global rebellion. Just as frogs invaded every corner of Egyptian life, these unclean spirits incite leaders across the globe to gather for a cataclysmic showdown against the Lord in the land of Israel.

That the three unclean spirits who look like frogs are coming out of the mouth of the dragon (v.13) points to the power of the spoken word. Words have power, and in spiritual warfare, deception often works through counterfeit teachings (2 Corinthians 11:13-14). The frog—like unclean spirits are said to be spirits of demons, performing signs. It appears that not only are words involved, but also signs.

The purpose of the words and signs is to deceive and gather the armies of the world to Israel to face off against the Lamb of God. After Jesus defeats these armies, the beast and false prophet will be cast alive into the lake of fire (Revelation 19:20). Satan will be cast into a spiritual prison, “the abyss,” for a thousand years (Revelation 20:2). It is specifically stated that Satan is put into the abyss so that “he would not deceive the nations any longer” until he is released again for a short time (Revelation 20:3).

These unclean spirits who are spirits of demons, performing signs, are dispatched for a specific satanic purpose. They go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty (v.14). There are many instances in scripture that are termed the “day of the Lord” in which God brings judgement upon the earth. But it appears this is the greatest of those days.

The great day of God, the Almighty, is the period of time when this age of earth will be brought to an end. Unrighteousness will be judged. Righteousness will be restored to the earth (2 Peter 3:13). God’s messianic promise to David and Israel will be fulfilled and the Lord Jesus, the Son of David, will sit on a throne reigning over Israel (Ezekiel 43:7).

The reference to performing signs (v.14) infers that the demonic spirits have power to counterfeit miracles—a tactic the false prophet used in Revelation 13:13-15. From the time of Moses confronting Pharaoh’s magicians (Exodus 7:11-12) to Jesus warning about false christs who perform “great signs and wonders” (Matthew 24:24), scripture consistently shows that not every sign is from God. Here, demonic wonders lure global rulers onto a battlefield into a war they apparently believe they can win, but which ultimately leads to their downfall.

The phrase kings of the whole world (v.14) highlights how universal this conflict becomes. Now the entire globe is on a collision course with the Almighty. The demonic spirits rally these leaders’ pride and ambition for one final confrontation. This final war demonstrates that no earthly reign, however vast, can stand against the Creator (Psalm 2:1-5).

John’s description of the great day of God, the Almighty (v.14) appears to be the culmination of the Old Testament instances of “the day of the Lord.” The day of the Lord is often a time of both judgment and deliverance (Joel 2:31-32). Just as God acted powerfully to rescue Israel from Egypt and judge the Canaanites, He will again act decisively in history’s last chapter. The rebellious and unredeemed who slayed God’s people and defied the Lamb will be vanquished and God’s people will be rescued and installed to reign in the earth (Revelation 11:15).

For believers, this passage reminds us that God remains on His throne, orchestrating events—even authorizing rebellious plots—for His redemptive purposes. Ultimately, the demonic attempts to gather the world against Him will serve as the platform for Christ’s victorious unveiling (Revelation 19:11-16).

In the midst of this narrative, Jesus Himself speaks a timely warning to believers:

Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame (v.15).

This sudden interjection reminds readers of the primary theme of this letter—that believers who endure until the end as faithful witnesses will gain great rewards (Revelation 1:3, 3:21, 21:7). The book of Revelation is written to Christ’s “bond—servants” (Revelation 1:1). In Revelation 1:3, believers are promised a special blessing or reward if they read, hear, and “heed the things that are written in it.” To “heed” is to learn and apply the lessons; to put them into action.

The Lord asserts that His coming will be like a thief (v.15). This emphasizes surprise—He will arrive unexpectedly, leaving no time for last—minute adjustments. This echoes Jesus’ words in Matthew 24:42-44 where Jesus told His disciples, “Therefore be on the alert, for you do not know which day your Lord is coming.” Scripture emphasizes that God’s people should be ready at all times for Jesus’s return. To be prepared for Jesus’s return is to be found faithful in living according to His commands.

We also see this theme of readiness in Paul’s teaching in 1 Thessalonians. There, Paul asserts that “destruction” will come on those who are not looking for Christ’s return (1 Thessalonians 5:3). However, Paul says that believers should not be overtaken by surprise:

“But you, brethren, are not in darkness, that the day would overtake you like a thief.”
(1 Thessalonians 5:4)

We see in these verses the principle that the way to not be overtaken by surprise by Christ’s return is to live in the light rather than the darkness. To live in the light is to walk in obedience to Christ’s commands. In doing so, believers are ready for His return. Paul says that those who eagerly await the Lord’s return will gain the great reward of receiving a “crown of righteousness” (2 Timothy 4:8).

These passages infer that to live in the light, to walk in righteousness, is to be ready and alert, eager to see the Lord’s return. From Matthew 24, we can also take that it is important to always be ready, rather than trying to predict when Jesus will return. Jesus stated overtly that no one knows when He will return (Matthew 24:36). The primary point of Revelation is to exhort believers to endure as faithful witnesses no matter what circumstances they encounter.

Revelation is not written for the purpose of circumventing Jesus’s assertion in Matthew 24:36 that no one but the Father knows the time of Jesus’s return. It is written to remind believers (“bond—servants,” Revelation 1:1) that enduring as faithful witnesses, being one who overcomes, will gain an immense blessing and reward (Revelation 1:3, 3:21). The call to stay awake further emphasizes the theme of readiness.

In Gethsemane, Jesus implored His disciples to “keep watching and praying” (Matthew 26:41), lest they fall into temptation. Here, He warns of a world swirling in demonic influence and false signs. It can be easy to be lulled into complacency or lose heart, but Revelation reminds us how high the stakes are for believers to live faithfully each and every day. Humans have only this brief earthly experience to know by faith, and then it will be gone (James 4:14). Those who take full advantage and live as faithful witnesses will gain immense blessings, rewards that exceed even our capacity to comprehend (1 Corinthians 2:9).

Jesus pronounces that those who walk faithfully are blessed, living in obedience to His commands. He expresses this when He says, the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame. As previously stated, the phrase keep his clothes (v.15) is an image of spiritual readiness. The Greek word “makarios” is translated blessed. This is the same word translated “blessed” in what is often called the “Beatitudes”—the first part of Jesus’s Sermon on the Mount (Matthew 5:3-10). It carries the idea of having good fortune.

Throughout Scripture, garments often symbolize righteousness (Isaiah 61:10) or holy living (Revelation 3:4-5). The image of clothing pictures the righteous deeds adorning God’s people. To be found naked (v.15) is a picture of shame. It is like the wicked and lazy servant who was not faithful in being a good steward while his master was away, and received no reward, indeed a negative reward when the master returned (Matthew 26-30). The shame of nakedness is reminiscent of Adam and Eve’s exposure after the Fall (Genesis 3:7-10).

Believers are called to keep their garments spotless, walking in obedience and daily fellowship with Christ. God is said to be a refiner’s fire and a fuller’s soap in Malachi 3:2. It is through faithful obedience believers can avoid the shame of being unclothed when the ultimate judgment from Christ occurs (2 Corinthians 5:10). Believers who are faithful and have their faith refined through the trials of life will gain great rewards as those who overcome (James 1:2-4, 12, Revelation 3:21).

Believers who are not faithful during trials and do not overcome will still be saved from being separated from God, “yet so as through fire” (1 Corinthians 3:15). Those who believe in Jesus are born again and placed into Christ as new creations (John 3:5, 14-15, 2 Corinthians 5:17). If Jesus rejected one of His children who believed in Him, He would be rejecting Himself (2 Timothy 2:13).

Therefore, none of these admonitions affect a believer’s belonging as a child of God. The question is whether the believer will possess the reward of their inheritance or lose it (Colossians 3:23-24). To lose our inheritance by choosing the pleasures of the world is pictured by Esau (Hebrews 12:16). To gain the inheritance is to be restored to our original design to reign in the earth in harmony with God, nature, and one another (Hebrews 2:5-10).

John returns to the prophetic narrative by stating: And they gathered them together to the place which in Hebrew is called Har—Magedon (v.16).

The they in the phrase And they gathered them together likely refers to the demon spirits who went out to deceive the nations to gather them for the great battle in verse 14. The them likely refers to the nations deceived by the demonic spirits. The great gathering place is said to be in Hebrew the name Har—Megedon. Notably, the text says the armies gather at Har—Megedon but does not say they fight there. As discussed earlier in this section, it seems that the interpretation that best fits together the prophetic puzzle pieces is that the armies of the nations gather in this valley in order to make their assault on Jerusalem, which appears to be the scene of the last great battle of this age (Zechariah 14:1-4).

Translators chose to transliterate rather than translate the Hebrew word “Armageddon” or “Har—Meggiddon,” both of which are simply phonetical conversions of Hebrew to English. Har—Meggiddon literally means “hill of Megiddo.” Megiddo is an ancient city located on a hill that overlooks the Jezreel Valley in Israel.

The ancient ruins of Megiddo have been located and excavated. The term Har—Megiddon geographically locates this scene as being near the ancient city of Megiddo. Since the context speaks of the gathering of armies, the text likely refers to the gathering taking place in the Jezreel Valley located near Megiddo. The name “Jezreel Valley” is an ancient name that has survived to this day. We see the reference “valley of Jezreel” in Joshua 17:16, roughly 1500 years before Christ.

In ancient times, Megiddo was a strategic site located between the two trade routes that connected Egypt to Mesopotamia—the “King’s Highway” and the “Via Maris” or “Way of the Sea.” These two major trade routes came close together at this point making Megiddo of particular strategic importance for powers that sought to extract “tolls” from traders.

Accordingly, throughout history, many pivotal battles were fought on the plains of Megiddo. Some claim it is the most fought over piece of ground in the ancient world; whoever controlled Megiddo controlled commerce. Thus, the greatest powers of the ancient world came to Megiddo to fight one another for dominance.

Now in this ancient gathering—ground, the armies of the nations assemble to oppose God and the Lamb. They want to reign in the earth apart from God, continuing the reign of the beast, the right hand of the dragon who is Satan. The scene is prepared for the seventh and final bowl of God’s wrath to be poured upon the earth.