Revelation 16 – Armageddon

The second vision (Revelation 4-16) now comes to a climatic conclusion. Taken up in the Spirit (Revelation 4:3) to the throne room of God, John saw the heavenly worship of the one who sits on the throne and the Lamb who took the book out of God’s hand (Revelation 4-5). Then John saw all seven seals opened (Revelation 6:1-8:5) and then heard the seven trumpets sounded that announced the coming judgment (8:6-11:19). After an interlude which identified the players in the drama (Revelation 12-14), seven angels emerged from heaven’s temple with seven plagues to complete the wrath of God (Revelation 15). These are the seven bowls of wrath that are poured out upon the earth in Revelation 16, and that sequence includes the reference to Armageddon.

The seven bowls of wrath follow a similar pattern as the previous sevens seals and seven trumpets, but with a different purpose. While the seven seals affected one-fourth of the earth and the seven trumpets affected one-third of the earth, the seven bowls of wrath affect everything. The seals and trumpets functioned as warnings in the hope that the inhabitants of the earth might repent, but they did not. The bowls of wrath are God’s final word; there is no reprieve from the seven plagues.

Though the purpose is different, the pattern is the same. The first four plagues (like the seals and trumpets) are grouped together and the final three fall together. The first four bowls are cosmic in nature. God’s wrath is poured out on the earth (16:2), sea (16:3), fresh water (16:4), and the sun (16:8). This is not cosmic destruction but rather apocalyptic descriptions of the dissolution of the imperial persecuting power. The earth is not destroyed but those who worship the beast are afflicted. As the hymn makes clear, the object of judgment is those who “shed the blood of the saints and prophets” (16:6); the cosmos itself is not the object of destruction. The cosmos does not deserve destruction but rather the empire that made war against the saints. The inhabitants of the earth who bear the mark of the beast refuse to repent and rather than giving God glory (as opposed to giving the Emperor glory) they cursed (blasphemed) the name of God. Their stubborn impenitence is the reason for divine judgment.

The last three plagues are focused on the empire itself rather than its earthly servants. The first plague is aimed at “the throne of the beast and its kingdom” (16:10). The second plague is aimed at drying up the Euphrates in order to release “the kings of the east” to do battle against the dragon, the monster from the sea, and the false prophet who is the monster from the earth (16:12-13). The third plague is aimed at the air…and it is over…mission accomplished (16:17). The total effect is what many have identified as Armageddon though actually only the sixth bowl is Armageddon itself.

Before looking closely at the final three plagues, it is important to notice how the seven plagues remind us of the plagues upon Egypt in Exodus. The bowls of wrath infect people with sores, turn water into blood, and plunge the beast’s kingdom into darkness. The Apocalypse describes the collapse of an empire in apocalyptic language that recalls how God defeated the Egyptian empire.  Just as the dragon had empowered the Egyptian empire, so the dragon empowered the Roman empire. Likewise, just as God defeated the Egyptians through plagues and judgments, so God will now overthrow the Roman power. God will avenge and end the persecution of the saints just as he liberated Israel from Egyptian bondage.

Why should we identify this moment with the end of Roman imperial persecution? Several factors are important. One is that the Apocalypse addresses the seven churches of the Roman province of Asia. This is a message for them. It calls for their patience and pertains to their martyrs. Moreover, the prologue and epilogue of the Apocalypse make it clear that the drama the book describes was something that would happen in the near future, not the distant future (Revelation 1:1, 3; 22:10). The promise of Jesus’ coming in Revelation 16 is not primarily the second Advent but the appearance of God’s justice–the wrath of the Lamb itself–within history to defeat the hostile powers that make war against the saints. In effect, the content of the Apocalypse is directly connected to the experiences, trials, and hopes of the seven churches of Asia. The drama does not describe 21st century events.

Another factor is the identity of the beast. He is identified as Nero Redividus. This cannot be Nero in the early 60s, but rather a Nero who would live again or return after being deposed/killed. Nero was a persecuting emperor and the beast is his rebirth as another persecuting emperor.  Moreover, it is the rise of a persecuting power where Christians live in a hostile environment. This hostility is not merely the threat of martyrdom but the danger of cultural accommodation and syncretism. The beast forces the inhabitants of the earth to worship him. Christians in thee second to early fourth centuries lived in that Roman world.

Another immediate factor in this context is the identification of the great city as Babylon. Revelation 17 clearly identifies Babylon with Rome since Babylon rests on seven hills. Babylon is a common late Second Temple Judaism metaphor for Rome since Rome oppressed the Jewish people just as Babylon did. 1 Peter 5:13 also identifies Babylon and Rome. That letter addressed churches in the region of the seven churches of Asia in the first century.

So, what is Armageddon? Etymologically, it is the “mountain (hill) of Megiddo” which is located in the Jezreel Valley. The hill (now Tel Megiddo) over looks the largest valley in Israel (the triangular valley is approximately 20x20x20 miles). Its history includes significant battles both before Israel’s occupation of the land and afterwards (including the defeat of Josiah at the hands of the Egyptians in 2 Chronicles 35:22). In Revelation 16 Armageddon is the place where two great armies assemble for battle.

An army headed by kings east of the Euphrates gather to do battle with the army made up of the “kings of the whole earth” assembled by the dragon, the beast and the false prophet. Clearly the “kings of the whole earth” does not literally mean the “whole earth” as the “kings of the east” are arrayed against the “kings of the whole earth.” Would not the “kings of the whole earth” include the “kings of the east?” The language is accommodated to the claims of the Roman empire who considered themselves the rulers of the “whole earth.” The statues of Roman Emperors held a globe in their hand as a symbol of their power over the “whole world.” Consequently, the imagery describes the armies of Rome assembled to do battle with their dreaded Parthian enemies from the east. This was the great fear of the Roman empire, that is, that another empire would replace it from the east.

But, and this is an important “but,” there is no battle. No battle is described. The seventh bowl of wrath is poured out and it is simply over; it is fini! The apocalyptic drama abruptly concludes, and the armies–though arrayed against each other–never engage. The battle scenario is simply an apocalyptic picture of God’s defeat of the Roman empire.  Just as God plunged the kingdom of the beast into darkness (the fifth plague) and destroyed Babylon with an earthquake (the seven plague), so here God pictures the fall of the empire through the metaphor of a battle, an Armageddon. Much like we might say that Nixon had his Waterloo, so the Roman empire has its Armageddon.

In other words, there is no battle of Armageddon any more than the empire is plunged into a literal darkness or literally destroyed with a great earthquake (or that islands literally fled or mountains disappeared or 100 pound hailstones dropped from the sky). These are all symbols for the catastrophic fall of imperial powers hostile to the kingdom of God in the Roman world. Armageddon is a symbol for the “great day of the Lord,” but it is only one of the symbols; it is only one of the seven bowls of wrath.

The “great day of the Lord” is like other past days in the history of Israel where nations or cities fell (e.g., Babylon in Isaiah 13:6,9; Jerusalem in Lamentations 2:22; cf. Joel 1:15; Amos 5:18; Obadiah 15; Zephaniah 1:7, 14, 18). The fall of powers hostile to the kingdom of God within history are all moments of divine judgment. Those are each a “day of the Lord” as the Lord’s justice and righteousness is revealed against evil.

What, then, is the meaning of Armageddon for contemporary readers of Revelation? It is the confidence that God is at work in history to reveal divine justice and righteousness. While hostile powers will rise at various times and moments, God will ultimately–either within history or at the “end” of history–set things right. Ultimately, the kingdom of God will fully come and a new heaven and new earth will appear where God and the Lamb will reign upon the earth in justice and peace throughout eternity.

There have been multiple “Armageddons” and there will be more. Powers hostile to the kingdom of God come and go, but they keep coming because the dragon is still alive and active (as much as God permits the dragon to be). Saints are called to patient endurance and faithful witness as these times come and go. The assurance the Apocalypse offers is that the God of the Exodus is still active within history and the hostile powers will not win. God may permit them for a time but God will also set things right even though trying times will come again…and again…until God creates a new heaven and new earth.

5 Responses to “Revelation 16 – Armageddon”

  1.   Gary Kenley Says:

    John Mark, I have enjoyed reading your writings on Revelation (and learned a lot as well). I noticed that you generally take an “Idealist” approach, with leanings toward “Moderate Preterism.” I have held a “moderate preterist” view for along time. At first, it was more along the lines of Rubel’s “The Lamb and his Enemies.” However, over the last few years, I have revised that view to a shorter time frame. Have you read Kenneth’s Gentry’s writings on Revelation? He believes that it was written in the mid-60’s AD (not mid-90’s), and is primarily a divorce of “Old Jerusalem” (those Jews of the 1st century who refused to accept Jesus, committing spiritual adultery), and looking forward to the “New Jerusalem” (the NT glorified church, true believers). He also sees a secondary indictment against imperial Rome (the beast). He does see Rev.20 ff as pointing to future events of the final end of history. I’m always open to correction and adjustment in my thinking. Always trying to learn more in order to be faithful to the actual text. Thanks for all you do!

    •   johnmarkhicks Says:

      I’m familiar with Gentry, and the focus on Judaism, especially in the first half of the book. I don’t think it works, however. But it is too involved of a discussion to pursue her. But it is a view worth considering

  2.   Bill Hooten Says:

    I am beginning to be concerned that you are not going to finish this series of lessons on Revelation. I have thoroughly enjoyed reading, and studying, this material. I am presently teaching Revelation, and have found your material to be quite helpful.

    •   John Mark Hicks Says:

      My apologies, Bill. I wish I had time to complete it the series at this point. I do intend to do that, but with my schedule, writing projects, and teaching, I will not be able to do so until perhaps May. I would suggest Ian Fair’s commentary on Revelation as a perspective with which I am very sympathetic.

  3.   Darryl Lewis Says:

    Thank you again for these very helpful installments on Revelation. And thank you for suggesting Fair’s commentary.

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