The Eternal Gospel and the Wrath of God-Rev 14:6-16:21

New Testament, Revelation, Sermons

Revelation 14:6-20; 15:1-8; 16: 1-21

Key Verse: Rev 14:6, 13

“…he had the eternal gospel to proclaim to those who live on the earth.” “Then I heard a voice from heaven say, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them.’”

Rev 14:6-20 may be the most horrific and horrifying chapter in the Bible. It describes in the most graphic, dreadful and frightful imagery the palpable horror, permanence and eternality of hell–which is the righteous judgment of a just and holy God. Yet while on earth those who inhabit hell are maddeningly intoxicated with adulterous activities that invites God’s judgment.

The theme of this sermon is the wrath of God (Rev 14:10, 19; 15:1, 7; 16:1, 19). “Wrath” (NIV 1984) means “fury” (NIV 2011) and (passionate, undiluted) anger, which is an expression of God’s justice and judgment. God’s judgment or God’s wrath is a most unpopular and disliked subject. People like to hear about God’s love. They might think that God’s judgment and anger is incompatible with God’s love. Yet acts of God’s judgment permeate the entire Bible from Genesis 3 onwards.

God’s wrath (in the imagery of Revelation) falls on those who are intoxicated with the Whore and the Beast.”What intoxicates you?” Rev 14:8 says that Babylon–representing the great (seemingly irresistible) prostitute–“made all the nations drink the maddening wine of her adulteries.” Similarly, Rev 17:1 says that “the inhabitants of the earth were intoxicated with the wine of her adulteries.” We know and observe that people of all nations are intoxicated by something or someone, for we ourselves might easily become intoxicated by whatever captivates and fascinates us.

Intoxication. No one likes to think that they are intoxicated. Yet, aren’t we quite easily intoxicated?

If a girl sees a cute boy, do she not feel intoxicated by him? When a man sees a stunningly curvy woman, do he not feel intoxicated by her appearance? During the NFL season, are some intoxicated by Fantasy Football? Isn’t pornography intoxicating? Can we ever live without being intoxicated?

Why do we become intoxicated so easily? God created us in his image (Gen 1:26-27). This means that God created us to intensely desire and long for God, as a deer pants for water in the desert (Ps 42:1). But because of sin we have what St. Augustine calls “disordered love.” We love, lust and long for anything but God. Our love is out of order. In the imagery of Revelation, we become “intoxicated with the wine of her adulteries” (Rev 17:2). We cannot stop ourselves from drinking from “the maddening wine of her adulteries” (Rev 14:8). The people of the world who worship the Beast cannot stop becoming intoxicated with sleeping with the whore of Babylon (Rev 17:5).

These are the various titles I thought of for this sermon: The Blessed Die in Jesus (Rev 14:13). Listen to the Eternal Gospel (Rev 14:6). Fear God and Give Him Glory (Rev 14:7). The Horror of Eternity (Rev 14:10-11). Eternal Torment. Intoxicating Adultery (Rev 14:8). The Justice of God Expressed. What The Bible Says About Hell. The Painful Reality of Hell. The Wrath of God (Rev 14:10, 19; 15:1, 7; 16:1, 19). Finally, I settled on The Eternal Gospel and the Wrath of God.

The two major sections of this text are:

  1. The Wine and Winepress of God’s Wrath (Rev 14:6-20).
  2. First angel: the eternal gospel proclaimed (Rev 14:6-7)
  3. Second angel: announcing the fall of Babylon the Great (Rev 14:8)
  4. Third angel: the eternal destiny of those who worship the Beast (Rev 14:9-11)
  5. Encouragement to patiently endure and die in the Lord (Rev 14:12-13)
  6. Son of Man seated on a clould with a sickle (Rev 14:14)
  7. The harvest of grain: believers (Rev 14:14-16)
  8. The harvest of grapes: the great winepress of God’s wrath (Rev 14:17-20)
  9. The Seven Plagues and Bowls of God’s Wrath (Rev 15:1-16:21).
  10. Victors sing the song of Moses and the Lamb (Rev 15:1-4)
  11. Seven angels receive bowls of wrath (Rev 15:5-8)
  12. First bowl on the earth: sore on the beast’s worshipers (Rev 16:2)
  13. Second bowl on the sea: blood and death (Rev 16:3)
  14. Third bowl on the rivers and springs: blood as beverage (Rev 16:4-7)
  15. Fourth bowl on the sun: burning heat (Rev 16:8-9)
  16. Fifth bowl on the beast’s throne: palpable darkness (Rev 16:10-11)
  17. Sixth bowl on the river Euphrates: gathering for the battle of Armageddon (Rev 16:12-16)
  18. Seventh bowl on the air: Earthquake shattering the great city (Rev 16:17-21)

The two parts of my sermon are:

  1. Those Who Invite God’s Wrath.
  2. Those Who Escape God’s Wrath.
  1. Those Who Invite God’s Wrath: They invite God’s justice and righteouness
  1. They reject the gospel (Rev 14:6).
  2. They do not fear or glorify God (Rev 14:7a).
  3. They do not acknowledge that God is the Creator and that they are creatures (Rev 14:7b).
  4. They give in to the maddening intoxicating wine of adultery (Rev 14:8).
  5. They refuse to repent (Rev 16:9, 11, 21; 9:20-21).
  1. Those Who Escape God’s Wrath: They receive God’s mercy and grace
  1. Patient endurance (Rev 14:12a).
  2. Obedience to God’s commands (Rev 14:12b).
  3. Remaining faithful to Jesus (Rev 14:12c).
  4. Happy to die in the Lord (Rev 14:13; 12:11); no fear of death (Rev 11:7; 13:7).
  5. Humbly confident of victory over the beast (Rev 15:2; 12:11).
  6. Singing new songs (Rev 15:3-4; 14:3).
  7. Fearing God who is holy (Rev 15:4).
  8. Thankful for the grace of being chosen before the creation of the world by being included in the book of life (Rev 3:5; 13:8; 17:8; 20:12, 15).

How can a God of love inflict the wrath of God on sinners? As a Christian, I know that I am a sinner condemned unclean. Before the perfect holy righteousness and justice of God, I know that the wrath of God should fall upon me in full force. Yet as I behold the Cross, I see an innocent One receiving the full wrath of God that I deserve. I can only sing along with Charles Wesley the words of his hymn:

     And can it be that I should gain an interest in the Savior’s blood!

     Died he for me? who caused his pain! For me? who him to death pursued?

     Amazing love! How can it be that thou, my God, shouldst die for me?

References:

  1. Johnson, Dennis E. Triumph of the Lamb: A Commentary on Revelation. Pillipsburg: P&R Publishing Company. 2001.
  2. D.A. Carson. 26 lectures on Revelation given to seminary students at Trinity Evangelical Divinity School, 1995.
  3. Morris, Leon, The Book of Revelation: An Introduction and Commentary (Tyndale New Testament Commentaries). Downers Grove: Inter-Varsity Press, 1987.
  4. Kim Riddlebarger. 32 sermons on Revelation. Kim Riddlebarger is the Sr. Pastor of Christ Reformed Church. Anaheim.

Notes:

Blessing and curse is a prominent theme throughout Scripture. In the Garden of Eden (in the beginning), God promises eternal life to Adam and Eve on the condition of perfect obedience to the demands of the covenant of works (Gen 2:15-17). In Revelation 14 (in the end), three angels announce God’s judgment on the earth, while speaking of the blessedness of those who die in the Lord (Rev 14:13). The theme of blessing and curse reaches its climax with the 2nd Coming of Christ and the ultimate dispensing of blessing and curse that is associated with the harvest and the bowl judgments at the end of the age.

A war in heaven. In Revelation 12-14, John describes the roles of seven of the major characters in the drama of redemption, viewed from the perspective of a war in heaven. Satan, having lost, is cast down on the earth. The woman (the Israel of God) is assaulted by the dragon (Satan). Because God protects the woman from the dragon, the dragon is enraged and enlists two surrogates to continue his assault on the church, the people of God.

The beast. The first demonic surrogate is the beast who rises out of the sea–the Roman empire, headed by a series of emperors who are worshiped as deities, and empowered by the dragon to wage war on the saints, and amazing the world through an apparent resurrection from the dead. Rome becomes a type of all subsequent world empires throughout this age (the two advents of Christ) which persecute the church on behalf of the dragon. Recent examples of satanically energized, God-hating empires include Hitler’s Third Reich and Josef Stalin’ Soviet Union.

A second beast rises from the earth, identified as the false prophet. Via satanic deception in the form of miraculous signs and wonders, the false prophet entices the world’s inhabitants to worship the beast (the state) and therefore, worship the dragon. This beast causes those who worship the state to take the number of the beast (666) on their hands or forehead (Rev 13:16-18), so as to be able to buy and sell and avoid being persecuted by the beast for confessing that Christ is Lord. This counterfeit trinity–the dragon, the beast and the false prophet–repeatedly attempts to deceive the world’s inhabitants by mimicking the works of God.

This unholy trinity persecutes the church, preventing Christians from buying and selling, and, in many cases, taking their lives because of their confession of faith in the Son of God, and for refusing to worship the beast or to take his mark. Many in John’s original audience came face to face with these enemies of Christ and his church in the Roman emperor cult.

Rev 14:1-5. The next character is the Lamb, standing triumphantly on Mt Zion in the midst of his people, the 144,000. Unlike those who worship the beast and have taken his mark, the 144,000 are sealed with the name of God and of Christ. Triumphantly, they sing the new song of victory. This is the church victorious, described in terms of chastity and blamelessness, since its members are forgiven of their sins and clothed with the perfect righteousness of Christ received through faith. 144,000 is symbolic of perfection and fullness and stands in marked contrast to the number of the beast (666), the number of man, and even when repeated three times, falls short of divine perfection. Though persecuted by the beast, the church will triumph over Satan, because Christ is Lord of his church; he has already conquered death and the grave. The Lamb stands among his people, as their ever-present protector and Lord.

Rev 14:6-12. Three angels fly midair. The first angel preached the eternal gospel to the ends of the earth, which is judgment on the earth’s unbelieving inhabitants who reject the Savior and worship the beast. The second angel announces the impending destruction of the idolatrous city of man, Babylon the Great, which seduced the nations into committing spiritual adultery with her through her great wealth; her destruction is described in Revelation 17-18. The third angel announces the fate of all of those who reject Christ and who worship and serve the beast and who have taken his mark.

Rev 14:6-7. Three angelic announcers announce that God’s judgment is coming and that now is time to repent. Rev 14:1-5 focuses on the redeemed, and that the Lamb is victorious in the end. Rev 14:6-7 shifts back to those who follow the beast. As the beast wages war on the saints, the gospel will be preached to the ends of the earth (Rev 11:1-6; Mt 24:14). Although the number of the elect is not small–the multitude in heaven is so vast that no man can count them–the angels announce the gospel to the unbelieving world as a form of judgment on those who worship the beast. The Lamb graciously redeems his people, who dwell with him in Zion (Rev 14:1). But the earth’s inhabitants would rather serve the beast and worship his image (Rev 13:8, 14-15).

Rev 14:8. A second angel said, “Fallen! Fallen is Babylon the Great, which made all the nations drink the maddening wine of her adulteries.” The fall of Babylon is detailed in Revelation 17-18, and was surveyed in the trumpet judgments in Revelation 8-11. The great Babylon whore has seduced the nations. They committed spiritual adultery with her. This is why the nations would rather serve the beast, than believe the gospel when it is preached.

The whore. Babylon’s fall reminds the persecuted church, that the city of man, epitomized by the military, economic and cultural grandeur of Rome will one day be judged. This reminds Christians throughout this present evil age, that the city of man will seek to seduce us, draw us away from Christ, and entice us to commit spiritual adultery. But this whore will receive the sentence of death when the 7th trumpet sounds. The world is warned. The persecuted church should be confident that God will vindicate them and grant them victory.

Rev 14:9-11. Another angel announces to the world the horrible fate that awaits those who worship the Beast and his image. Those who worship the beast and receive his mark will suffer the same fate as their master. John teaches here that all those apart from Christ will suffer eternally. There will be no rest, nor sleep for those who reject the redemption offered by the Lamb. Hell is not eternal separation from God. Hell is the eternal presence of God without the cross.

Everlasting torment. When the beast wages war on the saints and kills them, they come to life and reign with Christ. But when Christ kills the beast, he and his followers experience the second death (Rev 21:8)–eternal punishment. God will vindicate his people when they suffer. God also brings eternal judgment on all who receive the mark of the beast. This warning should be heard by all who reject the eternal gospel as it is preached throughout the course of this present age: there will never be a moment’s rest, only everlasting torment.

Frightening vision. In the ultimate act of divine curse, the angel declares that all those who worship the beast and the dragon will face the eternal wrath of God, never to find rest, nor relief from their torment. Hell is not separation from God, but eternal torment in the presence of the Holy angels and of the Lamb. Imagine facing God in his wrath, without his mercy–this is what hell is and why the torment is so great.

Rev 14:12. Great contrasts: Between the number 666 and 144,000. Between the fate of those who worship the Beast and those who dwell with Christ in the heavenly Zion. Now between the eternal suffering of those who reject Christ and the reward given to those who renounce the dragon and are redeemed by the Lamb. “Patient endurance” (Rev 14:12; 13:10) is called for on this side of the day of judgment, when the full extent of Christ’s victory over the Beast and his followers can only be seen through the eyes of faith. Unbelievers will scoff in the meantime, but on the day of our Lord’s return, those who reject Christ face the terrible day of judgment. Saints must be patient. Unbelievers must be warned not with toughness but with tenderness and tears and trembling.

Rev 14:13. Christ takes his place in the heavenly Zion, having conquered death and the grave. His triumph over his foes secures the blessing granted to all who die trusting in him. They are indeed blessed. They take their place among the great multitude who surround the glassy sea and add their voices to those of the heavenly choir. They are also given rest from their labor. In the heavenly city, there are no more tears, pain, injustice, suffering; only glorious, blessed, eternal rest. Remember Jesus’ invitation (Mt 11:28).

Contrast how one dies. Rev 14:13 is the glorious realization of the blessing long ago promised to all who are united to Christ through faith. Christ has died for our sins and raised for our justification. Therefore, when a Christian dies they receive the ultimate blessing–rest from all their labors, as they at long last enter into the eternal Sabbath–rest and eternal blessedness. The blessedness of those who die in Christ, stands in sharp contrast to what awaits those who die apart from Christ, having taken the number of beast.

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The harvest. The 7th and final character in this section of Revelation is Jesus, the triumphant Lamb of the heavenly Zion, who returns to earth on the great and terrible day of judgment, depicted as a day of harvest of grain (an image of blessing) and a harvest of grapes (an image of curse), since these grapes are thrown into the winepress of God’s judgment.

Rev 14:14-16 is a vision of the return of Christ, depicted as a great harvest of grain. The Jews in John’s audience were familiar with the OT prophets. John repeatedly demonstrates how Jesus fulfills the OT prophecies regarding the messianic age. Upon hearing this, they may have thought of the messianic prophecy in Joel 3:12-13, which foretells that Israel’s Messiah will preside over a final judgment on the earth with both blessing and curse. “Let the nations be roused; let them advance into the Valley of Jehoshaphat [“the Lord judges”] for there I will sit to judge all the nations on every side. Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the winepress is full and the vats overflow—so great is their wickedness!”

The harvest. Jesus, Israel’s Messiah, brings about the great and final harvest, and the trampling of the grapes, symbolic of God’s judgment on the wicked. During his ministry, Jesus spoke of his return at the end of the age in terms of a great harvest. He echos Joel. In explaining the parable to the weeds, Jesus says that “the one who sowed the good seed is the Son of Man. The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. `As the weeds are pulled up and burned in the fire, so it will be at the end of the age’” (Mt 13:37-40).

The harvest at the end of the age is the Second Coming of Christ, when judgment comes on the whole world. The wheat is spared and stored in the barn, but the weeds are thrown into the fire (Mt 13:30). This seems to indicate that the harvest of the grain is associated with the final ingathering of the church, as Jesus spoke of his angels gathering the elect from the four corners of the earth, when one is suddenly taken while the other is left to face the judgment (Mt 24:31; 36-41).

Firstfruits. In Rev 14:4, John speaks of believers as the first fruits of the harvest offered to God. It is likely that John’s vision of a harvest of grain is a glimpse of final blessing, when the harvest of souls is completed and all of the God’s elect are gathered by the angels.

Rev 14:17-20. The second image–the harvest of grapes–is a reference to judgment on unbelievers. This picture of the final judgment is apparent in several ways.

Isa 63:1-3, 6. Isaiah speaks of the winepress of God’s judgment on sin. The image is frightening. It is the background of John’s vision. God asks, “Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength? “It is I, speaking in righteousness, mighty to save.” Why are your garments red, like those of one treading the winepress? “I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground.”

The blood of God’s enemies is the wine which flows from the winepress. It “intoxicates [them] and renders them senseless.” God’s enemies drinking (consuming) God’s cup of wrath (their own blood) appears in Rev 14:10. Those who worship the beast “will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath.” This fulfills Isaiah’s prophecy. The Messiah who wears a robe soaked in blood–a reference to the cross–will shed the blood of the nations who reject him in the final judgment.

200 miles of blood. There are other images of judgment in Rev 14:17-20. The blood of judgment is flowing up to the horse’s bridle (stomach)–a symbol of Jewish Apocalyptic writings for the complete destruction of an army in battle–for a distance of 1600 stadia (200 miles). This covers the length and breadth of Israel. The entire land will be covered with blood several feet deep–an apocalyptic image a horrific judgment no one can fully comprehend (Rev 14:20).

The spilling of blood. The angel in charge of fire (Rev 14:18) recalls the imagery of the tabernacle and temple throughout the OT. The blood of sacrificial animals was shed. When it visibly flowed down from the altar, the animal’s remains were consumed by fire. This recalls Rev 8:3-5. The angel who hurls fire to earth in response to the prayers of the saints, is probably the same angel who now ensures that those who shed the blood of the martyrs will find their own blood spilt on the day of judgment.

God will vindicate his suffering and persecuted church. The dragon wages war on them through the sword of the state and the lies of the false prophet. Those without faith reject the Lamb. They cannot grasp the truth. They may put God’s people to death. They think they triumphed over them. But everyone of the martyrs will be avenged. God will shed the blood of those who shed the blood of his people. They will die outside the city of God, the place where, “Nothing impure will ever enter [the city of God], nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life” (Rev 21:27).

Revelation 12-14 covers the entire interadvental age as did the the seven churches, the seal and trumpet judgments. It covers the birth, life, death, burial, resurrection and ascension of the Messiah in chapter 12, to his Second Coming and the long-expected harvest of believers and the judgment on all who reject the Messiah and worship the beast in chapter 14.

Revelation 12-14 is also closely connected to chapters 15-16. It prepares the way for the series of judgments depicted there which brings God’s wrath to its completion with the return of Christ to judge the world, raise the dead and make all things new at the end of the age.

Rev 15:1. The final and most intense cycle of judgment is about to begin. Seven angels–the number of fulness or perfection–will bring human history to its appointed end when they complete their mission. Like the seal and trumpet judgments, these judgments are cyclical and occur throughout the entire interadvental period, but are also tied to the end of age.

The bowl judgments are much more destructive than the seal judgments (affect ¼ of the earth), or the trumpet judgments (affect ⅓ of the earth). The seven bowl judgments are not constrained by the mercy and longsuffering of God. They are greater in scope and intensity. They mirror the plagues on Egypt during the days of Moses and Pharaoh. They greatly magnify the cosmic aspects of the destruction of the earth and sky depicted in the sixth seal judgment (Rev 6:12-17), and the seventh trumpet judgment (Rev 11:15-18). The bowl judgments come to fruition with the Second Coming of Christ. This is why they are closely tied to the vision of Revelation 12-14, which ends with the two-fold harvest of blessing and curse. With the seven bowl judgments, containing the seven last plagues, God’s wrath is completed.

Rev 15:1-4. As the seven angels bring forth the final judgment associated with the second coming, John sees the Lamb and his victorious church. They await the great and glorious outcome of the redemptive drama. The Lamb’s people are no longer the persecuted suffering church, victims of the dragon, the beast and the false prophet. They are triumphant (Rev 15:1-4)!

Killed yet alive. Those who sing the new song are victors, the first fruits of the harvest given to the Father. They persevered to the end, even in the midst of horrible persecution from the beast and false prophet. The beast took their lives and appeared to have conquered them. But the heavenly reality of those who died in Christ is victorious. All who are Christ’s, including the martyrs, come to life and are reigning with him in heaven for a thousand years. They take their places beside the heavenly sea, which looks like glass mixed with fire (Rev 15:2; 4:6). Sealed with the name of God and of Christ (Rev 14:1), they are victorious over the beast and his minions. They have conquered because death no longer holds them in its grip. The beast has taken their lives, but Christ has given them eternal life!

Rev 15:3-4. This heavenly scene resounds with echoes from Exodus and the journey to the promised land. God delivered his people from captivity in Egypt. After crossing the sea on dry ground Pharaoh’s army was destroyed by the waters of judgment. Moses, as covenant mediator, led the people in singing the “Song of Moses” (Exodus 15). The people of Israel joyfully recount the great and mighty deeds of YHWH, to commemorate all he has done for them. Now, having been delivered from captivity and bondage to sin, the redeemed in heaven in the presence of the Lamb, sing the Song of Moses. They also sing the New Song (Rev 14:3), recounting the great and mighty deeds of Christ, who saved them from the dragon, the beast and the false prophet (Rev 15:3-4).

Rev 15:5-8. As with the seal and trumpet judgments, this next cycle of judgment also begins with a glimpse of the glorious heavenly scene (Rev 15:5-8). God’s glory is on display. The seven angels are given the seven bowls of wrath. They are ready to pour them out on the earth. The final act in the great drama of redemption is about to take place. It is about to enter its final and glorious chapter. God’s wrath will be completed.

Until everything is completed, no one can enter the heavenly temple. In Exodus 40 when the temple was consecrated by Moses and in 1 Kings when Solomon’s temple was completed, God’s glory was present. Israel’s priests were unable to enter to perform their duties. God is Holy and sinful creatures cannot approach him until every hint and trace of sin is removed from creation. John reminds his audience of this. Everything is now ready for the end. The stage is set. The Lamb and his people have triumphed. The seven angels are ready to pour out God’s wrath on the earth. They await his final command. While they wait, God’s glory fills the temple and no one can enter. All that remains, is for God’s wrath to be completed.

Waiting. Like the seven angels, we too, wait for the great and glorious day yet to come when we will enter the presence of the Lord. We wait in wonder and anticipation. We do not doubt that day will come. It is not a question of “if” but “when.” One day, God’s wrath will be completed. On that day of harvest we will receive the glorious blessing of eternal rest. Maranatha! Come Quickly Lord Jesus.

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Armageddon is one of the most frightening images in Revelation. It is a great and final battle. But it has little to do with what most people have been led to expect. Armageddon is not about the modern nation of Israel, nor does it take place on the plains of Megiddo. John’s reference to Armageddon is instead connected to the final eschatological battle between Christ and the dragon, that day when Satan turns his full wrath on the church, only to find himself crushed by Christ and cast into the lake of fire.

Camera angles. Commentators are divided as to whether or not the bowl judgments are a cyclical series of judgments which run throughout the entire inter-advental period, or whether they are limited to the time of the end and our Lord’s return. The camera angle analogy (of Dennis Johnson) is very helpful. If the seal judgments present a wide angle view of the inter-advental period, and if the camera angle of the trumpet judgments is more narrowly focused, then the bowl judgments would be a close-up of the events associated with the return of Christ, specifically that of the sixth seal and seventh trumpet. But whether or not these judgments occur throughout the entire inter-advental period is not as important as the fact that John is setting forth what will happen to the earth and its unbelieving inhabitants when Jesus comes again at the end of the age. No one or nothing will escape. By the time the bowl judgments have run their course, God’s wrath against sin and unbelief will be complete.

Rev 16:16. Most commentators say that Armageddon is a reference to the plains of Meggido, northeast of Jerusalem, the site of several important battles in Israel’s history (Judg 5:19; 2 Ki 23:29). The most common interpretation of Rev 16:16 is that at the end of the age, the armies of the world assemble on the plains of Meggido to finish off the nation of Israel, or fight against the armies of heaven, when Christ destroys them. But a growing number of commentators convincingly argue that the reference to Armageddon, has nothing to do with the plain of Meggido or to the war waged against Israel at the end of the seven-year tribulation. Rather, Armageddon should be understood as Har-Magedon, or “the Mount of Gathering” or Assembly. Similar language is used in Zech 12:3 where the prophet speaks of Jerusalem, not Megiddo, as the scene of the final conflict. Har-Magedon, The Mount of Gathering, (Mount of Assembly) is therefore, much more likely a reference to Mt. Zion, the earthly counterpart of the heavenly assembly.

The same event. Rev 14:1 says that Jesus stands triumphantly on Mt. Zion among his people. This is the same event depicted from another “camera angle” in Rev 19:19-21 when the beast and the false prophet are thrown into the lake of fire. It is also described in Rev 20:9-10 where those deceived by Satan after he is released from the Abyss are “thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.”

Judgment day. It is correct to think of Armageddon as the final and ultimate battle between Christ and his enemies. But this battle has nothing to do with the plains of Meggido, the nation of Israel, or the armies of the world fighting against Christ. It is an apocalyptic vision of Satan’s final assault on the church (Mount Zion, Har Magedon, the Mount of Assembly), an assault which is crushed by Jesus at his return to earth in judgment. On that day, Satan and all his henchmen (the beast and the false prophet), along with the kings and nations who serve them, are thrown into the lake of fire. This is judgment day, when God’s wrath is completed.

The battle of Armageddon has nothing to do with Israel or the armed forces of the nations fighting against the armies of Christ. It has to do with the on-going war coming to an end. This is the war between the dragon and his allies (the beast, the false prophet, Babylon the Great, the harlot, the kings and nations who serve him) and Christ and his church (Mount Zion, and the Mount of Assembly). The final outcome is never in doubt. Just when it appears as though Satan will overcome the church, Christ will return and destroy the dragon and his henchmen, casting them all in the lake of fire where they will be tormented forever and ever.

Patient endurance. As God’s people, who dwell in the spiritual Zion with Christ, we must be vigilant. We must not sleep. We must stay awake, watching for the Lord’s return. We must avoid the seductive ways of the harlot, lest we be caught naked and be shamefully exposed on the day of Christ. Christ will return like a thief and crush all his enemies and deliver his people from Satan. With the saints in heaven, we cry out, “Yes, Lord God Almighty, just and true are your judgments.” For a day is coming in which God’s wrath will be poured out on the whole world and all the enemies of Christ will receive their just due at Armageddon.

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