Introduction

According to John the revelator, by the time of the sixth plague, the “waters” of the “great river Euphrates” will dry up in order to prepare the way for the “kings from the east.” Then, he saw coming out from the mouth of the dragon, the beast, and the false prophet “three unclean spirits” which make signs to seduce the “kings” of the “whole world,” who gather the kings at the place called “Armageddon” (Rev. 16:12-16).¹

This is one of the most attractive and well-crafted themes of the book of Revelation. The prophet intertwines in Armageddon account various events, characters and images from the Old Testament, which makes the task of interpreting this complex text a great challenge.

Hans LaRondelle outlines the Seventh-day Adventist view of Armageddon in four phases or emphasis: (1) Since 1844, the event was seen as a final battle between the forces of Christ and Satan in the second advent. (2) From the 1870s onwards, it was interpreted as a political and military war between nations for the domination of Palestine. (3) In the 1900s, it was understood as a secular conflict, centered on Palestine, between East and West. Finally, (4) after the 1950s, the view of the pioneers about an eschatological battle focused on the Sabbath issue became current again.²

As a representative work of these two last views, the Seventh-day Adventist Bible Commentary highlights that the gathering of the nations (Rev. 16:16) and the “preparation for the battle take place under the sixth plague, but that the battle itself is fought under the seventh plague.”³ The battle itself begins “when the united religious and political powers of the earth open their final attack on God’s remnant people”.⁴

More recent interpreters maintain this same view. The final battle will start not before, but after the first six final plagues. Stefanovic argues that Revelation 16:12-16 does not reveal the Armageddon, but “the preparation and great gathering of religious and political powers” for the battle. The confrontation “follows the sixth plague”. Finally, “Christ comes to help his end-time people and deliver them from the oppression of Babylon.”⁵ Paulien sees the fall of Babylon as the end of the war. However, he mentions, “The sixth bowl plague itself is not the battle of Armageddon – rather, it is the gathering of the forces for that conflict.” He understands that the battle itself is “outlined in the seventh bowl plague”, described in Revelation 17 through 19.⁶

More indirectly, Doukhan claims that “the fall of mystical Babylon and the ensuing battle paves the way for the final deliverance” of the saints.⁷ LaRondelle follows this position. According to him, although the “gathering of the religious and political powers” is pictured within the “framework of the sixth bowl”, it is generally agreed that the battle itself “will take place during the seventh plague.”⁸ However, although he considers that the drying up of the great Euphrates, as the sixth plague, determines the fall of Babylon, he states that “the battle of Armageddon and the destruction of universal Babylon, therefore, coincide.”⁹ From another methodological perspective, David Aune addresses the issue almost in the same line. According to him, the sixth plague is “unique in that the effects of the pouring out of the sixth bowl are not immediate”, but only a “prelude for the final eschatological struggle.”¹⁰ By his turn, Allan Johnson considers that “under the sixth bowl, the kings are only gathered. Not until the seventh bowl do the confrontation and defeat actually occurs.”¹¹

These approaches seem to follow the presupposition that the entire report from chapter 17 through 19 is linear and consecutive, not recapitulative, or that these chapters comment and expand the last two plagues, but not the sixth one specially. Moreover, these recent analyzes suggest that during the sixth plague, under the influence of the “three unclean spirits,” the wicked prepare themselves to fight against Christ and the saints. The climax of Armageddon would be at the parousia, when the ungodly forces will be eventually defeated. Overall, the final conflict seems to be critical for the saints until the end, as they are passive in the battle overcome by Christ.

However, although Revelation 19 portrays a confrontation between “the beast, the kings of the earth, and their armies” against Christ and his army (v. 19), it is difficult to see a battle of these forces against God after the first six plagues, which will reduce the earth and its inhabitants to a complete desolation.

Some questions emerge regarding the view of a late Armageddon, after the sixth plague. First, if this plague predicts a moment of “preparation” and “gathering” of the wicked for the final confrontation, then, instead of punishment during this bowl, the enemies will get to organize themselves to fight against God. Besides, what will be the condition of the kings of the earth and the wicked after the fall of Babylon? John indicates that at the climax of the sixth seal, before the coming of Christ (Rev. 6:14; 16:20), the “kings of the earth” will be terrified at the point of asking to the mountains to cover them before the divine judgment. Therefore, at this moment the wicked will be terrified, rather than preparing themselves for a battle (Rev. 6:15; cf. Isa. 2:10-12). Finally, if this plague is another “bowl” of God’s wrath (Rev. 16:12; Psa. 75:8; Jer. 25:15), what would be its effects on the condemned wicked? These questions require a study about what the sixth plague is and when Armageddon really begins.

The purpose of this article is to analyze the nature of the last battle and the time when it should take place. In order to interpret Armageddon according to John’s viewpoint, we have to identify the battles of Israel referred to by the prophet, and discuss how they clarify the understanding of the final battle. Furthermore, we need to delimit the immediate context of Armageddon and its implications. We also discuss the role of the saints and the condition of the wicked at the final battle.

The study employs an intertextual approach, according to which we find echoes of older texts in the text studied, and this usually enlarges the interpretative context of the topic under discussion. Some authors define intertextuality as the setting of “fragments, images and echoes” of one text within another.¹² It is the creation of one text from another; it is like building one house using the details of another. The ancient rabbis considered intertextual exegesis to be based on the idea that “the text contains a mystery communicated by God that is not understood until the solution is made known by an inspired interpreter.”¹³ The correct application of the concept strengthens the general principle that the Bible explains itself. Paulien says, “The purpose of [intertextual] allusions is to lead the reader to consider the passage of the Old Testament in question and apply its meaning to Revelation”.¹⁴

In this perspective, the images of the drying up of Euphrates’ waters¹⁵ and the “mountain” of Megiddo imply that the meaning of the sixth plague as well as Armageddon depend on the original texts of these images. Furthermore, by looking at the context of the final confrontation, we note that there is a “structural relationship of ‘Armageddon’ (in Rev. 16) with the previous and subsequent chapters.”¹⁶ Thus, Armageddon is “embedded organically and inseparably within the structural and theological unit of Revelation 12-19.”¹⁷

The Mountain of Megiddo

The word “Armageddon” literarily means, “mount of Megiddo.” John joined the Hebrew word har (“mount”) with the Greek transliteration of the name Meggido. With this, he does not mention a specific location. In fact, he created a concept. Since his language is rooted in the Old Testament imagery, it is clear that he had in mind the region of the Valley of Megiddo, surrounded by mountains. Meggido was an ancient city located on a plain in the southwest portion of the large Valley of Jezreel or Esdraelon, the site of “several significant ancient battles.”¹⁸

Mounce agrees that Mageddon connects to Megiddo, “one of history’s famous battlefields, having witnessed major conflicts.”¹⁹ Beale argues that, like the names “Babylon” and “Euphrates,” the term “Armageddon” does not refer to a specific geographical location, but to the “whole world”. In order to identify the meaning John had in mind, it is reasonable to consider that all the battles of Israel associated with Meggido and the nearby mountains become a “typological symbol of the last battle against the saints and Christ, which occurs throughout the earth.”²⁰ Thus, all of the passages mentioning Israelites battles in “the vicinity of Meggido may stand behind the reference in Rev. 16:16.”²¹

Not only the city of Megiddo, but also the entire Valley of Jezreel was the scene of various conflicts. There, under the leadership of Deborah and Barak, Israel overcame the army of Sisera (Jud. 4:14; 5:19). Elijah defeated the prophets of Baal in Mount Carmel (1 Kings 18), the most famous hill in that area. King Josiah died in the battle against Pharaoh Neco (2 Kings 23:29). And Jezebel the queen died in the city of Jezreel (2 Kings 9:30-37). In the visions of Revelation 12 to 19, John takes up specific figures, characters, and terms from each one of these OT events.

First of all, by describing the alliance between the “three unclean spirits” and the “kings of the earth” (Rev 16:14; 17:1, 2, 18), John seems to allude to Psalm 83, which alludes to the victory of Deborah and Barak (Jud. 4:4-5:31). The Psalmist says that the enemies of God “make a tumult” and “have taken crafty counsel” against his people. They “have consulted together” and “form a confederacy” against God (Psa. 83:1-5). The psalm portrays the battle of Israel with a prophetic language that echoes in Revelation: a coalition of infidels rising up against God’s elects in an attempt to annihilate them. The implicit allusion to the warriors Barak and Gideon (v. 9) suggests an active role of the saints in the last battle.

Moreover, the wider context of Armageddon resumes the confrontation between Elijah and the prophets of Baal on the Carmel. Comparing the account of 1 Kings 18-19 and Revelation 12-19, we identify many elements in parallel or in contrast. The Mount Carmel (1 Kings 18:19) stands to the Mount of Megiddo (“Armageddon”, Rev. 16:16). The battle of Yahweh against Baal echoes in the fight of divine Trinity against the trio of evil (Rev. 12-13). Elijah is a type of the remnant (1 Kings 19:10; Rev. 12:17). The idolatry to Baal is similar to the worship to the beast (Rev. 13). In addition, Elijah did “gather all Israel” on the mountain (1 Kings 18:19-20), and the unclean spirits will “gather” the kings at “Armageddon” (Rev. 16:16).²² Elijah restores the altar of God (1 Kings 18:30) and the remnant restores the biblical truth on the earth (Rev. 14:6-12). Jezebel controlled Ahab (1Kings 19:1-3), and the prostitute dominates the beast and the ten kings (Rev. 17:18). King Jehu kills Jezebel (2 Kings 9:30-37) and the kings destroy the prostitute (Rev. 17:16). Elijah kills the prophets of Baal (1 Kings 18:40) and Christ casts down the enemies into the lake of fire (Rev. 19:20).

Thus, the narrative of Elijah is a background story for the whole account of Revelation 12-19.²³ Based on this event, John foresees the battle of Armageddon as a confrontation between the true and false religion at the end of time. The allusion to Elijah reinforces the active and victorious role of the saints by restoring the truth on the earth in the context of Armageddon. Moreover, the issue of Carmel about whom the people should worship implies that Armageddon takes place before the last plagues, when the people have to decide about this same issue.

Thirdly, the death of Josiah by Pharaoh Neco in 609 BC made the Valley of Jezreel a place of “great lamentation” (2Ch 35:24, 25). John seems to have this in mind when he uses the Greek noun penthos (“weeping”) three times and the verb pentheo (“to mourn”) more three times in Revelation 18 (v. 7, 8, 11, 15, 19). Josiah’s death appears to announce the end of Judah. This gloomy event echoes in Revelation as a harbinger of “great lamentation” for Babylon on the part of the inhabitants of the earth, including the kings (Rev. 18:9-11, 19).

The “lamentation” motif also relates Armageddon to the tenth plague of the exodus. God warned that there would be “a great cry throughout the all the land of Egypt, such as was not like before,” for “against all the gods of Egypt” He would execute “judgment” (Exo. 11:6; 12:12). In this sense, Doukhan points out that Armageddon recalls the tenth plague, which caused the “death of the religion” of the Egyptians, as the firstborn was the priest of the families.²⁴ LaRondelle adds that, once Armageddon is the culmination of the final divine judgments, it is heplful to consider their typological connection with the plague-judgment on Egypt. “The ten plagues on Egypt culminated in the destruction of all the first born of the Egyptian and their livestock, because Yahweh would bring judgment on the land of Egypt and all her gods.”²⁵ He claims that “the symbolic term Armageddon” can have the literal meaning of “killing mountain,” since the Septuagint translates “Meggido” with the verbal expression, “being cut off” [ekkoptomenou] (Zech. 12:11). This suggests the following apocalyptic perspective: “Thus let all Your enemies perish, O Lord!’ (v. 31, NKJV).”²⁶

Thus, the “lamentation” motif in Revelation 18 describes the judgment of God on Babylon by recalling the mourning for the Egyptian firstborns and for the king Josiah. This suggests that the climax of Armageddon is critical for the wicked rather than for the saints. The mourning of the wicked will begin at the first plague and intensifie until the sixth, with the fall of Babylon. At this time, the gods or religions of the nations will be “cut off” from the earth. That will be the end of any hope. The “kings” who were allies of the “prostitute” Babylon (Rev. 17:16) will eventually hate and annihilate her. For LaRondelle, by God’s sovereign decree “the two constitute bodies of Babylon will turn against each other and mutually destroy one another”. Revelation 17:16 reads that the beast and the kings will destroy the harlot. “The kings who had become one with the harlot by means of fornication will bring total ruin on her.”²⁷

This perspective seems to indicate that, by the sixth plague, the harlot Babylon will be annihilated, and this will impose on the broken coalition a state of deep mourning (cf. Rev. 18:7-15). According to Paulien, Revelation 17 “builds on the earlier vision of the seven bowl plagues in Revelation 15 and 16”. Since the woman of Revelation 17:1 is named “Babylon” (v. 5), and the “many waters” of Babylon are the “Euphrates” River (Jer. 51:7, 13), “Revelation 17 is particularly an exegesis of Revelation 16:12-16 (which includes reference to Armageddon), the sixth bowl plague”. Hence, he concludes that “Revelation 17 is about the final battle of earth’s history (Rev. 12-17).”²⁸ If this interpretation is correct, the sixth plague does not foresee the “preparation” of the wicked coalition for the last battle, but portrays its complete disintegration and the mourning for the fall of Babylon. To put it more sharply, it does not foresee the active campaign of the religious power but its destruction.

The prediction of the judgment of the kings over the religious power make points to events after Middle Ages, when political powers in Europe acted against their religion. These events climaxed at the French Revolution. Nevertheless, this point can be expanded in the immediate context of the sixth plague.

The Fall of Babylon

The picture used to describe the sixth plague portrays the loss and mourning of the wicked at the climax of Armageddon. John mentions that the bowl plague makes the “waters” of the great river “Euphrates” dry up. In fact, unlike a “preparation” for battle, the Biblical symbol of drying up of the waters is indicative of the defeat of the wicked and of the victory of the saints. God delivered the Israelites when the Red Sea became a “dry land” (Exo. 14:21, 22). In this occasion, the Pharaoh and his army fell down before the arm of the Almighty (Psa. 74:13, 14). Isaiah foresees the end of the Babylonian captivity by stating that God, with “a scorching wind,” would move his hand against the “Euphrates” to “break it” and divide it (Isa. 11:15; 44:27, NIV). Thus, the drying up of the waters predicts the defeat of the enemies by the time of the sixth bowl plague, instead of pointing to their “preparation” to fight against God and his people.²⁹

The context makes clear that the coalition of kings who sustain Babylon in the final crisis will collapse at the sixth plague. John highlights that the “three unclean spirits” seek the support of “the kings of the earth and whole world” (Rev. 16:13, 14). By explaining the sixth bowl, as considered above, he emphasizes that the harlot “sits on many waters” (Rev. 17:1) and on the “kings” (17:2, 3, 9, 10). Then he explains that the “waters” are “peoples, multitudes, nations, and tongues” (17:15). Therefore, the drying up of the “waters” indicates the end of the support of the kings and nations of the earth to Babylon (16:12). Thus, the drying up of the waters determines the complete fragmentation of the coalition formed by the “spirits” (religious powers) and the “kings” (political powers) of the earth. In this perspective, the sixth plague could be the climax of Armageddon with the destruction of Babylon and the consequent widespread terror among the “kings of the earth” who will be terrified (Rev 6:15).

Although LaRondelle considers Armageddon as the seventh plague, he sees the “drying of the Euphrates waters of Babylon”, at the sixth plague, as the “fall of Babylon.”³⁰ So the fall of the great enemy (religious power) of the remnant would take place before the last plague. LaRondelle adds that “this unholy war [Armageddon] in human history is the prelude to God’s holy war of the seven last plagues.”³¹ Here he is suggesting that the battle takes place before the plagues. He adds that the “dynamic symbolism” (in Rev. 16, 17) should not lead us to “overlook the concrete reality that the kings or political powers will wage a war on ‘the Lamb’ by persecuting and ultimately outlawing the faithful followers of Christ on earth (Rev. 12:17; 13:15-17).”³² By mentioning these texts, he sees the persecution on the remnant, with the Sunday law, as the very Armageddon. Finally, he adds, “Armageddon is presented as the climactic battle of the great controversy between the forces of good and evil, which started in heaven and will end on earth (12:7-9, 12).”³³

By his turn, Paulien also interprets Armageddon as taking place at the seventh plague. However, he states that “the dragon, the beast, and the false prophet depict the religious coalition”, named Babylon, which is the “great end-time religious confederacy”. By sending out the three frogs, or demonic spirits, Babylon will “assemble the kings of the earth for the final battle”, forming the great coalition of evil.³⁴ He suggests that the drying up of the Euphrates waters (Rev. 16:12) will break this “axis of evil”.³⁵ By this time, God will separate Babylon from the political and military powers that sustained it. Paulien adds, “The sixth angel who had poured his bowl on the great river Euphrates … returned to elaborate on the sixth plague.”³⁶ In this vein, Paulien indicates that the content of the sixth plague is the very fall of Babylon, and henceforth the enemy coalition will no longer be able to persecute the people of God. He considers Revelation 17 as “an exegesis of Revelation 16:12-16 (which includes reference to Armageddon), [or] the sixth bowl plague. Thus, Revelation 17 is about the final battle in earth’s history (Rev. 17:12-17).”³⁷ Hence, he suggests that the climax of the final battle takes place at the sixth plague.

Although Stefanovic also interprets Armageddon as taking place at the final moment, he considers that “the drying up of the waters in the Old Testament often symbolizes a mighty action of God on behalf of his people.” He highlights that, in the Old Testament, “the drying up of the waters by God is preparatory to the gathering of God’s people and bringing them back to their land (cf. Isa. 11:15-16; 51:10-11; Zech. 10:10-11).”³⁸ In this vein, Jeremiah prophesied that the “collapse of Babylon” would be the result of the drying up of the Euphrates River (Jer. 50:35-38; 51:36-37).³⁹

If the drying up of the waters, resulting from the sixth bowl, determines the fall of harlot Babylon, there is no point in considering this fall as occurring latter, as part of the seventh bowl. In this case, the description of that fall in chapter 17 and 18 would be a recapitulation or explanation of the sixth bowl. Moreover, the mention in Revelation 16:19 that the “great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath” would not be a sequential report after the plagues. Rather, this is a new report, starting with the regular Greek term kai, translated several times as “then” (as in Rev. 16:14). This new report would be an introduction to the visions in Revelation 17 and 18, which deal exactly with the judgment of Babylon. In this case, the seventh bowl would be restricted to 16:17, ending with the phrase “It is done!”. According to Revelation 15:1, with these seven bowls “the wrath of God is complete” (Gr. teleo). Also, Revelation 16:17 affirms “It is done,” marking the consummation of God’s wrath. Therefore, what comes after those things is not a sequence of the judgment on the harlot, but a recapitulation of what has been done until this point.

The Start of Armageddon

Since the coalition of God’s enemies will collapse with the fall of Babylon at the time of the sixth plague, is there any possibility of the wicked organize themselves to fight against Christ after this bowl? In fact, this interpretation of an Armageddon battle after the sixth plague seems to be out of place, as the kings of the earth will be terrified (Rev. 6:15) and all the inhabitants of the earth in a deep mourning (Rev. 18:7, 8, 11, 15, 19). More precisely, the sixth plague (Rev. 16:12) implies the fragmentation of these enemies rather than their gathering. If this is so, when do they gather according to Revelation 16:16? Furthermore, when does the preparation for the war take place?

John describes “three unclean spirits” that come out of the mouth of the dragon, the beast, and the false prophet, who “gather” the kings of the earth to Armageddon. These “three unclean spirits”, according to Paulien, would be three fallen angels who are the counterpart of the three heavenly angels of Revelation 14. “The gathering of the kings of the world by the three unclean spirits (Rev. 16:13, 14) is the demonic counterpart of the gathering call of the three angels of Revelation 14:6-11, who represents the followers of the Lamb.” Therefore, he argues, “the battle of Armageddon serves as the climax of the spiritual war over worship outlined in chapter 13 and 14.”⁴⁰ Both trio of angels have a mission to the whole world (Rev. 14:6; 16:14). “One trio calls the world to worship God while the other trio seeks to gather the people of the world into the service of the unholy trinity.”⁴¹ The three angels represent the remnant that restores the truth and the law of God on earth, including the forth commandment, the Sabbath.⁴²

Paulien highlights that the “three frogs” (Rev 16:13, 14) represent the “spirits of demons going out to gather the kings of the earth”. This suggests a “strong role of spiritualism in unifying the world for a common cause.”⁴³ In this view, the three demons would represent the religions that spread a system of worship contrary to God’s law exalted by the three divine angels (Rev. 14:6-7; cf. 12:17; 14:12). For Aune, it is not the dragon, the beast, and the false prophet who go out to assemble the kings of the world for battle, “but the demons that proceed from their mouths.”⁴⁴ This has to do with a propaganda, a campaign to promote false ideas.

Mounce declares that the evil spirits coming out of the mouth of the “unholy triumvirate” indicate a “deceptive and persuasive propaganda” that in the last days will lead people to an unconditional commitment to the cause of evil. He adds that the “people duped by the subtle propaganda of secularism have cut themselves off from the source of truth and must bear the inevitable consequences.”⁴⁵ He states, “The activity of the deceptive and demonic spirits reminds us of the living spirit who through the mouth of Ahab’s prophets would entice the profligate into battle” (1 Kings 22:19-23). The evil spirits in Revelation work their spell on “world rulers rather than ordinary people.”⁴⁶ The mention of “frogs” (Rev. 16:13) reminds the reader of the “second Egyptian plague” (Exo. 8:1-15).”⁴⁷

Kistemaker highlights that John uses the symbol of three evil spirits, who are the “speakers”, and he compares this trio to three frogs. The word frog appears only once in the entire New Testament, and in the Old Testament only with reference to the plague of frogs in Egypt (Exo. 8:2-6; Psa. 78:45; 105:30), when the magicians tried to imitate the work of God. John identifies frogs with “unclean spirits”. “In addition to misrepresenting the truth, these spirits possess the ability to perform signs and deceive the public.”⁴⁸ Beale considers that “frogs are chosen as pictures of deceptive influence also because they were one of the two Egyptian plagues that Pharaoh’s magicians were able to reproduce through their deceptive arts (Exo. 8:7).”⁴⁹ Thus, these frogs in Revelation are clearly an image of a work of counterfeiting, opposition, and falsification. While the three pure angels are calling people to worship the true God according to his commandments, the unclean ones are calling people to worship the beast according to its commandments.

Before this contrast between the two groups of “angels”, a question emerges. Taking into account that the three demons (Rev 16:13, 14) are the counterfeiting of the three heavenly angels (Rev. 14:6-12), whose work starts in 1844 by announcing the coming of God’s judgment, why do the three demons begin their work so latte in comparison with the work of their counterpart? Why do they wait until the sixth plague to counterfeit the work of restoration of truth started in 1844?

Beale argues that these demons are “doing signs (poiounta semeia),” which identifies them with the work of the “deceptive agents” in Revelation 13:13. Thus, “these spirits are associated with the activity of the second beast or false prophet.”⁵⁰ Johnson suggests that “these demons produce miraculous signs like the false prophet (13:13-14), and this connects their activity to the deception of the earth’s kings.”⁵¹ In this case, the “signs” crate a parallel between the two prophetic reports, indicating that the time of the propaganda of the demons (Rev. 16:13, 14) is the same as that of the second beast (Rev. 13:13). But the second beast operates “sings” to “deceives those who dwell on the earth” so that they “make an image of the beast” (Rev. 13:14). Thus, such “sings” are performed before the rise of the image of the beast (13:15), and logically before the last plagues and before the image of the beast could persecute and kill those who do not worship the first beast (13:15).

Moreover, the “spirits” address the “kings”, that is, the political power. This statement suggests that, at the specific time indicated in Revelation 16:14, the religious powers are separated from the political power. Because that the “demons” seek the support of the kings. The “signs” performed by the second beast (Rev. 13:14) and the “signs” performed by the “demons” (Rev. 16:14) highlight the fascination of religious power as the catalytic element to gather the “kings of the earth” to Armageddon. Thus, the action of the “three unclean spirits” is in parallel with the performance of the “false prophet” in Revelation 13. Both visions highlight the same initiative of the religious power in seeking the political power. The consequent union between Church and State will result in making human law against God’s law on earth.

A Parenthetic Vision

In this perspective, the account of the spirits’ campaign to gather the kings of the earth (Rev. 16:13-14) may be a parenthesis between the sixth and the seventh bowl plagues. While Revelation 16:12 deals with the drying up of the waters, which suggests a disintegration of a coalition, since “waters” stand for “peoples” (Rev. 17:15), the phrase kai eidon (v. 13) seems to introduce a parenthesis with a “new theme or textual unit”, in which the verb sunágein (“to gather”, v. 14, 16) is a key-link.⁵² This parenthesis reveals how the political support to Babylon was built before the plagues. Hence, Revelation 16:13-14 would be flashback to the previous formation of the coalition that will be broken at the sixth plague. Accordingly, the gathering of the kings of the earth to give support to the religious power takes place before the plagues and results in the time of persecution. The action of the “image of the beast”, the most powerful of the “kings of the earth,” in imposing the mark of the beast and a global economic boycott to those who do not have the seal of the beast (Rev. 13:15-16), seems to mark the starting time of Armageddon. In this view, the final battle begins before the plagues and is overcome by God at the sixth plague, with the fall of Babylon and the consequent disintegration of the evil coalition.

Arguably, this parenthetic vision about the formation of this coalition follows the same pattern already used in the seals and the trumpets. After the sixth seal, John reports the vision about the sealing of the 144,000 that takes place before the manifestation of the anger of God and Christ described in Revelation 6:14-16. There is a similar parenthesis between the sixth and seventh trumpets. Chapters 10 and 11 go back to the time of the end, with the command to “prophecy to many peoples and nations” (Rev. 10:11) and to measure the sanctuary, a language of judgment (11:1).

Mounce identifies an “interlude” between the sixth and seventh seal in the two visions reported in Revelation 7. For him, this is a “stylistic feature repeated in the trumpet sequence (10:1-11:13)”.⁵³ He adds that “in both visions the church is in view”, being “sealed so as to be saved from the destruction coming upon the earth and to be brought safely into the heavenly kingdom.”⁵⁴

The majority of the commentators considers chapters 7 and 10-11 as interludes or parenthesis between the sixth and seventh seals and trumpets. Beale argues that chapter 7 is a “parenthesis explaining the vision of ch. 6 in more depth and providing a larger background against which it may be understood better.” He states that Revelation 7:1-8 “precedes” the time of 6:14-17, and 7:9-17 focuses on the time after the final judgment, which has been portrayed in its initial phase in 6:12-17.”⁵⁵ He argues that God’s servants are to be sealed “before the wrathful events [6:14-17] can be set in motion.” Therefore, the “sealing activity” takes place “before those woeful events.”⁵⁶ He claims that there is a “similar parenthesis between the sixth and seventh trumpets.”⁵⁷ This parenthesis “does not intervene chronologically between the sixth and seventh trumpets but offers a further interpretation of the church age, the period of time covered by the first six trumpets.”⁵⁸

With regard to the parenthesis between sixth and seventh trumpets, Kistemaker sustains that the “little scroll” links chapter 10 and 11. “Its content seems to be the gospel that the church proclaims to the world (11:3-7).” He contends that the church must “prophesy God’s word and the testimony of Jesus,” and this “gospel must be proclaimed to ‘many peoples, nations, languages, and kings’ (10:11).” The task of the two witnesses, “namely the church, is to proclaim the message of salvation in a hostile world (11:3)”. He understands that the period during which this message is preached “relates not to the time of the last trumpet, as many have held, but to the entire period with which this book is concerned.”⁵⁹ The same group of people in Revelation 10:11 is mentioned in 7:9 and 14:6. Those who hear the gospel in the context of judgment could be saved. Johnson says, “As in the seals, the sequence of the sixth and seventh trumpets is interrupted to provide additional information bearing on the previous events and to prepare the reader for further developments.”⁶⁰

Stefanovic considers chapter 7 as an “inserted” parenthesis “between the opening of the sixth seal and of the seventh.”⁶¹ He says that Revelation 10 and 11 is inserted between the sixth and seventh trumpets as a “sort of interlude”. According to him, the seven trumpets series follows the same pattern. The interlude between the sixth and seventh trumpets seems to provide the answer to the question: “What is the task of the Church in these trouble times?” Thus, Revelation 10 and 11 describe the experience of God’s people in the world and their role in preaching the gospel “as the final days of earth’s history approach their close.”⁶²

Therefore, the work of the church revealed in these parenthetic visions has to do with the same work of the three angels of Revelation 14:6-12, against which the campaign of the three unclean spirits intends to counterfeit.

Mounce argues, “These interludes are not pauses in a sequence of events as they are literary devices by which the church is instructed concerning its role and destiny during the final period of world history.”⁶³ He recognizes that Revelation 16:13-16 is “sometimes taken as a brief interlude between the sixth and seventh bowls similar in structure to the break between the sixth and seventh seals and the sixth and seventh trumpets.” This would limit the sixth bowl to Revelation 16:12. It is John’s style to make “the fifth and sixth elements in each series considerably longer than the first four.” In this perspective, Mounce says the verses 13-16 should be “a topical expansion of v. 12.”⁶⁴

Therefore, there is evidence of a pattern in Revelation in which the author includes a parenthesis between the sixth and seventh prophetic vision. In the three visions (Rev. 7; 10-11; 16:13-16), John seems to make this parenthesis by going back to a time before the events that are implied in the sixth element. All of them are connected with the time of the end. The admonition to keep and watch (Rev 16:15) is described in terms of being clothed at the end time. “The faithful are admonished to be on the alert for this great event – not taken by surprise as a soldier who, when the alarm is sounded, must run away naked because he has misplaced his clothing.”⁶⁵ This remind us of the same admonition given to Laodicea (Rev. 3:18), the people of the time of judgment.

If the battle of Armageddon starts before the plagues, with the rise of the “image of the beast” (Rev. 13:15), it is plausible to conclude that this very final battle is referred to in different visions in Revelation (12:17; 13:4, 7, 16; 16:14; 17:14; 19:19). Starting before the plagues, this battle extends until the sixth plague, when the coalition of the enemies is destroyed. In all these texts, John uses the Greek verb polemeo or the noun polemos to speak of the “battle” between the saints and their enemies, which creates a verbal parallel between the referred visions. The relation between Revelation 16:16 and 19:19 is drawn under the assumption that the final battle occurs at the parousia. However, the battle reported in Revelation 19:19 is also described in 17:14 and its timing is before the parousia while the harlot is still persecuting God’s people. Only after that battle (Rev. 17:14) John describes her destruction by the kings in 17:16 and chapter 18. The expression the “beast and the kings of the earth” is mentioned twice, in Revelation 17:14 and 19:19. In both visions they fight against the “Lord of lords and King of kings” and his army (Rev. 17:14; 19:16). Aune says that the “kings of the whole world” (16:14) are often identified with the “ten kings” in 17:12-14, 16-17.⁶⁶

In this perspective, the final battle starts before the plagues, with the issuance of a decree against the law of God sustained by the remnant (Rev. 12:17; 13:16-17). This law has to do exactly with whom is worthy to receive worship, either God the creator or the beast. This clearly reminds us of Mount Carmel. Finally, this religious or spiritual battle is anachronistic if it takes place after the sixth plague, when all of the earth’s inhabitants have taken their decision about who they will worship.

The Victorious Army

The identity of Christ’s “army” in Revelation 19:14, 19 provides new ways for understanding the nature of the battle described. The active role of the saints in the fall of Babylon is clearer when one considers their general identity in Revelation.

John says that the drying up of the Euphrates prepares the “way of the kings that come from the side of the birth of the sun” (Rev. 16:12). Many read this expression as portraying the coming of Christ with his angels. The phrase alludes to Cyrus and his allies in overpowering ancient Babylon, coming from the “east” (Isa. 41:2; 45:21). In Revelation, however, the expression may be an allusion to Christ and his saints, who, as “kings”, will “reign” upon the earth (Rev. 3:21; 5:10; 20:4; 22:5; Dan. 7:18, 27). Angels are never referred to as kings. John also says that the “armies that are in heaven” follow Christ (Rev. 19:14); again some think in Jesus and his angels. But the saints are called “the host of the heavens,” against whom stands the “little horn” (Dan. 8:10). The adjectives “called, elected and faithful” (Rev. 17:14) are used for the saints (Rom 1:6, 7; 1 Cor. 1:2). The garments of the “army” and of the saints are the same “finest linen, white and pure” (Rev. 19:14, 8). Therefore, the expression “preparing the way for the kings” may suggest an adjustment to enthrone the kings, that is, Jesus and his saints (see Rev. 3:21; 11:15; 20:4; cf. Mt 3:3; 21:8, 9; Luke 1:76; 19:38).

Thus, the broader context of Armageddon suggests that “the kings of the east” as well as the Rider and his “army” may be Jesus and his saints in an image of their final victory. In addition, the context indicates that the saints play an active and cooperative role in the victory of Christ that results in the definitive fall of Babylon. John states, “Those who are with him [Christ] will also overcome” (Rev 17:14).

Therefore, at the beginning, the battle of Armageddon will be critical for the saints, and many of them may be killed (Rev. 13:15). However, even in a critical situation, the remnant accomplishes the mission of restoring the biblical truth on the earth and unmasking Babylon (Rev. 14:6-12), which prepares the way for its fall (Rev. 18:1-3). However, at the end of every plague, the enemies are oppressed and the saints vindicated. The “drying up of the waters”, indicating the breaking of Babylon civil support, marks the decisive turning point in which the remnant is exalted and the enemies humiliated in deep mourning.

Ellen White foresees the climax of the final battle as a moment of victory for God’s people, implying an earlier Armageddon. Before the plagues, Satan is at work to “gather” the kings to Armageddon. In 1890, she wrote: “The present is solemn, fearful time for the church. The angels are already girded, awaiting the mandate of God to pour their vials of wrath upon the world Satan is also mustering his forces of evil, going forth ‘unto the kings of the earth and of the whole world,’ to gather them under his banner, to be trained for ‘the battle of that great day of God Almighty’.”⁶⁷ She is quoting Revelation 16:13-14. Therefore, more than 100 years ago Satan was already working to gather the “kings of the earth” in his campaign against the people of God.

The Millerite interpreters understood that the plagues were being poured out in their time, but Seventh-day Adventist pioneers saw differently. LaRondelle states that Ellen and James White initiated the new view that the seven plagues were still in the future.”⁶⁸ Later, when the phenomenon of modern Spiritism was interpreted as a fulfilment of the demonic spirits in Revelation 16:13-14, a question arose. “If the sixth plague was already in process of fulfilment in Spiritism, why would the seven plagues be still in the future?” Uriah Smith responded that “only the sixth plague required a special preparatory work by the demons before the actual plague came.”⁶⁹

In 1902, by predicting the final crisis because of the restoration of truth, Ellen White reiterated: “A terrible conflict is before us. We are nearing the battle of the great day of God Almighty. ... Very soon, will be fought the last great battle between good and evil. The earth is to be the battlefield – the scene of the final contest and the final victory.”⁷⁰ In this text, she states that Armageddon will spread throughout the earth, and that this war was taking place a hundred years ago. She visualizes the confrontation to take place after the union of Church and State, which will create the conditions for the Sunday decree and persecution of God’s faithful people.

She recommends that we need to study the pouring out of the vials, because “the powers of evil will not yield up the conflict without a struggle”. However, she states, “when the earth is lighted with the glory of the angel of Revelation 18, the religious elements, good and evil, will awake from slumber, and the armies of the living God will take the field.”⁷¹ According to her, this glorious angel represents the descending of the Holy Spirit on God’s faithful remnant.⁷²

Conclusions

The deliverance of Jesus at the climax of the final crisis is generally viewed as the second coming, and this would be the very moment in which he arises to defend his people. However, the seven final plagues are the divine judgment to defeat the enemies and protect the faithful. At the sixth one, the coalition of the enemies will be defeated by God’s intervention.

Thus, with the image of the drying up of the waters, the sixth plague foresees the breaking of the support of the kings to the harlot Babylon, not their gathering for the battle. Armageddon must begin before the plagues with the emergence of the power of the second beast and should extend until the second coming. The plagues legitimize the preaching of the remnant, and in the sixth one, the confederation of the enemies of Christ and his people will suffer irreparable fragmentation and the earth will be immersed in a consequent deep mourning and terror before the manifestation of God’s wrath (Rev. 6:14-17).

The saints play an active role in Armageddon. They restore the truth on the earth and unmask Babylon, which prepares the way for its definitive fall. The climax of Armageddon is extremely critical for the ungodly, with an unprecedented lament at the sixth plague. However, it is greatly positive for the saints, who are preparing themselves to receive their Lord and take possession of the kingdom prepared for them since the foundation of the world.