Armageddon

In his discussion of Armageddon, J. Dwight Pentecost has devoted a chapter to the subject, "The Campaign of Armageddon", in which he discusses it as a campaign and not a specific battle, which will be fought in the Middle East. Pentecost writes:

It has been held commonly that the battle of Armageddon is an isolated event transpiring just prior to the second advent of Christ to the earth. The extent of this great movement in which God deals with "the kings of the earth and of the whole world" (Rev. 16:14) will not be seen unless it is realized that the "battle of that great day of God Almighty" (Rev. 16:14)[15] is not an isolated battle, but rather a campaign that extends over the last half of the tribulation period. The Greek word "polemo", translated "battle" in Revelation 16:14, signifies a war or campaign, while "machē" signifies a battle, and sometimes even single combat. This distinction is observed by Trench, (see Richard C. Trench, New Testament Synonyms, pp.301-2) and is followed by Thayer (see Joseph Henry Thayer, Greek-English Lexicon of the New Testament, p. 528) and Vincent (see Marvin R. Vincent, Word Studies in the New Testament, II, 541). The use of the word polemos (campaign) in Revelation 16:14 signifies that God views the events culminating in the gathering at Armageddon at the second advent as one connected campaign.

— Pentecost, p. 340

Pentecost then discusses the location of this campaign, and mentions the "hill of Megiddo" and other geographic locations such as "the valley of Jehoshaphat"[16] and "the valley of the passengers",[17] "Lord coming from Edom or Idumea, south of Jerusalem, when he returns from the judgment"; and Jerusalem itself.[18][19]

Pentecost further describes the area involved:

This wide area would cover the entire land of Israel and this campaign, with all its parts, would confirm what Ezekiel pictures when he says the invaders will 'cover the land'.[20] This area would conform to the extent pictured by John in Revelation 14:20."[21]

Pentecost then outlines the biblical time period for this campaign to occur and with further arguments concludes that it must take place with the 70th week of Daniel. The invasion of Israel by the Northern Confederacy "will bring the Beast and his armies to the defense of Israel as her protector". He then uses Daniel to further clarify his thinking: (Dan. 11:40b-45).[22]

Again, events are listed by Pentecost in his book:

1. "The movement of the campaign begins when the King of the South moves against the Beast–False Prophet coalition, which takes place 'at the time of the end.'"[23]
2. The King of the South gets in battle with the North King and the Northern Confederacy (Daniel 11:40). Jerusalem is destroyed as a result of this attack,[24] and, in turn, the armies of the Northern Confederacy are destroyed.[25]
3. "The full armies of the Beast move into Israel (11:41) and shall conquer all that territory (11:41–42). Edom, Moab, and Ammon alone escape. . . ."
4. ". . . a report that causes alarm is brought to the Beast"[26]
5. "The Beast moves his headquarters into the land of Israel and assembles his armies there."[27]
6. "It is there that his destruction will come. (11:45)."[28]

After the destruction of the Beast at the Second Coming of Jesus, the promised Kingdom is set up, in which Jesus and the saints will rule for a thousand years. Satan is then loosed "for a season" and goes out to deceive the nations, specifically, Gog and Magog.[29] The army mentioned attacks the saints in the New Jerusalem, they are defeated by a judgment of fire coming down from heaven, and then comes the Great White Throne judgment, which includes all of those through the ages[30] and these are cast into the Lake of Fire, which event is also known as the "second death" and Gehenna, not to be confused with Hell, which is Satan's domain. Pentecost describes this as follows:

The destiny of the lost is a place in the lake of fire (Rev. 19:20; 20:10, 14–15; 21:8). This lake of fire is described as everlasting fire (Matt. 25:41)[31] (Matt. 18:8)[32] and as unquenchable fire (Mark 9:43-44),[33] 46–48,[34] emphasizing the eternal character of retribution of the lost.

— Pentecost, p. 555

Jehovah's Witnesses believe that Armageddon is the means by which God will fulfill his purpose for the Earth to be populated with happy healthy humans who will be free from sin and death.[35] They teach that the armies of heaven will eradicate all who oppose the Kingdom of God, wiping out all wicked humans on Earth, only leaving righteous mankind.[36]

They believe that the gathering of all of the nations of the earth refers to the uniting of the world's political powers, as a gradual process which began in 1914 and was later seen in manifestations such as the League of Nations and the United Nations following the First and Second World Wars.[37] These political powers are said to be influenced by Satan and his demons in opposition to God's kingdom.[35] Babylon the Great is interpreted as being the world empire of false religions, and it will be destroyed by the beast just prior to Armageddon.[38][39] Witnesses believe that after all other religions have been destroyed, the governments of the world will begin persecuting Witnesses, and God will then intervene, precipitating Armageddon.[40]

Jehovah's Witnesses teach that the armies of heaven, led by Jesus, will then destroy all forms of human government and then Jesus, along with a selected 144,000 humans, will rule Earth for 1,000 years.[41] They believe that Satan and his demons will be bound for that period, unable to influence mankind. After the 1,000 years are ended, and the second resurrection has taken place, Satan is released and allowed to tempt the perfect human race one last time. Those who follow Satan will be destroyed, along with him, leaving the earth, and humankind at peace with God forever, free from sin and death.[42]

The religion's current teaching on Armageddon originated in 1925 with former Watch Tower Society president J. F. Rutherford, who based his interpretations on passages that are found in the books of Exodus, Jeremiah, Ezekiel and Psalms as well as additional passages that are found in the books of Samuel, Kings and Chronicles. The doctrine marked a further break from the teachings of the Watch Tower Society's founder Charles Taze Russell, who for decades had taught that the final war would be an anarchistic struggle for domination on earth.[43] Tony Wills, the author of a historical study of Jehovah's Witnesses, wrote that Rutherford seemed to relish his descriptions of how completely the wicked would be destroyed at Armageddon, dwelling at great length on prophecies of destruction. He stated that towards the close of his ministry, Rutherford allocated about half the space that was available in The Watchtower magazines to discussions about Armageddon.[44]

Seventh-day Adventist understanding of Revelation 13-22

The teachings of the Seventh-day Adventist Church state that the terms "Armageddon", "Day of the Lord" and "The Second Coming of Christ" all describe the same event.[45] Seventh-day Adventists further teach that the current religious movements taking place in the world are setting the stage for Armageddon, and they are concerned by an anticipated unity between spiritualism, American Protestantism and Roman Catholicism. A further significant difference in Seventh-day Adventist theology is the teaching that the events of Armageddon will leave the earth desolate for the duration of the millennium.[46] They teach that the righteous will be taken to heaven while the rest of humanity will be destroyed, leaving Satan with no one to tempt and effectively "bound."[47] The final re-creation of a "new heaven and a new earth."[48] then follows the millennium.

For Christadelphians, Armageddon marks the "great climax of history when the nations would be gathered together 'into a place called in the Hebrew tongue Armageddon', and the judgment on them would herald the setting up of the Kingdom of God." [49]