Revelation of Human Nature at Armageddon

The concept of Armageddon, mentioned only once in Revelation 16:16, symbolically designates the location of "the battle of that great day of God Almighty" ^[2]. While the term itself refers to "the mount of Megiddo" (or "Har-Magedon" in the Revised Version), it is understood as a symbolic battlefield rather than a literal geographical site ^{[2, 3]}. This imagery draws from the historical significance of the plain of Esdraelon, a battleground famous for both victories (Barak over the Canaanites, Gideon over the Midianites) and defeats (Saul and Josiah) in Old Testament history ^[3]. Thus, Armageddon signifies a place of immense slaughter and divine retribution upon the wicked ^[3].

In Christian theology, Armageddon is primarily understood as the scene of the final conflict between Christ and Antichrist ^[2]. John Gill, in his commentary on Revelation, interprets the "war with the Lamb" not as a personal battle against Christ, but as a conflict against his followers, instigated by the beast ^[9]. Matthew Henry similarly describes this event as a "new expedition" for Christ, following the "marriage solemnized between Christ and his church," suggesting a divine intervention against opposing forces ^[11]. The Lamb, Jesus Christ, is ultimately victorious in this conflict, overcoming his adversaries through the steadfastness of his people and his own power ^[9].

The human nature of Christ is central to understanding his role in this ultimate confrontation. The incarnation, where the Son of God took on human nature, is a foundational doctrine ^{[4, 5]}. Christ "took part of flesh and blood" (Hebrews 2:14), becoming truly and really man, not assuming the nature of angels but the "seed of Abraham" ^[5]. This true humanity is evidenced by his birth from the Virgin Mary, his partaking of flesh and blood, having a human soul, and experiencing human limitations such as weeping, hungering, thirsting, sleeping, and weariness ^{[1, 4]}. Charles Hodge emphasizes that Christ's birth "of a woman" means he was born in the same way as other human children, essential for his true humanity and likeness to humanity ^[4].

The union of Christ's divine and human natures is described as a hypostatic union, where both natures retain their distinct properties within one person ^{[6, 12]}. This means that while Christ is one person, he possesses both a divine nature and a perfect human nature ^[12]. The human nature, though infinitely lower than the divine, was taken into "personal and perpetual union" with the Son of God ^[4]. This union results in the exaltation of Christ's humanity, elevating it beyond any mere material organization ^[7].

While Christ assumed human nature with all its essentials, he laid aside "accidental and variable" elements such as weakness and subjection to death upon his ascension ^[8]. He now dwells in heaven as a "glorified man," having assumed the form of man in perpetuity, in which he governs the Church and the world by his Spirit ^[8]. This glorified human nature, united with his divine mind, is capable of receiving divine ideas ^[10].

Therefore, at Armageddon, the revelation of human nature is not merely about human weakness or sin, but about the ultimate confrontation between the forces of evil and the glorified human nature of Christ, empowered by his divine nature. It is a demonstration of Christ's mediatorial office, which required his true humanity to represent mankind and overcome sin and death ^[1]. The final victory at Armageddon, therefore, is achieved by the Lamb, who, having fully embraced and glorified human nature, triumphs over all opposition ^{[9, 11]}.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Armageddon — Occurs only in Rev. 16:16 (R.V., "Har-Magedon"), as symbolically designating the place where the "battle of that great day of God Almighty" (ver. 14) shall be fought. The word properly means the "mount of Megiddo." It is the scene of the final conflict between Christ and Antichrist. The idea of such a scene was suggested by the Old Testament great battle-field, the plain of Esdraelon (q.v.).”
Smith's Bible Dictionary “Smith's Bible Dictionary: Armageddon — (the hill or city of Megiddo). (Revelation 16:16) The scene of the struggle of good and evil is suggested by that battle-field, the plain of Esdraelon, which was famous for two great victories, of Barak over the Canaanites and of Gideon over the Midianites; and for two great disasters, the deaths of Saul and Josiah. Hence it signifies in Revelation a place of great slaughter, the scene of a terrible retribution upon the wicked. The Revised Version gives the name as Har-Magedon, i.e. the hill (as Ar is the city) of Megiddo .--ED.)”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2:14: Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing. I. The incarnation of Christ is asserted (Heb 2:16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid h”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), The Passion of Christ, Art. 12: Article: Whether Christ's Passion is to be attributed to His Godhead? I answer that, As stated above (Question [2], Articles [1],2,3,6), the union of the human nature with the Divine was effected in the Person, in the hypostasis, in the suppositum, yet observing the distinction of natures; so that it is the same Person and hypostasis of the Divine and human natures, while each nature retains that which is proper to it. And therefore, as stated above (Question [16], Article [4]), the Passion is to be attributed”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 80: that is, whosoever religiously worships Him and looks to Him as his God and Saviour, shall be saved, whether in a dungeon or alone in a desert. The Exaltation of the Human Nature of Christ. Another consequence of the hypostatical union is the exaltation of the humanity of Christ. As the human body in virtue of its vital union with an immortal soul, is immeasurably exalted above any mere material organization in the universe (so far as known or revealed), so the humanity of Christ in virtue of its union with his divine nature is immeasurab”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 133: human nature thus assumed there were two elements. The one including all the essentials of humanity without which man is no longer man. The other includes only what is accidental and variable; as for example, weakness, subjection to death, and other evils consequent on sin. All these on his ascension he laid aside, and now dwells in heaven as a glorified man ( verklärter Mensch ). He has laid aside forever the existence-form of God, and assumed that of man in perpetuity, in which form by his Spirit He governs the Church and the world. Lo”
Revelation (Baptist/Reformed) “John Gill on Revelation 17:14: These shall make war with the Lamb,.... The Lord Jesus Christ, so often spoken of in this book under this character, Rev 5:6. And this war is not to be understood of a war with him personally, or of that last and decisive, battle at Armageddon, in which will be the kings of the earth; but of a war with his members, of their persecuting of the saints, and faithful witnesses of Christ in all ages, within their jurisdictions, being instigated to it by the beast, under whose influence they are: and the Lamb shall overcome them: partly through the constancy of his p”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 84: the divine mind united to Him was pleased to communicate all these ideas, so fast was his human nature capable of receiving them.” 349 349 Ibid. p. 796. The third discourse is devoted to proving the preëxistence of the human soul of Christ. He argues from the fact that there are many expressions in the Bible, which seem to imply that He had a dependent nature before He came into this world. He is called the angel or messenger of God, and is represented as sent to execute his will. He urges also the fact that He is said to be the image of ”
Revelation (Nonconformist/Puritan) “Matthew Henry on Revelation 19:11: No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold Rev 16:16. And here observe, I. The description of the great Commander, 1. By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. 2. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and c”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 79: fact of its wide and long continued prevalence may be taken as a proof that it does not involve any palpable contradiction. Human nature, therefore, although endowed with intelligence and will, may be, and in fact is, in the person of Christ impersonal. That it is so is the plain doctrine of Scripture, for the Son of God, a divine person, assumed a perfect human nature, and, nevertheless, remains one person. The facts, therefore, revealed in Scripture concerning Christ constrain us to believe, (1.) That in his person two natures, the divi”

Ask Your Own Question