Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Revelation 20:1 - 20:15
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
And I saw an angel come down from heaven; coming down out of heaven. The usual mode of introducing a new vision (cf. Rev_4:1, etc.). On account of Rev_1:18, some have considered this angel to be Christ himself; but this is incorrect. As in Rev_12:7-9, an angel is the immediate agent in this expulsion of Satan (vide infra).
Having the key of the bottomless pit; the abyss; as in Rev_9:1, Rev_9:2, Rev_9:11; Rev_11:7; Rev_17:8. In all these places the word signifies the present abode of Satan and his angels, whence they direct their operations in hostility to God, not the place of their final punishment (see Rev_17:10). In Luk_8:31 the word has exactly the same meaning; while in the only remaining place where it is used in the New Testament, viz. Rom_10:7, it stands for the place of abode of the souls of the dead. Having the key of the abyss therefore informs us that power is given to this angel over Satan during the time of this world's existence. And a great chain in his hand; literally, upon his hand, as if lying on it and hanging from it; the chain evidently symbolizing the power of the angel over the inhabitants of the abyss, and the purpose with which he now comes, viz. to restrain the power of Satan.
Rev_20:2, Rev_20:3
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan. These titles are an exact repetition of Rev_12:9 (which see). And bound him a thousand years, and cast him into the bottomless pit. The abyss, as we have seen (on Rev_12:1), is the present abode of Satan; the act of binding, therefore, is now over. This fact opposes the interpretation which makes "the thousand years" yet in the future. When, then, did this binding take place? Only one answer can be given. It was when Christ bruised the serpent's head by his act of redemption. Thus, "Christ was manifested that he might destroy the works of the devil" (1Jn_3:8); "Now shall the prince of this world be cast out." (Joh_12:31); "The prince of this world hath been judged" (Joh_16:11). Satan is the strong man bound (Mat_12:26, Mat_12:29). Next, what is meant by "for a thousand years"? The best interpretation seems to be that this phrase expresses a quality, and does not express a period of time. That such a method of employing numbers is usual in the Apocalypse we have frequently seen (see on Rev_1:4, "seven;" Rev_13:1, "ten," etc.). Here, therefore, as in Rev_7:4, "one thousand" signifies "completeness." Satan is bound "for a thousand years;" that is, Satan is completely bound. In Ezekiel (from which the following part of the vision is certainly derived) a similar use is made of the terms "seven years" (Eze_39:9) and "seven months" (Eze_39:12). But, again, in what sense can Satan be said to have been "completely" bound by our Lord's work of redemption? The answer is—In relation to the godly. The purpose of this sentence is that which is one great purpose of the whole book, viz. to encourage the struggling Christian. Thus this sentence assures Christians that, for them, Satan has been completely bound, and they need not despair nor fear his might £ (cf. "loosed," infra). The chapter thus describes, not a millennium of the saints, but the overthrow of Satan. Before the picture of the war and the overthrow, the saints are invited to behold the complete security of those who have not worshipped the beast nor his image; just as the vision of Christ victorious introduced the seal visions. And shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and shut [it] and sealed [it] over him, etc. It is possible that there is here a reference to the death and burial of Christ (Mat_27:66). Satan "met in reality that fate which he was able, in a shadowy and temporary form, to inflict on Jesus—he was bound and shut up in the abyss, and the abyss was sealed over him" (Milligan. Cf. also the word "abyss," supra). Satan was thus bound "that he might deceive the nations no more," etc.; that is, Satan, in his character of the deceiver (cf. Rev_12:9) of the world, is thus limited in his power by the binding which has been described. The nations; in the sense of the world, not the ungodly world. And after that he must be loosed a little season. Omit "and." "A little time" ( μικρὸν χροόνον ) is the exact phrase used in Rev_6:11, where it certainly means the period of this world's existence. Such also is its meaning here. "He must be loosed" signifies that Satan is, in regard to the ungodly, allowed to work his will during this period. The thousand years' binding, and the loosing for a little time, describe two events which occur contemporaneously. While the godly need have no fear, because even in this world Satan's power as regards them is completely limited by Christ's act of redemption, yet in another sense, as regards the ungodly, Satan is loosed and obtains power over them. The chief difficulty in this interpretation lies in the words, "after this." But it must be remembered that the "thousand years" do not express a period of time, but the quality of completeness. Therefore the loosing of Satan must not be supposed to take place in a period subsequent to the period of the binding. The seer wishes to describe the devil in a twofold character, subordinating the second to the first. He thus says, "By Christ's redeeming work Satan is bound and fettered in regard to you faithful Christians; but there is also a second subordinate fact to remember, that at the same time he is powerful in his natural sphere, among his own adherents." The binding of Satan in one direction being immediately followed by a display of power in another, and the former fact being expressed by the chronological symbolism of being bound for a thousand years, it is part of this chronological symbolism to express the second fact as taking place after the first, though a subordination of the secondary to the primary effect is really what is intended to be conveyed (see Milligan, quoted above).
Rev_20:4
And I saw thrones, and they sat upon them, and judgment was given unto them. This describes the position of Christians in this life. They sit upon thrones; that is, they reign with Christ. Judgment is given unto them; that is, by their conduct in the world the world is judged and condemned. St. John continually thus describes the Christian's position; and such a picture is specially applicable for his purpose here, which is to portray the glory of the Christian calling, and the certainty of the Christian's hope. The redeemed have been made kings, and reign (Rev_5:10). So also St. Paul says we are "blessed with all spiritual blessings in heavenly places in Christ" (Eph_1:2). And I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands. This is a special reference to the martyrs made with the object mentioned above, viz. that of encouraging Christians in their warfare. The class here described forms part of the whole body of Christians alluded to in the first part of the verse (cf. Rev_6:10; Rev_1:9; Rev_12:17; Rev_19:10; also Rev_13:1-18.; Rev_15:2). In the same way the souls referred to in Rev_6:9 are those existing during the period of this world, which we have here understood to be denoted indirectly by the "thousand years." And they lived and reigned with Christ a thousand years. "The thousand years" adopted in the Textus Receptus, is found in B and others, but omitted in à , A, and others. "They lived and reigned with Christ" in complete and perfect assurance, as in Rev_6:2, and for the reason given in Rev_6:2, viz. that, Satan was bound completely. This living and reigning must not be limited to the period after the death of the martyrs (though it is doubtless true in this sense also), notwithstanding the fact that St. John sees them here after their death. It is as though he would say, "You Christians sit upon thrones and reign with Christ; yea, even those who suffered shameful deaths shared this perfect safety and exaltation, though to the eyes of the world they were so afflicted and degraded." They lived is described in verse 5 as the "first resurrection." This can only be referred to that first awakening from sin to the glorious life of the gospel, which St. John elsewhere describes in a similar manner. "He that heareth my Word … hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (Joh_5:24); "We have passed from death unto life" (1Jn_3:14).
Rev_20:5
But the rest of the dead lived not again until the thousand years were finished; should be finished. Omit "but;" omit "again." It is important to notice the omission of "again;" the rest of the dead lived not until, etc. The best explanation of these words seems to be that the "rest of the dead" refers to those Old Testament saints and others (such as godly heathens) who were in the world before Christ's act of atonement—"the thousand years" (see on Rev_20:2, above)—had been accomplished. They could not be said to have lived, in the high sense in which St. John uses the word, not having known Christ; for "in him was life" (Joh_1:4; Joh_5:40, etc.). But by Christ's redeeming work, these were placed on a level with Christians (cf. Luk_7:28, "John the Baptist: but he that is least in the kingdom of God is greater than he;" also Heb_11:39, Heb_11:40, "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"). This is the first resurrection. These words refer both to the reigning of those mentioned in verse 4, and to the living of those in verse 5 (vide supra). This "first resurrection" is the spiritual rising with Christ, which is a consequence of his redeeming work. It is to be noticed that St. John nowhere makes use of the phrase, "second resurrection," though he does use the words, "second death." Both the "first resurrection" and the "second death" are spiritual operations.
Rev_20:6
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years; over these the second death hath no authority. The first words describe the state of those who have part in the spiritual resurrection with Christ (see on Rev_20:5). The second clause gives to the oppressed Christian the culminating reason for patience and perseverance. The "second death" is the spiritual death of the lake of fire (Rev_20:14). Priests of God, etc. (cf. Rev_1:6; Rev_5:10). A thousand years; in complete and everlasting security (see on Rev_20:2, et seq.). We may in this place briefly indicate some of the other interpretations which have been given to this reign of. the saints for a thousand years, or, as it is generally styled, the millennium.
(1) The literal interpretation of a future reign on earth of Christ with his saints for a thousand years. According to this view, there is to be a first resurrection of the dead (either of the holy dead or of all the dead), then the period of a thousand years, during which Satan will be bound, and the saints will reign; then finally the ultimate punishment of Satan—the casting into the lake of fire. Some limit the locality of this reign to a particular spot on the earth (e.g. Jerusalem), beyond which live the ungodly. The objections to this theory are:
(a) Amongst its advocates almost every detail is a matter of dispute. Some place the millennium in the future, others in the past. Of these latter some specify the first thousand years of the Christian age, others the thousand years from the time of Constantine. "The length of the period, the number and class of the believers who shall be partakers of its glory, the condition in which they are to live, the work in which they are to be engaged, the relation in which the exalted Redeemer is to stand to them," are all subjects for disagreement.
(b) The carnal nature of such a resurrection is at variance with the general teaching of the Bible, and unlike the spiritual nature which our Lord himself assumed after his resurrection.
(c) If the saints receive a glorified body for that period, it is impossible to conceive of them as living in the world in its present state, and a large part of which is inhabited by the ungodly.
(d) It is impossible satisfactorily to conceive what relations could exist between the saints in such a case and the ungodly. If Satan is bound during this period so that he can deceive the nations no more, whence comes the evil which exists among the ungodly portion of the world?
(e) There is no other example of a literal use of numbers in the whole of the Apocalypse.
(f) The teaching of the Bible elsewhere not only negatively fails to support this view, but is in positive opposition to it, in such points as a continuance of evil after Christ's second coming; the existence of an interval between his coming and the judgment instead of a sudden coming to judgment (comp. Joh_6:40, "I will raise him up at the last day").
(2) The spiritual interpretation, which makes the thousand years expressive of the whole Christian age. This seems to a certain extent true, since what the thousand years signifies does have its effect during this time in the reign of the saints. But it seems inexact, since it makes the thousand years symbolical of a length of time, instead of a quality attached to an action. What is meant is not that Christ bound Satan during the period of the Christian age (though, as we have seen, there is a sense in which he is so bound as regards believers), for, on the contrary, he goes about like a roaring lion; but that he bound and overthrew him completely for all Christians by his redeeming work.
Rev_20:7
And when the thousand years are expired, Satan shall be loosed out of his prison; are finished; that is, the power of the devil having been in principle completely overthrown by our Lord (see on preceding verses), Satan is still permitted to wage war and exercise sway on the earth. "His prison" is the "abyss" of Rev_20:1, Rev_20:3 (cf. also Rev_20:3).
Rev_20:8
And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog; four corners. The signification of "Gog and Magog" (vide infra) shows in what sense "the nations" is used. It is in the limited sense of the ungodly of the world, not in the wider sense in which the expression is used (without any qualifying clause) in Rev_20:3. Magog in Gen_10:2 is mentioned among the sons of Japheth who were the ancestors of the northern nations (cf. Eze_38:15 and Eze_39:2). Hence the name Magog is used to denote the northern tribes, whose invasion of Palestine and adjoining parts took place about B.C. 630-600. From Eze_39:1-29, it seems that Gog was originally a leader among these tribes; and from Eze_38:17 it seems that Ezekiel took these names to be symbolical of all the foes of the people of God. Jewish tradition makes use of these names to indicate those nations who were expected to war against Jerusalem in the last days, and to be overthrown by the Messiah. Hence the employment of the terms hero by St. John as denoting the ungodly people of the world, amongst whom Satan still exercises his power, though that power is limited to these, and he is completely bound as regards true believers. To gather them together to battle: the number of whom is as the sand of the sea; to the war; the article points definitely to the war of Rev_19:19 and Rev_16:14. It is a prolonged war, not a battle, because lasting throughout life. The vastness of the hosts of Gog and Magog is alluded to in Eze_38:9, Eze_38:16. This is in conformity with our Lord's teaching: "Many are called, but few are chosen" (Mat_22:14; cf. also Mat_7:14).
Rev_20:9
And they went up on the breadth cf the earth, and compassed the camp of the saints about, and the beloved city; over the breadth. "They went up" as an army to attack the enemy (cf. Jdg_1:1). Either we must render the camp … even the beloved city, or else we must understand the camp as a defensive outpost placed around or near the city. In Act_21:34 the same word is rendered "castle." "The beloved city" is evidently Jerusalem (of Psa_78:68), that is, the Church of God, of which it is always a type in the Apocalypse (cf. Rev_3:12; Rev_21:2, Rev_21:10). The description plainly portrays the Church militant here on earth. And fire came down from God out of heaven, and devoured them. "From God" is omitted in A, a few cursives, and Primasius, but appears in à , B, P, l, 7, and most cursives and versions; but these authorities vary in the position of the added clause. So in Rev_11:1-19. fire devours the enemies of the two witnesses. This sentence is introduced in connection with the description of Gog and Magog, following the account of Ezekiel, where the same punishment is foretold (see Eze_38:22; Eze_39:6). It is probable, therefore, that nothing more definite is intended than to convey the general idea that God aids and protects his Church even while on earth. He, as it were, gives the enemies of his people a foretaste, while here on earth, of their future punishment of the lake of fire (see also on the seal visions).
Rev_20:10
And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever; and they shall be tormented. The last clause shows that this is the final judgment and punishment of the devil. Thus at this verse is completed the whole series of visions commencing at Rev_12:1-17., in which arc set forth the origin and progress of the influence of evil, and the final termination of the conflict between God and his Church on the one hand, and the devil and his adherents on the other. It remains now only to shadow forth the surpassing glory of the saints in their everlasting home, and thus to bring the book to a conclusion. This, therefore, is the theme of the remaining chapters. Shall be tormented (cf. Mat_8:29, "Art thou come hither to torment us before the time?").
Rev_20:11
And I saw a great white throne. And I saw; introducing a new phase of the vision (el. Rev_20:1, etc.). A throne is seen as in Rev_4:1-11.2; it is great, perhaps, by comparison with those mentioned in Rev_4:4; white, because this is the colour of purity and all heavenly virtues (cf. Rev_1:14; Rev_2:17; Rev_3:4, etc.). And him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. The true reading, "before the throne," in the following verse makes it clear that God the Judge is here intended. Perhaps from Mat_25:31 and Joh_5:22 we must infer that God the Son is meant. The destruction of the world is complete—"no place is found for them;" they are annihilated. Such an event is nearly always portrayed in the description of the last judgment in the Apocalypse and in the New Testament generally (cf. Rev_16:20).
Rev_20:12
And I saw (see on Rev_20:11) the dead, small and great, stand before God; the dead, the great and the small, standing before the throne. All the dead, good and bad, as in Mat_25:31-33. This is the general resurrection; what St. John might have called the second resurrection, with regard to the godly, who have once before risen to a life with Christ (see on verse 5). Now, those who would not voluntarily share in the first resurrection are compelled to share in the second. And the books were opened. Omit the article (cf. the description in Dan_7:10). And another book was opened, which is the book of life. This book has been frequently referred to (Rev_3:5; Rev_13:8; Rev_17:8). The idea is not uncommon throughout the Bible (cf. Psa_69:28; Dan_12:1; Luk_10:20). And the dead were judged out of those things which were written in the books, according to their works. Both the godly and the ungodly. "The books" show fully why certain names are selected and inscribed in the "book of life." Here is enforced again the lesson with which the Apocalypse opens in the epistles to the seven Churches, viz. that the reward will follow according to the works (cf. Rev_2:5; Rev_3:15, etc.).
Rev_20:13
And the sea gave up the dead which were in it. It is difficult to decide upon the exact signification of this clause.
(1) It may be inserted in order to show the universal nature of this resurrection, although it may not, in conjunction with the next part of the verse, constitute a strictly logical classification of the dead.
(2) The sea being a type of the ungodly nations, the sentence may mean those spiritually dead, but living on the earth at the time of the judgment. The next clause seems to support this view. And death and hell delivered up the dead which were in them; death and Hades (see Rev_1:18; Rev_6:8). As in Rev_6:8, the two—really one—are mentioned separately, the latter being looked upon as the guard house of those whom the former has seized. This clause, taken in conjunction with the preceding one, may mean—From the ungodly nations, those physically living but spiritually dead were called up for judgment, and also those who were actually dead, having been seized by death and Hades. And they were judged every man according to their works. A solemn repetition of Rev_6:12 (which see).
Rev_20:14
And death and hell were cast into the lake of fire; death and Hades (see on Rev_20:13). Lake of fire (see on Rev_20:10). This is described in accordance with St. Paul's teaching. "The last enemy that shall be abolished is death" (1Co_15:26, Revised Version). Death and Hades, though in reality abstractions, are here personified. This is the second death. Add [even] the lake of fire. St. John has not used the phrase, "the first death," but he has alluded to the fact. The first death is the actual death of the body, and which is the natural result of that spiritually dead state into which, since the Fall, man is horn, and which is therefore, as it were, his normal state. In a similar manner, the first resurrection is the risen spiritual life of conversion; while the second resurrection is the resurrection of all men, and the bestowal of eternal life upon the just.
Rev_20:15
And whosoever was not found written in the book of life was east into the lake of fire; and if any was not, etc. This is practically a reiteration of what has been twice before solemnly asserted (see Rev_20:12, Rev_20:13).
(1) by a representation of the good we already enjoy as wrought up to a higher degree of perfection; and
(2) by setting forth the evil over which we mourn as brought to extinction, or as restricted within narrower bounds. Now, under this last-mentioned form, a prolonged period is here set forth, spoken of as a thousand years, as one during which the evil one shall be bound and pent up within his own place. Many questions naturally start up as we study this passage—a passage which is not specially easy, under any circumstances, but which we cannot help thinking has been made to appear vastly more difficult than it is in itself, by reason of the enormous incubus of fanciful theories by which it has been all but smothered. We venture to think that even although, owing to lack of data, there are some queries the full answer to which must yet be left in abeyance, yet there is quite enough in the verses before us that is sufficiently clear to make the heart leap with delight, to stimulate our hopes, and to excite our prayers. Who is the angel? What is the period of a thousand years? What is the binding? When does it begin? These are the queries which seem to need a reply before we can appreciate and appropriate the disclosures which the paragraph contains.
1. Who is the angel? Some say the Lord Jesus Christ, because he alone controls Satan's power. It is quite true that Jesus alone controls the evil one, but it is also true that he does so at times by the instrumentality of others. So far as the symbolism of the text goes, there is no reason for thinking the angel to be other than a created one. Still, if any see reason for thinking otherwise, even then the main sense of the passage is the same. Our Lord Jesus may bind the evil one directly or mediately.
2. What is the period specified? There are four hypotheses respecting the thousand years. One that it is to be taken literally; a second, that on the "day for a year" principle it is equivalent to 365,000 years; a third, that it is an indication of completeness, but not of time; a fourth, that it is a definite expression for a period indefinitely prolonged. The first of these is the one most commonly adopted; although why, if twelve hundred and sixty days mean twelve hundred and sixty years, the "thousand years" should be less than that by two hundred and sixty days is to the writer extremely puzzling. The second and third views have few defenders. It seems to us to be much safer to look at the expression as indicating an indefinite period of time, of immense duration—a time of peace and freedom from ill, which will vastly exceed the period of trial and sorrow during which the Church's wilderness life will have lasted.
3. What is the binding? At present it may suffice to say that it certainly denotes such a restriction upon Satan, his doings and rovings, that during this period he will not be able to "go about seeking whom he may devour "to the extent he would desire.
4. When does the binding begin? According to some, it is past.
(1) According to Hengstenberg, the thousand years began
According to many, and among them the most thoughtful and devout expositors, the binding of Satan began when Jesus came. Our Lord's casting out devils proved that a check was put on Satan's power; this restraint was increased when Jesus died, and is continued in the perpetual advance of the kingdom of Christ. They refer to such passages as Mat_12:29; Heb_2:14, Heb_2:15; 1Jn_3:8; Col_2:15; Luk_10:18. But
(a) the symbolism of the text seems to indicate a more effectual restraint on evil than the earth as yet has known; and
(b) since the binding of Satan is placed so nearly to the consummation of all things, since the kingdom of Christ had actually been in progress for some thirty years when the book was written, and since the prophecies were declared to be of "things which should be hereafter," it seems much more consonant with the date, the aim, and the plan of the book to think of the binding of Satan as that which was yet to come in the revolutions of the ages. At the same time, it is quite possible to combine this second view with another,
(3) according to which, even if the binding of Satan did commence with the establishment of the kingdom of Christ, the results of that binding would take ages to work out, and would, in the long run, bring about more of calm and of rest than earth has yet been permitted to see. Even the expositors who adopt the second view do in many cases combine it with the third, and regard the binding here specified as something so much more effective than any hitherto known, as to be virtually new. It is to this conclusion that we find ourselves shut up: that this period which is spoken of as a thousand years is one of a blessed calm yet to be realized, surpassing all that earth has known; that though the causes are already at work to bring it about, and though the train of events is laid which is to usher it in, yet that the passage refers to the blessed issue in days to come, when evil shall be kept under more effective restraint than before. This period is what is generally thought of as "the millennium." From the passage before us it is perfectly clear that the millennium is not a period of the extinction of evil, but only of its restraint. Neither sin nor death nor the curse will cease till the new heavens and the new earth are brought in, and they are not yet. While, however, the righteous on earth will enjoy a period of delightful calm, the faithful ones who shall have gone hence will be living and reigning with Christ all that while. They will be enjoying "the first resurrection" (see next homily). Let as now, after these few preliminary explanations, look at our present theme, "the binding of Satan," in the light of the entire Scripture teaching, that we may learn what is to be the state of the world during this period of halcyon calm, and how it is to be brought about by forces and agencies already in operation. We shall approach our subject cautiously and gradually. May we in God's light see light!
I. THERE IS IN THE WORLD A MIGHTY FORCE OF EVIL. AS set forth in these Apocalyptic visions, we have seen:
1. That old serpent, called the devil.
2. The first beast, or worldly power opposed to God, having its power from the dragon.
3. The second beast, or false prophet, having his power from the first.
4. The harlot, Babylon the great, or apostasy, whether in the ecclesiastical or commercial sphere. We have seen No. 4 destroyed; Nos. 3 and 2 cast into the lake of fire; still No. 1 remains. We are to watch what becomes of him. His power in the world is too well known.
II. MIGHTIER FORCES OF GOOD, ALTHOUGH UNSEEN, ARE IN THE BACKGROUND. As we read this book, we can but note that evil is surveyed from above; held in check by God; allowed to work for a time—known to the year, the month, the day, and the hour. And as we have seen the downfall of three of the forms of evil, we here watch with deepest interest a new check upon the first.
III. THE EMPLOYMENT OF THE MIGHTIER AGAINST THE MIGHTY HAS BEEN MATTER OF ANCIENT PROMISE. No sooner had the tempter marred Eden's bowers than the promise was given (Gen_3:15). The serpent might bruise the seed of the woman, but he would do so at a fatal cost to himself. Dim promise! needing the evolution of ages to interpret it, but yet containing that which is the basis of our hope when in agony over the tempter's power.
IV. THE STRONGER FORCE OF GOOD HAS EVER BEEN AT WORK. This world has never been given up to the evil one. He has never roamed unchecked. He has gone about only so far as the Lord of souls has permitted. When Jesus hung on the cross, his power was grappled with; when he died, "the prince of this world" was "cast out." Through death our Lord means to destroy him that has the power of death, even the devil, and to deliver them who through fear of death are all their lifetime subject to bondage. "For this purpose the Son of God was manifested, that he might destroy the works of the devil." And when the Prince of life resigned his breath, crying, "It is finished!" then did the empire of darkness receive a fatal blow, and the death knell of sin was sounded in the hearing of heaven, earth, and hell (cf. Gen_3:15; Joh_12:31; Heb_2:14, Heb_2:15; Col_2:15; Mat_12:29; Act_26:18).
V. WHEREVER THE GOSPEL HAS BEEN PREACHED THERE A BINDING OF SATAN HAS BEEN AND IS BEING EFFECTED. Probably no one supposes that the phrase "binding" is to be taken literally. One way in which an effect would be wrought which would most naturally and impressively be described as a binding of Satan, would be that of transferring his subjects to another power, and so despoiling his kingdom. When Satan is rendered powerless to retain his prey, and more powerless still when he has lost them, surely he is bound. Now, we know not only that in and on the cross our Lord spoiled principalities and powers, and made a show of them openly, but also that Paul and others were sent forth to turn men from the power of Satan unto God, and that the great apostle praised God that the Colossians were snatched from the power of darkness and transferred to the kingdom of the Son of God. Even so. Satan is no match for the Saviour's cross and the Spirit's sword. He has ever moved in chains, but never were his chains so heavy or so fast as since Jesus died.
VI. NEVERTHELESS, THE PASSAGE BEFORE US LEADS US TO EXPECT A MUCH GREATER RESTRAINT ON SATAN'S ACTIVITY THAN HAS AS YET BEEN KNOWN. Peter refers to him as "going about," etc. Paul said, "The God of peace shall bruise Satan under your feet shortly." So that we are already prepared to expect a time when Satan's power on the earth shall be curtailed more and more. The verb here used ( ἐκράτησε ) gives the impression of some very strong, decided, and perhaps sudden arrest. What will be the means by which this will be carried out we are not here told. In the absence of aught to the contrary, we have a right to expect that the "Word of truth and the power of God" will suffice to bring about the whole, when the Spirit of God "convicts the world of sin" (Joh_16:8). No one can show that these "weapons of the holy war" are inadequate, nor that the power of the Holy Ghost is to be supplanted by aught more effective for the subjugation of evil. Let but the Divine power which has subdued our hearts be universally diffused, and it is enough. For surely Satan will be effectually bound when hearts refuse to give him room.
VII. WHEN THE BINDING OF SATAN IS COMPLETELY EFFECTED, THERE MUST NEEDS BE A PERIOD OF REST, SUCH AS NEITHER THE WORLD NOR THE CHURCH HAS ENJOYED SINCE "SIN ENTERED INTO THE WORLD, AND DEATH BY SIN." We are more and more drawn towards the conviction that our Lord himself commenced this binding of the evil when he began his public ministry; and that as the power of the gospel advances, the binding becomes more and more stringent. The duration of time intended by a thousand years we cannot define. Some, as Professor Milligan, £ regard it as giving no temporal indication at all, but as expressive of completeness. But if the binding of Satan has been going on ever since our Lord was on earth, the thousand years begun then are going on now, and are moving forward to their completion. Well may we pray, "O Lord, hasten that day when Satan shall be so completely bound that he will be unable to retain a single captive in his hold!" How will an emancipated world rejoice! The rebuke of God's people will be taken away from off all the earth. The reign of peace and righteousness shall set in, and the time be come when on the bells of the horses shall be graven, "Holiness to the Lord." Why it should be that after this effectual binding there should be allowed another onrush of evil, we cannot tell; but the holy seer bids us look to the end even of that, and to luxuriate in the blessed vision of complete and endless rest.
Note:
1. Let our faith embrace all that is in the Word, and we shall then find nothing in the fiercest conflicts of the age to shock or disturb it.
2. Let us thank God for the restraint which we know is even now put upon Satan. He worries, but he cannot devour. Christ prays for us, that Satan may not sift us as wheat.
3. Let us be stimulated by the fact that, through the energy of the Spirit of God, the power of evil is being subdued within us and around us.
4. Let us, with renewed faith, energy, prayer, and hope, be found doing our part towards bringing about earth's time of rest. Let no disbelief, either in the efficacy of the gospel or in the power of the Spirit, be allowed to paralyze our movements by lessening our hope. The grace which has conquered millions on millions of hearts is adequate still to go forth conquering and to conquer.
Rev_20:4
1. When? "They lived and reigned with Christ a thousand years." Whoever and wherever they were, it was apparently during the thousand years in which Satan was bound that they were living and reigning.
2. Who are they? Our text speaks of two classes. First, of the martyrs; second, of those who had refused to succumb to the spirit of evil. These two put together make up all the faithful ones. So that we may call them the blessed dead, whether they quietly fell on sleep after serving their generation, or whether they were hurried off to their home in a chariot of fire.
3. Where are they seen? On earth, say the great bulk of interpreters. "With Christ," says the text. It does not indeed specify whether in heaven or on earth, but simply that they are "with Christ." Is not that clear enough? The text indicates not that Christ came down to earth to live with them, but that they had soared upward to live and reign with Christ. The expression is akin to many more in the New Testament. "Today thou shalt be with me;" "Absent from the body, at home with the Lord." Thus much, and this is all that is said. Oh! the refreshing invigoration which we get when we drink pure water from this crystal spring! "With Christ!" Enough! £ And this blessedness is theirs during a thousand years. Probably, though not necessarily, the same thousand years as those during which Satan was bound.
4. In what state are they seen? Εἷδον … τὰς ψυχὰς —"the souls." Not in their bodily forms, as if on earth, but in the disembodied state. In this state they are with Christ, realizing more fully than they could do here their priesthood and kingship with God. For they are seated on thrones, sharing with their Lord the government of the world. Here they resisted even unto blood (when needed), striving against sin; they would neither worship the beast nor his image, and now, far from this world, they are living with Christ. This is the first resurrection. £Having attempted to clear the way by offering these preliminary remarks, we may now pass on to expound more fully the doctrine thus taught, in its bearing on and harmony with the rest of the Word of God.
I. HERE IS A VISION OF MEN FROM EARTH—not of men on it. "The souls." So in Rev_6:11. That the expression refers here to men in what is called the disembodied state, scarcely admits of question. Not that we are taught in Scripture that the blessed dead are altogether "unclothed." For the Apostle Paul, in 2Co_5:1-21., seems to teach that immediately following on death the soul puts on another vestiture, awaiting the resurrection, when it will put on over that the house which is from heaven. Whatever may be, however, their "clothing," it is enough for us here to note that they are "with Christ." This is just what we are taught in repeated Scriptures. Oar Lord Jesus "died for us, that, whether we wake or sleep, we should live together with him." Thus we are taught that during that long interval which must elapse ere "the sea shall give up its dead," those who are "absent from the body" are "at home with the Lord." As one has well put it, "Here is no reference whatever to a visible manifestation of Christ, nor to a new kingdom on earth; nor is there any separation between one class of Christians and another, nor of the rising of the saints from their graves, nor of their living upon earth." Letting the words of the text speak for themselves, we find them far removed from the amazing obscurity with which the incubus of interpreters has invested them. They are clear and distinct words, fitting in with other statements of God's Word, teaching us that the souls of the blessed dead have already passed into a higher life: that there is no lapse in their blessed relationship to Jesus.
II. THE BLESSED SAINTS ARE SEEN IN A MORE ELEVATED SPHERE OF HOLY SERVICE. They are "living and reigning with Christ." They share with him the government of the world. Here they were "kings and priests" unto God. But in the higher state of being the meaning of these names, and the glorious dignity they include, become far more manifest than when here below. They were priests even here, in leading men to God and in pleading with God for men. They were kings too, ruling men for Jesus; influencing the world's thought by the presentation of truth; swaying men's conscience by insisting on righteousness; and winning men's hearts by the philanthropies of love. It was no merely empty title with which they were honoured. They had the dignity of a royal priesthood below. But they know more fully now its deep meaning. The Syriac Version significantly and suggestively reads, "They shall be, [nay] are, priests of God and of his Messiah, and they will reign with him the thousand years."
III. THEIR PASSING UPWARD, IN DEATH, TO THIS HIGHER STATE IS CALLED THE FIRST RESURRECTION. And most intelligibly so. "Surely," says the Rev. F. D. Maurice, "if one takes the words as they stand, they do not describe a descent of Christ to earth, but an ascent of the 'saints' to reign with him." The thought of a real resurrection without a bodily rising from the grave ought to be no difficulty to those accustomed to scriptural phraseology. If, when a man passes from death to life, the phrase, "risen with Christ," is not inappropriate, neither can it be so when he makes the transition from earth to heaven to be "at home" with Jesus. And when we find the apostle saying, "I saw the souls … this is the first resurrection," we do not feel at liberty to maintain that it is a resurrection of the body which is referred to. The first resurrection is the rising of the saint at death to a higher life in Christ, which will be consummated at the general resurrection when the thousand years have expired. To quit the body—to be with Jesus? Is it hard to see why this is called the first resurrection? Nay, verily. You saw that friend of yours, breathing his last. He passed away. Your heart said, "He is not here; he is risen." He is a priest and king to God, and he is gone upward to reign with Jesus.
IV. BLESSED EVEN IN THIS FIRST RESURRECTION, THE SAINTS AWAIT IN HOPE THE CONSUMMATION OF THEIR BLISS. The blessedness indicated here extends over the thousand years. While the Church on earth is enjoying its millennial calm, believers above are reigning in life with Jesus Christ. Knowing the blessedness of their first resurrection, they can look forward with joyful hope to their second. There is no reason to doubt that from their heavenly rest they watch the progress of the kingdom of Christ on earth (cf. Joh_8:56, Greek). They see Satan restrained, the saints possessing the kingdom, the wicked subdued, and righteousness advancing. They await with calm delight the revolutions of ages, for on them the second death will have no power; cycles on cycles of years can only bring new blessedness to them. "Blessed and holy is he that hath part in this first resurrection."
V. THEIR GLORY WILL BE CONSUMMATED AT THE RESURRECTION OF THE BODY. For this, as the ultimate outlook, the apostle says, believers are waiting (Rom_8:23). The first resurrection is that to a higher state of spiritual being. The second will be to the completed state of glorified life of both body and spirit. Then "all that are in their graves shall hear his voice, and shall come forth." Then there shall be a resurrection of the dead, both of the just and of the unjust. "Then, when the Son of God shall be manifested, will his saints also be manifested with him in glory." This will be the fulness of their bliss.
VI. FOR THE WICKED THERE IS NO SUCH FIRST RESURRECTION. "The rest of the dead lived not again ( ἀνέζησαν ) till the thousand years were expired." For the wicked, death brings nothing which can be called a resurrection at all. "The wicked is driven away in his wickedness." After death they are not extinct. They exist. They are in Hades. But their life in the invisible realm is no "resurrection." No such reward is theirs. They chose the paths of sin and selfishness, and they can but reap as they have sown. The statement of the text is, however, only negative. "They lived not again till," etc. What their state is, positively, we are not told. And where Scripture is silent, so must we be. But at the far end of the thousand years the outlook is gloomy enough. When we are told that on those who know the first resurrection "the second death hath no power," we see at a glance that just in proportion to the brightness of the light on one side is the depth of the shade on the other. They who are the Lord's rise twice, and die but once. They who are not the Lord's rise but once, and die twice.
Note:
1. We have reason for abundant joy over those friends in Christ who have passed onward and upward to be with the Saviour. What glorious accumulations of life are being garnered for us ready for the great harvest day! The true continuity of spiritual being is only manifested to us in revelation.
2. How loud should our praise be to the great Son of God, that through his resurrection we have ours! If it had not been for his, then "those who have fallen asleep in Christ would have perished." But those who know him, and share his life, know also "the power of his resurrection."
3. How immeasurably does the issue of a godly life repay any amount of suffering that fidelity has incurred! Those whom the apostle saw had, in some cases, been "beheaded for the Word of God." But when the beheaded ones passed away "to reign with Christ," what a change! Though "counted as sheep for the slaughter," they were "more than conquerors."
4. How awful the penalty of ungodliness, even if reckoned only by its loss! "They lived not," etc. No. There is and can be in the unseen state nothing like "life" or "resurrection" to those who are godless. Being "without God," they are also "without hope." How completely the symbolism of the Apostle John accords with all the rest of Scripture as to the state of the dead!
Rev_20:7-10
I. WE GATHER FROM THIS PASSAGE SOME HINTS AS TO THE STATE OF THE CHURCH ON EARTH DURING THE MILLENNIAL PERIOD.
1. There is no reason to doubt that the millennium, owing to the effective restraint then put upon evil through the Word of truth and the power of God, will be a period of very great blessedness. Seeing that Satan is the active agent in so much evil, it is almost impossible to avoid the conclusion that, when he is bound, a large proportion of evil will cease to exist, and a far more rapid diffusion of good will be the blessed result. During, or possibly even before this period, we may expect the restoration of the Jews, and, consequent upon that, the bringing in of the fulness of the Gentiles, and the fulfilment of the glowing vision of the sixtieth chapter of Isaiah.
2. There is no reason whatever to suppose, from any of the teaching of Scripture, that our Lord Jesus Christ will then be present on the earth in any other way than in the power of his Spirit. The chapter before us, which is supposed to teach the reign of Christ with his risen saints on earth, teaches only, as we have already seen, that the departed saints are seen living and reigning with Christ.
3. It is equally clear that the millennium will not be a period of unmixed good, nor will it be a time when the saints can dispense with the παρεμβολή . Compared with things as they are now, the earth will be still and at rest; there will be a sabbatic calm, but it will not be heaven. Evil will be subdued, but far from extinct. The possibility of an outbreak will exist still.
4. There will also still be death in the world. The deathless state enters not in till the new heavens and the new earth appear, and Paradise is regained. Not till then will there be "no more curse."
5. The Church will still have to be prepared for war. Obviously, if the state of things on earth during the millennium were one of universal righteousness, there would be no nations to be deceived. Still less can we suppose that, after the resurrection from the dead, the glorified saints are to go about, sword in band, to the holy war. It is a trial to our faith to read of an inrush of evil after a prolonged period of comparative calm. Scripture puts no such strain upon us, however, as that which is involved in the pre-millennial theory, viz. that, even after Paradise is regained, Satan will rush in and lead on in person the hosts of evil to a final attack. £
II. WHAT DO WE GATHER FROM SCRIPTURE CONCERNING THIS ONSET OF ILL AFTER THE MILLENNIUM?
1. It is necessary. There is a little word in the third verse of this chapter of which we are too apt to lose sight. It is the word "must." "After that, he must be loosed a little season." Must! Why? We are not told. But we ought to take note of the word "must" for all that. What this hidden necessity in the government of God may be for the permission of such a disaster, is all dark to us. But we believe it, because the mouth of the Lord hath spoken it.
2. It will be a fierce onset. It will be after the old kind, by "deception" (verse 8). What will be the special form of deceit he will use we are not told, and conjecture is useless. But it will be so successful that, with a strange unanimity, a great host will band together, and attack the saints of God. We do not dream of a material struggle, but one resembling that which we are waging every day with principalities, with powers, with the world-rulers of this darkness.
3. It will be a restricted struggle. Satan will be bound by time even when loosed as to space. The same Hand that bound retains its power even when the evil one is loosed. Not even at the worst of times is the world given over to the devil, No! nor ever will be. Even when the water floods are at their height, and the billows are angry, Jehovah rides upon the storm.
4. It will be for a little season. Not only restricted, but within very narrow limits. The conflict may be sharp, but it will be short.
5. It will be suicidal. Satan will overshoot the mark, and fall into his own snare. He aims at deceiving the nations, and succeeds in leading them on to a guilty war; and lo! when engaged therein, we read that "fire came down out of heaven, and devoured them."
6. The struggle will be even serviceable to the Church; for not only will it reveal more and more the majesty of God in defending his own cause, but it will end in the hurling of Satan to a lower depth than before. In Rev_12:9 we read that the devil was cast down to earth. In Rev_20:3 he is cast into the abyss. But in Rev_20:10 he is cast into the lake of fire. This would seem to mean extinction, if such a conclusion were not forbidden by the closing phrase of the tenth verse. What it means we dare not presume to say, except that it certainly conveys the impression that his power for evil over mankind is brought to an end. Hence:
7. The struggle will be—the last. If the reader has followed the plan of the book and our exposition of it, he will have noted how one after another of the foes of God and man are destroyed. There were four.
(1) The dragon—Satan.
(2) The beast.
(3) The false prophet.
(4) Babylon the great.
We have noted the fall of the fourth, the third, the second. Only the first was left, and now he is thrown into the lake of fire. After this, no foe is seen outside of man. Only men have now to be dealt with, and these have, whether they be good or bad. "So let all thine enemies perish, O Lord; but let them that love thee be as the sun when he cometh forth in his might!"
III. WHAT ARE THE RELATED TRUTHS TO WHICH THIS PASSAGE POINTS US?
1. In the light of the views of the millennium and of what is to follow, two sets of apparently conflicting passages fall into place. There is one set which indicates that, as the result of the first coming of Christ, all the earth shall be full of the knowledge of the Lord; there is another set which indicates that there will be a fierce outbreak of evil before our Lord shall come. It is no small confirmation of the correctness of an interpretation of this passage if thereby apparently conflicting statements fall in place. The binding of Satan, which was and is effected through our Lord Jesus Christ, has become more and more stringent as souls are plucked from his grasp; and we are to see a time of peace and calm when he will be even more completely bound than he is now. But after that there is to be the new onrush of evil, so that before our Lord shall come a fiercer conflict than has ever been known will be fought, e