Notes on ver. 9. This is a common posture of adoration in the East. See
Rosenmüller’s _Morgenland_, _in loco_. Notes on 1 Co. xiv. 25. John was
entirely overcome with the majesty of the heavenly messenger, and with
the amazing truths that he had disclosed to him, and in the overflowing
of his feelings he fell upon the earth in the posture of adoration.
Or it may be that he mistook the rank of him who addressed him, and
supposed that he was the Messiah whom he had been accustomed to worship,
and who had first (ch. i.) appeared to him. If so, his error was
soon corrected. He was told by the angel himself who made these
communications that he had no claims to such homage, and that the
praise which he offered _him_ should be rendered to God alone. It
should be observed that there is not the slightest intimation that
this _was_ the Messiah himself, and consequently this does not contain
any evidence that it would be improper to worship him. The only fair
conclusion from the passage is, that it is wrong to offer religious
homage to an angel. ¶ _And he said unto me, See |thou do it| not._ That
is, in rendering the homage which you propose to me, you would in fact
render it to a creature. This may be regarded as an admonition to be
_careful_ in our worship; not to allow our feelings to overcome us; and
not to render that homage to a creature which is due to God alone. Of
course, this would prohibit the worship of the Virgin Mary, and of any
of the saints, and all that homage rendered to a created being which
is due to God only. Nothing is more carefully guarded in the Bible
than the purity and simplicity of worship; nothing is more sternly
rebuked than idolatry; nothing is more contrary to the divine law
than rendering in any way that homage to a creature which belongs of
right to the Creator. It was necessary to guard even John, the beloved
disciple, on that subject; how much more needful, therefore, is it
to guard the church at large from the dangers to which it is liable.
¶ _I am thy fellow-servant._ Evidently this was an angel, and yet he
here speaks of himself as a “fellow-servant” of John. That is, he was
engaged in the service of the same God; he was endeavouring to advance
the same cause, and to honour the same Redeemer. The sentiment is,
that in promoting religion in the world, we are associated with angels.
It is no condescension in them to be engaged in the service of the
Redeemer, though it seems to be condescension for them to be associated
with us in anything; it constitutes no ground of merit in us to be
engaged in the service of the Redeemer (comp. Lu. xvii. 10), though
we may regard it as an honour to be associated with the angels, and it
may raise us in conscious dignity to feel that we are united with them.
¶ _And of thy brethren._ Of other Christians; for all are engaged in
the same work. ¶ _That have the testimony of Jesus._ Who are witnesses
for the Saviour. It is possible that there may be here a particular
reference to those who were engaged in preaching the gospel, though
the language will apply to all who give their testimony to the value of
the gospel by consistent lives. ¶ _Worship God._ He is the only proper
object of worship; he alone is to be adored. ¶ _For the testimony
of Jesus._ The meaning here seems to be, that this angel, and John,
and their fellow-servants, were all engaged in the same work――that of
bearing their testimony to Jesus. Thus, in this respect, they were on a
level, and one of them should not worship another, but all should unite
in the common worship of God. No one in this work, though an angel,
could have such a pre-eminence that it would be proper to render
the homage to him which was due to God alone. There _could be_ but
one being whom it was proper to worship, and they who were engaged
in simply bearing _testimony_ to the work of the Saviour should not
worship one another. ¶ _Is the spirit of prophecy._ {412} The design
of prophecy is to bear testimony to Jesus. The language does not
mean, of course, that this is the _only_ design of prophecy, but that
this is its great and ultimate end. The word _prophecy_ here seems to
be used in the large sense in which it is often employed in the New
Testament――meaning to make known the divine will (see Notes on Ro. xii.
6), and the _primary_ reference here would seem to be to the preachers
and teachers of the New Testament. The sense is, that their grand
business is to bear testimony to the Saviour. They are all――whether
angels, apostles, or ordinary teachers――appointed for this, and
therefore should regard themselves as “fellow-servants.” The _design_
of the angel in this seems to have been, to state to John what was his
own specific business in the communications which _he_ made, and then
to state a universal truth applicable to _all_ ministers of the gospel,
that they were engaged in the same work, and that no one of them should
claim adoration from others. Thus understood, this passage has no
direct reference to the prophecies of the Old Testament, and teaches
nothing in regard to their design, though it is _in fact_ undoubtedly
true that their grand and leading object was to bear testimony to the
future Messiah. But this passage will not justify the attempt so often
made to “find Christ” everywhere in the prophecies of the Old Testament,
or justify the many forced and unnatural interpretations by which the
prophecies are often applied to him.
11 And I saw heaven opened, and behold, a [593]white horse;
and he that sat upon him _was_ [594]called Faithful and True,
and [595]in righteousness he doth judge and make war.
11. _And I saw heaven opened._ He saw a new vision, _as if_ an opening
were made through the sky, and he was permitted to look _into_ heaven.
See Notes on ch. iv. 1. ¶ _And behold, a white horse._ On the white
horse as a symbol, see Notes on ch. vi. 2. He is here the symbol of
the final victory that is to be obtained over the beast and the false
prophet (ver. 20), and of the final triumph of the church. ¶ _And he
that sat upon him |was| called Faithful and True._ He is not designated
here by his usual and real name, but by his attributes. There can be no
doubt that the Messiah is intended, as he goes forth to the subjugation
of the world to himself. The attributes here referred to――_faithful_
and _true_――are peculiarly appropriate, for they are not only strongly
marked attributes of his character, but they would be particularly
manifested in the events that are described. He would thus show that he
was _faithful_――or worthy of the confidence of his church in delivering
it from all its enemies; and _true_ to all the promises that he has
made to it. ¶ _And in righteousness he doth judge._ All his acts of
judgment in determining the destiny of men are righteous. See Notes on
Is. xi. 3‒5. ¶ _And make war._ That is, the war which he wages is not
a war of ambition; it is not for the mere purpose of conquest; it is to
save the righteous, and to punish the wicked.
12 His[596] eyes _were_ as a flame of fire, and on his head
_were_ [597]many crowns; and he had a [598]name written, that
no man knew but he himself.
12. _His eyes |were| as a flame of fire._ See Notes on ch. i. 14.
¶ _And on his head |were| many crowns._ Many diadems, indicative of his
universal reign. It is not said _how_ these were worn or arranged on
his head――perhaps the various diadems worn by kings were in some way
_wreathed_ into one. ¶ _And he had a name written._ That is, probably
on the frontlet of this compound diadem. Comp. Notes on ch. xiii. 1;
xiv. 1. ¶ _That no man knew but he himself._ See Notes on ch. ii. 17.
This cannot here mean that no one could _read_ the name, but the idea
is, that no one but himself could fully understand its import. It
involved a depth of meaning, and a degree of sacredness, and a relation
to the Father, which he alone could apprehend in its true import.
This is true of the name here designated――“the Word of God”――the
_Logos_――Λόγος; and it is true of _all_ the names which he bears.
See Mat. xi. 27. Comp. a quotation from Dr. Buchanan in the _Asiatic
Researches_, vol. i. vi. p. 264, as quoted by Rosenmüller, _Morgenland_,
_in loco_.
13 And he _was_ clothed with a vesture dipped in blood: and
his name is called [599]The Word of God.
13. _And he was clothed with a vesture {413} dipped in blood._ Red, _as
if_ dipped in blood――emblem of slaughter. The original of this image is
probably Is. lxiii. 2, 3. See Notes on that passage. ¶ _And his name is
called The Word of God._ The name which in ver. 12, it is said that no
one knew but he himself. This name is Ὁ λόγος τοῦ Θεοῦ, or “the Logos
of God.” That is, this is his peculiar name; a name which belongs only
to him, and which distinguishes him from all other beings. The name
_Logos_, as applicable to the Son of God, and expressive of his nature,
is found in the New Testament only in the writings of John, and is used
by him to denote the higher or divine nature of the Saviour. In regard
to its meaning, and the reason why it is applied to him, see Notes on
Jn. i. 1. The reader also may consult, with great advantage, an article
by Professor Stuart in the _Bibliotheca Sacra_, vol. vii. pp. 16‒31.
The following _may be_ some of the reasons why it is said (ver. 12)
that no one understands this but he himself:――(1) No one but he can
understand its _full import_, as it implies so high a knowledge of the
nature of the Deity; (2) no one but he can understand the _relation_
which it supposes in regard to God, or the relation of the Son to
the Father; (3) no one but he can understand what is implied in it,
regarded as the method in which God reveals himself to his creatures
on earth; (4) no one but he can understand what is implied in it in
respect to the manner in which God makes himself known to other worlds.
It may be added, as a further illustration of this, that none of the
attempts made to explain it have left the matter so that there are no
questions unsolved which one would be glad to ask.
14 And the armies _which were_ in heaven followed him upon
white horses, [600]clothed in fine linen, white and clean.
14. _And the armies |which were| in heaven followed him._ The heavenly
hosts; particularly, it would seem, the redeemed, as there would be
some incongruity in representing the angels as riding in this manner.
Doubtless the original of this picture is Is. lxiii. 3: “I have
trodden the wine-press _alone_, and of the people there was none with
me.” These hosts of the redeemed on white horses accompany him to be
witnesses of his victory, and to participate in the joy of the triumph,
not to engage in the work of blood. ¶ _Upon white horses._ Emblems
of triumph or victory. See Notes on ch. vi. 2. ¶ _Clothed in fine
linen, white and clean._ The usual raiment of those who are in heaven,
as everywhere represented in this book. See ch. iii. 4, 5; iv. 4;
vii. 9, 13; xv. 6.
15 And [601]out of his mouth goeth a sharp sword, that with
it he should smite the nations: and he shall rule them with a
[602]rod of iron: and [603]he treadeth the wine-press of the
fierceness and wrath of Almighty God.
15. _And out of his mouth goeth a sharp sword._ See Notes on ch.
i. 16. In that place the sword seems to be an emblem of his _words_ or
_doctrines_, as penetrating the hearts of men; here it is the emblem
of a work of destruction wrought on his foes. ¶ _That with it he should
smite the nations._ The nations that were opposed to him; to wit, those
especially who were represented by the beast and the false prophet,
ver. 18‒20. ¶ _And he shall rule them with a rod of iron._ See Notes on
ch. ii. 27; xii. 5. ¶ _And he treadeth the wine-press of the fierceness
and wrath of Almighty God._ This language is probably derived from Is.
lxiii. 1‒4. See it explained in the Notes on that place, and on ch.
xiv. 19, 20. It means here that his enemies would be certainly crushed
before him――as grapes are crushed under the feet of him that treads in
the wine-vat.
16 And he hath on _his_ vesture and on his thigh a name
written, KING[604] OF KINGS, AND LORD OF LORDS.
16. _And he hath on |his| vesture._ That is, this name was
conspicuously written on his garment――probably his military robe.
¶ _And on his thigh._ The robe or military cloak may be conceived
of as open and flowing, so as to expose the limbs of the rider; and
the idea is, that the name was conspicuously written not only on the
flowing robe, but on the other parts of his dress, so that it _must_ be
conspicuous whether his military cloak were wrapped closely around him,
or whether it was open to the breeze. Grotius supposes {414} that this
name was on the edge or hilt of the sword which depended from his thigh.
¶ _A name written._ Or a title descriptive of his character. ¶ _King of
kings, and Lord of lords._ As in ch. xvii. 5, so here, there is nothing
in the original to denote that this should be distinguished, as it is,
by capital letters. As a conspicuous title, however, it is not improper.
It means that he is, in fact, the sovereign over the kings of the earth,
and that all nobles and princes are under his control――a rank that
properly belongs to the Son of God. Comp. Notes on Ep. i. 20‒22. See
also ver. 12 of this chapter. The custom here alluded to of inscribing
the name or rank of distinguished individuals on their garments, so
that they might be readily recognized, was not uncommon in ancient
times. For full proof of this, see Rosenmüller, _Morgenland_, vol. iii.
pp. 232‒236. The authorities quoted there are, Thevenot’s _Travels_,
vol. i. p. 149; Gruter, p. 989; Dempster’s _Etruria Regalis_, t. ii.
tab. 93; Montfauçon, _Antiq. Expliq._ t. iii. tab. 39. Thus Herodotus
(vol. ii. p. 196), speaking of the figures of Sesostris in Ionia, says
that, “Across his breast, from shoulder to shoulder, there is this
inscription in the sacred characters of Egypt, ‘I conquered this
country by the force of my arms.’” Comp. Cic. _Verr._ iv. 23; Le Moyne
_ad_ Jer. xxiii. 6; Münter, _Diss. ad Apoc._ xvii. 5, as referred to by
Professor Stuart, _in loco_.
17 And I saw an angel standing in the sun; and he cried with
a loud voice, saying to all the fowls that fly in the midst
of heaven, [605]Come and gather yourselves together unto the
supper of the great God;
17. _And I saw an angel standing in the sun._ A different angel
evidently from the one which had before appeared to him. The _number_
of angels that appeared to John, as referred to in this book, was
very great, and each one came on a new errand, or with a new message.
Everyone must be struck with the image here. The description is as
simple as it can be; and yet as sublime. The fewest words possible are
used; and yet the image is distinct and clear. A heavenly being stands
in the blaze of the brightest of the orbs that God permits us here to
see――yet not consumed, and himself so bright that he can be distinctly
seen amidst the dazzling splendours of that luminary. It is difficult
to conceive of an image more sublime than this. _Why_ he has his place
in the sun is not stated, for there does not _appear_ to be anything
more intended by this than to give grandeur and impressiveness to
the scene. ¶ _And he cried with a loud voice._ So that all the fowls
of heaven could hear. ¶ _Saying to all the fowls that fly in the
midst of heaven._ That is, to all the birds of prey――all that feed on
flesh――such as hover over a battle-field. Comp. Notes on Is. xviii. 6;
lvi. 9. See also Je. vii. 33; xii. 9; Eze. xxxix. 4‒20. ¶ _Come and
gather yourselves together._ All this imagery is taken from the idea
that there would be a great slaughter, and that the bodies of the dead
would be left unburied to the birds of prey. ¶ _Unto the supper of the
great God._ As if the great God were about to give you a feast――to wit,
the carcasses of those slain. It is called “_his_ supper” because he
gives it; and the image is merely that there would be a great slaughter
of his foes, as is specified in the following verse.
18 That ye may eat the flesh of kings, and the flesh of
captains, and the flesh of mighty men, and the flesh of horses,
and of them that sit on them, and the flesh of all _men, both_
free and bond, both small and great.
18. _That ye may eat the flesh of kings._ Of the kings under the
control of the beast and the false prophet, ch. xvi. 14; xvii. 12‒14.
¶ _And the flesh of captains._ Of those subordinate to kings in command.
The Greek word is χιλιάρχων――_chiliarchs_――denoting captains of a
thousand, or, as we should say, commanders of a regiment. The word
_colonel_ would better convey the idea with us; as he is the commander
of a regiment, and a regiment is usually composed of about a thousand
men. ¶ _And the flesh of mighty men._ The word here means strong, and
the reference is to the robust soldiery――rank and file in the army.
¶ _And the flesh of horses, and of them that sit on them._ Cavalry――for
most armies are composed in part of horsemen. ¶ _And the flesh of
all |men, both| free and bond._ Freemen and {415} slaves. It is not
uncommon that freemen and slaves are mingled in the same army. This was
the case in the American Revolution, and is common in the East. ¶ _Both
small and great._ Young and old; of small size and of great size;
of those of humble, and those of exalted rank. The later armies of
Napoleon were composed in great part of conscripts, many of whom were
only about eighteen years of age, and to this circumstance many of his
later defeats are to be traced. In the army that was raised after the
invasion of Russia no less than one hundred and fifty thousand of the
conscripts were between eighteen and nineteen years of age (Alison’s
_History of Europe_, vol. iv. p. 27). Indeed, it is common in most
armies that a considerable portion of the enlistments are from those
in early life; and besides this, it is usual to employ mere boys on
various services about a camp.
19 And I saw the beast, and the kings of the earth, and their
armies, gathered[606] together to make war against him that
sat on the horse, and against his army.
19. _And I saw the beast._ Notes on ch. xiii. 1, 11. Comp. ch.
xvii. 13. ¶ _And the kings of the earth, and their armies, gathered
together._ There is allusion here to the same assembling of hostile
forces which is described in ch. xvi. 13, 14, for the great decisive
battle that is to determine the destiny of the world――the question
whether the Messiah or Antichrist shall reign. There can be no doubt
that the writer in these passages designed to refer to the same
events――the still future scenes that are to occur when the Roman, the
Pagan, and the Mahometan powers shall be aroused to make common cause
against the true religion, and shall stake all on the issue of the
great conflict. See the Notes on ch. xvi. 13, 14. ¶ _Against him that
sat on the horse._ The Messiah――the Son of God. Notes on ver. 11.
¶ _And against his army._ The hosts that are associated with him――his
redeemed people. Notes on ver. 14.
20 And the [607]beast was taken, and with him the false
prophet that wrought miracles before him, with which he
deceived them that had received the mark of the beast, and
them that worshipped his image. These both were [608]cast
alive into a lake of fire burning with brimstone.
20. _And the beast was taken._ That is, was taken alive, to be thrown
into the lake of fire. The hosts were slain (ver. 21), but the leaders
were made prisoners of war. The _general_ idea is, that these armies
were overcome, and that the Messiah was victorious; but there is a
propriety in the representation here that the leaders――the authors of
the war――should be taken captive, and reserved for severer punishment
than death on the battle-field would be――for they had stirred up their
hosts, and summoned these armies to make rebellion against the Messiah.
The _beast_ here, as all along, refers to the Papal power; and the idea
is that of its complete and utter overthrow, _as if_ the leader of an
army were taken captive and tormented in burning flames, and all his
followers were cut down on the field of battle. ¶ _And with him the
false prophet._ As they had been _practically_ associated together,
there was a propriety that they should share the same fate. In regard
to the false prophet, and the nature of this alliance, see Notes on
ch. xvi. 13. ¶ _That wrought miracles before him._ That is, the false
prophet had been united with the beast in deceiving the nations of the
earth. See Notes on ch. xvi. 14. ¶ _With which he deceived them that
had received the mark of the beast._ Notes on ch. xiii. 16‒18. By
these arts they had been deceived――that is, they had been led into the
alliance, and had been sustained in their opposition to the truth. The
whole representation is that of an alliance to prevent the spread of
the true religion, _as if_ the Papacy and Mahometanism were combined,
and the one was sustained by the pretended miracles of the other. There
would be a practical array against the reign of the Son of God, _as
if_ these great powers should act in concert, and _as if_ the peculiar
claims which each set up in behalf of its own divine origin became a
claim which went to support the whole combined organization. ¶ _These
both were cast alive into a lake of fire._ The beast and the false
prophet. That is, the overthrow will be as signal, and the destruction
as complete, _as if_ the leaders of the combined hosts should be
taken alive, and thrown into a pit or lake that burns with an intense
heat. There is no necessity for supposing that this {416} is to be
_literally_ inflicted――for the whole scene is symbolical――meaning
that the destruction of these powers would be as complete _as if_ they
were thrown into such a burning lake. Comp. Notes on ch. xiv. 10, 11.
¶ _Burning with brimstone._ Sulphur――the usual expression to denote
intense heat, and especially as referring to the punishment of the
wicked. See Notes on ch. xiv. 10.
21 And the remnant were [609]slain with the sword of him that
sat upon the horse, which _sword_ proceeded out of his mouth;
and [610]all the fowls were filled with their flesh.
21. _And the remnant._ The remainder of the assembled hosts――the army
at large, in contradistinction from the leaders. ¶ _Were slain with the
sword._ Cut down with the sword; not rescued for protracted torment. A
proper distinction is thus made between the deceived multitudes and the
leaders who had deceived them. ¶ _Of him that sat upon the horse._ The
Messiah, ver. 11. ¶ _Which |sword| proceeded out of his mouth._ Notes
on ver. 15. That is, they were cut down by a _word_. They fell before
him as he spake, as if they were slain by the sword. Perhaps this
indicates that the effect that is to be produced when these great
powers shall be destroyed is a _moral_ effect; that is, that they will
be subdued by the word of the Son of God. ¶ _And all the fowls were
filled with their flesh._ Notes on ver. 17. An effect was produced _as
if_ the fowls of heaven should feed upon the carcasses of the slain.
The general idea here is, that these great Antichristian powers
which had so long resisted the gospel, and prevented its being spread
over the earth; which had shed so much blood in persecution, and had
so long corrupted and deceived mankind, would be subdued. The true
religion would be as triumphant as if the Son of God should go forth
as a warrior in his own might, and secure their leaders for punishment,
and give up their hosts to the birds of prey. This destruction of these
great enemies――which the whole course of the interpretation leads us to
suppose is still future――prepares the way for the millennial reign of
the Son of God――as stated in the following chapter. The “beast” and the
“false prophet” are disposed of, and there remains only the subjugation
of the great dragon――the source of all this evil――to prepare the way
for the long-anticipated triumph of the gospel. The subjugation of
the great original source of all those evil influences is stated in ch.
xx. 1‒3; and then follows the account of the thousand years’ rest of
the saints, the resurrection of the dead, and the final judgment.
CHAPTER XX.
ANALYSIS OF THE CHAPTER.
This chapter, like chapters xvi. 12‒21, xvii., xviii., xix., pertains
to the future, and discloses things which are yet to occur. It is not
to be wondered at, therefore, for the reason stated in the Notes on
ch. xvi. 16, that much obscurity should hang over it, nor that it is
difficult to explain it so as to remove all obscurity. The statement
in this chapter, however, is distinct and clear in its _general_
characteristics, and time will make all its _particular_ statements
free from ambiguity.
In the previous chapter, an account is given of the final destruction
of _two_ of the most formidable enemies of the church, and consequently
the removal of two of the hindrances to the universal spread of the
gospel――the beast and the false prophet――the Papal and the Mahometan
powers. But one obstacle remains to be removed――the power of Satan as
concentrated and manifested in the form of _Pagan_ power. These three
powers it was said (ch. xvi. 13, 14) would concentrate their forces as
the time of the final triumph of Christianity drew on; and with these
the last great battle was to be fought. Two of these have been subdued;
the conquest over the other remains, and Satan is to be arrested and
bound for a thousand years. He is then to be released for a time, and
afterwards finally destroyed, and at that period the end will come.
The chapter comprises the following parts:――
I. The binding of Satan, ver. 1‒3. An angel comes down from heaven with
the key of the bottomless pit, and a {417} great chain in his hand, and
seizes upon the dragon, and casts him into the pit, that for a thousand
years he should deceive the nations no more. The great enemy of God and
his cause is thus made a prisoner, and is restrained from making war in
any form against the church. The way is thus prepared for the peace and
triumph which follow.
II. The millennium, ver. 4‒6. John sees thrones, and persons sitting on
them; he sees the souls of those who were beheaded for the witness of
Jesus, and for the word of God――those who had not worshipped the beast
nor his image――living and reigning with Christ during the thousand
years: the spirits of the martyrs revived, and becoming again the
reigning spirit on earth. This he calls the first resurrection; and
on all such he says the second death has no power. Temporal death they
might experience――for such the martyrs had experienced――but over them
the second death has no dominion, for they live and reign with the
Saviour. This is properly the millennium――the long period when the
principles of true religion will have the ascendency on the earth, _as
if_ the martyrs and confessors――the most devoted and eminent Christians
of other times――should appear again upon the earth, and as if their
spirit should become the reigning and pervading spirit of all who
professed the Christian name.
III. The release of Satan, ver. 7, 8. After the thousand years of peace
and triumph shall have expired, Satan will be released from his prison,
and will be permitted to go out and deceive the nations which are in
the four quarters of the earth, and gather them together to battle;
that is, a state of things will exist _as if_ Satan were then released.
There will be again an outbreak of sin on the earth, and a conflict
with the principles of religion, as if an innumerable multitude of
opposers should be marshalled for the conflict by the great author of
all evil.
IV. The final subjugation of Satan, and destruction of his power on
the earth, ver. 9, 10. After the temporary and partial outbreak of
evil (ver. 7, 8), Satan and his hosts will be entirely destroyed. The
destruction will be _as if_ fire should come down from heaven to devour
the assembled hosts (ver. 9), and as if Satan, the great leader of evil,
should be cast into the same lake where the beast and false prophet are
to be tormented for ever. Then the church will be delivered from _all_
its enemies, and religion henceforward will be triumphant. How _long_
the interval will be between _this_ state and that next disclosed
(ver. 11‒15)――the final judgment――is not stated. The eye of the seer
glances from one to the other, but there is nothing to forbid the
supposition, that, according to the laws of prophetic vision, there may
be a long interval in which righteousness shall reign upon the earth.
Comp. Intro. to Isaiah, § 7, III. (3)‒(5).
V. The final judgment, ver. 11‒15. This closes the _earthly_ scene.
Henceforward (ch. xxi., xxii.) the scene is transferred to heaven――the
abode of the redeemed. The last judgment is the winding up of the
earthly affairs. The enemies of the church are all long since destroyed;
the world has experienced, perhaps for a long series of ages, the full
influence of the gospel; countless millions have been, we may suppose,
brought under its power; and then at last, in the winding up of human
affairs, comes the judgment of the great day, when the dead, small
and great, shall stand before God; when the sea shall give up its
dead; when death and hell shall give up the dead that are in them; when
the records of human actions shall be opened, and all shall be judged
according to their works; and when all who are not found written in the
book of life shall be cast into the lake of fire. This is the earthly
consummation; henceforward the saints shall reign in glory――the New
Jerusalem above, ch. xxi., xxii.
In order to prepare the way for a proper understanding of this chapter,
the following additional remarks may be here made:――
(a) The design of this book did not demand a minute _detail_ of the
events which would occur in the consummation of human affairs. The
main purpose was to trace the history of the church to the scene of
the final triumph when all its enemies would be overthrown, and when
religion would be permanently established upon the earth. Hence, though
in the previous chapters we have a detailed account of the persecutions
that would be endured; of the enemies that would rise up against the
church, and of their complete ultimate overthrow――leaving religion
triumphant on the earth――yet we have no minute statement of what will
occur in the millennium. A rapid view is taken of the closing scenes of
the earth’s {418} history, and the general results only are stated. It
would not be strange, therefore, if there should be much in this that
would seem to be enigmatical and obscure, especially as it is now all
in the future.
(b) There may be long intervening periods between the events thus
thrown together into the final grouping. We are not to suppose
necessarily that these events will succeed each other immediately, or
that they will be of short duration. Between these events thus hastily
sketched, there may be long intervals that are not described, and whose
general character is scarcely even glanced at. This results from the
very nature of the prophetic vision, as described in the Intro. to
Isaiah, § 7, III. (3)‒(5). This may be illustrated by the view which
we have in looking at a landscape. When one is placed in a favourable
situation, he can mark distinctly the _order_ of the objects in it――the
succession――the _grouping_. He can tell what objects appear to him
to lie _near_ to each other, and are apparently in juxtaposition. But
there are objects which, in such a vision, the eye cannot take in, and
which would not be exhibited by any description which might be given
of the view taken. Hills in the distant view may seem to lie near each
other; one may seem to rise just back of another, and to the eye they
may seem to constitute parts of the same mountain, and yet _between_
them there may be deep and fertile vales, smiling villages, running
streams, beautiful gardens and waterfalls, which the eye cannot take
in, and the _extent_ of which it may be wholly impossible to conjecture;
and a description of the whole scene, as it _appears_ to the observer,
would convey no idea of the actual extent of the intervals. So it is
in the prophecies. Between the events which are to occur hereafter, as
seen in vision, there may be long intervals, but the length of these
intervals the prophet may have left us no means of determining. See
these thoughts more fully illustrated in the Introduction to Isaiah,
as above referred to.
What is here stated may have occurred in the vision which John
had of the future, as described in this chapter. Time is marked in
the prophetic description until the fall of the great enemy of the
church; beyond that it does not seem to have been regarded as necessary
to determine the actual duration of the events referred to. Comp.
Professor Stuart, _Com._ ii. 353, 354.
(c) These views are sustained by the most cursory glance of the
chapter before us. There is none of the _detail_ which we have found in
the previous portions of the book――for such detail was not necessary to
the accomplishment of the design of the book. The grand purpose was to
show _that Christianity would finally triumph_, and hence the detailed
description is carried on until that occurs, and beyond that we have
only the most _general_ statements. Thus, in this chapter, the _great_
events that are to occur are merely hinted at. The events of a thousand
years; the invasion by Gog and Magog; the ultimate confinement and
punishment of Satan; the general judgment,――are all crowded into the
space of _twelve_ verses. This shows that the distant future is only
_glanced at_ by the writer; and we should not wonder, therefore, if it
should be found to be obscure, nor should we regard it as strange that
much is left to be made clear by the events themselves when they shall
occur.
(d) The _end_ is triumphant and glorious. We are assured that every
enemy of the church will be slain, and that there will be a long period
of happiness, prosperity, and peace. “The eye of hope,” says Professor
Stuart, beautifully, “is directed forward, and sees the thousand years
of uninterrupted prosperity; then the sudden destruction of a new and
fatal enemy; and all the rest is left to joyful anticipation. When all
clouds are swept from the face of the sky, why should not the sun shine
forth in all his glory? I cannot, therefore, doubt that the setting
sun of the church on earth is to be as a heaven of unclouded splendour.
Peaceful and triumphant will be her latest age. The number of the
redeemed will be augmented beyond all computation; and the promise
made from the beginning, that ‘the seed of the woman should bruise
the serpent’s head,’ will be fulfilled in all its extent, and with
a divine plenitude of meaning. The understanding and pious reader
closes the book with admiration, with wonder, with delight, with lofty
anticipations of the future, and with undaunted resolution to follow on
in the steps of those who, through faith and patience, have inherited
the promises, and entered into everlasting rest,” vol. ii. pp. 354, 355.
CHAPTER XX.
AND I saw an angel come down from heaven, having the [611]key
of the bottomless pit and a great chain in his hand.
{419} 1. _And I saw an angel come down from heaven._ Comp. Notes on
ch. x. 1. He does not say whether _this_ angel had appeared to him
before, but the impression is rather that it was a different one. The
whole character of the composition of the book leads us to suppose that
different angels were employed to make these communications to John,
and that, in fact, in the progress of things disclosed in the book, he
had intercourse with a considerable number of the heavenly inhabitants.
The scene that is recorded here occurred _after_ the destruction of the
beast and the false prophet (ch. xix. 18‒21), and therefore, according
to the principles expressed in the explanation of the previous chapters,
what is intended to be described here will take place _after_ the final
destruction of the Papal and Mahometan powers. ¶ _Having the key of
the bottomless pit._ See Notes on ch. i. 18; ix. 1. The fact that he
has the key of that underworld is designed to denote here, that he can
fasten it on Satan so that it shall become his prison. ¶ _And a great
chain in his hand._ With which to bind the dragon, ver. 2. It is called
_great_ because of the strength of him that was to be bound. The chain
only appears to have been in his hand. Perhaps the key was suspended to
his side.
2 And he laid hold on the [612]dragon, that old serpent, which
is the Devil, and Satan, and [613]bound him a thousand years,
2. _And he laid hold on._ Seized him by violence――ἐκράτησε. The word
denotes the employment of strength or force; and it implies that he
had power superior to that of the dragon. Comp. Mat. xiv. 3; xviii. 28;
xxi. 46; xxii. 6; xxvi. 4. We can at once see the propriety of the
use of this word in this connection. The great enemy to be bound has
himself mighty power, and can be overcome only by a superior. This
may teach us that it is only a power from heaven that can destroy the
empire of Satan in the world; and _perhaps_ it may teach us that the
interposition of angels will be employed in bringing in the glorious
state of the millennium. Why should it not be? ¶ _The dragon._ See
Notes on ch. xii. 2. Comp. ch. xii. 4, 7, 13, 16, 17; xiii. 2, 4, 11;
xvi. 13. There can be no doubt as to the meaning of the word here;
for it is expressly said to mean the devil, and Satan. It would seem,
however, that it refers to some manifestation of the power of Satan
that would exist _after_ the beast and false prophet――that is, the
Papacy and Mahometanism――should be destroyed, and probably the _main_
reference is to the still existing power of Paganism. Comp. Notes on
ch. xvi. 13, 14. It _may_ include, however, all the forms of wickedness
which Satan shall have kept up on the earth, and all the modes of
evil by which he will endeavour to perpetuate his reign. ¶ _That old
serpent._ This is undoubtedly an allusion to the serpent that deceived
our first parents (Ge. iii. 1, seq.), and therefore a proof that it was
Satan that, under the form of a serpent, deceived them. Comp. Notes on
ch. xii. 3. ¶ _Which is the Devil._ On the meaning of this word, see
Notes on Mat. iv. 1. ¶ _And Satan._ On the meaning of this word, see
Notes on Job i. 6. In regard to the _repetition_ of the names of that
great enemy of God and the church here, Mr. Taylor, in the _Fragments
to Calmet’s Dictionary_, No. 152, says that this “almost resembles
a modern Old Bailey indictment, in which special care is taken to
identify the culprit, by a sufficient number of _aliases_. An angel
from heaven, having the key of the prison of the abyss, and a great
chain to secure the prisoner, ‘apprehended the dragon, _alias_ the
old serpent, _alias_ the devil, _alias_ the Satan, _alias_ the seducer
of the world,’ who was sentenced to a thousand years’ imprisonment.”
The _object_ here, however, seems to be not so much to _identify_ the
culprit by these _aliases_, as to show that under whatever forms, and
by whatever names he had appeared, it was always the same being, and
that now the author of the whole evil would be arrested. Thus the
one great enemy sometimes has appeared in a form that would be best
represented by a fierce and fiery dragon; at another, in a form that
would be best represented by a cunning and subtle serpent; now in a
form to which the word devil, or accuser, would be most appropriate;
and now in a form in which the word Satan――an adversary――would be most
expressive of what he does. In these various forms, and under these
various names, he has ruled the {420} fallen world; and when this one
great enemy shall be seized and imprisoned, all those forms of evil
will, of course, come to an end. ¶ _A thousand years._ This is the
period usually designated as the MILLENNIUM――for the word millennium
means _a thousand years_. It is on this passage that the whole doctrine
of the millennium _as such_ has been founded. It is true that there
are elsewhere in the Scriptures abundant promises that the gospel
will ultimately spread over the world; but the notion of a _millennium
as such_ is found in this passage alone. It is, however, enough to
establish the doctrine, if its meaning be correctly ascertained; for it
is a just rule in interpreting the Bible, that the clearly-ascertained
sense of a single passage of Scripture is sufficient to establish the
truth of a doctrine. The fact, however, that this passage stands alone
in this respect, makes it the more important to endeavour accurately
to determine its meaning. There are but three ways in which the phrase
“a thousand years” can be understood here: either (a) literally; or
(b) in the prophetic use of the term, where a day would stand for a
year, thus making a period of three hundred and sixty thousand years;
or (c) figuratively, supposing that it refers to a long but indefinite
period of time. It may be impossible to determine _which_ of these
periods is intended, though the first has been generally supposed to be
the true one, and hence the common notion of the millennium. There is
nothing, however, in the use of the language here, as there would be
nothing contrary to the common use of symbols in this book in regard to
time, in the supposition that this was designed to describe the longest
period here suggested, or that it is meant that the world shall enjoy
a reign of peace and righteousness during the long period of three
hundred and sixty thousand years. Indeed, there are some things in the
arrangements of nature which look as if it were contemplated that the
earth would continue under a reign of righteousness through a vastly
long period in the future.
3 And cast him into the bottomless pit, and shut him up, and
[614]set a seal upon him that he should deceive the nations no
more, till the thousand years should be fulfilled: and after
that he must be loosed a little season.
3. _And cast him into the bottomless pit._ See Notes on ch. ix. 1.
A state of peace and prosperity would exist _as if_ Satan, the great
disturber, were confined in the nether world as a prisoner. ¶ _And shut
him up._ Closed the massive doors of the dark prison-house upon him.
Comp. Notes on Job x. 21, 22. ¶ _And set a seal upon him._ Or, rather,
“upon _it_”――ἐπάνω αὐτοῦ. The seal was placed upon the _door_ or _gate_
of the prison, not because this would fasten the gate or door of itself,
and make it secure, for this was secured by the key, but because it
prevented intrusion, or any secret opening of it without its being
known. See Notes on Da. vi. 17, and Mat. xxvii. 66. The idea here
is, that every precaution was taken for absolute security. ¶ _That
he should deceive the nations no more._ That is, during the thousand
years. Comp. Notes on ch. xii. 9. ¶ _Till the thousand years should be
fulfilled._ That is, during that period there will be a state of things
upon the earth _as if_ Satan should be withdrawn from the world, and
confined in the great prison where he is ultimately to dwell for ever.
¶ _And after that he must be loosed a little season._ See ver. 7, 8.
That is, a state of things will then exist, for a brief period, _as if_
he were again released from his prison-house, and suffered to go abroad
upon the earth. The phrase “a little season”――μικρὸν χρόνον, _little
time_――denotes properly that this would be brief as compared with the
thousand years. No intimation is given as to the exact time, and it
is impossible to conjecture how long it will be. All the circumstances
stated, however, here and in ver. 7‒10, would lead us to suppose that
what is referred to will be like the sudden outbreak of a rebellion in
a time of general peace, but which will soon be quelled.
§ a.――_Condition of the world in the
period referred to in ver. 1‒3._
It may be proper, in order to a correct understanding of this chapter,
to present a brief summary under the different parts (see the Analysis
of the chapter) of what, according to the interpretation proposed, may
be expected {421} to be the condition of things in the time referred to.
On the portion now before us (ver. 1‒3), according to the
interpretation proposed, the following suggestions may be made:――
(1) This will be subsequent to the downfall of the Papacy and the
termination of the Mahometan power in the world. Of course, then, this
lies in the future――how far in the future it is impossible to determine.
The interpretation of the various portions of this book, and the book
of Daniel, have, however, led to the conclusion that the termination
of those powers cannot now be remote. If so, we are on the eve of
important events in the world’s history. The affairs of the world
look as if things were tending to a fulfilment of the prophecies so
understood.
(2) It will be a condition of the world _as if_ Satan were bound;
that is, where his influences will be suspended, and the principles of
virtue and religion will prevail. According to the interpretation of
the previous chapters, it will be a state in which all that has existed,
and that now exists, in the Papacy to corrupt mankind, to maintain
error, and to prevent the prevalence of free and liberal principles,
will cease; in which all that there now is in the Mahometan system to
fetter and enslave mankind――now controlling more than one hundred and
twenty millions of the race――shall have come to an end; and in which,
in a great measure, all that occurs under the direct influence of Satan
in causing or perpetuating slavery, war, intemperance, lust, avarice,
disorder, scepticism, atheism, will be checked and stayed. It is proper
to say, however, that this passage does not require us to suppose that
there will be a _total cessation_ of Satanic influence in the earth
during that period. Satan will, indeed, be bound and restrained as
to his former influence and power. But there will be no change in
the character of man as he comes into the world. There will still be
corrupt passions in the human heart. Though greatly restrained, and
though there will be a general prevalence of righteousness on the earth,
yet we are to remember that the race is fallen, and that even then, if
restraint should be taken away, man would act out his fallen nature.
This fact, if remembered, will make it appear less strange that, after
this period of prevalent righteousness, Satan should be represented as
loosed again, and as able once more for a time to deceive the nations.
(3) It will be a period of long duration. On the supposition that it
is to be literally a period of one thousand years, this is in itself
long, and will give, especially under the circumstances, opportunity
for a vast progress in human affairs. To form some idea of the length
of the period, we need only place ourselves in imagination _back_ for
a thousand years――say in the middle of the ninth century――and look at
the condition of the world then, and think of the vast changes in human
affairs that have occurred during that period. It is to be remembered,
also, that if the millennial period were soon to commence, it would
find the world in a far different state in reference to future progress
from what it was in the ninth century, and that it would _start off_,
so to speak, with all the advantages in the arts and sciences which
have been accumulated in all the past periods of the world. Even
if there were no special divine interposition, it might be presumed
that the race, in such circumstances, would make great and surprising
advances in the long period of a thousand years. And here a very
striking remark of Mr. Hugh Miller may be introduced as illustrating
the subject. “It has been remarked by some student of the Apocalypse,”
says he, “that the course of predicted events at first moves slowly, as
one after one, six of seven seals are opened; that, on the opening of
the seventh seal, the progress is so considerably quickened that the
seventh period proves as fertile in events――represented by the sounding
of the seven trumpets――as the foregoing six taken together; and that on
the seventh trumpet, so great is the further acceleration, that there
is an amount of incident condensed in this seventh part of the seventh
period equal, as in the former case, to that of all the previous
six parts in one. There are three cycles, it has been said, in the
scheme――cycle within cycle――the second comprised within a seventh
portion of the first, and the third within a seventh portion of
the second. Be this as it may, we may, at least, see something
that exceedingly resembles it in that actual economy of change and
revolution manifested in English history for the last two centuries.
_It would seem as if events, in their downward course, {422} had come
under the influence of that law of gravitation through which falling
bodies increase in speed, as they descend, according to the squares of
the distance_” (_First Impressions of England and its People_, pp. vii.,
viii.). If to this we add the supposition, which we have seen (Notes
on ver. 2) to be by no means improbable, that it is intended, in
the description of the millennium in this chapter, that the world
will continue under a reign of peace and righteousness for the long
period of three hundred and sixty thousand years, it is impossible
to anticipate what progress will be made during that period, or to
enumerate the numbers that will be saved. On this subject, see some
very interesting remarks in the _Old Red Sandstone_, by Hugh Miller,
pp. 248‒250, 258, 259. Comp. Professor Hitchcock’s _Religion and
Geology_, pp. 370‒409.
(4) What, then, will be the state of things during that long period of
a thousand years?
(a) There will be a great increase in the population of the globe.
Let wars cease, and intemperance cease, and slavery cease, and the
numberless passions that now shorten life be stayed, and it is easy to
see that there must be a vast augmentation in the number of the human
species.
(b) There will be a general diffusion of intelligence upon the earth.
Every circumstance would be favourable to it, and the world would be in
a condition to make rapid advances in knowledge, Da. xii. 4.
(c) That period will be characterized by the universal diffusion of
revealed truth, Is. xi. 9; xxv. 7.
(d) It will be marked by unlimited subjection to the sceptre of Christ,
Ps. ii. 7; xxii. 27‒29; Is. ii. 2, 3; lxvi. 23; Zec. ix. 10; xiv. 9;
Mat. xiii. 31, 32; Re. xi. 15.
(e) There will be great progress in all that tends to promote the
welfare of man. We are not to suppose that the resources of nature are
exhausted. Nature gives no signs of exhaustion or decay. In the future
there is no reason to doubt that there will yet be discoveries and
inventions more surprising and wonderful than the art of printing,
or the use of steam, or the magnetic telegraph. There are profounder
secrets of nature that may be delivered up than any of these, and the
world is tending to their development.
(f) It will be a period of the universal reign of peace. The attention
of mankind will be turned to the things which tend to promote the
welfare of the race, and advance the best interests of society. The
single fact that wars will cease will make an inconceivable difference
in the aspect of the world; for if universal peace shall prevail
through the long period of the millennium, and the wealth, the talent,
and the science now employed in human butchery shall be devoted to the
interests of agriculture, the mechanical arts, learning, and religion,
it is impossible now to estimate the progress which the race will make,
and the changes which will be produced on the earth. For Scripture
_proofs_ that it will be a time of universal peace, see Is. ii. 4;
xi. 6‒9; Mi. iv. 3.
(g) There will be a _general_ prevalence of evangelical religion. This
is apparent in the entire description in this passage, for the two most
formidable opposing powers that religion has ever known――the beast and
the false prophet――will be destroyed, and Satan will be bound. In this
long period, therefore, we are to suppose that the gospel will exert
its fair influence on governments, on families, on individuals; in the
intercourse of neighbours, and in the intercourse of nations. God will
be worshipped in spirit and in truth, and not in the mere _forms_ of
devotion; and temperance, truth, liberty, social order, honesty, and
love, will prevail over the world.
(h) It will be a time when the Hebrew people――the Jews――will be brought
to the knowledge of the truth, and will embrace the Messiah whom their
fathers crucified, Zec. xii. 10; xiii. 1; Ro. xi. 26‒29.
(i) Yet we are not necessarily to suppose that _all_ the world will
be absolutely and entirely brought under the power of the gospel.
There will be still on the earth the remains of wickedness in the
corrupted human heart, and there will be so much _tendency_ to sin
in the human soul, that Satan, when released for a time (ver. 7, 8),
will be able once more to deceive mankind, and to array a formidable
force, represented by Gog and Magog, against the cause of truth and
righteousness. We are not to suppose that the nature of mankind, as
fallen, will be essentially changed, or that there may not be sin
enough in the human heart to make it capable of the same opposition
to the {423} gospel of God which has thus far been evinced in all
ages. From causes which are not fully stated (ver. 8, 9), Satan will
be enabled once more to rouse up their enmity, and to make one more
desperate effort to destroy the kingdom of the Redeemer by rallying his
forces for a conflict. See these views illustrated in the work entitled
_Christ’s Second Coming_, by Rev. David Brown, of St. James’ Free
Church, Glasgow, pp. 398‒442; New York, 1851.
4 And I saw [615]thrones, and they sat upon them, and
[616]judgment was given unto them: and [617]_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; and they lived and [618]reigned
with Christ a thousand years.
4. _And I saw thrones_――θρόνους. See ch. i. 4; iii. 21; iv. 3, 4. John
here simply says, that he saw in vision _thrones_, with persons sitting
on them, but without intimating who they were that sat on them. It
is not the throne of God that is now revealed, for the word is in the
plural number, though the writer does not hint how _many_ thrones there
were. It _is_ intimated, however, that these thrones were placed with
some reference to pronouncing a judgment, or determining the destiny of
some portion of mankind, for it is immediately added, “and judgment was
given unto them.” There is considerable resemblance, in many respects,
between this and the statement in Daniel (vii. 9): “I beheld till the
thrones were cast down, and the Ancient of days did sit;” or, as it
should be rendered, “I beheld”――that is, I continued to look――“until
the thrones were _placed_ or _set_,” to wit, for the purposes of
judgment. See Notes on that passage. So John here sees, as the
termination of human affairs approaches, thrones placed with reference
to a determination of the destiny of some portion of the race, _as if_
they were now to have a trial, and to receive a sentence of acquittal
or condemnation. The _persons_ on whom this judgment is to pass are
specified, in the course of the verse, as those who were “beheaded for
the witness of Jesus, who had the word of God, who had not worshipped
the beast,” &c. The _time_ when this was to occur manifestly was at the
beginning of the thousand years. ¶ _And they sat upon them._ _Who_ sat
on them is not mentioned. The natural construction is, that _judges_
sat on them, or that persons sat on them to whom judgment was intrusted.
The language is such as would be used on the supposition either that
he had mentioned the subject before, so that he would be readily
understood, or that, from some other cause, it was so well understood
that there was no necessity for mentioning who they were. John seems
to have assumed that it would be understood who were meant. And yet to
us it is not entirely clear; for John has not before this given us any
such intimation that we can determine with certainty what is intended.
The probable construction is, that those are referred to, to whom it
appropriately belonged to occupy such seats of judgment, and who they
are is to be determined from other parts of the Scriptures. In Mat. xix.
28, the Saviour says to his apostles, “When the Son of man shall sit on
the throne of his glory, ye also shall sit upon twelve thrones, judging
the twelve tribes of Israel.” In 1 Co. vi. 2, Paul asks the question,
“Do ye not know that the saints shall judge the world?” The meaning as
thus explained is, that Christians will, in some way, be employed in
judging the world; that is, that they will be exalted to the right hand
of the Judge, and be elevated to a station of honour, _as if_ they were
associated with the Son of God in the judgment. Something of that kind
is, doubtless, referred to here; and John probably means to say that
he saw the thrones placed on which those will sit who will be employed
in judging the world. If the apostles are specially referred to, it
was natural that John, eminent for modesty, should not particularly
mention them, as he was one of them, and as the true allusion would be
readily understood. ¶ _And judgment was given unto them._ The power of
pronouncing sentence in the case referred to was conferred on them, and
they proceeded to exercise that power. This was not in relation to the
whole race of mankind, but to the martyrs, and to those who, amidst
many temptations and trials, had kept themselves pure. The sentence
which is to be passed would seem to be that in consequence of which
they are to be permitted to “live and reign with Christ a thousand
years.” The _form_ of this expressed approval is that of a resurrection
and judgment; whether this be the _literal_ mode is another inquiry,
and will properly be considered when the exposition {424} of the
passage shall have been given. ¶ _And |I saw| the souls of them._ This
is a very important expression in regard to the meaning of the whole
passage. John says he saw _the souls_――not _the bodies_. If the obvious
meaning of this be the correct meaning; if he saw the _souls_ of the
martyrs, not the _bodies_, this would seem to exclude the notion of a
_literal_ resurrection, and consequently overturn many of the theories
of a literal resurrection, and of a literal reign of the saints with
Christ during the thousand years of the millennium. The doctrine of
the last resurrection, as everywhere stated in the Scripture, is, that
the _body_ will be raised up, and not merely that the _soul will live_
(see 1 Co. xv., and the Notes on that chapter); and consequently John
must mean to refer in this place to something different from that
resurrection, or to _any_ proper resurrection of the dead as the
expression is commonly understood. The doctrine which has been held,
and is held, by those who maintain that there will be a _literal
resurrection_ of the saints to reign with Christ during a thousand
years, can receive no support from this passage, for there is no
ambiguity respecting the word _souls_――ψυχὰς――as used here. By no
possible construction can it mean the _bodies_ of the saints. If John
had intended to state that the saints, as such, would be raised as
they will be at the last day, it is clear that he would not have used
this language, but would have employed the common language of the New
Testament to denote it. The language here does not express the doctrine
of the resurrection of the body; and if no other language but this had
been used in the New Testament, the doctrine of the resurrection, as
now taught and received, could not be established. These considerations
make it clear to my mind that John did not mean to teach that there
would be a _literal_ resurrection of the saints, that they might live
and reign with Christ personally during the period of a thousand years.
There was undoubtedly something that might be _compared_ with the
resurrection, and that might, in some proper sense, be _called_ a
resurrection (ver. 5, 6), but there is not the slightest intimation
that it would be a resurrection of the _body_, or that it would be
identical with the _final_ resurrection. John undoubtedly intends
to describe some honour conferred on the _spirits_ or _souls_ of the
saints and martyrs during this long period, _as if_ they were raised
from the dead, or which might be represented by a resurrection from
the dead. What that honour is to be, is expressed by their “_living_
and _reigning_ with Christ.” The meaning of this will be explained in
the exposition of these words; but the word used here is fatal to the
notion of a literal resurrection and a personal reign with Christ on
the earth. ¶ _That were beheaded._ The word here used――πελεκίζω――occur
nowhere else in the New Testament. It properly means, _to axe_, that
is, to hew or cut with an axe――from πέλεκυς, _axe_. Hence it means
to behead with an axe. This was a common mode of execution among the
Romans, and doubtless many of the Christian martyrs suffered in this
manner; but “it cannot be supposed to have been the intention of the
writer to confine the rewards of martyrs to those who suffered in this
particular way; for this specific and ignominious method of punishment
is designated merely as the symbol of any and every kind of martyrdom”
(Professor Stuart). ¶ _For the witness of Jesus._ As witnesses of Jesus;
or bearing in this way their testimony to the truth of his religion.
See Notes on ch. i. 9; comp. ch. vi. 9. ¶ _And for the Word of God._
See Notes on ch. i. 9. ¶ _Which had not worshipped the beast._ Who
had remained faithful to the principles of the true religion, and had
resisted all the attempts made to seduce them from the faith, even
the temptations and allurements in the times of the Papacy. See this
language explained in the Notes on ch. xiii. 4. ¶ _Neither his image._
Notes on ch. xiii. 14, 15. ¶ _Neither had received |his| mark upon
their foreheads, or in their hands._ See Notes on ch. xiii. 16. ¶ _And
they lived_――ἔζησαν, from ζάω, _to live_. Very much, in the whole
passage, depends on this word. The meanings given to the word by
Professor Robinson (_Lex._) are the following:――(a) to live, to have
life, spoken of physical life and existence; (b) to live, that is, to
sustain life, to live _on_ or _by_ anything; (c) to live in any way, to
pass one’s life in any manner; (d) to live and prosper; to be blessed.
It _may_ be applied to those who were before dead (Mat. ix. 18; Mar.
{425} xvi. 11; Lu. xxiv. 23; Jn. v. 25; Ac. i. 3; ix. 41), but it does
not necessarily imply this, nor does the mere use of the word _suggest_
it. It is the proper notion of living, or having life _now_, whatever
was the former state――whether non-existence, death, sickness, or health.
The mind, in the use of this word, is fixed on the _present as a state
of living_. It is not necessarily in contrast with a former state _as
dead_, but it is on the fact that they are now _alive_. As, however,
there is reference, in the passage before us, to the fact that a
portion of those mentioned had been “beheaded for the witness of Jesus,”
it is to be admitted that the word here refers, in some sense, to
that fact. They were put to death in the body, but their “_souls_” were
now seen to be alive. They had not ceased _to be_, but they lived and
reigned with Christ _as if_ they had been raised up from the dead. And
when this is said of the “_souls_” of those who were beheaded, and who
were seen to reign with Christ, it cannot mean (a) that their _souls_
came to life again, for there is no intimation that they had for a
moment ceased to exist; nor (b) that they then became _immortal_,
for that was always true of them; nor (c) that there was any literal
_resurrection of the body_, as Professor Stuart (ii. 360, 475, 476)
supposes, and as is supposed by those who hold to a literal reign of
Christ on the earth, for there is no intimation of the resurrection
of the _body_. The meaning, then, so far as the language is concerned,
must be, that there would exist, at the time of the thousand years, a
state of things _as if_ the martyrs were raised up from the dead――an
honouring of the martyrs _as if_ they should live and reign with Christ.
Their names would be vindicated; their principles would be revived;
they would be exalted in public estimation above other men; they would
be raised from the low rank in which they were held by the world in
times of persecution to a state which might well be represented by
their sitting with Christ on the throne of government, and by their
being made visible attendants on his glorious kingdom. This would
not occur in respect to the rest of the dead――even the pious dead
(ver. 5)――for _their_ honours and rewards would be reserved for the
great day when _all_ the dead should be judged according to their
deeds. In this view of the meaning of this passage there is nothing
that forbids us to suppose that the martyrs will be _conscious_ of the
honour thus done to their names, their memory, and their principles
on earth, or that this consciousness will increase their joy even in
heaven. This sense of the passage is thus expressed, substantially, by
Archbishop Whately (_Essays on the Future State_): “It may signify not
the literal raising of dead men, but the raising up of an increased
Christian zeal and holiness; the revival in the Christian church, or
in some considerable portion of it, of the _spirit_ and _energy_ of
the noble martyrs of old (even as John the Baptist came in the spirit
and power of Elias), so that Christian principles shall be displayed
in action throughout the world in an infinitely greater degree than
ever before.” This view of the signification of the word _lived_ is
sustained by its use elsewhere in the Scriptures and by its common use
among men. Thus in this very book, ch. xi. 11: “And after three days
and a half, the Spirit of _life_ from God entered into them, and they
stood upon their feet.” So in Ezekiel, in speaking of the restoration
of the Jews: “Thus saith the Lord God, O my people, _I will open your
graves, and cause you to come up out of your graves_, and bring you
into the land of Israel. And ye shall know that I am the Lord, when
I have opened your graves, and brought you up out of your graves, and
shall put my Spirit in you, and ye shall _live_,” ch. xxvii. 12‒14.
So in Ho. vi. 2: “After two days he will _revive_ us [cause us to live
again]; in the third day he will raise us up, and we shall _live_ in
his sight.” So in the parable of the prodigal son: “This thy brother
was _dead_, and _is alive again_,” Lu. xv. 32. So in Is. xxvi. 19: “Thy
dead men shall _live_, together with my dead body shall they arise.”
The following extract, from D’Aubigné’s _History of the Reformation_,
will show how natural it is to use the _very_ language employed here
when the idea is intended to be conveyed of reviving former principles
_as if_ the men who held them should be raised to life again. It is
the language of the martyr John Huss, who, in speaking of himself in
view of a remarkable dream that he had, said, “I am no dreamer, but
I maintain this for {426} certain, that the image of Christ will never
be effaced. They [his enemies] have wished to destroy it, but it shall
be painted afresh in all hearts by much better preachers than myself.
The nation that loves Christ will rejoice at this. _And I, awaking
from among the dead, and rising, so to speak, from my grave, shall
leap with great joy._” So a Brief addressed by Pope Adrian to the
Diet at Nuremberg contains these words: “The heretics Huss and Jerome
_are now alive again_ in the person of Martin Luther.” For a further
illustration of the passage see the remarks which follow (§ b) on the
state of things which may be expected to exist in the time referred
to in ver. 4‒6. ¶ _And reigned with Christ._ Were exalted in their
principles, and in their personal happiness in heaven, _as if_ they
occupied the throne with him, and personally shared his honours and
his triumphs. Who can tell, also, whether they may not be employed
in special services of mercy, in administering the affairs of his
government during that bright and happy period? ¶ _A thousand years._
During the period when Satan will be bound, and when the true religion
will have the ascendency in the earth. Notes on ver. 2.
5 But the rest of the dead lived not again till the thousand
years were finished. This _is_ the first resurrection.
5. _But the rest of the dead._ In contradistinction from the
beheaded martyrs, and from those who had kept themselves pure in the
times of great temptation. The phrase “rest of the dead” here would
most naturally refer to the _same general class_ which was before
mentioned――the pious dead. The meaning is, that the martyrs would be
honoured as if they were raised up and the others not――that is, that
special respect would be shown to their principles, their memory, and
their character. In other words, _special_ honour would be shown _to
a spirit of eminent piety_ during that period above the _common_ and
_ordinary_ piety which has been manifested in the church. The “rest of
the dead”――the pious dead――would indeed be raised up and rewarded, but
they would occupy comparatively humble places, _as if_ they did not
partake in the exalted triumphs when the world should be subdued to
the Saviour. Their places in honour, in rank, and in reward would be
_beneath_ that of those who in fiery times had maintained unshaken
fidelity to the cause of truth. ¶ _Lived not._ On the word _lived_
see Notes on ver. 4. That is, they lived not during that period in the
peculiar sense in which it is said (ver. 4) that the eminent saints
and martyrs lived. They did not come into remembrance; their principles
were not what then characterized the church; they did not see, as the
martyrs did, _their_ principles and mode of life in the ascendency,
and consequently they had not the augmented happiness and honour which
the more eminent saints and martyrs had. ¶ _Until the thousand years
were finished._ Then all who were truly the children of God, though
some might be less eminent than others had been, would come into
remembrance, and would have their proper place in the rewards of heaven.
The _language_ here is not necessarily to be interpreted as meaning
that they _would_ be raised up then, or would live then, whatever may
be true on that point. It is merely an emphatic mode of affirming that
_up to that period they would not live_ in the sense in which it is
affirmed that the others would. But it is not affirmed that they would
even then “live” immediately. A long interval _might_ elapse before
that would occur in the general resurrection of the dead. See the
Analysis of the chapter. ¶ _This is the first resurrection._ The
resurrection of the saints and martyrs, as specified in ver. 4. It
is called the _first_ resurrection in contradistinction from the
second and last――the general resurrection――when all the dead will be
_literally_ raised up from their graves and assembled for the judgment,
ver. 12. It is not necessary to suppose that what is called here the
“first resurrection” will resemble the real and literal resurrection
in every respect. All that is meant is, that there will be such a
resemblance as to make it proper to call it _a_ resurrection――a coming
to life again. This will be, as explained in the Notes on ver. 4, in
the honour done to the martyrs, in the restoration of their principles
as the great actuating principles of the church, and perhaps in the
increased happiness conferred on them in heaven, and in their being
employed in promoting the cause of truth in the world.
6 Blessed and holy _is_ he that hath part in the first
resurrection: on such the [619]second death hath no power,
but they shall be [620]priests of God and of Christ, and shall
reign with him a thousand years.
6. _Blessed._ That is, his condition is to be regarded as a happy
or a {427} favoured one. This is designed apparently to support and
encourage those who, in the time of John, suffered persecution, or who
might suffer persecution afterwards. ¶ _And holy._ That is, no one will
be thus honoured who has not an established character for holiness.
Holy principles will then reign, and none will be exalted to that
honour who have not a character for eminent sanctity. ¶ _That hath part
in the first resurrection._ That participated in it; that is, who is
associated with those who are thus raised up. ¶ _On such the second
death hath no power._ The “second death” is properly the death which
the wicked will experience in the world of woe. See ver. 14. The
meaning here is, that all who are here referred to as having part in
the first resurrection will be secure against that. It will be one of
the blessed privileges of heaven that there will be absolute security
against DEATH in any and every form; and when we think of what death
_is_ here, and still more when we think of “the bitter pains of the
second death,” we may well call that state “blessed” in which there
will be eternal exemption from either. ¶ _But they shall be priests of
God and of Christ, and shall reign with him._ Notes ch. i. 6; v. 10.
§ b.――_Condition of the world in the period
referred to in ver. 4‒6._
I. It is well known that this passage is the principal one which is
relied on by those who advocate the doctrine of the literal reign of
Christ on the earth for a thousand years, or who hold what are called
the doctrines of the “second advent.” The points which are maintained
by those who advocate these views are substantially, (a) that at that
period Christ will descend from heaven to reign personally upon the
earth; (b) that he will have a central place of power and authority,
probably Jerusalem; (c) that the righteous dead will then be raised, in
such bodies as are to be immortal; (d) that they will be his attendants,
and will participate with him in the government of the world; (e) that
this will continue during the period of a thousand years; (f) that the
world will be subdued and converted during this period, not by moral
means, but by “a new dispensation”――by the power of the Son of God;
and (g) that at the close of this period all the remaining dead will be
raised, the judgment will take place, and the affairs of the earth will
be consummated.
The opinion here adverted to was held substantially by Papias, Justin
Martyr, Irenæus, Tertullian, and others among the Christian Fathers,
and, it need not be said, is held by many modern expositors of the
Bible, and by large numbers of Christian ministers of high standing,
and other Christians. See the _Literalist_, _passim_. The opinion of
the Christian Fathers, with which the modern “literalists,” as they are
called, substantially coincide, is thus stated by Mr. Elliott: “This
resurrection is to be literally that of departed saints and martyrs,
then at length resuscitated in the body from death and the grave; its
_time_ to synchronize with, or follow instantly after, the destruction
of the beast Antichrist, on Christ’s personal second advent; the
_binding_ of Satan to be an absolute restriction of the power of hell
from tempting, deceiving, or injuring mankind, throughout a literal
period of a thousand years, thence calculated; the _government of the
earth_, during its continuance to be administered by Christ and the
risen saints――the latter being now ἰσάγγελοι――in nature like angels;
and under it, all false religion having been put down, the Jews and
saved remnant of the Gentiles been converted to Christ, the earth
renovated by the fire of Antichrist’s destruction, and Jerusalem
made the universal capital, there will be a realization on earth of
the blessedness depicted in the Old Testament prophecies, as well as
perhaps of that too which is associated with the New Jerusalem in the
visions of the Apocalypse――until at length this millennium having ended,
and Satan gone forth to deceive the nations, the final consummation
will follow; the new-raised enemies of the saints, Gog and Magog, be
destroyed by fire from heaven: and then the general resurrection and
judgment take place, the devil and his servants be cast into the lake
of fire, and the millennial reign of the saints extend itself into one
of eternal duration” (Elliott on the Apocalypse, iv. 177, 178).
Mr. Elliott’s own opinion, representing, it is supposed, that of
the great body of the “_literalists_,” is thus expressed: {428} “It
would seem, therefore, that in this state of things and of feeling in
professing Christendom [a feeling of carnal security], all suddenly,
and unexpectedly, and conspicuous over the world as the lightning
that shineth from the east even unto the west, the second advent and
appearing of Christ will take place; that at the accompanying voice
of the archangel and trump of God, the departed saints of either
dispensation will rise from their graves to meet him――alike patriarchs,
and prophets, and apostles, and martyrs, and confessors――all at once
and in the twinkling of an eye; and then instantly the saints living
at the time will be also caught up to meet him in the air; these latter
being separated out of the ungodly nations, as when a shepherd divides
his sheep from the goats, and all, both dead and living saints, changed
at the moment from corruption to incorruption, from dishonour to glory,
though with very different degrees of glory; and so in a new angelic
nature, to take part in the judging and ruling in this world. Meanwhile,
with a tremendous earthquake accompanying, of violence unknown since
the revolutions of primeval chaos, an earthquake under which the Roman
world at least is to rock to and fro like a drunken man, the solid
crust of this earth shall be broken, and fountains burst forth from
its inner deep, not as once of water, but of liquid fire; and that the
flames shall consume the Antichrist and his confederate kings, while
the sword also does its work of slaughter; the risen saints being
perhaps the attendants of the Lord’s glory in this destruction of
Antichrist, and assessors in his judgment on a guilty world. And then
immediately the renovation of this our earth is to take place, its soil
being purified by the very action of the fire, and the Spirit poured
out from on high, to renew, in a yet better sense, the moral face of
nature; the Shekinah, or personal glory of Christ amidst his saints,
being manifested chiefly in the Holy Land and at Jerusalem, but the
whole earth partaking of the blessedness; and thus the regeneration of
all things, and the world’s redemption from the curse, having their
accomplishment, according to the promise, at the manifestation of the
sons of God,” iv. 224‒231.[621]
To this account of the prevailing opinion of the “literalists”
in interpreting the passage before us, there should be added that
of Professor Stuart, who, in general, is as far as possible from
sympathizing with this class of writers. He says, in his explanation of
the expression “_they lived_,” in ver. 4, “There would seem to remain,
therefore, only one meaning which can be consistently given to ἔζησαν
[_they lived_]; viz., that they (the martyrs who renounced the beast)
are now _restored to life_, viz., such life as implies the vivification
of the body. Not to a union of the soul with a gross material body
indeed, but with such an one as the saints in general will have at the
final resurrection――a spiritual body, 1 Co. xv. 44. In no other way can
this resurrection be ranked as _correlate_ with the second resurrection
named in the sequel,” vol. ii. p. 360. So again, Excursus vi. (vol. ii.
p. 476), he says, “I do not see how we can, on the ground of exegesis,
fairly avoid the conclusion that John has taught in the passage before
us, that _there will be a resurrection of the martyr-saints, at the
commencement of the period after Satan shall have been shut up in
the dungeon of the great abyss_.” This opinion he defends at length,
pp. 476‒490. Professor Stuart, indeed, maintains that the martyrs thus
raised up will be taken to heaven and reign with Christ _there_, and
opposes the whole doctrine of the literal reign on the earth, vol. ii.
p. 480. The risen saints and martyrs are to be “_enthroned_ with Christ;
that is, they are to be where he dwells, and where he will continue to
dwell, until he shall make his descent at the final judgment day.”
II. In regard to these views, as expressive of the meaning of the
passage under consideration, I would make the following remarks:――
(1) There is strong _presumptive_ evidence against this interpretation,
and especially against the main point in the doctrine, that there
will be a _literal resurrection_ of the bodies of the saints at the
beginning of that millennial period, to live and reign with Christ on
earth, from the following circumstances:――(a) It is admitted, on all
hands, that this doctrine, if contained in the Scriptures at all, is
found in this one passage only. It is not pretended that there is, in
any other place, a direct affirmation that this will literally occur,
nor would the advocates for that opinion undertake {429} to show that
it is fairly implied in any other part of the Bible. But it is strange,
not to say improbable, that the doctrine of the literal resurrection of
the righteous, a thousand years before the wicked, should be announced
in one passage only. If it were so announced in plain and unambiguous
language, I admit that the believer in the divine origin of the
Scriptures would be bound to receive it; but this is so contrary to
the usual method of the Scriptures on all great and important doctrines,
that this circumstance should lead us at least to doubt whether the
passage is correctly interpreted. The resurrection of the dead is a
subject on which the Saviour often dwelt in his instructions; it is
a subject which the apostles discussed very frequently and at great
length in their preaching, and in their writings; it is presented by
them in a great variety of forms, for the consolation of Christians in
time of trouble, and with reference to the condition of the world at
the winding up of human affairs; and it is strange that, in respect to
so important a doctrine as this, if it be true, there is not elsewhere,
in the New Testament, a hint, an intimation, an allusion, that would
lead us to suppose that the righteous are to be raised in this manner.
(b) If this is a true doctrine, it would be reasonable to expect that
a clear and unambiguous statement of it would be made. Certainly, if
there is but _one_ statement on the subject, that might be expected
to be a perfectly clear one, it would be a statement about which there
could be no diversity of opinion, concerning which those who embraced
it might be expected to hold the same views. But it cannot be pretended
that this is so in regard to this passage. It occurs in the book which,
of all the books in the Bible, is most distinguished for figures and
symbols; it cannot be maintained that it is _directly_ and _clearly_
affirmed; and it is _not_ so taught that there is any uniformity of
view among those who profess to hold it. In nothing has there been
greater diversity among men than in the opinions of those who profess
to hold the “_literal_” views respecting the personal reign of Christ
on the earth. But this fact assuredly affords _presumptive_ evidence
that the doctrine of the literal resurrection of the saints a thousand
years before the rest of the dead, is not intended to be taught.
(c) It is presumptive proof against this, that nothing is said of
the employment of those who are raised up; of the reason why they are
raised; of the new circumstances of their being; and of their condition
when the thousand years shall have ended. In so important a matter as
this, we can hardly suppose that the whole subject would be left to a
single hint in a symbolical representation, depending on the doubtful
meaning of a single word, and with nothing to enable us to determine,
with absolute certainty, that this _must_ be the meaning. (d) If it be
meant that this is a description of the resurrection of the _righteous_
as such――embracing _all_ the righteous――then it is wholly unlike
all the other descriptions of the resurrection of the righteous that
we have in the Bible. Here the account is confined to “those that
were beheaded for the witness of Jesus,” and to “those who had not
worshipped the beast.” If the righteous, as such, are here referred
to, why are these particular classes specified? Why are not the usual
general terms employed? Why is the account of the resurrection confined
to these? Elsewhere in the Scriptures, the account of the resurrection
is given in the most _general_ terms (comp. Mat. xxv. 41; Jn. iv. 54;
v. 28, 29; Ro. ii. 7; 1 Co. xv. 23; Phi. iii. 20, 21; 2 Th. i. 10; He.
ix. 28; 1 Jn. ii. 28, 29; iii. 2); and if this had been the designed
reference here, it is inconceivable why the statement should be limited
to the martyrs, and to those who have evinced great fidelity in the
midst of temptations and allurements to apostasy. These circumstances
furnish strong _presumptive_ proofs, at least, against the doctrine
that there is to be a literal resurrection of _all_ the saints at the
beginning of the millennial period. Comp. _Christ’s Second Coming_, by
Rev. David Brown, p. 219, seq.
(2) In reference to many of the views necessarily implied in the
doctrine of the “second advent,” and avowed by those who hold that
doctrine, it cannot be pretended that they receive any countenance or
support from this passage. In the language of Professor Stuart (_Com._
vol. ii. p. 479), there is “not a word of Christ’s descent to the earth
at the beginning of the millennium. Nothing of the literal assembling
of the Jews in Palestine; nothing of the Messiah’s temporal reign on
_earth_; nothing of the overflowing abundance {430} of worldly peace
and plenty.” Indeed, in all this passage, there is not the remotest
hint of the grandeur and magnificence of the reign of Christ as a
literal king upon the earth; nothing of his having a splendid capital
at Jerusalem, or anywhere else; nothing of a new dispensation of a
miraculous kind; nothing of the renovation of the earth to fit it for
the abode of the risen saints. All this is the mere work of fancy, and
no man can pretend that it is to be found in this passage.
(3) Nor is there anything here of a literal resurrection of the
_bodies_ of the dead, as Professor Stuart himself supposes. It is not
a little remarkable that a scholar so accurate as Professor Stuart is,
and one, too, who has so little sympathy with the doctrines connected
with a literal reign of Christ on the earth, should have lent the
sanction of his name to perhaps the most objectionable of all the
dogmas connected with that view――the opinion that the _bodies_ of the
saints will be raised up at the beginning of the millennial period. Of
this there is not one word, one intimation, one hint, in the passage
before us. John says expressly, _and as if to guard the point from all
possible danger of this construction_, that he “saw the SOULS of them
that were beheaded for the witness of Jesus;” he saw them “_living_”
and “reigning” with Christ――raised to the exalted honour during that
period, as if they had been raised from the dead; but he nowhere
mentions or intimates that they were raised up from their graves;
that they were clothed with bodies; that they had their residence
now literally on the earth; or that they were, in any way, otherwise
than disembodied spirits. There is not even one word of their having
“_a spiritual body_.”
(4) There are _positive_ arguments, which are perfectly decisive,
against the interpretation which supposes that the bodies of the saints
will be raised up at the beginning of the millennial period, to reign
with Christ on the earth for a thousand years. Among these are the
following:――
(a) If the “first resurrection” means rising from the grave in
immortal and glorified bodies, we do not need the assurance (ver. 6),
that “on such the second death hath no power;” that is, that they would
not perish for ever. That would be a matter of course, and there was
no necessity for such a statement. But if it be supposed that the main
idea is that the _principles_ of the martyrs and of the most eminent
saints would be revived and would live, _as if_ the dead were raised
up, and would be manifested by those who were in _mortal_ bodies――men
living on the earth――then there would be a propriety in saying that all
such were exempt from the danger of the _second_ death. _Once_, indeed,
they would die; but the _second_ death could not reach them. Comp. Re.
ii. 10, 11.
(b) In the whole passage there are but two classes of men referred to.
There are those “who have part in the first resurrection;” that is,
according to the supposition, _all_ the saints; and there are those
over whom “the second death” _has_ power. Into which of these classes
are we to put the myriads of men having flesh and blood who are to
people the world during the millennium? They have no part in “the
first resurrection,” if it be a bodily one. Are they then given over
to the power of the “second death?” But if the “first resurrection” be
regarded as figurative and spiritual, then the statement that those who
are actuated by the spirit of the martyrs and of the eminent saints,
shall not experience the “second death,” is seen to have meaning and
pertinency.
(c) The mention of the _time_ during which they are to reign, if it be
literally understood, is contrary to the whole statement of the Bible
in other places. They are to “live and reign with Christ” _a thousand
years_. What, then? Are they to live no longer? Are they to reign no
longer with him? This supposition is entirely contrary to the current
statement in the Scriptures, which is, that they are to live and reign
with him _for ever_: 1 Th. iv. 17, “_And so shall we ever be with the
Lord_.” According to the views of the “literalists,” the declaration
that they “should live and reign with Christ,” considered as the
characteristic features of the millennial state, is to terminate with
the thousand years――for this is the promise, according to that view,
that they should thus live and reign. But it need not be said that this
is wholly contrary to the current doctrine of the Bible, that they are
to live and reign with him for ever.
(d) A further objection to this view is, that the wicked part of the
world――“the rest of the dead who lived not {431} again _until_ the
thousand years were finished”――must of course be expected to “live
again” in the same bodily sense _when_ those thousand years were
finished. But, so far from this, there is no mention of their living
then. When the thousand years are finished, Satan is loosed for a
season; then the nations are roused to opposition against God; then
there is a conflict, and the hostile forces are overthrown; and
then comes the final judgment. During all this time we read of no
resurrection at all. The period after this is to be filled up with
something besides the resurrection of the “rest of the dead.” There is
no intimation, as the _literal_ construction, as it is claimed, would
demand, that immediately after the “thousand years are finished” the
“rest of the dead”――the wicked dead――would be raised up; nor is there
any intimation of such a resurrection until _all_ the dead are raised
up for the final trial, ver. 12. But every consideration demands, if
the interpretation of the “literalists” be correct, that the “rest of
the dead”――the unconverted dead――should be raised up immediately after
the close of the millennial period, and be raised up as a distinct and
separate class.
(e) There is no intimation in the passage itself that the
_righteous_ will be raised up _as such_ in this period, and the proper
interpretation of the passage is contrary to that supposition. There
are but two classes mentioned as having part in the first resurrection.
They are those who were “beheaded for the witness of Jesus,” and those
who “had not worshipped the beast”――that is, the martyrs, and those
who had been eminent for their fidelity to the Saviour in times of
great temptation and trial. There is no mention of the resurrection
of the righteous _as such_――of the resurrection of the great body of
the redeemed; and if it could be shown that this refers to a _literal_
resurrection, it would be impossible to apply it, according to any
just rules of interpretation, to any more than the two classes that
are specified. By what rules of interpretation is it made to to teach
that _all_ the righteous will be raised up on that occasion, and will
live on the earth during that long period? In this view of the matter,
the passage _does not_ express the doctrine that the whole church of
God will be raised bodily from the grave. And supposing it had been the
design of the Spirit of God to teach this, is it credible, when there
are so many clear expressions in regard to the resurrection of the
dead, that so important a doctrine should have been reserved for one
single passage so obscure, and where the great mass of the readers
of the Bible in all ages have failed to perceive it? That is not the
way in which, in the Scriptures, great and momentous doctrines are
communicated to mankind.
(f) The fair statement in ver. 11‒15 is, that _all_ the dead will
then be raised up and be judged. This is implied in the general
expressions there used――“the dead, small and great;” the “book of
life was opened”――as if _not_ opened before; “the dead”――_all_ the
dead――“were judged out of those things which were written in the
books;” “the sea gave up the dead which were in it, and death and hell
(hades) delivered up the dead which were in them.” This is entirely
inconsistent with the supposition that a large part of the race――to wit,
all the righteous――had been before raised up; had passed the solemn
judgment; had been clothed with their immortal bodies, and had been
admitted to a joint reign with the Saviour on his throne. In the last
judgment what place are _they_ to occupy? In what sense are _they_ to
be raised up and judged? _Would_ such a representation have been made
as is found in ver. 11‒15, if it had been designed to teach that a
large part of the race had been already raised up, and had received
the approval of their judge?
(g) This representation is wholly inconsistent, not only with
ver. 11‒15, but with the uniform language of the Scriptures, _that
all the righteous and the wicked will be judged together, and both
at the coming of Christ_. On no point are the statements of the
Bible more uniform and explicit than on this, and it would seem that
the declarations had been of design so made that there should be no
possibility of mistake. I refer for full proof on this point to the
following passages of the New Testament:――Mat. x. 32, 33, compared
with Mat. vii. 21‒23; xiii. 30, 38‒43; xvi. 24‒27; xxv. 10, 31‒46;
Mar. viii. 38; Jn. v. 28, 29; Ac. xvii. 31: Ro. ii. 5‒16; xiv. 10, 12;
1 Co. iii. 12‒15; iv. 5; 2 Co. v. 9‒11; 2 Th. i. 6‒10; 1 Ti. v. 24, 25;
2 Pe. iii. 7, 10, 12; 1 Jn. ii. 28; iv. 17; Re. iii. 5; xx. 11‒15;
xxii. 12‒15. It is utterly _impossible_ to explain these passages on
any other supposition than that they are intended to teach that {432}
the righteous and the wicked will be judged together, and both at the
coming of Christ. And if this is so, it is of course impossible to
explain them consistently with the view that all the righteous will
have been already raised up at the beginning of the millennium in
their immortal and glorified bodies, and that they have been solemnly
approved by the Saviour, and admitted to a participation in his glory.
Nothing could be more irreconcilable than these two views; and it seems
to me, therefore, that the objections to the literal resurrection of
the saints at the beginning of the millennial period are insuperable.
III. The following points, then, according to the interpretation
proposed, are implied in this statement respecting the “first
resurrection,” and these will clearly comprise _all_ that is stated
on the subject.
(1) There will be a reviving, and a prevalence of the spirit which
actuated the saints in the best days, and a restoration of their
principles as the grand principles which will control and govern the
church, _as if_ the most eminent saints were raised again from the
dead, and lived and acted upon the earth.
(2) Their memory will then be sacredly cherished, and they will be
honoured on the earth with the honour which is due to their names,
and which they should have received when in the land of the living.
They will be no longer cast out and reproached; no longer held up to
obloquy and scorn; no longer despised and forgotten; but there will be
a reviving of sacred regard for their principles, _as if_ they lived
on the earth, and had the honour which was due to them.
(3) There will be a state of things upon the earth as if they thus
lived and were thus honoured. Religion will no longer be trampled
under foot, but will triumph. In all parts of the earth it will have
the ascendency, as if the most eminent saints of past ages lived and
reigned with the Son of God in his kingdom. A spiritual kingdom will be
set up with the Son of God at the head of it, which will be a kingdom
of eminent holiness, as if the saints of the best days of the church
should come back to the earth and dwell upon it. The ruling influence
in the world will be the religion of the Son of God, and the principles
which have governed the most holy of his people.
(4) It may be implied that the saints and martyrs of other times will
be employed by the Saviour in embassies of mercy; in visitations of
grace to our world to carry forward the great work of salvation on
earth. Nothing forbids the idea that the saints in heaven may be thus
employed, and in this long period of a thousand years, it may be that
they will be occupied in such messages and agencies of mercy to our
world as they have never been before――_as if_ they were raised from the
dead, and were employed by the Redeemer to carry forward his purposes
of mercy to mankind.
(5) In connection with these things, and in consequence of these
things, they may be, during that period, exalted to higher happiness
and honour in heaven. The restoration of their principles to the earth;
the Christian remembrance of their virtues; the prevalence of those
truths to establish which they laid down their lives, would in itself
exalt them, and would increase their joy in heaven. All this would
be well represented, in vision, by a resurrection of the dead; and
admitting that this was all that was intended, the representation of
John here would be in the highest degree appropriate. What could better
symbolize it――and we must remember that this is a symbol――than to
say that at the commencement of this period there was, as it were, a
solemn preparation for a judgment, and that the departed dead seemed
to stand there, and that a sentence was pronounced in their favour, and
that they became associated with the Son of God in the honours of his
kingdom, and that their principles were now to reign and triumph in the
earth, and that the kingdom which they laboured to establish would be
set up for a thousand years, and that, in high purposes of mercy and
benevolence during that period, they would be employed in maintaining
and extending the principles of religion in the world? Admitting that
the Holy Spirit intended to represent these things, and these only, no
more appropriate symbolical language could have been used; none that
would more accord with the general style of the book of Revelation.
7 And when the thousand years are expired, Satan shall be
loosed out of his prison,
7. _And when the thousand years are {433} expired_. See ver. 2.
¶ _Satan shall be loosed out of his prison._ See ver. 3. That is, a
state of things will then occur as if Satan should be for a time let
loose again, and should be permitted to go as formerly over the world.
No intimation is given _why_ or _how_ he would be thus released from
his prison. We are not, however, to infer that it would be a mere
arbitrary act on the part of God. All that is necessary to be supposed
is, that there would be, in certain parts of the world, a temporary
outbreak of wickedness, _as if_ Satan were for a time released from his
chains.
8 And shall go out to deceive the nations which are in the
four quarters of the earth, [622]Gog and Magog, to [623]gather
them together to battle: the number of whom _is_ as the sand
of the sea.
8. _And shall go out to deceive the nations._ See Notes on ch. xii. 9.
The meaning here is, that he would again, for a time, act in his true
character, and in some way delude the nations once more. In what way
this would be done is not stated. It would be, however, clearly an
appeal to the wicked passions of mankind, exciting a hope that they
might yet overthrow the kingdom of God on the earth. ¶ _Which are in
the four quarters of the earth._ Literally, _corners_ of the earth,
as if the earth were one extended square plain. The earth is usually
spoken of as divided into four parts or quarters――the eastern, the
western, the northern, and the southern. It is implied here that the
deception or apostasy referred to would not be confined to one spot or
portion of the world, but would extend afar. The idea seems to be, that
during that period, though there would be a _general_ prevalence of the
gospel, and a _general_ diffusion of its blessings, yet that the earth
would not be entirely under its influence, and especially that the
native character of the human heart would not be changed. Man, under
powerful temptations, would be liable to be deluded by the great master
spirit that has so often corrupted the race. Once more he would be
permitted to make the trial, and then his power would for ever come
to an end. ¶ _Gog and Magog._ The name _Gog_ occurs as the name of a
prince in Eze. xxxviii. 2, 3, 16, 18; xxxix. 1, 11. “He is an invader
of the land of Israel, the chief prince of Meshech and Tubal,” Eze.
xxxviii. 2. _Magog_ is also mentioned in Eze. xxxviii. 2, “the land
of Magog;” and in Eze. xxxix. 6, “I will send a fire on Magog.” As
the terms are used in the Old Testament, the representation would
seem to be that _Gog_ was the king of a people called _Magog_. The
signification of the names is unknown, and consequently nothing can
be determined about the meaning of this passage from that source. Nor
is there much known about the _people_ who are referred to by Ezekiel.
His representation would seem to be, that a great and powerful people,
dwelling in the extreme recesses of the north (ch. xxxviii. 15;
xxxix. 2), would invade the Holy Land after the return from the exile,
ch. xxxviii. 8‒12. It is commonly supposed that they were _Scythians_,
residing between the Caspian and Euxine Seas, or in the region of Mount
Caucasus. Thus Josephus (_Ant._ i. 6, 3) has dropped the Hebrew word
_Magog_, and rendered it by Σκύθαι――_Scythians_; and so does Jerome.
Suidas renders it Πέρσαι――Persians; but this does not materially vary
the view, since the word _Scythians_, among the ancient writers, is a
collective word, to denote all the north-eastern, unknown, barbarous
tribes. Among the Hebrews, the name _Magog_ also would seem to denote
all the unknown barbarous tribes about the Caucasian mountains. The
fact that the names Gog and Magog are, in Ezekiel, associated with
Meshech and Tubal, seems to determine the locality of these people,
for those two countries lie between the Euxine and Caspian Seas, or at
the south-east extremity of the Euxine Sea (Rosenmüller, _Bib. Geog._
vol. i. p. 240). The people of that region were, it seems, a terror to
Middle Asia, in the same manner as the Scythians were to the Greeks and
Romans. Intercourse with such distant and savage nations was scarcely
possible in ancient times; and hence, from their numbers and strength,
they were regarded with great terror, just as the Scythians were
regarded by the ancient Greeks and Romans, and as the Tartars were in
the middle ages. In this manner they became an appropriate symbol of
rude and savage people; of enemies fierce and warlike; of foes to be
dreaded; and as such they were referred to by both Ezekiel and John. It
has been made {434} a question whether Ezekiel and John do not refer to
the same period, but it is not necessary to consider that question here.
All that is needful to be understood is, that John means to say that
at the time referred to there would be formidable enemies of the church
who might be compared with the dreaded dwellers in the land of Magog;
or, that after this long period of millennial tranquillity and peace,
there would be a state of things which might be properly compared with
the invasion of the Holy Land by the dreaded barbarians of Magog or
Scythia. It is not necessary to suppose that any particular _country_
is referred to, or that there would be any one portion of the earth
which the gospel would not reach, and which would be still barbarous,
heathen, and savage; all that is necessary to be supposed is, that
though religion would generally prevail, human nature would remain
essentially corrupt and unchanged; and that, therefore, from causes
which are not stated, there might yet be a fearful apostasy, and a
somewhat general prevalence of iniquity. This would be nothing more
than _has_ occurred after the most favoured times in the church,
and nothing more than human nature would exhibit at any time, if all
restraints were withdrawn, and men were suffered to act out their
native feelings. _Why_ this will be permitted; what causes will bring
it about; what subordinate agencies will be employed, is not said,
and conjecture would be vain. The reader who wishes more information
in regard to Gog and Magog may consult Professor Stuart on this book,
vol. ii. pp. 364‒368, and the authorities there referred to. Comp.
especially Rosenmüller on Eze. xxxviii. 2. See also Sale’s _Koran_,
Pre. Dis. § 4, and the _Koran_ itself, Sura xviii. 94, and xxi. 95.
¶ _To gather them together to battle._ _As if_ to assemble them for war;
that is, a state of things would exist in regard to the kingdom of God
and the prevalence of the true religion _as if_ distant and barbarous
nations should be aroused to make war on the church of God. The meaning
is, that there would be an awakened hostility against the kingdom of
Christ in the earth. See Notes on ch. xvi. 14. ¶ _The number of whom
|is| as the sand of the sea._ A common comparison in the Scriptures to
denote a great multitude, Ge. xxii. 17; xxxii. 12; xli. 49; 1 Sa. xiii.
5; 1 Ki. iv. 20, _et al._
§ c.――_Condition of things in the period
referred to in ver. 7, 8._
(1) This will occur _at the close_ of the millennial period――the period
of the thousand years. It is not said, indeed, that it would be
_immediately_ after that; but the statement is explicit that it will
be _after_ that, or “when the thousand years are expired.” There may
be an interval before it shall be accomplished of an indefinite time;
the alienation and corruption may be gradual; a considerable period may
elapse before the apostasy shall assume an organized form, or, in the
language of John, before the hosts shall “be gathered to battle,” but
it is to be the _next_ marked and prominent event in the history of the
world, and is to precede the final consummation of all things.
(2) This will be a _brief period_. Compared with the long period of
prosperity that preceded it, and _perhaps_ compared with the long
period that shall follow it before the final judgment, it will be
short. Thus, in ver. 3, it is said that Satan “must be loosed _a little
season_.” See Notes on that verse. There is no way of determining the
time with exactness; but we are assured that it will not be long.
(3) What will be the exact state of things then can be only a
matter of conjecture. We may say, however, that it will _not_ be
(a) necessarily _war_. The language is figurative and symbolical, and
it is not necessary to suppose that an actual and bloody warfare will
be literally waged against the church. Nor (b) will there be a literal
invasion of the land of Palestine as the residence of the saints and
the capital of the Redeemer’s visible empire, for there is not a hint
of this――not a word to justify such an interpretation. Nor (c) is it
necessary to suppose that there will be literally such nations as will
be then called “_Gog_ and _Magog_,” for this language is figurative,
and designed to characterize the foes of the church――as being in some
respects formidable and terrible as were those ancient nations.
We may thus suppose that at that time, from causes which are
unexplained, there will be (a) a revived opposition to the truths
of religion; (b) the prevalence, to a greater or less extent, of
infidelity; (c) a great spiritual declension; (d) a combination of
interests opposed to the gospel; (e) possibly some new form of error
and delusion that shall extensively prevail. {435} Satan may set
up some new form of religion, or he may breathe into those that
may already exist a spirit of worldliness and vanity――some new
manifestation of the religion of forms――that shall for a limited
period produce a general decline and apostasy. As there is, however,
no distinct specification of what will characterize the world at that
time, it is impossible to determine what is referred to any more than
in this general manner.
(4) A few remarks may, however, be made on the _probability_ of what is
here affirmed, for it seems contrary to what we should suppose would be
the characteristics of the closing period of the world. The following
remarks, then, may show that this anticipated state of things is not
improbable:――(a) We are to remember that human nature will then be
essentially the same as now. There is no intimation that man, as born
into the world, will be then different from what he is now, or that any
of the natural corrupt tendencies of the human heart will be changed.
Men will be _liable_ to the same outbreaks of passion, to be influenced
by the same forms of temptation, to fall into the same degeneracy
and corruption, to feel the same unhappy influences of success and
prosperity as now, for all this appertains to a fallen nature, except
as it is checked and controlled by grace. We often mistake much in
regard to the millennial state by supposing that all the evils of
the apostasy will be arrested and that the _nature_ of man will
be as wholly changed as it will be in the heavenly world. (b) The
whole history of the church has shown that there is a liability to
_declension_ even in the best state and in the condition of the highest
spiritual prosperity. To see this we have only to remember the example
of the Hebrews, and how readily they apostatized after the most
striking manifestation of the divine mercies; the early Christian
church, and how soon it declined; the seven churches of Asia Minor,
and how soon their spirituality departed; the various revivals of
religion that have occurred from time to time, and how soon they have
been succeeded by coldness, worldliness, and error; the fact that great
religious denominations, which have begun their career with zeal and
love, have so soon degenerated in spirit, and fallen into the same
formality and worldliness which they have evinced who have gone before
them; and the case of the individual Christian, who from the most
exalted state of love and joy so soon often declines into a state of
conformity to the world. These are sad views of human nature, even
under the influence of true religion; but the past history of man has
given but too much occasion for such reflections, and too much reason
to apprehend that the same things may occur, for a time, even under
the best forms in which religion may manifest itself in a fallen
world. Man’s nature will be better in heaven, and religion there,
in its purest and best form, will be permanent; here we are not to
be surprised at _any_ outbreak of sin or any form of declension in
religion. What has often occurred in the world on a small scale we may
suppose may then occur on a larger scale. “Just as on a small scale,
in some little community like that of Northampton, as described by
President Edwards, after the remarkable sense of God’s presence over
the whole town had begun to wax feeble, the still unconverted persons
of it, though subdued and seemingly won over to Christ, would by little
and little recover themselves, and at length venture forth in their
true character; so it will be, in all probability, on a vast scale, at
the close of the latter day. The unconverted portion of the world――long
constrained by the religious influences everywhere surrounding them
to fall in with the spirit of the day, catching apparently its holy
impulses, but never coming savingly under its power――this portion of
mankind, which we have reason to fear will not be small, will now be
freed from these irksome restraints, no longer obliged to breathe an
atmosphere uncongenial to their nature” (Brown on the _Second Coming
of Christ_, p. 442). “No oppression is so grievous to an unsanctified
heart as that which arises from the purity of Christianity. A desire
to shake off this yoke is the true cause of the opposition which
Christianity has met with in the world in every period, and will, it is
most likely, be the chief motive to influence the followers of Gog in
his time” (Frazer’s _Key_, p. 455). (c) The representations of the New
Testament elsewhere confirm this view in regard to the latter state of
the world――the state when the Lord Jesus shall come to judgment. “When
the Son of man cometh, shall he find faith on the earth?” Lu. xviii. 8.
“There shall come in the last days scoffers, walking after their own
lusts, and saying, Where is the promise of {436} his coming?” 2 Pe. iii.
3, 4. “The day of the Lord so cometh as a thief in the night. For when
they shall say, Peace and safety, then sudden destruction cometh upon
them, as travail upon a woman with child, and they shall not escape,”
1 Th. v. 2, 3. See especially Lu. xvii. 26‒30: “As it was in the days
of Noe, so shall it be also in the days of the Son of man. They did eat,
they drank, they were given in marriage, until the day that Noe entered
into the ark, and the flood came and destroyed them all. Likewise also
as it was in the days of Lot; they did eat, they drank, they bought,
they sold, they planted, they builded; but the same day that Lot went
out of Sodom it rained fire and brimstone from heaven, and destroyed
them all. _Even thus shall it be in the day when the Son of man is
revealed._”
9 And [624]they went up on the breadth of the earth, and
compassed the camp of the saints about, and the beloved city:
and fire came down from God out of heaven, and devoured them.
9. _And they went up on the breadth of the earth._ They spread over
the earth in extended columns. The image is that of an invading army
that seems, in its march, to spread all over a land. The reference here
is to the hosts assembled from the regions of Gog and Magog; that is,
to the formidable enemies of the gospel that would be roused up at the
close of the period properly called the _millennial_ period――the period
of the thousand years. It is not necessary to suppose that there would
be _literally_ armies of enemies of God summoned from lands that would
be called lands of “Gog and Magog;” but all that is necessarily implied
is, that there will be a state of hostility to the church of Christ
which would be well illustrated by such a comparison with an invading
host of barbarians. The expression “the breadth of the land” occurs in
Hab. i. 6, in a description of the invasion of the Chaldeans, and means
there _the whole extent of it_; that is, they would spread over the
whole country. ¶ _And compassed the camp of the saints about._ Besieged
the camp of the saints considered as engaged in war, or as attacked
by an enemy. The “camp of the saints” here seems to be supposed to be
_without_ the walls of the city; that is, the army was drawn out for
defence. The fact that the foes were able to “compass this camp about,”
and to encircle the city at the same time, shows the greatness of the
numbers of the invaders. ¶ _And the beloved city._ Jerusalem――a city
represented as beloved by God and by his people. The whole imagery here
is derived from a supposed invasion of the land of Palestine――imagery
than which nothing could be more natural to John in describing the
hostility that would be aroused against the church in the latter day.
But no just principle of interpretation requires us to understand
this _literally_. Comp. He. xii. 22. Indeed, it would be absolutely
_impossible_ to give this chapter throughout a _literal_ interpretation.
What would be the _literal_ interpretation of the very first verses? “I
saw an angel come down from heaven, having the _key_ of the bottomless
pit, and _a great chain_ in his hand; and he laid hold on the _dragon_
and _bound_ him.” Can anyone believe that there is to be a literal
_key_, and a _chain_, and an act of seizing a _serpent_, and _binding_
him? As little is it demanded that the passage before us should be
taken _literally_; for if it is maintained that this should be, we may
insist that the same principle of interpretation should be applied to
every part of the chapter, and every part of the book. ¶ _And fire came
down from God out of heaven, and devoured them._ Consumed them――fire
being represented as _devouring_ or _eating_. See Notes on ch. xvii. 16.
The meaning is, that they would be destroyed _as if_ fire should come
down from heaven, as on Sodom and Gomorrah. But it is not necessary
to understand _this_ literally, any more than it is the portions of
the chapter just referred to. What is obviously meant is, that their
destruction would be sudden, certain, and entire, and that thus the
last enemy of God and the church would be swept away. Nothing can
be determined from this about the _means_ by which this destruction
will be effected; and that must be left for time to disclose. It is
sufficient to know that the destruction of these last foes of God and
the church will be certain and entire. This _language_, as denoting
the final destruction of the enemies of God, is often employed in the
Scriptures. See Ps. xi. 6; Is. xxix. 6; Eze. xxxviii. 22; xxxix. 6.
10 And the devil that deceived them was cast into the
[625]lake of fire and brimstone, where the beast and the false
prophet _are_, and shall be tormented day and night for ever
and ever.