CHAPTERXX.ANALYSIS OF THE CHAPTER.This chapter, like chaptersxvi.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 onch. 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 itsgeneralcharacteristics, and time will make all itsparticularstatements free from ambiguity.In the previous chapter, an account is given of the final destruction oftwoof 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 ofPaganpower. 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 agreat 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 ifthe 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 existas ifSatan 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 beas iffire 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 fromallits enemies, and religion henceforward will be triumphant. Howlongthe interval will be betweenthisstate 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 theearthlyscene. 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 minutedetailof 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’shistory, 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 theIntro.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 theorderof the objects in it—the succession—thegrouping. He can tell what objects appear to him to lienearto 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 yetbetweenthem there may be deep and fertile vales, smiling villages, running streams, beautiful gardens and waterfalls, which the eye cannot take in, and theextentof which it may be wholly impossible to conjecture; and a description of the whole scene, as itappearsto 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 thedetailwhich 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 showthat Christianity would finally triumph, and hence the detailed description is carried on until that occurs, and beyond that we have only the mostgeneralstatements. Thus, in this chapter, thegreatevents 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 oftwelveverses. This shows that the distant future is onlyglanced atby 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) Theendis 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.
This chapter, like chaptersxvi.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 onch. 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 itsgeneralcharacteristics, and time will make all itsparticularstatements free from ambiguity.
In the previous chapter, an account is given of the final destruction oftwoof 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 ofPaganpower. 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 agreat 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 ifthe 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 existas ifSatan 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 beas iffire 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 fromallits enemies, and religion henceforward will be triumphant. Howlongthe interval will be betweenthisstate 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 theearthlyscene. 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 minutedetailof 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’shistory, 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 theIntro.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 theorderof the objects in it—the succession—thegrouping. He can tell what objects appear to him to lienearto 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 yetbetweenthem there may be deep and fertile vales, smiling villages, running streams, beautiful gardens and waterfalls, which the eye cannot take in, and theextentof which it may be wholly impossible to conjecture; and a description of the whole scene, as itappearsto 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 thedetailwhich 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 showthat Christianity would finally triumph, and hence the detailed description is carried on until that occurs, and beyond that we have only the mostgeneralstatements. Thus, in this chapter, thegreatevents 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 oftwelveverses. This shows that the distant future is onlyglanced atby 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) Theendis 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.
CHAPTERXX.AND I saw an angel come down from heaven, having the611key of the bottomless pit and a great chain in his hand.1.And I saw an angel come down from heaven.Comp.Notes onch. x.1. He does not say whetherthisangel 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 occurredafterthe 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 placeafterthe final destruction of the Papal and Mahometan powers. ¶Having the key of the bottomless pit.See Notes onch. 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 calledgreatbecause 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.
CHAPTERXX.
AND I saw an angel come down from heaven, having the611key of the bottomless pit and a great chain in his hand.
1.And I saw an angel come down from heaven.Comp.Notes onch. x.1. He does not say whetherthisangel 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 occurredafterthe 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 placeafterthe final destruction of the Papal and Mahometan powers. ¶Having the key of the bottomless pit.See Notes onch. 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 calledgreatbecause 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 the612dragon, that old serpent, which is the Devil, and Satan, and613bound 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; andperhapsit 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 onch. 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 existafterthe beast and false prophet—that is, the Papacy and Mahometanism—should be destroyed, and probably themainreference is to the still existing power of Paganism.Comp.Notes onch. xvi.13,14. Itmayinclude, 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 onch. xii.3. ¶Which is the Devil.On the meaning of this word, see Notes onMat.iv.1. ¶And Satan.On the meaning of this word, see Notes on Jobi.6. In regard to therepetitionof the names of that great enemy of God and the church here,Mr.Taylor, in theFragments 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 ofaliases. An angel from heaven, having the key of the prison of the abyss, and a great chain to secure the prisoner, ‘apprehended the dragon,aliasthe old serpent,aliasthe devil,aliasthe Satan,aliasthe seducer of the world,’ who was sentenced to a thousand years’ imprisonment.” Theobjecthere, however, seems to be not so much toidentifythe culprit by thesealiases, 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 thefallen 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 theMillennium—for the word millennium meansa thousand years. It is on this passage that the whole doctrine of the millenniumas suchhas 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 amillennium as suchis 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 determinewhichof 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.
2 And he laid hold on the612dragon, that old serpent, which is the Devil, and Satan, and613bound 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; andperhapsit 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 onch. 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 existafterthe beast and false prophet—that is, the Papacy and Mahometanism—should be destroyed, and probably themainreference is to the still existing power of Paganism.Comp.Notes onch. xvi.13,14. Itmayinclude, 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 onch. xii.3. ¶Which is the Devil.On the meaning of this word, see Notes onMat.iv.1. ¶And Satan.On the meaning of this word, see Notes on Jobi.6. In regard to therepetitionof the names of that great enemy of God and the church here,Mr.Taylor, in theFragments 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 ofaliases. An angel from heaven, having the key of the prison of the abyss, and a great chain to secure the prisoner, ‘apprehended the dragon,aliasthe old serpent,aliasthe devil,aliasthe Satan,aliasthe seducer of the world,’ who was sentenced to a thousand years’ imprisonment.” Theobjecthere, however, seems to be not so much toidentifythe culprit by thesealiases, 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 thefallen 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 theMillennium—for the word millennium meansa thousand years. It is on this passage that the whole doctrine of the millenniumas suchhas 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 amillennium as suchis 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 determinewhichof 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, and614set 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 onch. ix.1. A state of peace and prosperity would existas ifSatan, 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 Jobx.21, 22. ¶And set a seal upon him.Or, rather, “uponit”—ἐπάνω αὐτοῦ. The seal was placed upon thedoororgateof 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 onDa.vi.17, andMat.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 onch. xii.9. ¶Till the thousand years should be fulfilled.That is, during that period there will be a state of things upon the earthas ifSatan 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.Seever.7, 8. That is, a state of things will then exist, for a brief period,as ifhe 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 inver.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 inver.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 expectedto 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 worldas ifSatan 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 atotal cessationof 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 imaginationbackfor 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 wouldstart 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 ofMr.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,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 onver.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 theOld Red Sandstone, by Hugh Miller,pp.248–250, 258, 259.Comp.Professor Hitchcock’sReligion 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 Scriptureproofsthat it will be a time of universal peace, seeIs.ii.4;xi.6–9;Mi.iv.3.(g) There will be ageneralprevalence 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 mereformsof 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 thatallthe 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 muchtendencyto 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 thegospel 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 entitledChrist’s Second Coming, byRev.David Brown, ofSt.James’ Free Church, Glasgow,pp.398–442; New York, 1851.
3 And cast him into the bottomless pit, and shut him up, and614set 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 onch. ix.1. A state of peace and prosperity would existas ifSatan, 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 Jobx.21, 22. ¶And set a seal upon him.Or, rather, “uponit”—ἐπάνω αὐτοῦ. The seal was placed upon thedoororgateof 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 onDa.vi.17, andMat.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 onch. xii.9. ¶Till the thousand years should be fulfilled.That is, during that period there will be a state of things upon the earthas ifSatan 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.Seever.7, 8. That is, a state of things will then exist, for a brief period,as ifhe 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 inver.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 inver.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 expectedto 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 worldas ifSatan 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 atotal cessationof 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 imaginationbackfor 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 wouldstart 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 ofMr.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,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 onver.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 theOld Red Sandstone, by Hugh Miller,pp.248–250, 258, 259.Comp.Professor Hitchcock’sReligion 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 Scriptureproofsthat it will be a time of universal peace, seeIs.ii.4;xi.6–9;Mi.iv.3.
(g) There will be ageneralprevalence 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 mereformsof 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 thatallthe 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 muchtendencyto 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 thegospel 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 entitledChrist’s Second Coming, byRev.David Brown, ofSt.James’ Free Church, Glasgow,pp.398–442; New York, 1851.
4 And I saw615thrones, and they sat upon them, and616judgment was given unto them: and617I sawthe 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 receivedhismark upon their foreheads, or in their hands; and they lived and618reigned with Christ a thousand years.4.And I saw thrones—θρόνους. Seech. i.4;iii.21;iv.3, 4. John here simply says, that he saw in visionthrones, 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 howmanythrones there were. Itisintimated, 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 wereplacedorset,” 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 ifthey were now to have a trial, and to receive a sentence of acquittal or condemnation. Thepersonson 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.Thetimewhen this was to occur manifestly was at the beginning of the thousand years. ¶And they sat upon them.Whosat on them is not mentioned. The natural construction is, thatjudgessat 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. InMat.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.” In1 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 ifthey 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.” Theformof this expressed approval is that of a resurrection and judgment; whether this be theliteralmode is another inquiry, and will properly be considered when the expositionof the passage shall have been given. ¶AndI sawthe souls of them.This is a very important expression in regard to the meaning of the whole passage. John says he sawthe souls—notthe bodies. If the obvious meaning of this be the correct meaning; if he saw thesoulsof the martyrs, not thebodies, this would seem to exclude the notion of aliteralresurrection, 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 thebodywill be raised up, and not merely that thesoul will live(see1 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 toanyproper 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 aliteral resurrectionof the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the wordsouls—ψυχὰς—as used here. By no possible construction can it mean thebodiesof 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 aliteralresurrection 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 becomparedwith the resurrection, and that might, in some proper sense, becalleda resurrection (ver.5, 6), but there is not the slightest intimation that it would be a resurrection of thebody, or that it would be identical with thefinalresurrection. John undoubtedly intends to describe some honour conferred on thespiritsorsoulsof the saints and martyrs during this long period,as ifthey 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 “livingandreigningwith 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—fromπέλεκυς,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 onch. i.9;comp.ch. vi.9. ¶And for the Word of God.See Notes onch. 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 onch. xiii.4. ¶Neither his image.Notes onch. xiii.14,15. ¶Neither had receivedhismark upon their foreheads, or in their hands.See Notes onch. xiii.16. ¶And they lived—ἔζησαν, fromζάω,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 liveonorbyanything; (c) to live in any way, to pass one’s life in any manner; (d) to live and prosper; to be blessed. Itmaybe applied to those who were before dead (Mat.ix.18;Mar.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 wordsuggestit. It is the proper notion of living, or having lifenow, whatever was the former state—whether non-existence, death, sickness, or health. The mind, in the use of this word, is fixed on thepresent as a state of living. It is not necessarily in contrast with a former stateas dead, but it is on the fact that they are nowalive. 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 ceasedto be, but they lived and reigned with Christas ifthey 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 theirsoulscame to life again, for there is no intimation that they had for a moment ceased to exist; nor (b) that they then becameimmortal, for that was always true of them; nor (c) that there was any literalresurrection 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 thebody. 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 thingsas ifthe martyrs were raised up from the dead—an honouring of the martyrsas ifthey 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)—fortheirhonours and rewards would be reserved for the great day whenallthe 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 beconsciousof 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 thespiritandenergyof 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 wordlivedis 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 oflifefrom 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 shalllive,”ch. xxvii.12–14. So inHo.vi.2: “After two days he willreviveus [cause us to live again]; in the third day he will raise us up, and we shalllivein his sight.” So in the parable of the prodigal son: “This thy brother wasdead, andis alive again,”Lu.xv.32. So inIs.xxvi.19: “Thy dead men shalllive, together with my dead body shall they arise.” The following extract, from D’Aubigné’sHistory of the Reformation, will show how natural it is to use theverylanguage employed here when the idea is intended to be conveyed of reviving former principlesas ifthe 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 forcertain, 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 Jeromeare now alive againin 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 inver.4–6. ¶And reigned with Christ.Were exalted in their principles, and in their personal happiness in heaven,as ifthey 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 onver.2.
4 And I saw615thrones, and they sat upon them, and616judgment was given unto them: and617I sawthe 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 receivedhismark upon their foreheads, or in their hands; and they lived and618reigned with Christ a thousand years.
4.And I saw thrones—θρόνους. Seech. i.4;iii.21;iv.3, 4. John here simply says, that he saw in visionthrones, 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 howmanythrones there were. Itisintimated, 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 wereplacedorset,” 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 ifthey were now to have a trial, and to receive a sentence of acquittal or condemnation. Thepersonson 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.Thetimewhen this was to occur manifestly was at the beginning of the thousand years. ¶And they sat upon them.Whosat on them is not mentioned. The natural construction is, thatjudgessat 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. InMat.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.” In1 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 ifthey 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.” Theformof this expressed approval is that of a resurrection and judgment; whether this be theliteralmode is another inquiry, and will properly be considered when the expositionof the passage shall have been given. ¶AndI sawthe souls of them.This is a very important expression in regard to the meaning of the whole passage. John says he sawthe souls—notthe bodies. If the obvious meaning of this be the correct meaning; if he saw thesoulsof the martyrs, not thebodies, this would seem to exclude the notion of aliteralresurrection, 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 thebodywill be raised up, and not merely that thesoul will live(see1 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 toanyproper 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 aliteral resurrectionof the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the wordsouls—ψυχὰς—as used here. By no possible construction can it mean thebodiesof 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 aliteralresurrection 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 becomparedwith the resurrection, and that might, in some proper sense, becalleda resurrection (ver.5, 6), but there is not the slightest intimation that it would be a resurrection of thebody, or that it would be identical with thefinalresurrection. John undoubtedly intends to describe some honour conferred on thespiritsorsoulsof the saints and martyrs during this long period,as ifthey 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 “livingandreigningwith 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—fromπέλεκυς,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 onch. i.9;comp.ch. vi.9. ¶And for the Word of God.See Notes onch. 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 onch. xiii.4. ¶Neither his image.Notes onch. xiii.14,15. ¶Neither had receivedhismark upon their foreheads, or in their hands.See Notes onch. xiii.16. ¶And they lived—ἔζησαν, fromζάω,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 liveonorbyanything; (c) to live in any way, to pass one’s life in any manner; (d) to live and prosper; to be blessed. Itmaybe applied to those who were before dead (Mat.ix.18;Mar.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 wordsuggestit. It is the proper notion of living, or having lifenow, whatever was the former state—whether non-existence, death, sickness, or health. The mind, in the use of this word, is fixed on thepresent as a state of living. It is not necessarily in contrast with a former stateas dead, but it is on the fact that they are nowalive. 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 ceasedto be, but they lived and reigned with Christas ifthey 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 theirsoulscame to life again, for there is no intimation that they had for a moment ceased to exist; nor (b) that they then becameimmortal, for that was always true of them; nor (c) that there was any literalresurrection 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 thebody. 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 thingsas ifthe martyrs were raised up from the dead—an honouring of the martyrsas ifthey 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)—fortheirhonours and rewards would be reserved for the great day whenallthe 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 beconsciousof 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 thespiritandenergyof 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 wordlivedis 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 oflifefrom 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 shalllive,”ch. xxvii.12–14. So inHo.vi.2: “After two days he willreviveus [cause us to live again]; in the third day he will raise us up, and we shalllivein his sight.” So in the parable of the prodigal son: “This thy brother wasdead, andis alive again,”Lu.xv.32. So inIs.xxvi.19: “Thy dead men shalllive, together with my dead body shall they arise.” The following extract, from D’Aubigné’sHistory of the Reformation, will show how natural it is to use theverylanguage employed here when the idea is intended to be conveyed of reviving former principlesas ifthe 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 forcertain, 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 Jeromeare now alive againin 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 inver.4–6. ¶And reigned with Christ.Were exalted in their principles, and in their personal happiness in heaven,as ifthey 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 onver.2.