9 And624they 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 themillennialperiod—the period of the thousand years. It is not necessary to suppose that there would beliterallyarmies 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 inHab.i.6, in a description of the invasion of the Chaldeans, and means therethe 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 bewithoutthe 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 thisliterally.Comp.He.xii.22. Indeed, it would be absolutelyimpossibleto give this chapter throughout aliteralinterpretation. What would be theliteralinterpretation of the very first verses? “I saw an angel come down from heaven, having thekeyof the bottomless pit, anda great chainin his hand; and he laid hold on thedragonandboundhim.†Can anyone believe that there is to be a literalkey, and achain, and an act of seizing aserpent, andbindinghim? As little is it demanded that the passage before us should be takenliterally; 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 asdevouringoreating. See Notes onch. xvii.16. The meaning is, that they would be destroyedas iffire should come down from heaven, as on Sodom and Gomorrah. But it is not necessary to understandthisliterally, 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 themeansby 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. Thislanguage, as denoting the final destruction of the enemies of God, is often employed in the Scriptures. SeePs. xi.6;Is.xxix.6;Eze.xxxviii.22;xxxix.6.
9 And624they 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 themillennialperiod—the period of the thousand years. It is not necessary to suppose that there would beliterallyarmies 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 inHab.i.6, in a description of the invasion of the Chaldeans, and means therethe 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 bewithoutthe 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 thisliterally.Comp.He.xii.22. Indeed, it would be absolutelyimpossibleto give this chapter throughout aliteralinterpretation. What would be theliteralinterpretation of the very first verses? “I saw an angel come down from heaven, having thekeyof the bottomless pit, anda great chainin his hand; and he laid hold on thedragonandboundhim.†Can anyone believe that there is to be a literalkey, and achain, and an act of seizing aserpent, andbindinghim? As little is it demanded that the passage before us should be takenliterally; 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 asdevouringoreating. See Notes onch. xvii.16. The meaning is, that they would be destroyedas iffire should come down from heaven, as on Sodom and Gomorrah. But it is not necessary to understandthisliterally, 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 themeansby 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. Thislanguage, as denoting the final destruction of the enemies of God, is often employed in the Scriptures. SeePs. xi.6;Is.xxix.6;Eze.xxxviii.22;xxxix.6.
10 And the devil that deceived them was cast into the625lake of fire and brimstone, where the beast and the false prophetare, and shall be tormented day and night for ever and ever.10.And the devil that deceived them.See Notes onver.3,8. ¶Was cast into the lake of fire and brimstone.Inch. xix.20, it is said of the beast and the false prophet that they were “cast alive into a lake of fire, burning with brimstone.†Satan, on the other hand, instead of being doomed at once to that final ruin, was confined for a season in a dark abyss,ch. xx.1–3. As the final punishment, however, he is appropriately represented as consigned to the same doom as the beast and the false prophet, that those great enemies of God, that had been associated and combined in deceiving the nations, might share the same appropriate punishment in the end.Comp.ch. xvi.13, 14. ¶Where the beast and the false prophetare.Notes onch. xix.20. ¶And shall be tormented day and night for ever.Comp.Notes onch. xiv.11. All the great enemies of the church are destroyed, and henceforward there is to be no array of hostile forces; no combination of malignant powers against the kingdom of God. The gospel triumphs; the way is prepared for the final consummation.§d.—Condition of things in the period referred to inver.9, 10.(1) There will be, after the release of Satan, and of course at the close of the millennial period properly so called, a state of things which may be well represented by the invasion of a country by hostile, formidable forces. This, as shown in the exposition, need not be supposed to be literal; but it is implied that there will be decided hostility against the true religion. It may be an organization and consolidation, so to speak, of infidel principles, or a decided worldly spirit, or some prevalent form of error, or some new form of depravity that shall be developed by the circumstances of that age. What it will be it is impossible now to determine; but, as shown above (§c, (4)), it is by no means improbable that this will occur even at the close of the millennium.(2) There will be a decided defeat of these forces thus combined,as iffire should come down from heaven to destroy an invading army. Themodein which this will be done is not indeed stated, for there is no necessity of understanding the statement inver.9literally, any more than the other parts of the chapter. The fair inference, however, is that it will be by a manifest divine agency; that it will be sudden, and that the destruction will be entire. We have no reason, therefore, to suppose that the outbreak will be of long continuance, or that it willverymaterially disturb the settled order of human affairs on the earth—any more than a formidable invasion of a country does, when the invading army is suddenly cut off by some terrible judgment from heaven.(3)Thisoverthrow of the enemies of God and of the church will befinal. Satan will be “cast into the lake of fire and brimstone, to be tormented day and night for ever.†The beast and the false prophet are already there (ch. xix.20); that is, they will have ceased long since, even before the beginning of the millennial period (ch. xix.20, compared withch. xx.1–3), to have opposed the progress of truth in the world, and their power will have been brought to an end. Satan now, the last enemy, will be doomed to the same hopeless woe; andallthe enemies that have ever opposed the church—in all forms of Paganism, Mahometanism, Popery, and delusion—will be destroyed for ever. The world then will have peace; the church will have rest; the great triumph will have been achieved.(4) For reasons stated in the Analysis of the Chapter,V.(c), it is possible that there will be a long period of continued prosperity and peace between the events stated inver.9, 10, and the final judgment, as described inver.11–15. If so, however, the purpose of the book did not require that that should be described at length, and it must be admitted that the mostobviousinterpretation of the New Testament would not be favourable to such a supposition.Comp.Lu.xvii.26–30;xviii.8;1 Th.v.2, 3;2 Pe.iii.3, 4. The great glory of the world will be the millennial period; when religion shall have the ascendency and the race shall have reached its highest point of progress on earth, and the blessings of liberty, intelligence, peace, and piety, shall have during that period been spread over the globe. Inthat long duration, who can estimate the numbers that shall be redeemed and saved? That period passed, the great purpose contemplated by the creation of the earth—the glory of God in the redemption of a fallen race, and in setting up a kingdom of righteousness in a world of apostasy—will have been accomplished, and there will be no reason why the final judgment should not then occur. “The work of redemption will now be finished. The end for which the means of grace have been instituted shall be obtained. All the effect which was intended to be accomplished by them shall now be accomplished. All the great wheels of Providence have gone round—all things are ripe for Christ’s coming to judgment†(President Edwards’History of Redemption).
10 And the devil that deceived them was cast into the625lake of fire and brimstone, where the beast and the false prophetare, and shall be tormented day and night for ever and ever.
10.And the devil that deceived them.See Notes onver.3,8. ¶Was cast into the lake of fire and brimstone.Inch. xix.20, it is said of the beast and the false prophet that they were “cast alive into a lake of fire, burning with brimstone.†Satan, on the other hand, instead of being doomed at once to that final ruin, was confined for a season in a dark abyss,ch. xx.1–3. As the final punishment, however, he is appropriately represented as consigned to the same doom as the beast and the false prophet, that those great enemies of God, that had been associated and combined in deceiving the nations, might share the same appropriate punishment in the end.Comp.ch. xvi.13, 14. ¶Where the beast and the false prophetare.Notes onch. xix.20. ¶And shall be tormented day and night for ever.Comp.Notes onch. xiv.11. All the great enemies of the church are destroyed, and henceforward there is to be no array of hostile forces; no combination of malignant powers against the kingdom of God. The gospel triumphs; the way is prepared for the final consummation.
§d.—Condition of things in the period referred to inver.9, 10.
(1) There will be, after the release of Satan, and of course at the close of the millennial period properly so called, a state of things which may be well represented by the invasion of a country by hostile, formidable forces. This, as shown in the exposition, need not be supposed to be literal; but it is implied that there will be decided hostility against the true religion. It may be an organization and consolidation, so to speak, of infidel principles, or a decided worldly spirit, or some prevalent form of error, or some new form of depravity that shall be developed by the circumstances of that age. What it will be it is impossible now to determine; but, as shown above (§c, (4)), it is by no means improbable that this will occur even at the close of the millennium.
(2) There will be a decided defeat of these forces thus combined,as iffire should come down from heaven to destroy an invading army. Themodein which this will be done is not indeed stated, for there is no necessity of understanding the statement inver.9literally, any more than the other parts of the chapter. The fair inference, however, is that it will be by a manifest divine agency; that it will be sudden, and that the destruction will be entire. We have no reason, therefore, to suppose that the outbreak will be of long continuance, or that it willverymaterially disturb the settled order of human affairs on the earth—any more than a formidable invasion of a country does, when the invading army is suddenly cut off by some terrible judgment from heaven.
(3)Thisoverthrow of the enemies of God and of the church will befinal. Satan will be “cast into the lake of fire and brimstone, to be tormented day and night for ever.†The beast and the false prophet are already there (ch. xix.20); that is, they will have ceased long since, even before the beginning of the millennial period (ch. xix.20, compared withch. xx.1–3), to have opposed the progress of truth in the world, and their power will have been brought to an end. Satan now, the last enemy, will be doomed to the same hopeless woe; andallthe enemies that have ever opposed the church—in all forms of Paganism, Mahometanism, Popery, and delusion—will be destroyed for ever. The world then will have peace; the church will have rest; the great triumph will have been achieved.
(4) For reasons stated in the Analysis of the Chapter,V.(c), it is possible that there will be a long period of continued prosperity and peace between the events stated inver.9, 10, and the final judgment, as described inver.11–15. If so, however, the purpose of the book did not require that that should be described at length, and it must be admitted that the mostobviousinterpretation of the New Testament would not be favourable to such a supposition.Comp.Lu.xvii.26–30;xviii.8;1 Th.v.2, 3;2 Pe.iii.3, 4. The great glory of the world will be the millennial period; when religion shall have the ascendency and the race shall have reached its highest point of progress on earth, and the blessings of liberty, intelligence, peace, and piety, shall have during that period been spread over the globe. Inthat long duration, who can estimate the numbers that shall be redeemed and saved? That period passed, the great purpose contemplated by the creation of the earth—the glory of God in the redemption of a fallen race, and in setting up a kingdom of righteousness in a world of apostasy—will have been accomplished, and there will be no reason why the final judgment should not then occur. “The work of redemption will now be finished. The end for which the means of grace have been instituted shall be obtained. All the effect which was intended to be accomplished by them shall now be accomplished. All the great wheels of Providence have gone round—all things are ripe for Christ’s coming to judgment†(President Edwards’History of Redemption).
11 And I saw a great white throne, and him that sat on it, from whose face the626earth and the heaven fled away; and there was found no place for them.11.And I saw a great white throne.This verse commences the description of the final judgment, which embraces the remainder of the chapter. The first thing seen in the vision is the burning throne of the Judge. The things that are specified in regard to it are, that it wasgreat, and that it waswhite. The former expression means that it was high or elevated.Comp.Is.vi.1. The latter expression—white—means that it wassplendidorshining.Comp.1 Ki.x.18–20. The throne here is the same which is referred to inMat.xxv.31, and called there “the throneof his glory.†¶And him that sat on it.The reference here undoubtedly is to the Lord Jesus Christ, the final Judge of mankind (comp.Mat.xxv.31), and the scene described is that which will occur at his second advent. ¶From whose face.Or, from whose presence; though the wordmaybe used here to denote more strictly hisface—as illuminated, and shining like the sun. Seech. i.16, “And his countenance was as the sun shineth in his strength.†¶The earth and the heaven fled away.That is, as the stars, at the rising of the sun, seem to flee to more remote regions, and vanish from human view, so when the Son of God shall descend in his glory to judge the world, the earth and all other worlds shall seem to vanish. Every one must admire the sublimity of this image; no one can contemplate it without being awed by the majesty and glory of the final Judge of mankind. Similar expressions, where the natural creation shrinks back with awe at the presence of God, frequently occur in the Bible.Comp.Ps. xviii.7–15;lxxvii.16–19;cxiv.3–5;Hab.iii.6, 10, 11. ¶And there was found no place for them.They seemed to fleeentirelyaway, as if there wasnoplace where they could find a safe retreat, or which would receive and shelter them in their flight. The image expresses, in the most emphatic manner, the idea that they entirely disappeared, andnolanguage could more sublimely represent the majesty of the Judge.
11 And IÂ saw a great white throne, and him that sat on it, from whose face the626earth and the heaven fled away; and there was found no place for them.
11.And I saw a great white throne.This verse commences the description of the final judgment, which embraces the remainder of the chapter. The first thing seen in the vision is the burning throne of the Judge. The things that are specified in regard to it are, that it wasgreat, and that it waswhite. The former expression means that it was high or elevated.Comp.Is.vi.1. The latter expression—white—means that it wassplendidorshining.Comp.1 Ki.x.18–20. The throne here is the same which is referred to inMat.xxv.31, and called there “the throneof his glory.†¶And him that sat on it.The reference here undoubtedly is to the Lord Jesus Christ, the final Judge of mankind (comp.Mat.xxv.31), and the scene described is that which will occur at his second advent. ¶From whose face.Or, from whose presence; though the wordmaybe used here to denote more strictly hisface—as illuminated, and shining like the sun. Seech. i.16, “And his countenance was as the sun shineth in his strength.†¶The earth and the heaven fled away.That is, as the stars, at the rising of the sun, seem to flee to more remote regions, and vanish from human view, so when the Son of God shall descend in his glory to judge the world, the earth and all other worlds shall seem to vanish. Every one must admire the sublimity of this image; no one can contemplate it without being awed by the majesty and glory of the final Judge of mankind. Similar expressions, where the natural creation shrinks back with awe at the presence of God, frequently occur in the Bible.Comp.Ps. xviii.7–15;lxxvii.16–19;cxiv.3–5;Hab.iii.6, 10, 11. ¶And there was found no place for them.They seemed to fleeentirelyaway, as if there wasnoplace where they could find a safe retreat, or which would receive and shelter them in their flight. The image expresses, in the most emphatic manner, the idea that they entirely disappeared, andnolanguage could more sublimely represent the majesty of the Judge.
12 And I saw the dead, small and great, stand before God; and the627books were opened: and628another book was opened, which isthe bookof life: and the dead were judged out of those things which were written in the books,629according to their works.12.And I saw the dead, small and great.Allthe dead—for this language would express that—the whole race being composed of the “small and great.†Thus, in other language, the same idea might be expressed by saying, the young and old; the rich and poor; the bond and free; the sick and well; the happy and the unhappy; the righteous and the wicked; for all the human family might, in these respects, be considered as thus divided. The fair meaning in this place therefore is, thatallthe dead would be there, and of course this would preclude the idea of apreviousresurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is thewickeddead that are referred to in this description of the final judgment. It is the judgment ofallthe dead. ¶Stand before God.That is, they appear thus to be judged. The word “God†here must naturally refer to the final Judge on the throne, and there can be no doubt (seeMat.xxv.31) that this is the Lord Jesus.Comp.2 Co.v.10. None can judge the secrets of the heart; none can pronounce on the moral character of all mankind, of all countries and ages, and determine their everlasting allotment, but he who is Divine.And the books were opened.That is, the books containing the record of human deeds. The representation is, that all that men have done is recorded, and that it will be exhibited on the final trial, and will constitute the basis of the last judgment. The imagery seems to be derived from the accusations made against such as are arraigned before human courts of justice. ¶And another book was opened, which is thebookof life.The book containing the record of the names of all who shall enter into life, or into heaven. See Notes onch. iii.5. The meaning here is, that John saw not only the general books opened containing the records of the deeds of men, but that he had a distinct view of the list or roll of those who were the followers of the Lamb. It would seem that in regard to the multitudes of the impenitent and the wicked, the judgment will proceedon their deedsin general; in regard to the righteous, it will turn on the fact that their names had been enrolled in the book of life. That will be sufficient to determine the nature of the sentence that is to be passed on them. He will be safe whose name is found in the book of life; no one will be safe who is to have his eternal destiny determined by his own deeds. This passage provesparticularlythat the righteous dead are referred to here as being present at the final judgment; and is thus an additional argument against the supposition of a resurrection of the righteous, and a judgment on them, at the beginning of the millennium. ¶And the dead were judged out of those things which were written in the books.The records which had been made of their deeds. The final judgment will proceed on the record that has been made. It will not be arbitrary, and will not be determined by rank, condition, or profession, but it will be according to the record. ¶According to their works.See Notes on2 Co.v.10. The fact that the name of anyone was found in the book of life would seem, as above remarked, to determine thecertaintyof salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.
12 And IÂ saw the dead, small and great, stand before God; and the627books were opened: and628another book was opened, which isthe bookof life: and the dead were judged out of those things which were written in the books,629according to their works.
12.And I saw the dead, small and great.Allthe dead—for this language would express that—the whole race being composed of the “small and great.†Thus, in other language, the same idea might be expressed by saying, the young and old; the rich and poor; the bond and free; the sick and well; the happy and the unhappy; the righteous and the wicked; for all the human family might, in these respects, be considered as thus divided. The fair meaning in this place therefore is, thatallthe dead would be there, and of course this would preclude the idea of apreviousresurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is thewickeddead that are referred to in this description of the final judgment. It is the judgment ofallthe dead. ¶Stand before God.That is, they appear thus to be judged. The word “God†here must naturally refer to the final Judge on the throne, and there can be no doubt (seeMat.xxv.31) that this is the Lord Jesus.Comp.2 Co.v.10. None can judge the secrets of the heart; none can pronounce on the moral character of all mankind, of all countries and ages, and determine their everlasting allotment, but he who is Divine.And the books were opened.That is, the books containing the record of human deeds. The representation is, that all that men have done is recorded, and that it will be exhibited on the final trial, and will constitute the basis of the last judgment. The imagery seems to be derived from the accusations made against such as are arraigned before human courts of justice. ¶And another book was opened, which is thebookof life.The book containing the record of the names of all who shall enter into life, or into heaven. See Notes onch. iii.5. The meaning here is, that John saw not only the general books opened containing the records of the deeds of men, but that he had a distinct view of the list or roll of those who were the followers of the Lamb. It would seem that in regard to the multitudes of the impenitent and the wicked, the judgment will proceedon their deedsin general; in regard to the righteous, it will turn on the fact that their names had been enrolled in the book of life. That will be sufficient to determine the nature of the sentence that is to be passed on them. He will be safe whose name is found in the book of life; no one will be safe who is to have his eternal destiny determined by his own deeds. This passage provesparticularlythat the righteous dead are referred to here as being present at the final judgment; and is thus an additional argument against the supposition of a resurrection of the righteous, and a judgment on them, at the beginning of the millennium. ¶And the dead were judged out of those things which were written in the books.The records which had been made of their deeds. The final judgment will proceed on the record that has been made. It will not be arbitrary, and will not be determined by rank, condition, or profession, but it will be according to the record. ¶According to their works.See Notes on2 Co.v.10. The fact that the name of anyone was found in the book of life would seem, as above remarked, to determine thecertaintyof salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.
13 And the sea gave up the dead which were in it; and death and630hell delivered up the dead which were in them: and they were judged every man according to their works.13.And the sea gave up the dead which were in it.All that had been buried in the depths of ocean. This number in the aggregate will be great. If we include all who were swept off by the flood, and all who have perished by shipwreck, and all who have been killed in naval battles and buried in the sea, and all who have been swept away by inundations of the ocean, and all who have peacefully died at sea, as sailors, or in the pursuits of commerce or benevolence, the number in the aggregate will be immense—a number so vast that it was proper to notice them particularly in the account of the general resurrection and the last judgment. ¶And death and hell delivered up the dead which were in them.That is,allthe dead came, from all regions where they were scattered—on the land and in the ocean—in this world and in the invisible world. “Death and hell†are here personified, and are represented as having dominion over the dead, and as nowdeliveringup, orsurrenderingthose who were held under them. On the meaning of the words here used, see Notes onch. i.18;vi.8.Comp.Notes onMat.x.23; Jobx.21, 22;Is.xiv.9. This whole representation is entirely inconsistent with the supposition that a large part of the dead had been already raised up at the beginning of the millennial period, and had been permitted, in their glorified bodies, to reign with Christ. ¶And they were judged,&c.All these were judged—the righteous and the wicked; those buried at sea, and those buried on the land; the small and the great; the dead, in whatever world they may have been.
13 And the sea gave up the dead which were in it; and death and630hell delivered up the dead which were in them: and they were judged every man according to their works.
13.And the sea gave up the dead which were in it.All that had been buried in the depths of ocean. This number in the aggregate will be great. If we include all who were swept off by the flood, and all who have perished by shipwreck, and all who have been killed in naval battles and buried in the sea, and all who have been swept away by inundations of the ocean, and all who have peacefully died at sea, as sailors, or in the pursuits of commerce or benevolence, the number in the aggregate will be immense—a number so vast that it was proper to notice them particularly in the account of the general resurrection and the last judgment. ¶And death and hell delivered up the dead which were in them.That is,allthe dead came, from all regions where they were scattered—on the land and in the ocean—in this world and in the invisible world. “Death and hell†are here personified, and are represented as having dominion over the dead, and as nowdeliveringup, orsurrenderingthose who were held under them. On the meaning of the words here used, see Notes onch. i.18;vi.8.Comp.Notes onMat.x.23; Jobx.21, 22;Is.xiv.9. This whole representation is entirely inconsistent with the supposition that a large part of the dead had been already raised up at the beginning of the millennial period, and had been permitted, in their glorified bodies, to reign with Christ. ¶And they were judged,&c.All these were judged—the righteous and the wicked; those buried at sea, and those buried on the land; the small and the great; the dead, in whatever world they may have been.
14 And631death and hell were cast into the lake of fire. This is the second death.14.And death and hell were cast into the lake of fire.Death and Hades (hell) are here personified, as they are in the previous verse. The declaration is equivalent to the statement in1 Co.xv.26: “The last enemy that shall be destroyed isdeath.†See Notes on that passage. The idea is, that death, considered as the separation of soul and body, withall the attendant woes, will exist no more. The righteous will live for ever, and the wicked will linger on in a state never to be terminated by death. The reign of Death and Hades, as such, would come to an end, and a new order of things would commence wherethiswould be unknown. There might be that which would be properly called death, but it would not be death in this form; the soul would live for ever, but it would not be in that condition represented by the wordᾅδης—hades. There would bedeathstill, but a “second death differs from the first, in the fact that it is not a separation of the soul and body, but a state ofcontinual agonylike that which the first death inflicts—like that in intensity, but not in kind†(Professor Stuart). ¶This is the second death.That is, this whole process here described—the condemnation, and the final death and ruin of those whose names are “not found written in the book of lifeâ€â€”properly constitutes the second death. This proves that when it is said that “death and hell were cast into the lake of fire,†it cannot be meant that all punishment will cease for ever, and that all will be saved, for the writer goes on to describe what he calls “the second death†as still existing. Seever.15. John describes this as the second death, not because it in all respects resembles the first death, but because it has so many points of resemblance that it may be properly calleddeath. Death, in any form, is the penalty of law; it is attended with pain; it cuts off from hope, from friends, from enjoyment; it subjects him who dies to a much-dreaded condition, and in all these respects it was proper to call the final condition of the wickeddeath—though it would still be true that the soul would live. There is no evidence that John meant to affirm that the second death would imply an extinction ofexistence. Death never does that; the word does not naturally and properly convey that idea.
14 And631death and hell were cast into the lake of fire. This is the second death.
14.And death and hell were cast into the lake of fire.Death and Hades (hell) are here personified, as they are in the previous verse. The declaration is equivalent to the statement in1 Co.xv.26: “The last enemy that shall be destroyed isdeath.†See Notes on that passage. The idea is, that death, considered as the separation of soul and body, withall the attendant woes, will exist no more. The righteous will live for ever, and the wicked will linger on in a state never to be terminated by death. The reign of Death and Hades, as such, would come to an end, and a new order of things would commence wherethiswould be unknown. There might be that which would be properly called death, but it would not be death in this form; the soul would live for ever, but it would not be in that condition represented by the wordᾅδης—hades. There would bedeathstill, but a “second death differs from the first, in the fact that it is not a separation of the soul and body, but a state ofcontinual agonylike that which the first death inflicts—like that in intensity, but not in kind†(Professor Stuart). ¶This is the second death.That is, this whole process here described—the condemnation, and the final death and ruin of those whose names are “not found written in the book of lifeâ€â€”properly constitutes the second death. This proves that when it is said that “death and hell were cast into the lake of fire,†it cannot be meant that all punishment will cease for ever, and that all will be saved, for the writer goes on to describe what he calls “the second death†as still existing. Seever.15. John describes this as the second death, not because it in all respects resembles the first death, but because it has so many points of resemblance that it may be properly calleddeath. Death, in any form, is the penalty of law; it is attended with pain; it cuts off from hope, from friends, from enjoyment; it subjects him who dies to a much-dreaded condition, and in all these respects it was proper to call the final condition of the wickeddeath—though it would still be true that the soul would live. There is no evidence that John meant to affirm that the second death would imply an extinction ofexistence. Death never does that; the word does not naturally and properly convey that idea.
15 And whosoever was not found written in the book of life was632cast into the lake of fire.15.And whosoever.All persons, of all ranks, ages, and conditions. No word could be more comprehensive than this. The single condition here stated, as being that which would saveanyfrom being cast into the lake of fire, is, that they are “found written in the book of life.†All besides these, princes, kings, nobles, philosophers, statesmen, conquerors; rich men and poor men; the bond and the free; the young and the aged; the gay, the vain, the proud, and the sober; the modest and the humble, will be doomed to the lake of fire. Unlike in all other things, they will be alike in the only thing on which their eternal destiny will depend—that they have notsolived that their names have become recorded in the book of life. As they will also be destitute of true religion, there will be a propriety that they shall share the same doom in the future world. ¶Written in the book of life.See Notes onch. iii.5. ¶Was cast into the lake of fire.See Notes onMat.xxv.41. That is, they will be doomed to a punishment which will be well represented by their lingering in a sea of fire for ever. This is the termination of the judgment—the winding up of the affairs of men. The vision of John here rests for a moment on the doom of the wicked, and then turns to a more full contemplation of the happy lot of the righteous, as detailed in the two closing chapters of the book.§e.—Condition of things referred to inver.11–15.(1) There will be a general resurrection of the dead—of the righteous and the wicked. This is implied by the statement that the “dead, small and great,†were seen to stand before God; that “the sea gave up the dead which were in it;†that “Death and Hades gave up their dead.†All were there whose names were or were not written in the book of life.(2) There will be a solemn and impartial judgment. How long a time this will occupy is not said, and is not necessary to be known—for time is of no consequence where there is an eternity of devotion—but itissaid that they will be all judged “according to their worksâ€â€”that is, strictly according to their character. They will receive no arbitrary doom; they will have no sentence which will not be just. SeeMat.xxv.31–46.(3) This will be thefinaljudgment. After this, the affairs of the race will be put on a different footing. This will be the end of the present arrangements;the end of the present dispensations; the end of human probation. The great question to be determined in regard to our world will have been settled; what the plan of redemption was intended to accomplish on the earth will have been accomplished; the agency of the Divine Spirit in converting sinners will have come to an end; and the means of grace, as such, will be employed no more. There is not here or elsewhere an intimation that beyond this period any of these things will exist, or that the work of redemption, as such, will extend into the world beyond the judgment. As there is no intimation that the condition of the righteous will be changed, so there is none that the condition of the wicked will be; as there is no hint that the righteous will ever be exposed to temptation, or to the danger of falling into sin, so there is none that the offers of salvation will ever again be made to the wicked. On the contrary, the whole representation is, that all beyond this will be fixed and unchangeable for ever. See Notes onch. xxii.11.(4) The wicked will be destroyed, in what may be properly called theseconddeath. As remarked in the Notes, this does not mean that this death will in all respects resemble the first death, but there will be so many points of resemblance that it will be proper to call itdeath. It does not mean that they will beannihilated, fordeathnever implies that. The meaning is, that this will be a cutting off from what is properly calledlife, from hope, from happiness, and from peace, and a subjection to pain and agony, which it will be proper to calldeath—death in the most fearful form; death that will continue for ever. No statements in the Bible are more clear than those which are made on this point; no affirmation of the eternal punishment of the wickedcould bemore explicit than those which occur in the sacred Scriptures. See Notes onMat.xxv.46, and2 Th.i.9.(5) This will be the end of the woes and calamities produced in the kingdom of God by sin. The reign of Satan and of Death, so far as the Redeemer’s kingdom is concerned, will be at an end, and henceforward the church will be safe from all the arts and efforts of its foes. Religion will be triumphant, and the affairs of the universe be reduced to permanent order.(6) The preparation is thus made for the final triumph of the righteous—the state to which all things tend. The writer of this book has conducted the prospective history through all the times of persecution which awaited the church, and stated the principal forms of error which would prevail, and foretold the conflicts through which the church would pass, and described its eventful history to the millennial period, and to the final triumph of truth and righteousness; and now nothing remains to complete the plan of the work but to give a rapid sketch of the final condition of the redeemed. This is done in the two following chapters, and with this the work is ended.
15 And whosoever was not found written in the book of life was632cast into the lake of fire.
15.And whosoever.All persons, of all ranks, ages, and conditions. No word could be more comprehensive than this. The single condition here stated, as being that which would saveanyfrom being cast into the lake of fire, is, that they are “found written in the book of life.†All besides these, princes, kings, nobles, philosophers, statesmen, conquerors; rich men and poor men; the bond and the free; the young and the aged; the gay, the vain, the proud, and the sober; the modest and the humble, will be doomed to the lake of fire. Unlike in all other things, they will be alike in the only thing on which their eternal destiny will depend—that they have notsolived that their names have become recorded in the book of life. As they will also be destitute of true religion, there will be a propriety that they shall share the same doom in the future world. ¶Written in the book of life.See Notes onch. iii.5. ¶Was cast into the lake of fire.See Notes onMat.xxv.41. That is, they will be doomed to a punishment which will be well represented by their lingering in a sea of fire for ever. This is the termination of the judgment—the winding up of the affairs of men. The vision of John here rests for a moment on the doom of the wicked, and then turns to a more full contemplation of the happy lot of the righteous, as detailed in the two closing chapters of the book.
§e.—Condition of things referred to inver.11–15.
(1) There will be a general resurrection of the dead—of the righteous and the wicked. This is implied by the statement that the “dead, small and great,†were seen to stand before God; that “the sea gave up the dead which were in it;†that “Death and Hades gave up their dead.†All were there whose names were or were not written in the book of life.
(2) There will be a solemn and impartial judgment. How long a time this will occupy is not said, and is not necessary to be known—for time is of no consequence where there is an eternity of devotion—but itissaid that they will be all judged “according to their worksâ€â€”that is, strictly according to their character. They will receive no arbitrary doom; they will have no sentence which will not be just. SeeMat.xxv.31–46.
(3) This will be thefinaljudgment. After this, the affairs of the race will be put on a different footing. This will be the end of the present arrangements;the end of the present dispensations; the end of human probation. The great question to be determined in regard to our world will have been settled; what the plan of redemption was intended to accomplish on the earth will have been accomplished; the agency of the Divine Spirit in converting sinners will have come to an end; and the means of grace, as such, will be employed no more. There is not here or elsewhere an intimation that beyond this period any of these things will exist, or that the work of redemption, as such, will extend into the world beyond the judgment. As there is no intimation that the condition of the righteous will be changed, so there is none that the condition of the wicked will be; as there is no hint that the righteous will ever be exposed to temptation, or to the danger of falling into sin, so there is none that the offers of salvation will ever again be made to the wicked. On the contrary, the whole representation is, that all beyond this will be fixed and unchangeable for ever. See Notes onch. xxii.11.
(4) The wicked will be destroyed, in what may be properly called theseconddeath. As remarked in the Notes, this does not mean that this death will in all respects resemble the first death, but there will be so many points of resemblance that it will be proper to call itdeath. It does not mean that they will beannihilated, fordeathnever implies that. The meaning is, that this will be a cutting off from what is properly calledlife, from hope, from happiness, and from peace, and a subjection to pain and agony, which it will be proper to calldeath—death in the most fearful form; death that will continue for ever. No statements in the Bible are more clear than those which are made on this point; no affirmation of the eternal punishment of the wickedcould bemore explicit than those which occur in the sacred Scriptures. See Notes onMat.xxv.46, and2 Th.i.9.
(5) This will be the end of the woes and calamities produced in the kingdom of God by sin. The reign of Satan and of Death, so far as the Redeemer’s kingdom is concerned, will be at an end, and henceforward the church will be safe from all the arts and efforts of its foes. Religion will be triumphant, and the affairs of the universe be reduced to permanent order.
(6) The preparation is thus made for the final triumph of the righteous—the state to which all things tend. The writer of this book has conducted the prospective history through all the times of persecution which awaited the church, and stated the principal forms of error which would prevail, and foretold the conflicts through which the church would pass, and described its eventful history to the millennial period, and to the final triumph of truth and righteousness; and now nothing remains to complete the plan of the work but to give a rapid sketch of the final condition of the redeemed. This is done in the two following chapters, and with this the work is ended.