Revelation 20 commentary

Here is a vision, showing by a figure the restraints laid on Satan himself. Christ, with Almighty power, will keep the devil from deceiving mankind as he has hitherto done. He never wants power and instruments to break the power of Satan. Christ shuts by his power, and seals by his authority. The church shall have a time of peace and prosperity, but all her trials are not yet over.

Here is an account of the reign of the saints, for the same space of time as Satan is bound. Those who suffer with Christ, shall reign with him in his spiritual and heavenly kingdom, in conformity to him in his wisdom, righteousness, and holiness: this is called the first resurrection, with which none but those who serve Christ, and suffer for him, shall be favoured. The happiness of these servants of God is declared. None can be blessed but those that are holy; and all that are holy shall be blessed. We know something thing of what the first death is, and it is very awful; but we know not what this second death is. It must be much more dreadful; it is the death of the soul, eternal separation from God. May we never know what it is: those who have been made partakers of a spiritual resurrection, are saved from the power of the second death. We may expect that a thousand years will follow the destruction of the antichristian, idolatrous, persecuting powers, during which pure Christianity, in doctrine, worship, and holiness, will be made known over all the earth. By the all-powerful working of the Holy Spirit, fallen man will be new-created; and faith and holiness will as certainly prevail, as unbelief and unholiness now do. We may easily perceive what a variety of dreadful pains, diseases, and other calamities would cease, if all men were true and consistent Christians. All the evils of public and private contests would be ended, and happiness of every kind largely increased. Every man would try to lighten suffering, instead of adding to the sorrows around him. It is our duty to pray for the promised glorious days, and to do every thing in our public and private stations which can prepare for them.

While this world lasts, Satan's power in it will not be wholly destroyed, though it may be limited and lessened. No sooner is Satan let loose, than he again begins deceiving the nations, and stirring them up to make war with the saints and servants of God. It would be well if the servants and ministers of Christ were as active and persevering in doing good, as his enemies in doing mischief. God will fight this last and decisive battle for his people, that the victory may be complete, and the glory be to himself.

After the events just foretold, the end will speedily come; and there is no mention of any thing else, before the appearing of Christ to judge the world. This will be the great day: the Judge, the Lord Jesus Christ, will then put on majesty and terror. The persons to be judged are the dead, small and great; young and old, low and high, poor and rich. None are so mean, but they have some talents to account for; and none so great, as to avoid having to account for them. Not only those alive at the coming of Christ, but all the dead. There is a book of remembrance both for good and bad: and the book of the sinner's conscience, though formerly secret, will then be opened. Every man will recollect all his past actions, though he had long forgotten many of them. Another book shall be opened, the book of the Scriptures, the rule of life; it represents the Lord's knowledge of his people, and his declaring their repentance, faith, and good works; showing the blessings of the new covenant. By their works men shall be justified or condemned; he will try their principles by their practices. Those justified and acquitted by the gospel, shall be justified and acquitted by the Judge, and shall enter into eternal life, having nothing more to fear from death, or hell, or wicked men; for these are all destroyed together. This is the second death; it is the final separation of sinners from God. Let it be our great concern to see whether our Bibles justify or condemn us now; for Christ will judge the secrets of all men according to the gospel. Who shall dwell with devouring flames?

CHAPTER 20

Re 20:1-15. Satan Bound, and the First-Risen Saints Reign with Christ, a Thousand Years; Satan Loosed, Gathers the Nations, Gog and Magog, Round the Camp of the Saints, and Is Finally Consigned to the Lake of Fire; the General Resurrection and Last Judgment.

1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.

the key of the bottomless pit--now transferred from Satan's hands, who had heretofore been permitted by God to use it in letting loose plagues on the earth; he is now to be made to feel himself the torment which he had inflicted on men, but his full torment is not until he is cast into "the lake of fire" (Re 20:10).

2. that old--ancient serpent (Re 12:9).

thousand years--As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [Aquinas on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [Auberlen]. It may denote literally also a thousand years.

3. shut him--A, B, Vulgate, Syriac, and Andreas omit "him."

set a seal upon him--Greek, "over him," that is, sealed up the door of the abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in the tomb of Joseph, which was burst on the resurrection morn. Satan's binding at' this juncture is not arbitrary, but is the necessary consequence of the events (Re 19:20); just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legitimate judgment which passed on him through the death, resurrection, and ascension of Christ (Re 12:7-10). Satan imagined that he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan, the accuser from heaven. Time was given on earth to make the beast and harlot powerful, and then to concentrate all his power in Antichrist. The Antichristian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth by Antichristian persecutions (just as he had thought previously to destroy Christ); but the Church is not destroyed from the earth but is raised to rule over it, and Satan himself is shut up for a thousand years in the "abyss" (Greek for "bottomless pit"), the preparatory prison to the "lake of fire," his final doom. As before he ceased by Christ's ascension to be an accuser in heaven, so during the millennium he ceases to be the seducer and the persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere impregnated with deadly elements. A mighty purification of the air will be effected by Christ's coming. Though sin will not be absolutely abolished--for men will still be in the flesh (Is 65:20)--sin will no longer be a universal power, for the flesh is not any longer seduced by Satan. He will not be, as now, "the god and prince of the world"--nor will the world "lie in the wicked one"--the flesh will become ever more isolated and be overcome. Christ will reign with His transfigured saints over men in the flesh [Auberlen]. This will be the manifestation of "the world to come," which has been already set up invisibly in the saints, amidst "this world" (2Co 4:4; He 2:5; 5:5). The Jewish Rabbis thought, as the world was created in six days and on the seventh God rested, so there would be six millenary periods, followed by a sabbatical millennium. Out of seven years every seventh is the year of remission, so out of the seven thousand years of the world the seventh millenary shall be the millenary of remission. A tradition in the house of Elias, A.D. 200, states that the world is to endure six thousand years; two thousand before the law, two thousand under the law, and two thousand under Messiah. Compare Note, see on He 4:9 and He 4:9, Margin; see on Re 14:13. Papias, Justin Martyr, Irenæus, and Cyprian, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth; not till millennial views degenerated into gross carnalism was this doctrine abandoned.

that he should deceive--so A. But B reads, "that he deceive" (Greek, "plana," for "planeesee").

and--so Coptic and Andreas. But A, B, and Vulgate omit "and."

4-5. they sat--the twelve apostles, and the saints in general.

judgment was given unto there--(See on Da 7:22). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment (Greek), but have already passed from death unto life."

souls--This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare Re 6:9) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, Re 20:5, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with 1Co 15:23, "They that are Christ's at His coming." Compare Psa 49:11-15. From Re 6:9, I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John; though doubtless "souls" is often used in general for persons, and even for dead bodies.

beheaded--literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment.

for ... for--Greek, "for the sake of"; on account of"; "because of."

and which--Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So Re 1:7, Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [Tregelles]. The extent of the first resurrection is not spoken of here. In 1Co 15:23, 51; 1Th 4:14 we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal.

neither--"not yet."

foreheads ... hands--Greek, "forehead ... hand."

reigned with Christ--over the earth.

6. Blessed--(Compare Re 14:13; 19:9).

on such the second death hath no power--even as it has none on Christ now that He is risen.

priests of God--Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (Re 11:15). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once--in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare De 32:21; Ro 10:19; 11:20, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving--God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah (Jr 33:17-21), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then--the principles of the Epistle to the Hebrews remaining the same--also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare Mt 5:17-19). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. (Ge 9:25-27; 10:1, 5, 18, 25, 32; De 32:8 recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man--body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam (Ge 12:1-3). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [Auberlen]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in 2Pe 1:16-18, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him (Re 3:21; compare Note, see on 1Co 6:2). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we fail to lay hold of the crown, we lose all, "the gift of grace as well as the reward of service" [De Burgh].

7. expired--Greek, "finished."

8. Gog and Magog--(Eze 38:1-39:29; see on Eze 38:2). Magog is a general name for northern nations of Japheth's posterity, whose ideal head is Gog (Ge 10:2). A has but one Greek article to "Gog and Magog," whereby the two, namely, the prince and the people, are marked as having the closest connection. B reads the second article before Magog wrongly. Hiller [Onomasticon] explains both words as signifying "lofty," "elevated." For "quarters" the Greek is "corners."

to battle--Greek, "to the war," in A and B. But Andreas omits "the."

9. on the breadth of the earth--so as completely to overspread it. Perhaps we ought to translate, "... of the [holy] land."

the camp of the saints and the beloved city--the camp of the saints encircling the beloved city, Jerusalem (Ecclesiasticus 24:11). Contrast "hateful" in Babylon (Re 18:2; De 32:15, Septuagint). Ezekiel's prophecy of Gog and Magog (Eze 38:1-39:29) refers to the attack made by Antichrist on Israel before the millennium: but this attack is made after the millennium, so that "Gog and Magog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Magog come from the north, but those here come "from the four corners of the earth." Gog is by some connected with a Hebrew root, "covered."

from God--so B, Vulgate, Syriac, Coptic, and Andreas. But A omits the words. Even during the millennium there is a separation between heaven and earth, transfigured humanity and humanity in the flesh. Hence it is possible that an apostasy should take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of history was before the millennial kingdom; it is only then that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem shall descend from God out of heaven. The inherited sinfulness of our nature shall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the Church, while the influence of evil is restrained, evokes no longing for communion with the Church's King? As the history of the world of nations ended with the manifestation of the Church in visible glory, so that of mankind in general shall end with the great separation of the just from the wicked (Re 20:12) [Auberlen].

10. that deceived--Greek, "that deceiveth."

lake of fire--his final doom: as "the bottomless pit" (Re 20:1) was his temporary prison.

where--so Coptic. But A, B, Vulgate, and Syriac read, "where also."

the beast and the false prophet are--(Re 19:20).

day and night--figurative for without intermission (Re 22:5), such as now is caused by night interposing between day and day. The same phrase is used of the external state of the blessed (Re 4:8). As the bliss of these is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan in person heads the last conspiracy. Satan shall not be permitted to enter this Paradise regained, to show the perfect security of believers, unlike the first Adam whom Satan succeeded in robbing of Paradise; and shall, like Pharaoh at the Rod Sea, receive in this last attempt his final doom.

for ever and ever--Greek, "to the ages of the ages."

11. great--in contrast to the "thrones," Re 20:4.

white--the emblem of purity and justice.

him that sat on it--the Father [Alford]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment.

earth and heaven fled away--The final conflagration, therefore, precedes the general judgment. This is followed by the new heaven and earth (Re 21:1-27).

12. the dead--"the rest of the dead" who did not share the first resurrection, and those who died during the millennium.

small and great--B has "the small and the great." A, Vulgate, Syriac, and Andreas have "the great and the small." The wicked who had died from the time of Adam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have their eternal portion assigned to them. The godly who were transfigured and reigned with Christ during it, shall also be present, not indeed to have their portion assigned as if for the first time (for that shall have been fixed long before, Joh 5:24), but to have it confirmed for ever, and that God's righteousness may be vindicated in the case of both the saved and the lost, in the presence of an assembled universe. Compare "We must ALL appear," &c. Ro 14:10; 2Co 5:10. The saints having been first pronounced just themselves by Christ out of "the book of life," shall sit as assessors of the Judge. Compare Mt 25:31, 32, 40, "these My brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned: as these all shall probably first (before the destruction of the ungodly, Re 20:9) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge.

the books ... opened--(Da 7:10). The books of God's remembrance, alike of the evil and the good (Psa 56:8; 139:4; Mal 3:16): conscience (Ro 2:15, 16), the word of Christ (Joh 12:48), the law (Ga 3:10), God's eternal counsel (Psa 139:16).

book of life--(Re 3:5; 13:8; 21:27; Ex 32:32, 33; Psa 69:28; Da 12:1; Php 4:3). Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for their works, but for the work of Christ for, and in, them. Therefore it is called, "the Lamb's book of life." Electing grace has singled them out from the general mass.

according to their works--We are justified by faith, but judged according to (not by) our works. For the general judgment is primarily designed for the final vindication of God's righteousness before the whole world, which in this checkered dispensation of good and evil, though really ruling the world, has been for the time less manifest. Faith is appreciable by God and the believer alone (Re 2:17). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God's administration of judgment is altogether righteous.

13. death and hell--Greek, "Hades." The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [Cluver from Augustine], besides the literal meaning, as, in Re 8:8; 12:12; 13:1; 18:17, 19; so "death" and "hell" are personifications (compare Re 21:1). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up.

14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits.

This is the second death--"the lake of fire" is added in A, B, and Andreas. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, "everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ.

15. The blissful lot of the righteous is not here specially mentioned as their bliss had commenced before the final judgment. Compare, however, Mt 25:34, 41, 46.

An angel came down from heaven - One of the executors of the Divine justice, who receives criminals, and keeps them in prison, and delivers them up only to be tried and executed.

The key of the prison and the chain show who he is; and as the chain was great, it shows that the culprit was impeached of no ordinary crimes.

The dragon - See the notes on Rev 12:9.

That old serpent, which is the Devil, and Satan - He who is called the old serpent is the Devil - the calumniator, and Satan - the opposer. He who supposes that the term old serpent here plainly proves that the creature that tempted our first parents was actually a snake, must enjoy his opinion; and those who can receive such a saying, why let them receive it. Selah.

A thousand years - In what this binding of Satan consists, who can tell? How many visions have been seen on this subject both in ancient and modern times! This, and what is said Rev 20:3-5, no doubt refers to a time in which the influence of Satan will be greatly restrained, and the true Church of God enjoy great prosperity, which shall endure for a long time. But it is not likely that the number, a thousand years, is to be taken literally here, and year symbolically and figuratively in all the book beside. The doctrine of the millennium, or of the saints reigning on earth a thousand years, with Christ for their head, has been illustrated and defended by many Christian writers, both among the ancients and moderns. Were I to give a collection of the conceits of the primitive fathers on this subject, my readers would have little reason to applaud my pains. It has long been the idle expectation of many persons that the millennium, in their sense, was at hand; and its commencement has been expected in every century since the Christian era. It has been fixed for several different years, during the short period of my own life! I believed those predictions to be vain, and I have lived to see them such. Yet there is no doubt that the earth is in a state of progressive moral improvement; and that the light of true religion is shining more copiously everywhere, and will shine more and more to the perfect day. But when the religion of Christ will be at its meridian of light and heat, we know not. In each believer this may speedily take place; but probably no such time shall ever appear, in which evil shall be wholly banished from the earth, till after the day of judgment, when the earth having been burnt up, a new heaven and a new earth shall be produced out of the ruins of the old, by the mighty power of God: righteousness alone shall dwell in them. The phraseology of the apostle here seems partly taken from the ancient prophets, and partly rabbinical; and it is from the Jewish use of those terms that we are to look for their interpretation.

He should deceive the nations no more - Be unable to blind men with superstition and idolatry as he had formerly done.

I saw thrones - Christianity established in the earth, the kings and governors being all Christians.

Reigned with Christ a thousand years - I am satisfied that this period should not be taken literally. It may signify that there shall be a long and undisturbed state of Christianity; and so universally shall the Gospel spirit prevail, that it will appear as if Christ reigned upon earth; which will in effect be the case, because his Spirit shall rule in the hearts of men; and in this time the martyrs are represented as living again; their testimony being revived, and the truth for which they died, and which was confirmed by their blood, being now everywhere prevalent. As to the term thousand years, it is a mystic number among the Jews. Midrash Tillin, in Psa 90:15, Make us glad according to the days wherein thou hast afflicted us, adds, "by Babylon, Greece, and the Romans; and in the days of the Messiah. How many are the days of the Messiah? Rab. Elieser, the son of R. Jose, of Galilee, said, The days of the Messiah are a thousand years."

Sanhedrin, fol. 92, 1, cited by the Aruch, under the word אירק says: "There is a tradition in the house of Elias, that the righteous, whom the holy blessed God shall raise from the dead, shall not return again to the dust; but for the space of a thousand years, in which the holy blessed God shall renew the world, they shall have wings like the wings of eagles, and shall fly above the waters." It appears therefore that this phraseology is purely rabbinical. Both the Greeks and Latins have the same form of speech in speaking on the state of the righteous and wicked after death. There is something like this in the Republic of Plato, book x., p. 322, edit. Bip., where, speaking of Erus, the son of Armenius, who came to life after having been dead twelve days, and who described the states of departed souls, asserting "that some were obliged to make a long peregrination under the earth before they arose to a state of happiness, ειναι δε την πορειαν χιλιετη, for it was a journey of a thousand years," he adds, "that, as the life of man is rated at a hundred years, those who have been wicked suffer in the other world a ten-fold punishment, and therefore their punishment lasts a thousand years."

A similar doctrine prevailed among the Romans; whether they borrowed it from the Greeks, or from the rabbinical Jews, we cannot tell.

Thus Virgil, speaking of the punishment of the wicked in the infernal regions, says: -

Has omnes, ubi Mille rotam volvere per annos,

Lethaeum ad fluvium Deus evocat agmine magno:

Scilicet immemores supera ut convexa revisant,

Rursus et incipiant in corpora velle reverti.

Aen., lib. vi., 748. "But when a thousand rolling years are past,

So long their dreary punishment shall last,

Whole droves of spirits, by the driving god,

Are led to drink the deep Lethean flood

In large, forgetful draughts, to sleep the cares

Of their past labors and their irksome years;

That, unremembering of its former pain,

The soul may clothe itself with flesh again."

How the apostle applies this general tradition, or in what sense he may use it, who can tell?

The rest of the dead lived not again - It is generally supposed from these passages that all who have been martyred for the truth of God shall be raised a thousand years before the other dead, and reign on earth with Christ during that time, after which the dead in general shall be raised; but this also is very doubtful.

Blessed - Μακαριος· Happy. And holy; he was holy, and therefore he suffered for the testimony of Jesus in the time when nothing but holiness was called to such a trial.

The first resurrection - Supposed to be that of the martyrs, mentioned above.

The second death - Punishment in the eternal world; such is the acceptation of the phrase among the ancient Jews.

Hath no power - Ουκ εχει εξουσιαν· Hath no authority - no dominion over him. This is also a rabbinical mode of speech. In Erubin, fol. 19, 1; Chagiga, fol. 27, 1: "Res Lakish said, The fire of hell hath no power over an Israelite who sins. Rab. Elieser says; The fire of hell hath no power over the disciples of the wise men."

Satan shall be loosed - How can this bear any kind of literal interpretation? Satan is bound a thousand years, and the earth is in peace; righteousness flourishes, and Jesus Christ alone reigns. This state of things may continue for ever if the imprisonment of Satan be continued. Satan, however, is loosed at the end of the thousand years, and goes out and deceives the nations, and peace is banished from the face of the earth, and a most dreadful war takes place, etc., etc. These can be only symbolical representations, utterly incapable of the sense generally put upon them.

Gog and Magog - This seems to be almost literally taken from the Jerusalem Targum, and that of Jonathan ben Uzziel, on Num 11:26. I shall give the words at length: "And there were two men left in the camp, the name of the one was Eldad, the name of the other was Medad, and on them the spirit of prophecy rested. Eldad prophesied and said, 'Behold, Moses the prophet, the scribe of Israel, shall be taken from this world; and Joshua the son of Nun, captain of the host, shall succeed him.' Medad prophesied and said, 'Behold quails shall arise out of the sea, and be a stumbling block to Israel.' Then they both prophesied together, and said, 'In the very end of time Gog and Magog and their army shall come up against Jerusalem, and they shall fall by the hand of the King Messiah; and for seven whole years shall the children of Israel light their fires with the wood of their warlike engines, and they shall not go to the wood nor cut down any tree.'" In the Targum of Jonathan ben Uzziel, on the same place, the same account is given; only the latter part, that is, the conjoint prophecy of Eldad and Medad, is given more circumstantially, thus: "And they both prophesied together, and said, 'Behold, a king shall come up from the land of Magog in the last days, and shall gather the kings together, and leaders clothed with armor, and all people shall obey them; and they shall wage war in the land of Israel against the children of the captivity, but the hour of lamentation has been long prepared for them, for they shall be slain by the flame of fire which shall proceed from under the throne of glory, and their dead carcasses shall fall on the mountains of the land of Israel; and all the wild beasts of the field, and the wild fowl of heaven, shall come and devour their carcasses; and afterwards all the dead of Israel shall rise again to life, and shall enjoy the delights prepared for them from the beginning, and shall receive the reward of their worlds.'"

This account seems most evidently to have been copied by St. John, but how he intended it to be applied is a question too difficult to be solved by the skill of man; yet both the account in the rabbins and in St. John is founded on Ezekiel, Ezekiel 38:1-39:29. The rabbinical writings are full of accounts concerning Gog and Magog, of which Wetstein has made a pretty large collection in his notes on this place. Under these names the enemies of God's truth are generally intended.

The beloved city - Primarily, Jerusalem, typically, the Christian Church.

And the devil - was cast onto the lake - Before Satan was bound, that is, his power was curtailed and restrained; now, he is cast into the lake of fire, his power being totally taken away.

A great white throne - Refulgent with glorious majesty.

Him that sat on it - The indescribable Jehovah.

From whose face the earth and the heaven fled away - Even the brightness of his countenance dissolved the universe, and annihilated the laws by which it was governed. This is a very majestic figure, and finely expressed.

There was found no place for them - The glorious majesty of God filling all things, and being all in all.

The dead, small and great - All ranks, degrees, and conditions of men. This description seems to refer to Dan 7:9, Dan 7:10.

And the books were opened - See Dan 12:1. "Rab. Jehuda said: All the actions of men, whether good or bad, are written in a book, and of all they shall give account." - Sohar Gen., fol. 79, col. 298. "How careful should men be to shun vice, and to act uprightly before the holy blessed God, seeing there are so many which go throughout the earth, see the works of men, testify of them, and write them in a book!" - Ibid., fol. 105, col. 417. "In the first day of the new year the holy blessed God sits that he may judge the world; and all men, without exception, give an account of themselves; and the books of the living and the dead are opened."

Sohar Chadash, fol. 19, 1.

The books mentioned here were the books of the living and the dead, or the book of life and the book of death: that is, the account of the good and evil actions of men; the former leading to life, the latter to death. St. John evidently alludes here to Dan 7:10, on which the rabbinical account of the books appears to be founded. The expressions are figurative in both.

According to their works - And according to their faith also, for their works would be the proof whether their faith were true or false; but faith exclusively could be no rule in such a procedure.

The sea gave up the dead - Those who had been drowned in it, and those millions slain in naval contests, who had no other grave.

And death - All who died by any kind of disease. Death is here personified, and represented as a keeper of defunct human beings; probably no more than earth or the grave is meant, as properly belonging to the empire of death.

And hell - Ἁιδης, Hades, the place of separate spirits. The sea and death have the bodies of all human beings; hades has their spirits. That they may be judged, and punished or rewarded according to their works, their bodies and souls must be reunited; hades, therefore, gives up the spirits; and the sea and the earth give up the bodies.

And death and hell were cast into the lake - Death himself is now abolished, and the place for separate spirits no longer needful. All dead bodies and separated souls being rejoined, and no more separation of bodies and souls by death to take place, consequently the existence of these things is no farther necessary.

This is the second death - The first death consisted in the separation of the soul from the body for a season; the second death in the separation of body and soul from God for ever. The first death is that from which there may be a resurrection; the second death is that from which there can be no recovery. By the first the body is destroyed during time; by the second, body and soul are destroyed through eternity.

Written in the book of life - Only those who had continued faithful unto death were taken to heaven. All whose names were not found in the public registers, who either were not citizens, or whose names had been erased from those registers because of crimes against the state, could claim none of those emoluments or privileges which belong to the citizens; so those who either did not belong to the new and spiritual Jerusalem, or who had forfeited their rights and privileges by sin, and had died in that state, were cast into the lake of fire.

This is the way in which God, at the day of judgment, will proceed with sinners and apostates. Reader, see that thy name be written in the sacred register; and, if written in, see that it never be blotted out.

And I saw an angel decending out of heaven - Coming down with a commission from God. Jesus Christ himself overthrew the beast: the proud dragon shall be bound by an angel; even as he and his angels were cast out of heaven by Michael and his angels. Having the key of the bottomless pit - Mentioned before, Rev 9:1. And a great chain in his hand - The angel of the bottomless pit was shut up therein before the beginning of the first woe. But it is now first that Satan, after he had occasioned the third woe, is both chained and shut up.

And he laid hold on the dragon - With whom undoubtedly his angels were now cast into the bottomless pit, as well as finally "into everlasting fire," Matt 25:41. And bound him a thousand years - That these thousand do not precede, or run parallel with, but wholly follow, the times of the beast, may manifestly appear, 1. From the series of the whole book, representing one continued chain of events. 2. From the circumstances which precede. The woman's bringing forth is followed by the casting of the dragon out of heaven to the earth. With this is connected the third woe, whereby the dragon through, and with, the beast, rages horribly. At the conclusion of the third woe the beast is overthrown and cast into "the lake of fire." At the same time the other grand enemy, the dragon, shall be bound and shut up. 3. These thousand years bring a new, full, and lasting immunity from all outward and inward evils, the authors of which are now removed, and an affluence of all blessings. But such time the church has never yet seen. Therefore it is still to come. 4. These thousand years are followed by the last times of the world, the letting loose of Satan, who gathers together Gog and Magog, and is thrown to the beast and false prophet "in the lake of fire." Now Satan's accusing the saints in heaven, his rage on earth, his imprisonment in the abyss, his seducing Gog and Magog, and being cast into the lake of fire, evidently succeed each other. 5. What occurs from Rev 20:11 - Rev 22:5, manifestly follows the things related in the nineteenth chapter. The thousand years came between; whereas if they were past, neither the beginning nor the end of them would fall within this period. In a short time those who assert that they are now at hand will appear to have spoken the truth. Meantime let every man consider what kind of happiness he expects therein. The danger does not lie in maintaining that the thousand years are yet to come; but in interpreting them, whether past or to come, in a gross and carnal sense. The doctrine of the Son of God is a mystery. So is his cross; and so is his glory. In all these he is a sign that is spoken against. Happy they who believe and confess him in all!

And set a seal upon him - How far these expressions are to be taken literally, how far figuratively only, who can tell? That he might deceive the nations no more - One benefit only is here expressed, as resulting from the confinement of Satan. But how many and great blessings are implied! For the grand enemy being removed, the kingdom of God holds on its uninterrupted course among the nations; and the great mystery of God, so long foretold, is at length fulfilled; namely, when the beast is destroyed and Satan bound. This fulfilment approaches nearer and nearer; and contains things of the utmost importance, the knowledge of which becomes every day more distinct and easy. In the mean time it is highly necessary to guard against the present rage and subtilty of the devil. Quickly he will be bound: when he is loosed again, the martyrs will live and reign with Christ. Then follow his coming in glory, the new heaven, new earth, and new Jerusalem. The bottomless pit is properly the devil's prison; afterwards he is cast into the lake of fire. He can deceive the nations no more till the "thousand years," mentioned before, verse 2, Rev 20:2 are fulfilled. Then he must be loosed - So does the mysterious wisdom of God permit. For a small time - Small comparatively: though upon the whole it cannot be very short, because the things to be transacted therein, verses 8, 9, Rev 20:8,9 must take up a considerable space. We are very shortly to expect, one after another, the calamities occasioned by the second beast, the harvest and the vintage, the pouring out of the phials, the judgment of Babylon, the last raging of the beast and his destruction, the imprisonment of Satan. How great things these! and how short the time! What is needful for us? Wisdom, patience, faithfulness, watchfulness. It is no time to settle upon our lees. This is not, if it be rightly understood, an acceptable message to the wise, the mighty, the honourable, of this world. Yet that which is to be done, shall be done: there is no counsel against the Lord.

And I saw thrones - Such as are promised the apostles, Matt 19:28; Luke 22:30. And they - Namely, the saints, whom St. John saw at the same time, Dan 7:22, sat upon them; and Judgment was given to them. 1Cor 6:2. Who, and how many, these are, is not said. But they are distinguished from the souls, or persons, mentioned immediately after; and from the saints already raised. And I saw the souls of those who had been beheaded - With the axe: so the original word signifies. One kind of death, which was particularly inflicted at Rome, is mentioned for all. For the testimony of Jesus, and for the word of God - The martyrs were sometimes killed for the word of God in general; sometimes particularly for the testimony of Jesus: the one, while they refused to worship idols; the other, while they confessed the name of Christ. And those who had not worshipped the wild beast, nor his image - These seem to be a company distinct from those who appeared, Rev 15:2. Those overcame, probably, in such contests as these had not. Before the number of the beast was expired, the people were compelled to worship him, by the most dreadful violence. But when the beast "was not," they were only seduced into it by the craft of the false prophet. And they lived - Their souls and bodies being re - united. And reigned with Christ - Not on earth, but in heaven. The "reigning on earth" mentioned, Rev 11:15, is quite different from this. A thousand years - It must be observed, that two distinct thousand years are mentioned throughout this whole passage. Each is mentioned thrice; the thousand wherein Satan is bound, verses 2, 3, 7; Rev 20:2,3,7, the thousand wherein the saints shall reign, verses 4 - 6. Rev 20:4 - 6 The former end before the end of the world; the latter reach to the general resurrection. So that the beginning and end of the former thousand is before the beginning and end of the latter. Therefore as in the second verse, Rev 20:2 at the first mention of the former; so in the fourth verse, Rev 20:2 at the first mention of the latter, it is only said, a thousand years; in the other places, "the thousand," verses 3, 5, 7, Rev 20:3,5,7 that is, the thousand mentioned before. During the former, the promises concerning the flourishing state of the church, Rev 10:7, shall be fulfilled; during the latter, while the saints reign with Christ in heaven, men on earth will be careless and secure.

The rest of the dead lived not till the thousand years - Mentioned, verse 4. Were ended - The thousand years during which Satan is bound both begin and end much sooner. The small time, and the second thousand years, begin at the same point, immediately after the first thousand. But neither the beginning of the first nor of the second thousand will be known to the men upon earth, as both the imprisonment of Satan and his loosing are transacted in the invisible world. By observing these two distinct thousand years, many difficulties are avoided. There is room enough for the fulfilling of all the prophecies, and those which before seemed to clash are reconciled; particularly those which speak, on the one hand, of a most flourishing state of the church as yet to come; and, on the other, of the fatal security of men in the last days of the world.

They shall be priests of God and of Christ - Therefore Christ is God. And shall reign with him - With Christ, a thousand years.

And when the former thousand years are fulfilled, Satan shall be loosed out of his prison - At the same time that the first resurrection begins. There is a great resemblance between this passage and Rev 12:12. At the casting out of the dragon, there was joy in heaven, but there was woe upon earth: so at the loosing of Satan, the saints begin to reign with Christ; but the nations on earth are deceived.

And shall go forth to deceive the nations in the four corners of the earth - (That is, in all the earth) - the more diligently, as he hath been so long restrained, and knoweth he hath but a small time. Gog and Magog - Magog, the second son of Japhet, is the father of the innumerable northern nations toward the east. The prince of these nations, of which the bulk of that army will consist, is termed Gog by Ezekiel also, Ezek 38:2. Both Gog and Magog signify high or lifted up; a name well suiting both the prince and people. When that fierce leader of many nations shall appear, then will his own name be known. To gather them - Both Gog and his armies. Of Gog, little more is said, as being soon mingled with the rest in the common slaughter. The Revelation speaks of this the more briefly, because it had been so particularly described by Ezekiel. Whose number is as the sand of the sea - Immensely numerous: a proverbial expression.

And they went up on the breadth of the earth, or the land - Filling the whole breadth of it. And surrounded the camp of the saints - Perhaps the gentile church, dwelling round about Jerusalem. And the beloved city - So termed, likewise, Ecclesiasticus xxiv. 11.

And they - All these. Shall be tormented day and night - That is, without any intermission. Strictly speaking, there is only night there: no day, no sun, no hope!

And I saw - A representation of that great day of the Lord. A great white throne - How great, who can say? White with the glory of God, of him that sat upon it, - Jesus Christ. The apostle does not attempt to describe him here; only adds that circumstance, far above all description, From whose face the earth and the heaven fled away - Probably both the aerial and the starry heaven; which "shall pass away with a great noise." And there was found no place for them - But they were wholly dissolved, the very "elements melting with fervent heat." It is not said, they were thrown into great commotions, but they fled entirely away; not, they started from their foundations, but they " fell into dissolution;" not, they removed to a distant place, but there was found no place for them; they ceased to exist; they were no more. And all this, not at the strict command of the Lord Jesus; not at his awful presence, or before his fiery indignation; but at the bare presence of his Majesty, sitting with severe but adorable dignity on his throne.

And I saw the dead, great and small - Of every age and condition. This includes, also, those who undergo a change equivalent to death, 1Cor 15:51. And the books - Human judges have their books written with pen and ink: how different is the nature of these books! Were opened - O how many hidden things will then come to light; and how many will have quite another appearance than they had before in the sight of men! With the book of God's omniscience, that of conscience will then exactly tally. The book of natural law, as well as of revealed, will then also be displayed. It is not said, The books will be read: the light of that day will make them visible to all. Then, particularly, shall every man know himself, and that with the last exactness This will be the first true, full, impartial, universal history. And another book - Wherein are enrolled all that are accepted through the Beloved; all who lived and died in the faith that worketh by love. Which is the book of life, was opened - What manner of expectation will then be, with regard to the issue of the whole! Mal 3:16, &c.

Death and hades gave up the dead that were in them - Death gave up all the bodies of men; and hades, the receptacle of separate souls, gave them up, to be re - united to their bodies.

And death and hades were cast into the lake of fire - That is, were abolished for ever; for neither the righteous nor the wicked were to die any more: their souls and bodies were no more to be separated. Consequently, neither death nor hades could any more have a being.

1 AND I saw an angel coming down from heaven, having the key of the bottomless-pit, and a great chain in his hand .

The description of this Angel can agree to none but Christ, or one that exerciseth a Power by delegation from him: for, chap. 1.18. it is he who hath the Power of Hell and Death; and it is he who alone is stronger than the Devil, which must be supposed to him that binds him, or we must think the Devil much tamer than he is.

2 And he laid hold on the dragon, that old serpent, which is the devil and Satan , and and bound him a thousand years .

There can be no question who is meant by the Dragon here, and the old Serpent, for the Holy-Ghost interpreteth it, the Devil, the Enemy of Mankind.

By binding also is meant the Restraint of the Devil in the exercise of his natural Power, or the Power God had before allowed him to exercise for the trial of his Saints Faith and Patience. The Devil is restrained in the restraint of his Instruments. It is expounded, v.3. that he should, deceive the Nations no more.

Whether these thousand Years signify that certain space of Time, or a long Time, I can't say; only it is probable, that if it, signifies an uncertain indefinite Time, it is a much longer Time than any other Period of Time spoken of, which have all hitherto been expressed by Days, or Months, or a lesser Number of Years by far. But what the Complexion of the World shall be during this long Time, or when the Epocha or Beginning of these thousand Years shall be? are both of them very hard Questions. It was the Opinion of the old Chiliasts or Millenaries, That 6000 Years of the World should pass, then Antichrist with all wicked Men should be destroyed: That in the next thousand Years Christ should appear, and be upon the Earth, ruling it with his Saints; after which there would be another▪ Time of sharp Persecution, according to what is said, 4.7. to which Christ should put a period by coming to the last Judgment. It is plain that (if most Men be not mistaken, that have counted the Years from the beginning of the World) these Men were mistaken; for more than 6000 Years are passed, yet there is no such thing come to pass. Divers very good and learned Men, (leaving out the Age of the World when these thousand Years should begin) have judged, That after the great Battel in Armageddon, (which, as was said before, shall be after the Ruine both of Turk and Pope) the Church of Christ shall for a thousand Years enjoy great quiet under the conduct of Christ, (as some think) who in these 1000 Years shall personally be upon the Earth; or of such a Godly Magistracy in all Places of the Church, as shall do and execute what Christ would have done and executed. After which the Enemies of the Church (mentioned here v. 8. under the Notions of Gog and Magog) shall rally again, but be destroyed by Christ appearing to the last Judgment. This Opinion hath had, and hath many learned and grave Patrons. I shall only say this, That I do not understand what these thousand Years mean, if they do not denote a serene and calm Time for the Church of God, of long continuance, before the Day of Judgment. Whether Christ shall be here personally, or none but Saints shall be in places of Power, or the Power of Christ only shall be seen in so ruling and governing all Magistrates, that they shall not, as before, impose Superstition and Idolatry, and kill or ruine Men for not complying with them; but the Servants of God, that worship him in Spirit and Truth, shall under Magistrates live quiet and peaceable Lives in all Godliness and Honesty, I cannot determine, but do in my own thoughts most incline to the last, that the thousand Years only denote a large space of Time, (as yet at a great distance) when the Church of God shall freely enjoy their Liberty, without such Temptations to Idolatry, Superstition, or other Wickedness, as they have yet all along had, either from Jews, Pagans, or Antichrist's Party.

Marginal references: Chap. 12.9. See 2 Pet. 2.4.

3 And cast him into the bottomless pit , and shut him up, and set a seal upon him , that he should deceive the nations no more, till the thousand years should be fulfilled ; and after that he must be loosed a little season .

That is, into Hell, his proper place: He shall no longer, or at least not till these thousand Years be expired, exercise his Power, as Prince of the Power of the Air, Eph. 2.2. or compassing the Earth, and walking up and down in it, as Job 1. 7.

But shall be restrained as much as one shut up in Prison, whose Doors are sealed up.

That till this Time of God's Counsel for the quiet of his Church be run out, he shall not deceive People by his old Arts.

But after that he shall have a Liberty again, (as vers. 7.) for a little time.

Marginal references: Chap. 16.14. Verse 8.

4 And I saw thrones , and they sate upon them , and judgment was given unto them : and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, nor his image, neither had received his mark upon their foreheads, or in their hands ; and they lived and reigned with Christ a thousand years.

This is a very difficult Text. Thrones are Places of Dignity and Judicature; they seem here to signify only Places of Dignity.

Those mentioned afterward in this Text sate upon them.

That is a Power of Judgment, 1 Cor. 6.2, 3. to be executed afterward.

The Persons sitting upon these Thrones are described to be, 1. Such as had kept themselves from Idolatry, or any Compliance with Antichrist, either in the form of the Beast, or of the Image of the Beast. 2. And for that Non-compliance had suffered Death, and for witnessing to the Truths of Christ contained in his Word. These

are described as living with Christ in Honour and Dignity, all that space of the Churches Rest and Tranquility before exprest. Our learned Dr. More interprets the Thrones and Iudgment, concerning those Thrones or Places of Judicature, upon which the Dragon's Officers sate to condemn the Saints [illegible: 1 span] from whence issued the putting to death of many of [illegible: 1 span] God, and thinks that in this Vision there is a [illegible: 1 span] and Thunder. Now these Saints are said to live and r[illegible: 2 letters]gn [illegible: 1 span] a thousand Years; that is, (say some) in Heaven, in a blessed State of Glory, while the Militant Church upon the Earth, enjoyed great rest and quiet on Earth. Others have thought, that these should be raised from the dead, and live with Christ on Earth these thousand Years. Which Notion (if true) will solve a great Phaenomenon, and render it not improbable, that the Number of the Saints on Earth will, during these thousand Years, be enough to rule the World, and overballance the Number of all the Wicked of the Earth. Those who think thus, judg there will be two Resurrections; the first, of Martyrs, which shall antedate the general Resurrection a thousand Years: but the Scripture no where else mentions more than one Resurrection. For my own part, I shall freely confess that I do not understand this and the two next Verses, nor shall I be positive as to any sence of them: For the spiritual Resurrection, as to the Martyrs, it was long since past, or else they had died in their Sins. But of this see more in the next Verse.

Marginal references: Dan. 7.9, 22, 27. Mat. 19.28. Luke 22.30.; Chap. 6.9.; Chap. 13.12.; Chap. 13.15, 16.; Rom. 8.17. 2 Tim. 2.12. Chap. 5.10.

5 But the rest of the dead lived not again until the thousand years were finished p. This is the first resurrection .

By the rest of the Dead, some understand all except Martyrs; others, only that Party who adhered to Antichrist. Those who by the rest understand all the Dead, both good and bad, (the Martyrs alone excepted) judg that there will be two Resurrections: The first more particular, of those that have suffered Death for Christ; the second general, of all the rest of the Dead. I must confess, I find a difficulty to allow this; it is too great a Point to found upon a single Text, in a portion of Holy Writ so clouded with Metaphors as this, and I know no suffragan Text. Those who understand by the rest of the Dead, only the Wicked, understand by this living again, a politick Life, that is, recovered not their former Power, continued as dead Men, able to do no mischief, till the thousand Years of the Churches Peace and Tranquillity were expired. May this Sense of living, and living again, be allowed, it will deliver us from almost all our difficulties about the sence of these Verses; for then by living in the foregoing Verse, is signified a political Living, not a Resurrection from a natural Death. But then ariseth a question, If these beheaded Saints did not rise from their natural Death, how could they be restored to Places of Dignity with Christ in the Church? To which they answer, That those formerly suffering for the Name of Christ, and all the Saints upon the Earth, are to be considered as one Church; and so those formerly beheaded, lived and reigned with Christ in their Successors in the same Faith: that is, those alive at that time, being restored to their Peace, and Liberty, and Reputation in the World, the Martyrs, who were Members of the same Body, are also said to live. This appears to me the most probable Sence: For that the glorified Saints should leave Heaven (as to their Souls) to be again cloathed with Flesh, and in it to live a thousand Years, and be concerned in the following Troubles the Church should meet with after these thousand Years, seems to me to be utterly improbable, and to lay a foundation for so many difficult questions, as will pose the wisest Man to answer to reasonable satisfaction. But yet there remains a difficulty,

How this restoring God's holy Ones to a better State, can be called the first Resurrection? That it may be called a Resurrection, is plain, as the Conversion of the Jews, and restoring them to their former State as the Church of God, is called Life from the Dead, Rom. 11.15. And the Restauration of the Witnesses, chap. 11.11. is called so, tho neither the one nor the other were naturally dead. Nor is it unusual in Scriptural and Prophetical Writings, to speak of People recovered to their former and better State, as being risen from the dead: It may be called the first, with reference to that far more excellent State which they shall be put in after the last Judgment, when they shall live and reign with Christ in a more happy and glorious manner. If this may not be allowed as the sence of these two Verses, I must confess this such a [non-Latin text not transcribed], or difficulty of Scripture, as I do not understand. I shall proceed with the following Verses upon this Hypothesis that this is the Sence, tho I dare not be positive in it.

6 Blessed and holy is he that hath part in the first resurrection : on such the second death hath no power , but they shall be priests of God, and of Christ , and shall reign with him a thousand years .

That is, they are only holy Ones, that shall be thus restored to share in the Churches Happiness,

and such as shall not perish eternally,

but they shall be as Priests to God and Christ, glorifying him with the spiritual Sacrifices of Prayer and Praise,

and shall enjoy a quiet and honourable Station with Christ upon the Earth for a long time.

Marginal references: Chap. 2.11.; Isa. 61.6. 1 Pet. 2.9. Chap. 1.6. & 5.10.

7 And when the thousand years are expired , Satan shall be loosed out of his prison .

When the long Time expressed under the Notion of a Thousand Years, shall be expired,

God shall take off his Restraint from the Devil, so as he shall influence the Wicked of the Earth once more to make Opposition to his Church.

8 And shall go out to deceive the nations, which are in the four quarters of the earth , Gog and Magog , to gather them together to battel: the number of whom is as the sand of the sea .

That is, the Devil, being got from under the Restraint of Divine Providence, shall fall upon his old Work, going about to deceive Men over all the World, either tempting them to Idolatry, or Heresy, or Lewdness of Life, or (which seemeth most probable) stirring them up to one Attempt more to ruine the Church.

These People are called Gog and Magog, about the meaning of which there are various Opinions. We read of Magog, Gen. 10.2. he was one of the Sons of Japhet, see also 1 Chron. 1.5. he inhabited that Country called Syria, and from thence, his Posterity being multiplied, (as some think) transplanted some Colonies into America. We read to Gog no where in Scripture, but in Ezekiel, chap. 38.39. where both Gog and Magog are mentioned as the great Enemies of God's ancient Israel. Gog there, chap. 38.2. is named as the chief Prince of Meshec[illegible: 1 letter] and Tu[illegible: 1 letter]al. There are Disputes who are meant by Gog and Magog in [illegible: 2 letters]ose 2 Chapters. The Iewish Rabbies apply the terms to some Nations whom the Messiah (expected by them) shall encounter and overcome; but if we consider that Prophecy, as made in Babylon, and to comfort the People in that Captivity; we can hardly think the Enemies there intended, were to appear at such a distance of time, as more than 2000 years (for so many, and more, are elapsed already, since Ezekiel's Prophecy.) The best Interpreters therefore rather think, that Antiochus, and the race of Seleucus, (a King of Syria, who in those quarters of the World succeeded Alexander, of whom we read in the Book of Maccabees) is there intended, whose ruine is there foretold, as being a great Enemy to the Iews after their return from Babylon; yet some think that in both these Chapters, Ezekiel prophesieth of the same Gog and Magog here intended, which should be the last Enemies of the Church. The Papists, who (according to their interest) contend for Antichrist as yet to come, make G[illegible: 1 letter]g and Magog here to signify some King or Kings that shall join with Antichrist when he appeareth. Others think that Gog and Magog in this place, signifies more generally, a Coll[illegible: 1 letter]vies or mixt company of all Wicked Men, a very great multitude, who shall come from all parts, only typified by the Gog and Magog in Ez[illegible: 1 letter]kiel, as being like them, 1. For Number, 2. In their design to ruin the Church, upon its restauration to a more quiet, peaceable state, 3. And who shall be ruined like them, by the more than ordinary Providence of God: For the Gog and Magog, mentioned in Ez[illegible: 1 letter]ch. are described in three Texts of that Prophecy as coming from the North, but these are described, as coming from the four quarters of the World; this seemeth a much more probable Opinion than theirs, who will have them some particular Nations, whether Americans, Turks, or Indians.

These Enemies shall make a vast number, therefore compared to the Sand of the Sea; and in this they hold a proportion also with the Gog and Magog mentioned in Ezekiel, who were a great company, chap. 38.4. many People, v. 6. Covering the Land, v. 9.

Marginal references: Chap. 16.14▪

9 And they went up on the breadth of the earth , and compassed the camp of the saints about, and the beloved city , and fire came down from God out of heaven, and devoured them .

That is, in all parts of it, where the Church of Christ was.

The Church of God (typified by old Hierusalem, which was God's beloved City) they encompassed in a Military order and manner, de[illegible: 2 letters]gnin[illegible: 1 letter] [illegible: 1 letter]o destroy it, or make it subject to their Lusts.

But Fire, came down, &c. This Ezekiel prophecied of the issue of the Gog and Magog by him mentioned, Ezek. 38.18, 19, 20, 21, 22, v. 22. And I will plead against [illegible: 1 letter]im with Pestilence, and with Blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great h[illegible: 2 letters]lstones, fire, and brimsto[illegible: 1 letter]e. The meaning is, that God would destroy them with a quick and terrible destruction; such as is that destruction of persons and places which is by Fire.

10 And the devil that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night, for ever and ever .

After this shall be the end of the World, when the Devil shall be restrained to Hell the place of Torments, where he shall have all Heathens, and all the rabble of Antichrist, who shall be there tormented constantly, and for ever and ever.

Marginal references: Chap. 19.20.; Chap. 14.10.

11 And I saw a great white throne , and him that sat on it , from whose face the earth and the heaven fled away, and there was found no place for them .

God [illegible: 1 letter]ow giveth his Prophet a Vision of the last Day, [the Day of Judgment.] He seeth a Throne, a place of Judicature; said to be great, to denote its gloriousness; white, to signify Christ's Purity and Holiness in his Judging the World.

And he saw Christ sitting upon it.

And all old things passing away. Peter thus describes this flying away of the Earth and Heavens, 2 Pet. 3.10. The [illegible: 1 word] shall [illegible: 2 letters]ss away with a great wis[illegible: 1 letter] and the Ele[illegible: 4 letters]s shall [illegible: 1 word] with ser[illegible: 2 letters]nt heat, the Earth also, and the works therein shall be burnt up,—ver. 11, 12. All these things shall be dissolved.

12 And I saw the dead, small and great, standing before Gods ; and the books were opened . and another book was opened, which is the boo[illegible: 1 letter] of life : and the dead were judged out of those things which were written in the books m ▪ according to their works.

To shew the Justice [illegible: 1 word] Righteousness according [illegible: 1 word] which this Judg would proceed, Books are said to be opened; what Books? The Book of God's Law; the Book of God's Omniscience; the Book of Men's Consciences. In the former is contained what all Men should have done; the two latter will discover what they have thought, spake, or done in the Flesh.

The Book of Life, mentioned ch. 3.5. by which is to be understood the Book of God's Election, wherein are the Names of all those who being from Eternity chosen to Life, were redeemed with the Blood of Christ, and afterwards effectually called, justified, and sanctified. According to these Books shall the last Judgment be, Rom. 2.16. with respect had unto every ones work.

The former Verses gave us an account of Christ the great Judg of the quick and the dead in the Last Day; the Lord Jesus Christ sa[illegible: 1 letter]e upon a Throne of Glory, about to execute his last Holy and Righteous J[illegible: 1 letter]dgment. Now he describes the persons to be Judged, vi[illegible: 1 letter]. all, both small and great.

Marginal references: Dan. 7.10.; Chap. 3.5. and 13.8. and 21.27.; Jer. 17.10. and 32.19. Matth. 16.27. Rom. 2.6. Chap. 2.23.

13 And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them: and they were judged every man according to their works .

By Hell is meant all places where the Dead are; whosoever shall be at that day in the state of the Dead; the Bodies of Men whether buried in the Earth or Sea; and the Souls of Men whether they be in the place of Torments or Happiness, shall all be re-united to their Bodies, that they may both in Soul and Body receive their final doom of Eternal Happiness, or Eternal Misery, accordingly as they have lived in the World; and those who shall be alive at that day, who shall be Changed (as the Apostle speaks 1 Cor. 15.51.) are to be counted dead in the sence of this Text (their Change being instead of Death to them.)

It is not said they shall be judged for their works ▪ (though that as to the Wicked is true) but according to their works; which is true as to the Elect, who though their Names be written in the Book of Life, yet must work Righteousness, and they shall have Judgment of Absolution, not according to the Perfection, but the sincerity of their works done, in obedience to the Will of God.

Marginal references: Or, the Gra[illegible: 1 letter]e.

14 And death, and hell were cast into the lake of fire . This is the second death .

There shall be no more natural Death, nor any more separate state of Souls (so [non-Latin text not transcribed] signifies) they shall all be swallowed up in the issue of the last Judgment, where some shall go into Life, some into Eternal Condemnation. Dr. More expoundeth it of the whole Region of Mortality, being set on Fire at the last Thunder.

This, as to the wicked of the Earth, is the second Death, mentioned Rev. 2.11.

Marginal references: 1 Cor. 15.26.

15 And whosoever was not found written in the book of life , was cast into the lake of fire.

See the Note l on Verse the 12th.

The Binding of Satan. (a. d. 95.)

1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

We have here, I. A prophecy of the binding of Satan for a certain term of time, in which he should have much less power and the church much more peace than before. The power of Satan was broken in part by the setting up of the gospel kingdom in the world; it was further reduced by the empire's becoming Christian; it was yet further broken by the downfall of the mystical Babylon; but still this serpent had many heads, and, when one is wounded, another has life remaining in it. Here we have a further limitation and diminution of his power. Observe, 1. To whom this work of binding Satan is committed—to an angel from heaven. It is very probable that this angel is no other than the Lord Jesus Christ; the description of him will hardly agree with any other. He is one who has power to bind the strong man armed, to cast him out, and to spoil his goods; and therefore must be stronger than he. 2. The means he makes use of in this work: he has a chain and a key, a great chain to bind Satan, and the key of the prison in which he was to be confined. Christ never wants proper powers and instruments to break the power of Satan, for he has the powers of heaven and the keys of hell. 3. The execution of this work, v. 2, 3. (1.) He laid hold on the dragon, that old serpent, which is the devil, and Satan. Neither the strength of the dragon, nor the subtlety of the serpent, was sufficient to rescue him out of the hands of Christ; he caught hold, and kept his hold. And, (2.) He cast him into the bottomless pit, cast him down with force, and with a just vengeance, to his own place and prison, from which he had been permitted to break out, and disturb the churches, and deceive the nations; now he is brought back to that prison, and there laid in chains. (3.) He is shut up, and a seal set upon him. Christ shuts, and none can open; he shuts by his power, seals by his authority; and his lock and seal even the devils themselves cannot break open. (4.) We have the term of this confinement of Satan—a thousand years, after which he was to be loosed again for a little season. The church should have a considerable time of peace and prosperity, but all her trials were not yet over.

II. An account of the reign of the saints for the same space of time in which Satan continued bound (v. 4-6), and here observe,

1. Who those were that received such honour—those who had suffered for Christ, and all who had faithfully adhered to him, not receiving the mark of the beast, nor worshipping his image; all who had kept themselves clear of pagan and papal idolatry.

2. The honour bestowed upon them. (1.) They were raised from the dead, and restored to life. This may be taken either literally or figuratively; they were in a civil and political sense dead, and had a political resurrection; their liberties and privileges were revived and restored. (2.) Thrones, and power of judgment, were given to them; they were possessed of great honour, and interest, and authority, I suppose rather of a spiritual than of a secular nature. (3.) They reigned with Christ a thousand years. Those who suffer with Christ shall reign with Christ; they shall reign with him in his spiritual and heavenly kingdom, in a glorious conformity to him in wisdom, righteousness, and holiness, beyond what had been known before in the world. This is called the first resurrection, which none but those who have served Christ and suffered for him shall be favoured with. As for the wicked, they shall not be raised up and restored to their power again, till Satan be let loose; this may be called a resurrection, as the conversion of the Jews is said to be life from the dead.

3. The happiness of these servants of God is declared. (1.) They are blessed and holy, v. 6. None can be blessed but those that are holy; and all that are holy shall be blessed. These were holy as a sort of first-fruits to God in this spiritual resurrection, and as such blessed by him. (2.) They are secured from the power of the second death. We know something of what the first death is, and it is awful; but we know not what this second death is. It must be much more dreadful; it is the death of the soul, eternal separation from God. The Lord grant we may never know what it is by experience. Those who have had experience of a spiritual resurrection are saved from the power of the second death.

III. An account of the return of the church's troubles, and another mighty conflict, very sharp, but short and decisive. Observe, 1. The restraints laid for a long time on Satan are at length taken off. While this world lasts, Satan's power in it will not be wholly destroyed; it may be limited and lessened, but he will have something still to do for the disturbance of the people of God. 2. No sooner is Satan let loose than he falls to his old work, deceiving the nations, and so stirring them up to make a war with the saints and servants of God, which they would never do if he had not first deceived them. They are deceived both as to the cause they engage in (they believe it to be a good cause when it is indeed a very bad one), and as to the issue: they expect to be successful, but are sure to lose the day. 3. His last efforts seem to be the greatest. The power now permitted to him seems to be more unlimited than before. He had now liberty to beat up for his volunteers in all the four quarters of the earth, and he raised a mighty army, the number of which was as the sand of the sea, v. 8. 4. We have the names of the principal commanders in this army under the dragon—Gog and Magog. We need not be too inquisitive as to what particular powers are meant by these names, since the army was gathered from all parts of the world. These names are found in other parts of scripture. Magog we read of in Gen. x. 2. He was one of the sons of Japheth, and peopled the country called Syria, from which his descendants spread into many other parts. Of Gog and Magog together we only read in Ezek. xxxviii. 2, a prophecy whence this in Revelation borrows many of its images. 5. We have the march and military disposition of this formidable army (v. 9): They went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city, that is, the spiritual Jerusalem, in which the most precious interests of the people of God are lodged, and therefore to them a beloved city. The army of the saints is described as drawn forth out of the city, and lying under the walls of it, to defend it; they were encamped about Jerusalem: but the army of the enemy was so much superior to that of the church that they compassed them and their city about. 6. You have an account of the battle, and the issue of this war: Fire came down from God out of heaven, and devoured the enemy. Thus the ruin of Gog and Magog is foretold (Ezek. xxxviii. 22), I will rain upon him and upon his bands an overflowing rain, and great hailstones, and fire and brimstone. God would, in an extraordinary and more immediate manner, fight this last and decisive battle for his people, that the victory might be complete and the glory redound to himself. 7. The doom and punishment of the grand enemy, the devil: he is now cast into hell, with his two great officers, the beast and the false prophet, tyranny and idolatry, and that not for any term of time, but to be there tormented night and day, for ever and ever.

The Universal Judgment. (a. d. 95.)

11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the book of life was cast into the lake of fire.

The utter destruction of the devil's kingdom very properly leads to an account of the day of judgment, which will determine every man's everlasting state; and we may be assured there will be a judgment when we see the prince of this world is judged, John xvi. 11. This will be a great day, the great day, when all shall appear before the judgment-seat of Christ. The Lord help us firmly to believe this doctrine of the judgment to come. It is a doctrine that made Felix tremble. Here we have a description of it, where observe, 1. We behold the throne, and tribunal of judgment, great and white, very glorious and perfectly just and righteous. The throne of iniquity, that establishes wickedness by a law, has no fellowship with this righteous throne and tribunal. 2. The appearance of the Judge, and that is the Lord Jesus Christ, who then puts on such majesty and terror that the earth and the heaven flee from his face, and there is no place found for them; there is a dissolution of the whole frame of nature, 2 Pet. iii. 10. 3. The persons to be judged (v. 12): The dead, small and great; that is, young and old, low and high, poor and rich. None are so mean but they have some talents to account for, and none so great as to avoid the jurisdiction of this court; not only those that are found alive at the coming of Christ, but all who have died before; the grave shall surrender the bodies of men, hell shall surrender the souls of the wicked, the sea shall surrender the many who seemed to have been lost in it. 4. The rule of judgment settled: The books were opened. What books? The books of God's omniscience, who is greater than our consciences, and knows all things (there is a book of remembrance with him both for good and bad); and the book of the sinner's conscience, which, though formerly secret, will now be opened. And another book shall be opened—the book of the scriptures, the statute-book of heaven, the rule of life. This book is opened as containing the law, the touchstone by which the hearts and lives of men are to be tried. This book determines matter of right; the other books give evidence of matters of fact. Some, by the other book, called the book of life, understand the book of God's eternal counsels; but that does not seem to belong to the affair of judgment: in eternal election God does not act judicially, but with absolute sovereign freedom. 5. The cause to be tried; and that is, the works of men, what they have done and whether it be good or evil. By their works men shall be justified or condemned; for though God knows their state and their principles, and looks chiefly at these, yet, being to approve himself to angels and men as a righteous God, he will try their principles by their practices, and so will be justified when he speaks and clear when he judges. 6. The issue of the trial and judgment; and this will be according to the evidence of fact, and rule of judgment. All those who have made a covenant with death, and an agreement with hell, shall then be condemned with their infernal confederates, cast with them into the lake of fire, as not being entitled to eternal life, according to the rules of life laid down in the scripture; but those whose names are written in that book (that is, those that are justified and acquitted by the gospel) shall then be justified and acquitted by the Judge, and shall enter into eternal life, having nothing more to fear from death, or hell, or wicked men; for these are all destroyed together. Let it be our great concern to see on what terms we stand with our Bibles, whether they justify us or condemn us now; for the Judge of all will proceed by that rule. Christ shall judge the secrets of all men according to the gospel. Happy are those who have so ordered and stated their cause according to the gospel as to know beforehand that they shall be justified in the great day of the Lord!

CHAP. XX. Verſe 1. And I ſaw an Angel]

COnſtantine the great, the Churches male-childe, Chap. 12.

Having the key] Not that key, Chap. 9.1. but another.

A great chain] The ſucceſſion of Chriſtian Emperours.

Verſe 2. And he laid hold on the Dragon] Chap. 12.7, 9. He took him in a field-fight, and ſince then till now we have heard little of him, more then that he ſubſtituted the Beaſt, Chap. 13. whoſe deſtruction being declared, the prophecy returns to ſhew the judgment of the Dragon.

And bound him] From the open ſlaughtering of the Saints, as he had done by the Heathen Emperours: for from moleſting and miſchieving of Gods people, other wiſe he is not bound one hour, Job 1. 1 Pet. 5.8. And how his vicegerent the Beaſt hath beſtirred him, during the thouſand years, who knows not?

A thouſand years] Hos explicare fat[illegible: 1 letter]or trepidè m[illegible: 1 letter] aggredi, ſaith Pareus. He begins the thouſand at the deſtructi[illegible: 1 letter]n of the Temple, anno 73. and ſo it ends in Pope Hildebrand, who ſtept into that chair of peſtilence, anno 1073. Others begin it at the birth of Chriſt, and end in Silvester 2. Others at Chriſts paſſion, and end in Benedict 9. But they do beſt in my opinion, that begin at Constantine, and end in Boniface the 8. who is of his own ſaid to have entered like a fox, raigned as a Lion, and died as a dog. He excommunicated the French King, and publiſhed this decree, That the Biſhop of Rome ought to be judged of none, although he ſhould carry innumerable ſouls with him to hell.

Verſe 3. And caſt him into the bottomleſſe pit] That is, into the earth, Chap. 12.9, 12. Chap. 13.11. the earth is the bottomleſſe pit, out of which the Beaſt was raiſed by the Dragon.

Deceive the Nations] The Gentiles, by defending Gentiliſme, and hindering the courſe of the Goſpel amongſt them.

And after that the must be loſed] He muſt, becauſe God hath ſo decreed it, for the glory of his own name in the defence of his people; but deſtruction of his enemies. As alſo that the devil may ſhew his malice, which God can reſtrain at his pleaſure. Roger Holland Martyr, ſaid to Bonner: This I dare be bold in God to ſpeak, which by his Spirit I am moved to ſay; that God will ſhorten your hand of cruelty, that for a time you ſhall not moleſt his Church: And after this day in this place ſhall there not any be by him put to the fire and faggot.A[illegible: 2 letters], and Mon [illegible: 2 letters] ▪ 852. And it proved ſo: for none after the ſuffered in Smithfield, for the teſtimony of the Goſpel.

Verſe 4. And they ſat upon them] Reſting from former p[illegible: 1 letter]rſecutions, and raigning in righteouſneſſe even here upon earth.

And judgement was given unto them] That is, ſay ſome, the ſpirit or diſcerning between Chriſtianity and Antichriſtianiſme: Or the clearing of the innocency, and doing them right, ſay others. Or, they had their chairs, ſeats and conſiſtories, wherein they did both preach the Word, and execute the Churches cenſure, as ſome ſenſe it.

And I ſaw the ſouls] This makes againſt the Millenaries Souls raign not but in heaven: there are the ſpirits of juſt men made perfect, Heb. 12. Cotton his pouring out of the 7. vio[illegible: 1 letter]s, p. 26. True it is (as Mr Cotton well obſerveth) that there are many deviſes in the mindes of ſome, to think that Jeſus Chriſt ſhall come from heaven again, and raign here with his Saints upon earth a thouſand years▪ But they are, ſaith he, but the miſtakes of ſome high expreſſions in Scripture, which deſcribe the judgments poured out upon Gods enemies in making way to the Jews converſion, by the patern of the laſt judgment. Thus he. The ſouls here mentioned are the ſame I conceive, that were ſeen under the Altar, Revel. 6.9. and doe cry, How long Lord? Theſe are not capable of a bodily reſurrection, nor of an earthly raigne.

And they lived and raigned with Chriſt] They, that is, thoſe that ſat on the thrones (not they that were beheaded) Lived and raigned, as ſpirituall Kings (after the ſame manner, as they are Prieſts, verſ. 6.) for elſe there ſhould be more Kings then Subjects.

With Chriſt] It is not ſaid with Christ upon earth, this is an addition to the text; or if the words did import a raigning upon earth, yet this would not inferre an earthly raign for a thouſand years in great worldly delights, begetting many children, eating and drinking, and enjoying all lawfull pleaſures, as ſome dream now a-daies. The conceit, I confeſſe is as ancient as Cerinth[illegible: 2 letters] the heretike, and P[illegible: 1 letter]pias (ſcholar to S. John) a man much reverenced for opinion of his holineſſe, but yet homo ingenij pertenui[illegible: 1 letter], ſaith Euſebius, not oppreſſed with wit. Hierom and Augustine explode it, as a Jewiſh fable, and declare it to be agreat errour, if not an hereſie: ſo do all the [non-Latin text not transcribed] at this day. The Patrons of Chriſts perſonall raign upon earth, Moſes's choice, p. 487. are Mr Archer and Mr Burroughes, who tels us, That if the opinion of ſome concerning Chriſts coming to raign here in the world before the day of judgement be not a truth, he cannot make any thing of many places of Scripture, as this place for one. But if he cannot, yet others can. See an Anſwer to his and M. Archers chief Arguments in M. Bayl[illegible: 1 letter] his diſſwaſive from the errours of the times, Chap. 21. p. 238.

Verſe 5. But the reſt of the dead] Dead in Baal-worſhip, as Ephraim, Hoſ. 13.1. dead in ſins, as Sardis, Rev. 3.1.

Lived not again] By repentance from dead works: or they recovered not the life and immortality that is brought to light by the Goſpel.

Ʋntill the thouſand years] Untill, being taught better by Gods faithfull witneſſes, they abjured Popery.

This is the firſt reſurrection] From Romiſh ſuperſtitions. M. Fox tels us,Act. and Mon. fol 767. that by the reading of Chaucers books, ſome were brought to the knowledge of the truth.

Verſe 6. Bleſſed and happy is he] The holy only have part in this reſurrection, [non-Latin text not transcribed]. and are therefore happy, or out of harms-way, as the word ſignifies.

The ſecond death hath no power] For they are brought from the jaws of death to the joyes of eternall life, where is mirth without mourning, riches without ruſt, &c.

But they ſhall be Prieſts] See the Note on Chap. 1.6.

They ſhall raign] The righteous are Kings, Mat. 13.17. compared with Luk. 10.24. Many righteous is the ſame with Many Kings. See the Note on ver. 4.

A thouſand years] Theſe thouſand years begin (ſaith Maſter Brightman) where the former ended, that is in the year 1300. whereby continuance thereof is promiſed for a thouſand years forward, among ſome of the Gentiles: and how long it ſhall raign afterwards among the Jews, he onely knows that knows all.

Verſe 7. Satan ſhall be looſed] i. e. Suffered to riſe up in open rage againſt the open profeſſours of the truth: and to make havock of them, as he did of the Waldenſes, Huſſites, Huguenots, Profeſſours in Germany, Netherlands, Ireland, England, &c. He hath laid about him lately to purpoſe. Beſides thoſe ſeas of Chriſtian bloud ſhed by the Turk, ſince the thouſand years expired.

Verſe 8. Gog and Magog] That is Pope and Turk, ſaith Aretius, the Pope a covert enemy to Chriſt, the Turk an overt,Ezek, 38. & 35. or open enemy, as Gog and Magog ſignifie. Theſe are ſet forth by Ezekiel, as the laſt enemies of Gods people before Shiloh came; and preſently after their utter overthrow, the ſtate of the City and Temple, is notably deſcribed. So, after the Pope and Turk in that laſt great battle at Armageddon routed and foiled, the new Jeruſalem is in the following Chapters excellently pourtraied and depainted: that being a ſpeciall type of this.

Verſe 9. And they went up] As a ſloud, Ezek. 8.9, 16.

And compaſſed] As reſolved that none ſhould eſcape them, Pſ. 118.11, 12. 2 King. 6.14, 15. & 35.1.

The camp of the Saints] The Church militant.

And the beloved City] The new Jeruſalem, Cap. 21.2. [non-Latin text not transcribed]. The dearly beloved of Gods ſoul, Jer. 12.7. or, Gods dearly beloved ſoul, as the Septuagint render it. For preſent, the Turk is the bridle that holds in the Pope with all his followers, from any univerſall proceeding againſt the Proteſtants: who herein are greatly advantaged above them, in that their oppoſites lie between them and the Turk: or in that their countreys coaſting ſo much as they do toward the North (as Denmark, Swethland, &c.) are out of his way,Spec Eur[illegible: 1 letter]p. and no part of his preſent aim. Italy is the mark he ſhoots at. And when once he ſhall riſe againſt the true Church, fire from heaven ſhall devour him.

Verſe 10. And he devil] This Mr Brightman interprets of the Turk, called here the devil, becauſe inſtigated and ſet awork by the devil. Albeit another learned Expoſit[illegible: 1 letter]ur is of opinion, that by the fall of the Beaſt and converſion of the Jews, the Turks and other States of the Eaſt ſhall be brought to imbrace the Goſpel, being firſt taught thereto by ſome notable foil. What to think of this I know not: but cannot but like well of Diodates note upon the fourth verſe of this Chapter; that in all this prophecy it is better and more ſure to expect and ſtay for the explication by the event, then to give it without any certain ground.

And ſhall be tormented] [non-Latin text not transcribed]. Gr. Racked: the devil and the damned have puniſhment without pity, miſery without mercy, ſorrow without ſuccour, crying without comfort, miſchief without meaſure, torments without end, and paſt imagination.

For ever and ever] This is as another hell in the midſt of hell, and forceth them to cry, [non-Latin text not transcribed], Woe, woe, as if they ſhould ſay, [non-Latin text not transcribed], Not ever, not ever, Lord. Whereto conſcience anſwereth as an eccho, [non-Latin text not transcribed], ever, ever: Hence that dolefull [non-Latin text not transcribed], Woe and alas for evermore.

Verſe 11. And I ſaw a great white throne] A lively deſcription of the laſt Judgement: to ſhew that henceforth, ſince the laſt great battle, the new Jeruſalem ſhould have no diſturbance till Chriſt comes to judgment.

From Whoſe face the earth, &c.] To ſhew either his terriblenes, or their renovation, 2 Pet. 3. 12. Rom. 8.21.

Verſe 12. Small and great] It is the common opinion, that men ſhall riſe again in that tall and goodly ſtature of body wherein Adam was created: or at leaſt in that vigour of age that a perfect man is at about 33. years old, each in their proper ſex. And hereunto ſome think the Apoſtle alludeth, Epheſ. 4.13. But M. Brightman holds, that in the reſurrection every one ſhall appear in that ſtature, in which he departed out of this life, and that the contrary opinion doth manifeſtly contradict this Scripture, [non-Latin text not transcribed].

And the books were opened] The books of conſcience, ſaith Orig[illegible: 1 letter]n, of the Scriptures, ſaith Augustine: of both, ſay I: for according to law written ſhall the Judge paſſe ſentence, the conſcience either accuſing or excuſing.

The book of life] That Gods elect may be ſeen and known. God neither needeth nor uſeth books to judge by: but this is ſpoken after the manner of men. Mordecais name was regiſtred in the Chronicles of Perſia. Tam[illegible: 1 letter]rlane had alwaies by him a Catalogue of his beſt ſervants, and their good deſerts,Turk. [illegible: 1 letter]iſt. 22[illegible: 1 letter]. which he daily peruſed.

Verſe 13. And the ſea] Thoſe that periſhed in the waters, and thoſe whoſe aſhes were ſcattered upon the waters, as John Huſſes: whom after they had burnt, they beat his heart with their ſtaves, and caſt his aſhes into the river. But there is a ſubſtance of the Saints bodies preſerved, by a ſecret influence from Chriſt their head, and their duſt is precious.

Verſe 14. And death and hell] There ſhall be an utter end of all evils and enemies, nothing left to diſquiet the Church. She ſhall ſee them afar off, as Lazarus did the rich man, and be able to ſay of them, as ſhe did of her accuſers, Joh. 8. they are all gone.

Verſe 15. And whoſoever] As thoſe Prieſts were caſhiered that could not prove their pedegree, Ezr. 2.62, 63.

And I saw an angel come down from heaven. Compare Barnes on "Re 10:1". He does not say whether this angel had appeared to him before, but the impression is rather that it was a different one. The whole character of the composition of the book leads us to suppose that different angels were employed to make these communications to John, and that in fact, in the progress of things disclosed in the book, he had intercourse with a considerable number of the heavenly inhabitants. The scene that is recorded here occurred after the destruction of the beast and the false prophet, (Rev 19:18-21,) and therefore, according to the principles expressed in the explanation of the previous chapters, what is intended to be described here will take place after the final destruction of the Papal and Mohammedan powers.

Having the key of the bottomless pit. Rev 1:18; Rev 9:1. The fact that he has the key of that under-world 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, Rev 20:2. It is called great because of the strength of him that was to be bound. The chain only appears to have been in his hand. Perhaps the key was suspended to his side.

(a) "key" Rev 1:18, 9:1

And he laid hold on. Seized him by violence--εκρατησε. The word denotes the employment of strength or force, and it implies that he had power superior to that of the dragon. Compare Mt 14:3; Mt 18:28, 21:46, 22:6, 26:4. We can at once see the propriety of the use of this word in this connexion. The great enemy to be bound has himself mighty power, and can be overcome only by a superior. This may teach us that it is only a power from heaven that can destroy the empire of Satan in the world; and perhaps it may teach us that the interposition of angels will be employed in bringing in the glorious state of the millennium. Why should it not be?

The dragon. Rev 12:2. Compare Rev 12:4,7,13,16-17, Rev 13:2,4,11, 16:13. There can be no doubt as to the meaning of the word here; for it is expressly said to mean the devil, and Satan. It would seem, however, that it refers to some manifestation of the power of Satan that would exist after the beast and false prophet-- that is, the Papacy and Mohammedanism--should be destroyed, and probably the main reference is to the still existing power of Paganism. Compare Barnes on "Re 16:13", Rev 16:14. It may include, however, all the forms of wickedness which Satan shall have kept up on the earth, and all the modes of evil by which he will endeavour to perpetuate his reign.

That old serpent. This is undoubtedly an allusion to the serpent that deceived our first parents, (Gen 3:1, seq.,) and therefore a proof that it was Satan that, under the form of a serpent, deceived them. Compare Rev 12:3.

Which is the Devil. On the meaning of this word, Mt 4:1.

And Satan. On the meaning of this word, Job 1:6. In regard to the repetition of the names of that great enemy of God and the church here, Mr. Taylor, in the Fragments to Calmets Dictionary, No. 152, says that this "almost resembles a modern Old Bally indictment, in which special care is taken to identify the culprit by a sufficient number of aliases. An angel from heaven, having the key of the prison of the abyss, and a great chain to secure the prisoner, apprehended the dragon, alias the old serpent, alias the devil, alias the Satan, alias the seducer of the world, who was sentenced to a thousand years' imprisonment. The object here, however, seems to be not so much to identify the culprit by these aliases, as to show that, under whatever forms and by whatever names he had appeared, it was always the same being, and that now the author of the whole evil would be arrested. Thus the one great enemy sometimes has appeared in a form that would be best represented by a fierce and fiery dragon; at another, in a form that would be best represented by a cunning and subtle serpent; now in a form to which the word devil, or accuser, would be most appropriate; and now in a form in which the word Satan--an adversary--would be most expressive of what he does. In these various forms, and under these various names, he has ruled the fallen world; and when this one great enemy shall be seized and imprisoned, all these forms of evil will, of course, come to an end.

A thousand years. This is the period usually designated as the MILLENNIUM--for the word millennium means a thousand years. It is on this passage that the whole doctrine of the millennium as such has been founded. It is true that there are elsewhere in the Scriptures abundant promises that the gospel will ultimately spread over the world; but the notion of a millennium as such is found in this passage alone. It is, however, enough to establish the doctrine, if its meaning be correctly ascertained, for it is a just rule in interpreting the Bible that the clearly-ascertained sense of a single passage of Scripture is sufficient to establish the truth of a doctrine. The fact, however, that this passage stands alone in this respect, makes it the more important to endeavour accurately to determine its meaning. There are but three ways in which the phrase "a thousand years" can be understood here: either

(a) literally; or

(b) in the prophetic use of the term, where a day would stand for a year, thus making a period of three hundred and sixty thousand years; or

(c) figuratively, supposing that it refers to a long, but indefinite period of time. It may be impossible to determine which of these periods is intended, though the first has been generally supposed to be the true one, and hence the common notion of the millennium. There is nothing, however, in the use of the language here, as there would be nothing contrary to the common use of symbols in this book in regard to time, in the supposition that this was designed to describe the longest period here suggested, or that it is meant that the world shall enjoy a reign of peace and righteousness during the long period of three hundred and sixty thousand years. Indeed, there are some things in the arrangements of nature which look as if it were contemplated that the earth would continue under a reign of righteousness through a vastly long period in the future.

(b) "dragon" Rev 12:9 (c) "bound him" 2Pet 2:4, Jude 1:6

And east him into the bottomless pit. Rev 9:1. A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the nether world as a prisoner.

And shut him up. Closed the massive doors of the dark prison-house upon him. Compare Job 10:21; Job 10:22.

And set a seal upon him. Or, rather, "upon it"--ετανωαυτου. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door of itself and make it secure, for this was secured by the key, but because it prevented intrusion, or any secret opening of it without its being known. Dan 6:17; Mt 27:66. 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. Compare Barnes on "Re 12:9".

Till the thousand years should be filled. That is, during that period there will be a state of things upon the earth as if Satan should be withdrawn from the world, and confined in the great prison where he is ultimately to dwell for ever.

And after that he must be loosed a little season. See Rev 20:7-8. That is, a state of things will then exist, for a brief period, as if he were again released from his prison-house, and suffered to go abroad upon the earth. The phrase "a little season"--μικρονχρονον, little time--denotes properly that this would be brief as compared with the thousand years. No intimation is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in Rev 20:7-10, would lead us to suppose that what is referred to will be like the sudden outbreak of a rebellion in a time of general peace, but which will soon be quelled.

(a).--Condition of the world in the period referred to in Rev 20:1-3.

It may be proper, in order to a correct understanding of this chapter, to present a brief summary under the different parts of what, according to the interpretation proposed, may be expected to be the condition of things in the time referred to.

On the portion now before us, (Rev 20:1-3,) 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 Mohammedan power in the world. Of course, then, this lies in the future--how far in the future it is impossible to determine. The interpretation of the various portions of this book and the book of Daniel have, however, led to the conclusion that the termination of those powers cannot now be remote. If so, we are on the eve of important events in the world's history. The affairs of the world look as if things were tending to a fulfilment of the prophecies so understood.

(2.) It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation of the previous chapters, it will be a state in which all that has existed, and that now exists in the Papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease; in which all that there now is in the Mohammedan system to fetter and enslave mankind--now controlling more than one hundred and twenty millions of the race--shall have come to an end; and in which, in a great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, scepticism, atheism, will be checked and stayed. It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence in the earth during that period. Satan will, indeed, be bound and restrained as to his former influence and power. But there will be no change in the character of man as he comes into the world. There will still be corrupt passions in the human heart. Though greatly restrained, and though there will be a general prevalence of righteousness on the earth, yet we are to remember that the race is fallen, and that even then, if restraint should be taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that, after this period of prevalent righteousness, Satan should be represented as loosed again, and as able once more for a time to deceive the nations.

(3.) It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long, and will give, especially under the circumstances, opportunity for a vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination back for a thousand years--say in the middle of the ninth century--and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period. It is to be remembered also, that if the millennial period were soon to commence, it would find the world in a far different state in reference to future progress from what it was in the ninth century, and that it would start off, so to speak, with all the advantages in the arts and sciences which have been accumulated in all the past periods of the world. Even if there were no special Divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark of Mr. Hugh Miller may be introduced as illustrating the subject. "It has been remarked by some students 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 (Rev 20:2) to be by no means improbable, that it is intended in the description of the millennium in this chapter, that the world will continue under a reign of peace and righteousness for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period, or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the "Old Red Sandstone," by Hugh Miller, pp. 248-250, 258, 259. Compare Prof. Hitchcock's Religion and Geology, pp. 370--409.

(4.) What, then, will be the state of things during that long period of a thousand years?

(a) There will be a great increase in the population of the globe. Let wars cease, and intemperance cease, and slavery cease, and the numberless passions that now shorten life be stayed, and it is easy to see that there must be a vast augmentation in the number of the human species.

(b) There will be a general diffusion of intelligence on the earth. Every circumstance would be favourable to it, and the world would be in a condition to make rapid advances in knowledge, Dan 12:4.

(c) That period will be characterized by the universal diffusion of revealed truth, Isa 11:9, 25:7.

(d) It will be marked by unlimited subjection to the sceptre of Christ, Ps 2:7, 22:27-29, Isa 2:2-3, 66:23, Zech 9:10, 14:9 Mt 13:31-32, Rev 11:15.

(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 mechanic arts, learning, and religion, it is impossible now to estimate the progress which the race will make, and the changes which will be produced on the earth. For Scripture proofs that it will be a time of universal peace, see Isa 2:4, 11:6-9, Mic 4:3.

(g) There will be a general prevalence of evangelical religion. This is apparent in the entire description in this passage, for the two most formidable opposing powers that religion has ever known--the beast and the false prophet--will be destroyed, and Satan will be bound. In this long period, therefore, we are to suppose that the gospel will exert its fair influence on governments, on families, on individuals; in the intercourse of neighbours, and in the intercourse of nations. God will be worshipped in spirit and in truth, and not in the mere forms of devotion; and temperance, truth, liberty, social order, honesty, and love, will prevail over the world.

(h) It will be a time when the Hebrew people--the Jews--will be brought to the knowledge of the truth, and will embrace the Messiah whom their fathers crucified, Zech 12:10, 13:1, Rom 11:26-29.

(i) Yet we are not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will be still on the earth the remains of wickedness in the corrupted human heart, and there will be so much tendency to sin in the human soul, that Satan, when released for a time, (Rev 20:7-8,) will be able once more to deceive mankind, and to array a formidable force, represented by Gog and Magog, against the cause of truth and righteousness. We are not to suppose that the nature of mankind as fallen will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages. From causes which are not fully stated, (Rev 20:8-9,) Satan will be enabled once more to rouse up their enmity, and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. See these views illustrated in the work entitled Christ's Second Coming, by Rev. David Brown, of St. James's Free Church, Glasgow, pp. 398-442; New York, 1851.

(d) "seal" Dan 6:17

And I saw thrones--θρονους. See Rev 1:4, 3:21, 4:3-4. John here simply says, that he saw in vision thrones, with persons sitting on them, but without intimating who they were that sat on them. It is not the throne of God that is now revealed, for the word is in the plural number, though the writer does not hint how many thrones there were. It is intimated, however, that these thrones were placed with some reference to pronouncing a judgment, or determining the destiny of some portion of mankind, for it is immediately added, "and judgment was given unto them." There is considerable resemblance, in many respects, between this and the statement in Daniel, (Dan 7:9) "I beheld till the thrones were cast down, and the Ancient of days did sit;" or, as it should be rendered, "I beheld"--that is, I continued to look--"until the thrones were placed or set," to wit, for the purposes of judgment. Dan 7:9 So John here sees, as the termination of human affairs approaches, thrones placed with reference to a determination of the destiny of some portion of the race, as if they were now to have a trial, and to receive a sentence of acquittal or condemnation. The persons on whom this judgment is to pass are specified, in the course of the verse, as those who were "beheaded for the witness of Jesus, who had the word of God, who had not worshipped the beast," etc. The time when this was to occur manifestly was at the beginning of the thousand years.

And they sat upon them. Who sat on them is not mentioned. The natural construction is, that judges sat on them, or that persons sat on them to whom judgment was entrusted. The language is such as would be used on the supposition either that he had mentioned the subject before, so that he would be readily understood, or that, from some other cause, it was so well understood that there was no necessity for mentioning who they were. John seems to have assumed that it would be understood who were meant. And yet to us it is not entirely clear; for John has not before this given us any such intimation that we can determine with certainty what is intended. The probable construction is, that those are referred to to whom it appropriately belonged to occupy such seats of judgment, and who they are is to be determined from other parts of the Scriptures. In Mt 19:28, the Saviour says to his apostles, "When the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." In 1Cor 6:2, Paul asks the question, "Do ye not know that the saints shall judge the world?" The meaning as thus explained is, that Christians will, in some way, be employed in judging the world; that is, that they will be exalted to the right hand of the Judge, and be elevated to a station of honour, as if they were associated with the Son of God in the judgment. Something of that kind is, doubtless, referred to here; and John probably means to say that he saw the thrones placed on which those will sit who will be employed in judging the world. If the apostles are specially referred to, it was natural that John, eminent for modesty, should not particularly mention them, as he was one of them, and as the true allusion would be readily understood. And judgment was given unto them. The power of pronouncing sentence in the case referred to was conferred on them, and they proceeded to exercise that power. This was not in relation to the whole race of mankind, but to the martyrs, and to those who, amidst many temptations and trials, had kept themselves pure. The sentence which is to be passed would seem to be that in consequence of which they are to be permitted to "live and reign with Christ a thousand years." The form of this expressed approval is that of a resurrection and judgment; whether this be the literal mode is another inquiry, and will properly be considered when the exposition of the passage shall have been given.

And I saw the souls of them. This is a very important expression in regard to the meaning of the whole passage. John says he saw the souls-- not the bodies. If the obvious meaning of this be the correct meaning; if he saw the souls of the martyrs, not the bodies, this would seem to exclude the notion of a literal resurrection, and consequently overturn many of the theories of a literal resurrection, and of a literal reign of the saints with Christ during the thousand years of the millennium. The doctrine of the last resurrection, as everywhere stated in the Scripture, is, that the body will be raised up, and not merely that the soul will live, (see 1Cor 15:1 and 1Cor 15:1) and consequently John must mean to refer in this place to something different from that resurrection, or to any proper resurrection of the dead as the expression is commonly understood. The doctrine which has been held, and is held, by those who maintain that there will be a literal resurrection of the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the word souls--ψυχας--as used here. By no possible construction can it mean the bodies of the saints. If John had intended to state that the saints, as such, would be raised as they will be at the last day, it is clear that he would not have used this language, but would have employed the common language of the New Testament to denote it. The language here does not express the doctrine of the resurrection of the body; and if no other language but this had been used in the New Testament, the doctrine of the resurrection, as now taught and received, could not be established. These considerations make it clear to my mind that John did not mean to teach that there would be a literal resurrection of the saints, that they might live and reign with Christ personally during the period of a thousand years. There was undoubtedly something that might be compared with the resurrection, and that might, in some proper sense, be called a resurrection, (Rev 20:5-6,) but there is not the slightest intimation that it would be a resurrection of the body, or that it would be identical with the final resurrection. John undoubtedly intends to describe some honour conferred on the spirits or souls of the saints and martyrs during this long period, as if they were raised from the dead, or which might be represented by a resurrection from the dead. What that honour is to be, is expressed by their "living and reigning with Christ." The meaning of this will be explained in the exposition of these words; but the word used here is fatal to the notion of a literal resurrection and a personal reign with Christ on the earth.

That were beheaded. The word here used--πελεκιζω--occurs nowhere else in the New Testament. It properly means, to axe, that is, to hew or cut with an axe--from πελεκυς, 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. Rev 1:9; compare Rev 6:9.

And for the word of God. Rev 1:9.

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 Barnes on "Re 13:4".

Neither his image. Barnes on "Re 13:14-15".

Neither had received his mark upon their foreheads, or in their hands. Rev 13:16.

And they lived. εζησαν, from ζαω--to live. Very much, in the whole passage, depends on this word. The meanings given to the word by Professor Robinson (Lex.) are the following:

(a) to live, to have life, spoken of physical life and existence;

(b) to live, that is, to sustain life, to live on or by anything;

(c) to live in any way, to pass one's life in any manner;

(d) to live and prosper; to be blessed. It may be applied to those who were before dead, (Mt 9:18, Mk 16:11, Lk 24:23, Jn 5:25, Acts 1:3) Acts 9:41, but it does not necessarily imply this, nor does the mere use of the word suggest it. It is the proper notion of living, or having life now, whatever was the former state--whether non-existence, death, sickness, or health. The mind, in the use of this word, is fixed on the present as a state of living. It is not necessarily in contrast with a former state as dead, but it is on the fact that they are now alive. As, however, there is reference, in the passage before us, to the fact that a portion of those mentioned had been "beheaded for the witness of Jesus," it is to be admitted that the word here refers, in some sense, to that fact. They were put to death in the body, but their "souls" were now seen to be alive. They had not ceased to be, but they lived and reigned with Christ as if they had been raised up from the dead. And when this is said of the "souls" of those who were beheaded, and who were seen to reign with Christ, it cannot mean

(a) that their souls came to life again--for there is no intimation that they had for a moment ceased to exist; nor

(b) that they then became immortal--for that was always true of them; nor

(c) that there was any literal resurrection of the body, as Professor Stuart (ii. 360, 475, 476) supposes, and as is supposed by those who hold to a literal reign of Christ on the earth, for there is no intimation of the resurrection of the body. The meaning, then, so far as the language is concerned, must be, that there would exist, at the time of the thousand years, a state of things as if the martyrs were raised up from the dead--an honouring of the martyrs as if they should live and reign with Christ. Their names would be vindicated; their principles would be revived; they would be exalted in public estimation above other men; they would be raised to 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, (Rev 20:5)--for their honours and rewards would be reserved for the great day when all the dead should be judged according to their deeds. In this view of the meaning of this passage, there is nothing that forbids us to suppose that the martyrs will be conscious of the honour thus done to their names, their memory, and their principles on earth, or that this consciousness will increase their joy even in heaven. This sense of the passage is thus expressed, substantially, by Archbishop Whateley, (Essays on the Future State:) "It may signify not the literal raising of dead men, but the raising up of an increased Christian zeal and holiness: the revival in the Christian church, or in some considerable portion of it, of the spirit and energy of the noble martyrs of old, (even as John the Baptist came in the spirit and power of Elias;) so that Christian principles shall be displayed in action throughout the world in an infinitely greater degree than ever before." This view of the signification of the word lived is sustained by its use elsewhere in the Scriptures, and by its common use among men. Thus in this very book, Rev 11:11: "And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet." So in Ezekiel, in speaking of the restoration of the Jews: "Thus saith the Lord God, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live," Eze 27:12-14. So in Hos 6:2: "After two days he will revive us, [cause us to live again;] in the third day he will raise us up, and we shall live in his sight." So in the parable of the prodigal son: "This thy brother was dead, and is alive again," Lk 15:32. So in Isa 26:19: "Thy dead men shall live, together with my dead body shall they arise." The following extract from D'Aubigne's History of the Reformation will show how natural it is to use the very language employed here when the idea is intended to be conveyed of reviving former principles as if the men who held them should be raised to life again. It is the language of the martyr John Huss, who, in speaking of himself in view of a remarkable dream that he had, said, "I am no dreamer, but I maintain this for certain, that the image of Christ will never be effaced. They [his enemies] have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself. The nation that loves Christ will rejoice at this. And I, awaking from among the dead, and rising, so to speak, from my grave, shall leap with great joy." So a Brief addressed by Pope Adrian to the Diet at Nuremberg, contains these words: "The heretics Huss and Jerome are now alive again in the person of Martin Luther." For a further illustration of the passage, see the remarks which follow

(b) on the state of things which may be expected to exist in the time referred to in Rev 20:4-6.

And reigned with Christ. Were exalted in their principles, and in their personal happiness in heaven, as if they occupied the throne with him, and personally shared his honours and his triumphs. Who can tell, also, whether they may not be employed in special services of mercy, in administering the affairs of his government during that bright and happy period?

A thousand years. During the period when Satan will be bound, and when the true religion will have the ascendency in the earth. Barnes on "Re 20:2".

(a) "thrones" Dan 7:9, Lk 22:30 (b) "judgment" 1Cor 6:2,3 (c) "souls" Rev 6:9 (a) "reigned" Rev 5:10

But the rest of the dead. In contradistinction from the beheaded martyrs, and from those who had kept themselves pure in the times of great temptation. The phrase "rest of the dead" here would most naturally refer to the same general class which was before mentioned-the pious dead. The meaning is, that the martyrs would be honoured as if they were raised up and the others not; that is, that special respect would be shown to their principles, their memory, and their character. In other words, special honour would be shown to a spirit of eminent piety during that period, above the common and ordinary piety which has been manifested in the church. The "rest of the dead"--the pious dead--would indeed be raised up and rewarded, but they would occupy comparatively humble places, as if they did not partake in the exalted triumphs when the world should be subdued to the Saviour. Their places in honour, in rank, and in reward, would be beneath that of those who in fiery times had maintained unshaken fidelity to the cause of truth.

Lived not. On the word lived, Rev 20:4. That is, they lived not during that period in the peculiar sense in which it is said (Rev 20:4) that the eminent saints and martyrs lived. They did not come into remembrance; their principles were not what then characterized the church; they did not see, as the martyrs did, their principles and mode of life in the ascendency, and consequently they had not the augmented happiness and honour which the more eminent saints and martyrs had.

Until the thousand years were finished. Then all who were truly the children of God, though some might be less eminent than others had been, would come into remembrance, and would have their proper place in the rewards of heaven. The language here is not necessarily to be interpreted as meaning that they would be raised up then, or would live then, whatever may be true on that point. It is merely an emphatic mode of affirming that up to that period they would not live in the sense in which it is affirmed that the others would. But it is not affirmed that they would even then "live" immediately. A long interval might elapse before that would occur in the general resurrection of the dead.

This is the first resurrection. The resurrection of the saints and martyrs, as specified in Rev 20:4. It is called the first resurrection in contradistinction from the second and last--the general resurrection--when all the dead will be literally raised up from their graves, and assembled for the judgment, Rev 20:12. It is not necessary to suppose that what is called here the "first resurrection" will resemble the real and literal resurrection in every respect. All that is meant is, that there will be such a resemblance as to make it proper to call it a resurrection--a coming to life again. This will be, as explained in Barnes on "Re 20:4", in the honour done to the martyrs; in the restoration of their principles as the great actuating principles of the church; and perhaps in the increased happiness conferred on them in heaven, and in their being employed in promoting the cause of truth in the world.

Blessed. That is, his condition is to be regarded as a happy or a favoured one. This is designed apparently to support and encourage those who in the time of John suffered persecution, or who might suffer persecution afterwards.

And holy. That is, no one will be thus honoured who has not an established character for holiness. Holy principles will then reign, and none will be exalted to that honour who have not a character for eminent sanctity.

That hath part in the first resurrection. That participated in it; that is, who is associated with those who are thus raised up.

On such the second death hath no power. The "second death" is properly the death which the wicked will experience in the world of woe. See Rev 20:14. The meaning here is, that all who are here referred to as having part in the first resurrection will be secure against that. It will be one of the blessed privileges of heaven that there will be absolute security against DEATH in any and every form; and when we think of what death is here, and still more when we think of "the bitter pains of the second death," we may well call that state "blessed" in which there will be eternal exemption from either.

But they shall be priests of God and of Christ, and shall reign with him. Rev 1:6; 5:10.

(b)--Condition of the world in the period referred to in Rev 20:4-6.

I. It is well known that this passage is the principal one which is relied on by those who advocate the doctrine of the literal reign of Christ on the earth for a thousand years, or who hold what are called the doctrines of the "second advent." The points which are maintained by those who advocate these views are substantially,

(a) that at that period Christ will descend from heaven to reign personally upon the earth;

(b) that he will have a central place of power and authority, probably Jerusalem;

(c) that the righteous dead will then be raised, in such bodies as are to be immortal;

(d) that they will be his attendants, and will participate with him in the government of the world;

(e) that this will continue during the period of a thousand years;

(f) that the world will be subdued and converted during this period, not by moral means, but by "a new dispensation"--by the power of the Son of God; and

(g) that at the close of this period all the remaining dead will be raised, the judgment will take place, and the affairs of the earth will be consummated.

The opinion here adverted to was held substantially by Papins, Justin Martyr, Irenaeus, Tertullian, and others among the Christian Fathers, and, it need not be said, is held by many modern expositors of the Bible, and by large numbers of Christian ministers of high standing, and other Christians. See the Literalist, passim. The opinion of the Christian Fathers, with which the modern "literalists," as they are called, substantially coincide, is thus stated by Mr. Elliott: "This resurrection is to be literally that of departed saints and martyrs, then at length resuscitated in the body from death and the grave; its time to synchronize with, or follow instantly after, the destruction of the beast Antichrist, on Christ's personal second advent; the binding of Satan to be an absolute restriction of the power of hell from tempting, deceiving, or injuring mankind, throughout a literal period of a thousand years, thence calculated; the government of the earth during its continuance to be administered by Christ and the risen saints--the latter being now ισαγγελοι--in nature like angels; and under it, all false religion having been put down, the Jews and saved remnant of the Gentiles been converted to Christ, the earth renovated by the fire of Antichrist's destruction, and Jerusalem made the universal capital, there will be a realization on earth of the blessedness depicted in the Old Testament prophecies, as well as perhaps of that too which is associated with the New Jerusalem in the visions of the Apocalypse--until at length this millennium having ended, and Satan gone forth to deceive the nations, the final consummation will follow; the new-raised enemies of the saints, Gog and Magog, be destroyed by fire from heaven: and then the general resurrection and judgment take place, the devil and his servants be cast into the lake of fire, and the millennial reign of the saints extend itself into one of eternal duration."--Elliott on the Apocalypse, iv. 177, 178.

Mr. Elliott's own opinion, representing, it is supposed, that of the great body of the "literalists," is thus expressed: "It would seem, therefore, that in this state of things and of feeling in professing Christendom [a feeling of carnal security], all suddenly, and unexpectedly, and conspicuous over the world as the lightning that shineth from the east even unto the west, the second advent and appearing of Christ will take place; that at the accompanying voice of the archangel and trump of God, the departed saints of either dispensation will rise from their graves to meet him--alike patriarchs, and prophets, and apostles, and martyrs, and confessors all at once and in the twinkling of an eye; and then instantly the saints living at the time will be also caught up to meet him in the air; these latter being separated out of the ungodly nations, as when a shepherd divides his sheep from the goats, and all, both dead and living saints, changed at the moment from corruption to incorruption, from dishonour to glory, though with very different degrees of glory; and so in a new angelic nature, to take part in the judging and ruling in this world. Meanwhile, with a tremendous earthquake accompanying, of violence unknown since the revolutions of primeval chaos, an earthquake under which the Roman world at least is to rock to and fro like a drunken man, the solid crust of this earth shall be broken, and fountains burst forth from its inner deep, not as once of water, but of liquid fire; and that the flames shall consume the Antichrist and his confederate kings, while the sword also does its work of slaughter; the risen saints being perhaps the attendants of the Lord's glory in this destruction of Antichrist, and assessors in his judgment on a guilty world. And then immediately the renovation of this our earth is to take place, its soil being purified by the very action of the fire, and the Spirit poured out from on high, in a yet better sense, the moral face of nature; the Shekinah, or personal glory of Christ amidst his saints being manifested chiefly in the Holy Land and at Jerusalem, but the whole earth partaking of the blessedness; and thus the regeneration of all things, and the world's redemption from the curse, having their accomplishment, according to the promise, at the manifestation of the sons of God," iv. 224-231. (I have slightly abridged this passage, but have retained the sense.)

To this account of the prevailing opinion of the "literalists" in interpreting the passage before us, there should be added that of Professor Stuart, who, in general, is as far as possible from "they sympathizing with this class of writers. He says in his explanation of expression lived" in Rev 20:4, "There would seem to remain, therefore, only one meaning which can be consistently given to εζησαν, [they lived,] viz.: that they (the martyrs who renounced the beast) are now restored to life, viz., such life as implies the vivification of the body. Not to a union of the soul with a gross material body indeed, but with such an one as the saints in general will have at the final resurrection--a spiritual body, 1Cor 15:44. In no other way can this resurrection be ranked as correlate with the second resurrection named in the sequel," ii. 360. So again, Excursus vi., (vol. ii. p. 476,) he says, "I do not see how we can, on the ground of exegesis, fairly avoid the conclusion that John has taught in the passage before us, that there will be a resurrection of the martyr-saints, at the commencement of the period after Satan shall have been shut up in the dungeon of the great abyss." This opinion he defends at length, pp. 476-490. Professor Stuart, indeed, maintains that the martyrs thus raised up will be taken to heaven and reign with Christ there, and opposes the whole doctrine of the literal reign on the earth, ii. 480. The risen saints and martyrs are to be "enthroned with Christ; that is, they are to be where he dwells, and where he will continue to dwell, until he shall make his descent at the final judgment-day."

II. In regard to these views as expressive of the meaning of the passage under consideration, I would make the following remarks:--

(1.) There is strong presumptive evidence against this interpretation, and especially against the main point in the doctrine--that there will be a literal resurrection of the bodies of the saints at the beginning of that millennial period to live and reign with Christ on earth--from the following circumstances:

(a) It is admitted on all hands that this doctrine, if contained in the Scriptures at all, is found in this one passage only. It is not pretended that there is in any other place a direct affirmation that this will literally occur, nor would the advocates for that opinion undertake to show that it is fairly implied in any other part of the Bible. But it is strange, not to say improbable, that the doctrine of the literal resurrection of the righteous a thousand years before the wicked should be announced in one passage only. If it were so announced in plain and unambiguous language, I admit that the believer in the Divine origin of the Scriptures would be bound to receive it; but this is so contrary to the usual method of the Scriptures on all great and important doctrines, that this circumstance should lead us at least to doubt whether the passage is correctly interpreted. The resurrection of the dead is a subject on which the Saviour often dwelt in his instructions; it is a subject which the apostles discussed very frequently and at great length in their preaching, and in their writings; it is presented by them in a great variety of forms, for the consolation of Christians in time of trouble, and with reference to the condition of the world at the winding up of human affairs; and it is strange that in respect to so important a doctrine as this, if it be true, there is not elsewhere in the New Testament a hint, an intimation, an allusion, that would lead us to suppose that the righteous are to be raised in this manner.

(b) If this is a true doctrine, it would be reasonable to expect that a clear and unambiguous statement of it would be made. Certainly, if there is but one statement on the subject, that might be expected to be a perfectly clear one. It would be a statement about which there could be no diversity of opinion, concerning which those who embraced it might be expected to hold the same views. But it cannot be pretended that this is so in regard to this passage. It occurs in the book which of all the books in the Bible is most distinguished for figures and symbols; it cannot be maintained that it is directly and clearly affirmed; and it is not so taught that there is any uniformity of view among those who profess to hold it. In nothing has there been greater diversity among men than in the opinions of those who profess to hold the "literal" views respecting the personal reign of Christ on the earth. But this fact assuredly affords presumptive evidence that the doctrine of the literal resurrection of the saints a thousand years before the rest of the dead is not intended to be taught.

(c) It is presumptive proof against this, that nothing is said of the employment of those who are raised up; of the reason why they are raised; of the new circumstances of their being; and of their condition when the thousand years shall have ended. In so important a matter as this, we can hardly suppose that the whole subject would be left to a single hint in a symbolical representation-- depending on the doubtful meaning of a single word, and with nothing to enable us to determine with absolute certainty that this must be the meaning.

(d) If it be meant that this is a description of the resurrection of the righteous as such--embracing all the righteous-- then it is wholly unlike all the other descriptions of the resurrection of the righteous that we have in the Bible. Here the account is confined to "those that were beheaded for the witness of Jesus," and to "those who had not worshipped the beast." If the righteous as such are here referred to, why are these particular classes specified Why are not the usual general terms employed? Why is the account of the resurrection confined to these? Elsewhere in the Scriptures the account of the resurrection is given in the most general terms, (compare Mt 25:41, Jn 4:54, 5:28-29, Romm 2:7, 1Cor 15:23, Php 3:20-21) (2Thes 1:10, Heb 9:28, 1Jn 2:28-29, 3:2;) and if this had been the designed reference here, it is inconceivable why the statement should be limited to the martyrs, and to those who have evinced great fidelity in the midst of temptations and allurements to apostasy. These circumstances furnish strong presumptive proofs, at least, against the doctrine that there is to be a literal resurrection of all the saints at the beginning of the millennial period. Compare "Christ's Second Coming," by Rev. David Brown, p. 219, seq.

(2.) In reference to many of the views necessarily implied in the doctrine of the "Second Advent," and avowed by those who hold that doctrine, it cannot be pretended that they receive any countenance or support from this passage. In the language of Professor Stuart, (Com. ii. 479,) there is "not a word of Christ's descent to the earth at the beginning of the millennium. Nothing of the literal assembling of the Jews in Palestine; nothing of the Messiah's temporal reign on earth; nothing of the overflowing abundance of worldly peace and plenty." Indeed, in all this passage, there is not the remotest hint of the grandeur and magnificence of the reign of Christ as a literal king upon the earth; nothing of his having a splendid capital at Jerusalem or anywhere else; nothing of a new dispensation of a miraculous kind; nothing of the renovation of the earth to fit it for the abode of the risen saints. All this is the mere work of fancy, and no man can pretend that it is to be found in this passage.

(3.) Nor is there anything here of a literal resurrection of the bodies of the dead, as Professor Stuart himself supposes. It is not a little remarkable that a scholar so accurate as Professor Stuart is, and one too who has so little sympathy with the doctrines connected with a literal reign of Christ on the earth, should have lent the sanction of his name to perhaps the most objectionable of all the dogmas connected with that view--the opinion that the bodies of the saints will be raised up at the beginning of the millennial period. Of this there is not one word, one intimation, one hint, in the passage before us. John says expressly, and as if to guard the point from all possible danger of this construction, that he "saw the SOULS of them that were beheaded for the witness of Jesus;" he saw them "living" and "reigning" with Christ--raised to exalted honour during that period, as if they had been raised from the dead; but he nowhere mentions or intimates that they were raised up from their graves; that they were clothed with bodies; that they had their residence now literally on the earth; or that they were in any way otherwise than disembodied spirits. There is not even one word of their having "a spiritual body."

(4.) There are positive arguments, which are perfectly decisive, against the interpretation which supposes that the bodies of the saints will be raised up at the beginning of the millennial period to reign with Christ on the earth for a thousand years. Among these are the following :--

(a) If the "first resurrection" means rising from the grave in immortal and glorified bodies, we do not need the assurance (Rev 20:6) that "on such the second death hath no power;" that is, that they would not perish for ever. That would be a matter of course, and there was no necessity for such a statement. But if it be supposed that the main idea is that the principles of the martyrs and of the most eminent saints would be revived and would live--as if the dead were raised up--and would be manifested by those who were in mortal bodies--men living on the earth--then there would be a propriety in saying that all such were exempt from the danger of the second death. Once indeed they would die; but the second death could not reach them. Compare Rev 2:10-11.

(b) In the whole passage there are but two classes of men referred to. There are those "who have part in the first resurrection;" that is, according to the supposition, all the saints; and there are those over whom "the second death" has power. Into which of these classes are we to put the myriads of men having flesh and blood who are to people the world during the millennium? They have no part in "the first resurrection" if it be a bodily one. Are they then given over to the power of the "second death?" But if the "first resurrection" be regarded as figurative and spiritual, then the statement that those who are actuated by the spirit of the martyrs and of the eminent saints shall not experience the "second death," is seen to have meaning and pertinency.

(c) The mention of the time during which they are to reign, if it be literally understood, is contrary to the whole statement of the Bible in other places. They are to "live and reign with Christ" a thousand years. What then? Are they to live no longer? Are they to reign no longer with him? This supposition is entirely contrary to the current statement in the Scriptures, which is, that they are to live and reign with him for ever: 1Thes 4:17, "And so shall we ever be with the Lord." According to the views of the "literalists," the declaration that they "should live and reign with Christ," considered as the characteristic features of the millennial state, is to terminate with the thousand years--for this is the promise, according to that view, that they should thus live and reign. But it need not be said that this is wholly contrary to the current doctrine of the Bible, that they are to live and reign with him for ever.

(d) A farther objection to this view is, that the wicked part of the world--"the rest of the dead who lived not again until the thousand years were finished"--must of course be expected to "live again" in the same bodily sense when those thousand years were finished. But, so far from this, there is no mention of their living then. When the thousand years are finished, Satan is loosed for a season; then the nations are roused to opposition against God; then there is a conflict, and the hostile forces are overthrown; and then comes the final judgment. During all this time we read of no resurrection at all. The period after this is to be filled up with something besides the resurrection of "the rest of the dead." There is no intimation, as the literal construction as it is claimed would demand, that immediately after the "thousand years are finished" the "rest of the dead"--the wicked dead--would be raised up; nor is there any intimation of such a resurrection until all the dead are raised up for the final trial, Rev 20:12. But every consideration demands, if the interpretation of the "literalists" be correct, that the "rest of the dead"--the unconverted dead--should be raised up immediately after the close of the millennial period, and be raised up as a distinct and separate class.

(e) There is no intimation in the passage itself that the righteous will be raised up as such in this period, and the proper interpretation of the passage is contrary to that supposition. There are but two classes mentioned as having part in the first resurrection. They are those who were "beheaded for the witness of Jesus," and those who "had not worshipped the beast;" that is, the martyrs, and those who had been eminent for their fidelity to the Saviour in times of great temptation and trial. There is no mention of the resurrection of the righteous as such--of the resurrection of the great body of the redeemed; and if it could be shown that this refers to a literal resurrection, it would be impossible to apply it, according to any just rules of interpretation, to any more than the two classes that are specified. By what rules of interpretation is it made to teach that all the righteous will be raised up on that occasion, and will live on the earth during that long period? In this view of the matter, the passage does not express the doctrine that the whole church of God will be raised bodily from the grave. And supposing it had been the design of the Spirit of God to teach this, is it credible, when there are so many clear expressions in regard to the resurrection of the dead, that so important a doctrine should have been reserved for one single passage so obscure, and where the great mass of the readers of the Bible in all ages have failed to perceive it? That is not the way in which, in the Scriptures, great and momentous doctrines are communicated to mankind.

(f) The fair statement in Rev 20:11-15 is, that all the dead will then be raised up, and be judged. This is implied in the general expressions there used "the dead, small and great;" the "book of life was opened"--as if not opened before; "the dead"--all the dead --"were judged out of those things which were written in the books;" "the sea gave up the dead which were in it, and death and hell (hades) delivered up the dead which were in them." This is entirely inconsistent with the supposition that a large part of the race --to wit, all the righteous--had been before raised up; had passed the solemn judgment; had been clothed with their immortal bodies, and had been admitted to a joint reign with the Saviour on his throne. In the last judgment, what place are they to occupy? In what sense are they to be raised up and judged? Would such a representation have been made as is found in Rev 20:11-15, if it had been designed to teach that a large part of the race had been already raised up, and had received the approval of their judge?

(g) This representation is wholly inconsistent, not only with Rev 20:11-15, but with the uniform language of the Scriptures that all the righteous and the wicked will be judged together, and both at the coming of Christ. On no point are the statements of the Bible more uniform and explicit than on this, and it would seem that the declarations had been of design so made that there should be no possibility of mistake. I refer for full proof on this point to the following passages of the New Testament: Mt 10:32-33, compared with Mt 7:21-23, 13:30,38-43, 16:24-27, 25:10,31-46, Mk 8:38, Jn 5:28-29 Acts 17:31, Rom 2:5-16, 14:10,12, 1Cor 3:12-15, 4:5, 2Cor 5:9-11, 2Thes 1:6-10 1Timm 5:24-25, 2Pet 3:7,10,12; 1Jn 2:28; 4:17; Rev 3:5; 20:11-15; Rev 22:12-15. It is utterly impossible to explain these passages on any other supposition than that they are intended to teach that the righteous and the wicked will be judged together, and both at the coming of Christ. And, if this is so, it is of course impossible to explain them consistently with the view that all the righteous will have been already raised up at the beginning of the millennium in their immortal and glorified bodies, and that they have been solemnly approved by the Saviour, and admitted to a participation in his glory. Nothing could be more irreconcilable than these two views, and it seems to me, therefore, that the objections to the literal resurrection of the saints at the beginning of the millennial period are insuperable.

III. The following points, then, according to the interpretation proposed, are implied in this statement respecting the "first resurrection," and these will clearly comprise all that is stated on the subject.

(1.) There will be a reviving, and a prevalence of the spirit which actuated the saints in the best days, and a restoration of their principles as the grand principles which will control and govern the church, as if the most eminent saints were raised again from the dead, and lived and acted upon the earth.

(2.) Their memory will then be sacredly cherished, and they will be honoured on the earth with the honour which is due to their names, and which they should have received when in the land of the living. They will be no longer cast out and reproached; no longer held up to obloquy and scorn; no longer despised and forgotten, but there will be a reviving of sacred regard for their principles, as if they lived on the earth, and had the honour which was due to them.

(3.) There will be a state of things upon the earth as if they thus lived and were thus honoured. Religion will no longer be trampled under foot, but will triumph. In all parts of the earth it will have the ascendency, as if the most eminent saints of past ages lived and reigned with the Son of God in his kingdom. A spiritual kingdom will be set up with the Son of God at the head of it, which will be a kingdom of eminent holiness, as if the saints of the best days of the church should come back to the earth and dwell upon it. The ruling influence in the world will be the religion of the Son of God, and the principles which have governed the most holy of his people.

(4.) It may be implied that the saints and martyrs of other times will be employed by the Saviour in embassies of mercy; in visitations of grace to our world to carry forward the great work of salvation on earth. Nothing forbids the idea that the saints in heaven may be thus employed, and in this long period of a thousand years, it may be that they will be occupied in such messages and agencies of mercy to our world as they have never been before--as if they were raised from the dead, and were employed by the Redeemer to carry forward his purposes of mercy to mankind.

(5.) In connexion with these things, and in consequence of these things, they may be, during that period, exalted to higher happiness and honour in heaven. The restoration of their principles to the earth; the Christian remembrance of their virtues; the prevalence of those truths to establish which they laid down their lives, would in itself exalt them, and would increase their joy in heaven. All this would be well represented, in vision, by a resurrection of the dead; and admitting that this was all that was intended, the representation of John here would be in the highest degree appropriate. What could better symbolize it--and we must remember that this is a symbol--than to say that at the commencement of this period there was, as it were, a solemn preparation for a judgment, and that the departed dead seemed to stand there, and that a sentence was pronounced in their favour, and that they became associated with the Son of God in the honours of his kingdom, and that their principles were now to reign and triumph in the earth, and that the kingdom which they laboured to establish would be set up for a thousand years, and that in high purposes of mercy and benevolence during at period they would be employed in maintaining and extending the principles of religion in the world? Admitting that the Holy Spirit intended to represent these things, and these only, no more appropriate symbolical language could have been used; none that would more accord with the general style of the book of Revelation.

(a) "second death" Rev 2:11, 21:8 (b) "priests" Rev 1:6, Isa 60:6

And when the thousand years are expired. See Rev 20:2.

Satan shall be loosed out of his prison. See Rev 20:3. That is, a state of things will then occur as if Satan should be for a time let loose again, and should be permitted to go as formerly over the world no intimation is given why or how he would be thus released from his prison. We are not, however, to infer that it would be a mere arbitrary act on the part of God. All that is necessary to be supposed is, that there would be, in certain parts of the world, a temporary outbreak of wickedness, as if Satan were for a time released from his chains.

And shall go out to deceive the nations. Rev 12:9. The meaning here is, that he would again, for a time, act in his true character, and in some way delude the nations once more. In what way this would be done is not stated. It would be, however, clearly an appeal to the wicked passions of mankind, exciting a hope that they might yet overthrow the kingdom of God on the earth.

Which are in the four quarters of the earth. Literally, corners of the earth, as if the earth were one extended square plain. The earth is usually spoken of as divided into four parts or quarters--the eastern, the western, the northern, and the southern. It is implied here that the deception or apostasy referred to would not be confined to one spot or portion of the world, but would extend afar. The idea seems to be, that during that period, though there would be a general prevalence of the gospel, and a general diffusion of its blessings, yet that the earth would not be entirely under its influence, and especially that the native character of the human heart would not be changed. Man, under powerful temptations, would be liable to be deluded by the great master spirit that has so often corrupted the race. Once more he would be permitted to make the trial, and then his power would for ever come to an end.

Gog and Magog. The name Gog occurs as the name of a prince, in Eze 38:2-3,16,18, 39:1,11. "He is an invader of the land of Israel, the chief prince of Meshech and Tubal," Eze 38:2. Magog is also mentioned in Eze 38:2, "the land of Magog;" and in Eze 39:6, "I will send a fire on Magog." As the terms are used in the Old Testament, the representation would seem to be that Gog was the king of a people called Magog. The signification of the names is unknown, and consequently nothing can be determined about the meaning of this passage from that source. Nor is there much known about the people who are referred to by Ezekiel. His representation would seem to be, that a great and powerful people, dwelling in the extreme recesses of the north, (Eze 38:15, 39:2,) would invade the Holy Land after the return from the exile, Eze 38:8-12. it is commonly supposed that they were Scythians, residing between the Caspian and Euxine Seas, or in the region of Mount Caucasus. Thus Josephus (Ant. i. 6, 3) has dropped the Hebrew word Magog, and rendered it by σκυθαι--Scythians; and so does Jerome. Suidas renders it περσαι--Persians; but this does not materially vary the view, since the word Scythians among the ancient writers is a collective word to denote all the north-eastern, unknown, barbarous tribes. Among the Hebrews, the name Magog also would seem to denote all the unknown barbarous tribes about the Caucasian mountains. The fact that the names Gog and Magog are in Ezekiel associated with Meshech and Tubal seems to determine the locality of these people, for those two countries lie between the Euxine and Caspian Seas, or at the southeast extremity of the Euxine Sea.--Rosenmuller, Bib. Geog. i., p. 240. The people of that region were, it seems, a terror to Middle Asia, in the same manner as the Scythians were to the Greeks and Romans. Intercourse with such distant and savage nations was scarcely possible in ancient times; and hence, from their numbers and strength, they were regarded with great terror, just as the Scythians were regarded by the ancient Greeks and Romans, and as the Tartars were in the Middle Ages. In this manner they became an appropriate symbol of rude and savage people; of enemies fierce and warlike; of foes to be dreaded; and as such they were referred to by both Ezekiel and John. It has been made a question whether Ezekiel and John do not refer to the same period, but it is not necessary to consider that question here. All that is needful to be understood is, that John means to say that at the time referred to there would be formidable enemies of the church who might be compared with the dreaded dwellers in the land of Magog; or, that after this long period of millennial tranquillity and peace there would be a state of things which might be properly compared with the invasion of the Holy Land by the dreaded barbarians of Magog or Scythia. It is not necessary to suppose that any particular country is referred to, or that there would be any one portion of the earth which the gospel would not reach, and which would be still barbarous, heathen, and savage; all that is necessary to be supposed is, that though religion would generally prevail, human nature would remain essentially corrupt and unchanged; and that, therefore, from causes which are not stated, there might yet be a fearful apostasy, and a somewhat general prevalence of iniquity. This would be nothing more than has occurred after the most favoured times in the church, and nothing more than human nature would exhibit at any time, if all restraints were withdrawn, and men were suffered to act out their native feelings. Why this will be permitted; what causes will bring it about; what subordinate agencies will be employed, is not said, and conjecture would be vain. The reader who wishes more information in regard to Gog and Magog may consult Professor Stuart on this book, vol. ii. pp. 364-368, and the authorities there referred to. Compare especially Rosenmuller on Eze 38:2. See also Sale's Koran, Pre. Dis. % 4, and the Koran itself, Sura xviii. 94, and xxi. 95.

To gather them together to battle. As if to assemble them for war; that is, a state of things would exist in regard to the kingdom of God, and the prevalence of the true religion, as if distant and barbarous nations should be aroused to make war on the church of God. The meaning is, that there would be an awakened hostility against the kingdom of Christ in the earth. Rev 16:14.

The number of whom is as the sand of the sea. A common comparison in the Scriptures to denote a great multitude, Gen 22:17, 32:12, 41:49 1Sam 13:5, 1Kgs 4:20, et al.

(c.)--Condition of things in the period referred to in Rev 20:7-8.

(1.) This will occur at the close of the millennial period--the period of the thousand years. It is not said, indeed, that it would be immediately after that; but the statement is explicit that it will be after that, or "when the thousand years are expired." There may be an interval before it shall be accomplished of an indefinite time; the alienation and corruption may be gradual; a considerable period may elapse before the apostasy shall assume an organized form, or, in the language of John, before the hosts shall "be gathered to battle," but it is to be the next marked and prominent event in the history of the world, and is to precede the final consummation of all things.

(2.) This will be a brief period. Compared with the long period of prosperity that preceded it, and perhaps compared with the long period that shall follow it before the final judgment, it will be short. Thus, in Rev 20:3, it is said that Satan "must be loosed a little season." Rev 20:3. There is no way of determining the time with exactness; but we are assured that it will not be long.

(3.) What will be the exact state of things then can be only a matter of conjecture. We may say, however, that it will not be

(a) necessarily war. The language is figurative and symbolical, and it is not necessary to suppose that an actual and bloody warfare will be literally waged against the church. Nor

(b) will there be a literal invasion of the land of Palestine as the residence of the saints, and the capital of the Redeemer's visible empire; for there is not a hint of this--not a word to justify such an interpretation. Nor

(c) is it necessary to suppose that there will be literally such nations as will be then called "Gog and Magog"--for this language is figurative, and designed to characterize the foes of the church--as being in some respects formidable and terrible, as were those ancient nations.

We may thus suppose that at that time, from causes which are unexplained, there will be

(a) a revived opposition to the truths of religion;

(b) the prevalence, to a greater or less extent, of infidelity;

(c) a great spiritual declension;

(d) a combination of interests opposed to the gospel;

(e) possibly some new form of error and delusion that shall extensively prevail. Satan may set up some new form of religion, or he may breathe into those that may already exist a spirit of worldliness and vanity-- some new manifestation of the religion of forms--that shall for a limited period produce a general decline and apostasy. As there is, however, no distinct specification of what will characterize the world at that time, it is impossible to determine what is referred to any more than in this general manner.

(4.) A few remarks may, however, be made on the probability of what is here affirmed--for it seems contrary to what we should suppose would be the characteristics of the dosing period of the world. The following remarks, then, may show that this anticipated state of things is not improbable:

(a) We are to remember that human nature will then be essentially the same as now. There is no intimation that man, as born into the world, will be then different from what he is now; or that any of the natural corrupt tendencies of the human heart will be changed. Men will be liable to the same outbreaks of passion; to be influenced by the same forms of temptation; to fall into the same degeneracy and corruption; to feel the same unhappy influences of success and prosperity as now--for all this appertains to a fallen nature, except as it is checked and controlled by grace. We often mistake much in regard to the millennial state by supposing that all the evils of the apostasy will be arrested, and that the nature of man will be as wholly changed as it will be in the heavenly world.

(b) The whole history of the church has shown that there is a liability to declension even in the best state, and in the condition of the the most striking manifestation of the Divine mercies; the early Christian church, and how soon it declined; the seven churches of Asia Minor, and how soon their spirituality departed; the various revivals of religion that have occurred from time to time, and how soon they have been succeeded by coldness, worldliness, and error; the fact that great religious denominations, which have begun their career with zeal and love, have so soon degenerated in spirit, and fallen into the same formality and worldliness which they have evinced who have gone before them; and the case of the individual Christian, who, from the most exalted state of love and joy, so soon often declines into a state of conformity to the world. These are sad views of human nature, even under the influence of true religion; but the past history of man has given but too much occasion for such reflections, and too much reason to apprehend that the same things may occur, for a time, even under the best forms in which religion may manifest itself in a fallen world. Man's nature will be better in heaven, and religion there in its purest and best form will be permanent; here we are not to be surprised at any outbreak of sin, or any form of declension in religion. What has often occurred in the world on a small scale, we may suppose may then occur on a larger scale. "Just as on a small scale, in some little community like that of Northampton, as described by President Edwards, after the remarkable sense of God's presence over the whole town had begun to wax feeble, the still unconverted persons of its though subdued and seemingly won over to Christ, would by little and little recover themselves, and at length venture forth in their true character; so it will be, in all probability, on a vast scale, at the close of the latter day. The unconverted portion of the world--long constrained by the religious influences everywhere surrounding them to fall in with the spirit of the day, catching apparently its holy impulses, but never coming savingly under its power--this portion of mankind, which we have reason to fear will not be small, will now be freed from these irksome restraints, no longer obliged to breathe an atmosphere uncongenial to their nature." --Brown on the Second Coming of Christ, p. 442. "No oppression is so grievous to an unsanctified heart as that which arises from the purity of Christianity. A desire to shake off this yoke is the true cause of the opposition which Christianity has met with in the world in every period, and will, it is most likely, be the chief motive to influence the followers of Gog in his time."---Fraser's Key, p. 455.

(c.) The representations of the New Testament elsewhere confirm this now in regard to the latter state of the world--the state when the Lord Jesus shall come to judgment. Lk 18:8: "When the Son of man cometh, shall he find faith on the earth?" 2Pet 3:3-4: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?" 1Thes 5:2-3: "The day of the Lord so cometh as the thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape." See especially Lk 17:26-30: "As it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed."

(a) "Gog" Eze 38:2 (b) "gather" Rev 16:14

And they went up on the breadth of the earth. They spread over the earth in extended columns. The image is that of an invading army that seems, in its march, to spread all over a land. The reference here is to the hosts assembled from the regions of Gog and Magog; that is, to the formidable enemies of the gospel that would be roused up at the close of the period properly called the millennial period--the period of the thousand years. It is not necessary to suppose that there would be literally armies of enemies of God summoned from lands that would be called lands of" Gog and Magog;" but all that is necessarily implied is, that there will be a state of hostility to the church of Christ which would be well illustrated by such a comparison with an invading host of barbarians. The expression "the breadth of the land" occurs in Hab 1:6, in a description of the invasion of the Chaldeans, and means there the whole extent of it; that is, they would spread over the whole country.

And compassed the camp of the saints about. Besieged the camp of the saints considered as engaged in war, or as attacked by an enemy. The "camp of the saints" here seems to be supposed to be without the walls of the city; that is, the army was drawn out for defence. The fact that the foes were able to "compass this camp about," and to encircle the city at the same time, shows the greatness of the numbers of the invaders.

And the beloved city. Jerusalem--a city represented as beloved by God and by his people. The whole imagery here is derived from a supposed invasion of the land of Palestine--imagery than which nothing could be more natural to John in describing the hostility that would be aroused against the church in the latter day. But no just principle of interpretation requires us to understand this literally. Compare Heb 12:22. Indeed, it would be absolutely impossible to give this chapter throughout a literal interpretation. What would be the literal interpretation of the very first verses? "I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand; and he laid hold on the dragon, and bound him." Can any one believe that there is to be a literal key, and a chain, and an act of seizing a serpent, and binding him? As little as it demanded that the passage before us should be taken literally; for if it is maintained that this should be, we may insist that the same principle of interpretation should be applied to every part of the chapter, and every part of the book.

And fire came down from God out of heaven, and devoured them. Consumed them--fire being represented as devouring or eating. Rev 17:16. The meaning is, that they would be destroyed as if fire should come down from heaven, as on Sodom and Gomorrah. But it is not necessary to understand this literally, any more than it is the portions of the chapter just referred to. What is obviously meant is, that their destruction would be sudden, certain, and entire, and that thus the last enemy of God and the church would be swept away. Nothing can be determined from this about the means by which this destruction will be effected; and that must be left for time to disclose. It is sufficient to know that the destruction of these last foes of God and the church will be certain and entire. This language, as denoting the final destruction of the enemies of God, is often employed in the Scriptures. See Ps 11:6, Isa 29:6, Eze 38:22, 39:6.

(a) "they went" Isa 8:8, Eze 38:9,16

And the devil that deceived them. Rev 20:3,8.

Was cast into the lake of fire and brimstone. In Rev 19:20, 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, Rev 20:1-3. As the final punishment, however, he is appropriately represented as consigned to the same doom as the beast mad 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. Compare Rev 16:13-14.

Where the beast and the false prophet are. Barnes on "Re 19:20".

And shall be tormented day and night for ever. Compare Barnes on "Re 14:11". 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 in Rev 20:9-10.

(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, (b, 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 if fire should come down from heaven to destroy an invading army. The mode in which this will be done is not indeed stated, for there is no necessity of understanding the statement in Rev 20:9 literally, 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 will very materially 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.) This overthrow of the enemies of God and of the church will be final. 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, (Rev 19:20;) that is, they will have ceased long since, even before the beginning of the millennial period, (Rev 19:20, compared with 20:1-3,) 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, win be doomed to the same hopeless woe; and all the enemies that have ever opposed the church --in all forms of Paganism, Mohammedanism, 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.) It is possible that there will be a long period of continued prosperity and peace between the events stated in Rev 20:9-10, and the final judgment, as described in Rev 20:11-15. 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 most obvious interpretation of the New Testament would not be favourable to such a supposition. Compare Lk 17:26-30, 1Thes 5:2-3, 2Pet 3:3-4, Lk 18:8. 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. In that 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.

(b) "lake of fire" Rev 19:20

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 was great, and that it was white. The former expression means that it was high or elevated. Compare Isa 6:1. The latter expression--white--means that it was splendid or shining. Compare 1Kgs 10:18-20. The throne here is the same which is referred to in Mt 25:31, and called there "the throne of his glory."

And him that sat on it. The reference here, undoubtedly, is to the Lord Jesus Christ, the final Judge of mankind, (compare Mt 25:31,) and the scene described is that which will occur at his Second Advent.

From whose face. Or, from whose presence; though the word may be used here to denote more strictly his face--as illuminated, and shining like the sun. See Rev 1:16, "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. Compare Ps 18:7-15, 77:16-19, 114:3-5, Hab 3:6,10-11.

And there was found no place for them. They seemed to flee entirely away, as if there was no place 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, and no language could more sublimely represent the majesty of the Judge.

(a) "earth" 2Pet 3:10,12

And I saw the dead, small and great. All the 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, that all the dead would be there, and of course this would preclude the idea of a previous resurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is the wicked dead that are referred to in this description of the final judgment. It is the judgment of all the 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 (see Mt 25:31)that this is the Lord Jesus. Compare 2Cor 5:10. 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 win 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 the book of life. The book containing the record of the names of all who shall enter into life, or into heaven. Rev 3:5. 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 proceed on their deeds in 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 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 proves particularly that 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. 2Cor 5:10. The fact that the name of any one was found in the book of life would seem, as above remarked, to determine the certainty of salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.

(b) "books were opened" Dan 7:10 (c) "another book" Rev 21:27, Dan 12:1 (d) "according to their works" Jer 32:19, Mt 16:27

And the sea gave up the dead which were in it. All that had been buried in the depths of oceans. 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, all the 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 now delivering up, or surrendering those who were held under them. On the meaning of the words here used, Rev 1:18; Rev 6:8. Compare Mt 10:23; Job 10:21; Job 10:22; Isa 14:9. 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, etc. 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.

(1) "hell" "the grave"

And death and hell were east 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 in 1Cor 15:26, "The last enemy that shall be destroyed is death." 1Cor 15:26. The idea is, that death, considered as the separation of soul and body, with all 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 where this would 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 word αδης--hades. There would be death still, 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 of continual agony like 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 life"--properly constitutes the second death. This proves that when it is said that "death and hell were cast into a 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. See Rev 20:15. 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 called death. 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 wicked death--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 of existence. Death never does that; the word does not naturally and properly convey that idea.

(a) "death and hell" Hoss 13:14, 1Cor 15:26,54 (b) "lake of fire" Mt 25:41

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 save any from 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 not so lived 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. Rev 3:5.

Was cast into the lake of fire. Mt 25:41. 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.

(d.)--Condition of things referred to in Rev 20:11-15.

(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 it is said that they will all be judged "according to their works"--that is, strictly according to their character. They will receive no arbitrary doom; they will have no sentence which will not be just. See Mt 25:31-46.

(3.) This will be the final judgment. 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. Rev 22:11.

(4.) The wicked will be destroyed, in what may be properly called the second death. 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 it death. It does not mean that they will be annihilated, for death never implies that. The meaning is, that this will be a cutting off from what is properly called life, from hope, from happiness, and from peace, and a subjection to pain and agony, which it will be proper to call death--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 wicked could be more explicit than those which occur in the sacred Scriptures. Mt 25:46; 2Thes 1:9.

(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.

This chapter begins with a fresh and glorious vision which St. John had of an angel's descending from heaven, to bind Satan for a thousand years; and herein we have observable,

1. The person binding, the angel of the covenant, Christ Jesus (for he only has the keys of the bottomless pit, of hell, and of death, Rev 1:18. This angel is here said to come down from heaven, and with a great chain in his hand, denoting his omnipotent power and sovereignty over Satan, and his ability to restrain him.

Observe, 2. The person bound, Satan; where mark, that he is set forth here by five names, he is called the Dragon, the Serpent, the Old Serpent, the Devil, and Satan.

And note, Christ's power is set forth in as many terms as the devil has titles, he is said to lay hold on him, to bind him, to cast him into the bottomless pit, to shut him in, or seal him up for a thousand years, that is, to restrain him and render him incapable of doing such mischief to the world as he had done before.

Observe, 3. What we are to understand by Christ's binding Satan: some thereby do understand Christ's overthrowing the power of the devil in the heathen world; his casting down those strong holds of Satan, to wit, ignorance, superstition, idolatry, and lying oracles, by the light and power of the gospel, preached among the Gentiles; his curbing of Satan, that he should no more cozen the world with heathenish delusions as he had done.

Others understand this binding of Satan to be after the destruction of antichrist; when the Jews shall be converted, and there shall follow a quiet and peaceable state of the church for a long time, styled here a thousand years; during which time Satan shall be bound, and there shall be no molestation from him.

From the whole learn, That be the devil never so devilish, Christ has power to overpower him. Christ has a great chain in his hand to bind Satan: intimating, that how mighty and malicious soever Satan is, Christ has him as a dog in a chain.

But observe a little, how Christ's power meets with and masters Satan's power: the devil carries power in his name, he is called a dragon; in his nature, as being an angel; in his numbers, which are numberless: but Christ overpowereth him, so that he cannot do his own will without him; he bound him in the execution of his malice, though his malice be boundless.

Satan is bound in a double chain, in a chain of justice, and in a chain of providence; he cannot move a foot either to tempt or trouble us, without a permission from Christ.

These words are conceived to set forth the glorious and happy condition of the church of Christ here on earth, during the time of Satan's restraint; and the term of a thousand years, shows that will be the longest happy condition that ever the militant church enjoyed, for purity of ordinances, for increase of light and knowledge, for the power of godliness, for the abundance of professors, for the more open and public profession of Christianity, for outward freedom and peace, and all this for a long continuance of time; which happy state and condition is here set forth by thrones, showing the saints' dignity and dominion over the enemies.

And whereas St. John says, he saw the souls of martyrs who had shed their blood for Christ, the meaning, say some, is, he saw them in their successors of the same faith, those pious Christians which should at that time live, and in their principles and practices are like the holy martyrs; these shall then enjoy a more quiet, happy, and comfortable state, during this time, than the servants of God enjoyed at any time before.

Yet observe farther, That this glorious condition of the church is not absolute, but comparative only, both in respect of purity, and in respect of peace; for whilst the church is on this side heaven, there will be both corruptions within, and temptations without: hypocrites there will be, and offences will come, though freedom from all these will at that time be more than usual; yet taking up the cross, and being conformed to Christ in his sufferings, will be duties belonging to saints whilst the world endures.

Observe lastly, That yet there is no ground from hence to expect Christ's personal reign upon earth, or his corporal presence with his church here: for it is not said that he reigned with them, but that they reigned with him; denoting that this kingdom is spiritual, consisting in purity and peace, in righteousness and joy, in the Holy Ghost.

As to a personal reign of Christ then with his people here on earth, it seems not probable, because the scripture is silent of it, and joins Christ's personal coming and the day of judgment together. Besides, were Christ personally upon earth, how should we enjoy him, and converse with him? It is impossible we should enjoy a glorified Christ until our bodies be spiritualized, which they will never be until they get to heaven.

Once more, What will become of the saints during these thousand years of Christ's supposed presence with them? Either they will live all that thousand years, (which is not rational to suppose,) or they will die in that time; if they die, and go to heaven, they will go from Christ, and not to him, and must for a time be absent from him, instead of being for ever with him; and doubtless heaven will be a melancholy place, if Christ be out of it.

The sum then is this, "That the saints living and reigning with Christ, holds forth the flourishing condition of the church militant: the expression of sitting upon thrones, speaks an honourable condition that the church will be certainly in, after the downfall of antichrist; and the term of a thousand years, shows it will be the longest happy condition that ever the church enjoyed."

God Almighty hasten that desirable time.

By the rest of the dead, understand the subdued enemies of the church in their successors, who are said to be dead politically, in respect of their outward condition, which will now be very low; they lived not again a political life; that is, they did not regain or recover that power to persecute the church, which once they had, but are now divested of in great measure, namely, until the thousand years are finished; then they shall have liberty again to vent their enmity against the church, joining with Gog and Magog, as their predecessors, the worshippers of the beast, did combine together before them.

This is the first resurrection, that is, the living again of the saints, in that glorious manner before described, in holy societies, with greater degrees of purity and peace.

Learn, That the reformation of the church, after the ruin of its Pagan and Papal enemies, is as a splendid and glorious resurrection to her; and accordingly such as are sharers in this political resurrection are pronounced blessed: Blessed and holy is he that hath part in the first resurrection, that is, blessed are they that shall have their lot to live in this happy time, when the means of holiness will more abound, and the measures of holiness be more extensive and universal.

The second death shall never affect them: everlasting misery shall be escape of them; and they shall be priests unto God, to offer up, not expiatory, but gratulatory, sacrifices of prayer and praise unto him; and as the priesthood is spiritual, so is the kingdom also.

They shall reign spiritually over their lusts and corruptions, and have greater power to overcome temptations, and this for a thousand years; that is, during the time of their living here, in that part of the happy millenium in which they shall live, they shall in that time enjoy a more holy, happy, peaceful, and flourishing condition, than the church of God did ever so long enjoy in former times.

Some will have all this to be understood concerning a spiritual resurrection from the grave of sin to a life of holiness and grace; over such indeed the second death or everlasting misery shall have no power: but though this may be alluded to, yet a political, not a spiritual, resurrection seems here to be principally intended.

Observe here, 1. A prophetical prediction, that when the long time of the church's liberty and peace shall be expired, which is here expressed and set forth under the notion of a thousand years; God will then take off his restraint from the devil, and he shall influence the wicked world once more to make opposition against his church: When the thousand years are expired, Satan shall be loosed out of his prison. Behold here Satan's restless malice against mankind, and particularly against the church of Christ.

Observe next, That Satan is first said to deceive the nations, and then to gather them together to the battle against the saints: the same saints, either in their persons or in their successors, who did formerly reign, will now suffer But by whom? Gog and Magog; where is probably an allusion to these two names mentioned often in the Old Testament, who were the last enemies of the Jewish church before Christ's first coming.

In like manner the last enemies of the Christian church are here set forth by that name, who shall be utterly destroyed a little before Christ's second coming to judgment. Satan with all his united power, and combined force, will attempt the whole body of the Christian church before his last and fatal overthrow.

Observe lastly, That after the destruction of these agents and instruments of Satan's fury, his own full and final destruction is declared; which may be called his second imprisonment in that lake of fire and brimstone, which is both easeless and endless, there to keep company with the beast and false prophet to all eternity.

Behold here the dceiver and the deceived plagued together; the devil that deceived, and the beast and false prophet that were deceived by him, and were his instruments to deceive others, are cast together into the lake of fire, to be tormented for ever. Satan was indeed condemned to this before, and reserved thereunto, but the actual and final execution thereof is suspended until the end come.

Here is another vision which St. John saw, namely, a lively representation of the great day of judgment, when all, both good and bad, that ever lived, shall be raised and sentenced according to their works: the state of the wicked is set forth in this chapter, and the happy condition of the righteous in heaven gloriously described in the two next chapters.

Observe here, 1. The judge described as sitting upon a throne, or seat of judgment; a throne, to denote that this judge is a king; and a white throne, to denote the purity and righteousness of this judge; and a great white throne, because erected for a great Judge, and for a great service, namely, the judging of the whole world.

Observe, 2. The dreadful majesty and glorious power of this judge declared, that neither heaven nor earth are able to abide his presence, but are said to flee away, and that there was no place found for them.

Observe, 3. The persons judged are here described, and that,

1. By their condition and qualification, all the dead, both small and great; all that ever lived, and all that shall then be found alive.

2. By their posture, they stand before the judge, whilst he sits to show his authority.

3. By the manner of proceeding, which is represented as being after the form of well-ordered judicatories here on earth; wherein the books are produced, namely, the book of God's omniscience, and the book of conscience, the book of the law, and the book of the gospel. They that had not the written law, shall be judged by the law of nature; they that had the written law are to be judged by that; and they that had the gospel, to be judged by that; and every one according to their works.

Observe, 4. The execution of the sentence of this great judge upon the wicked and impenitent world; they are cast into the lake of fire, which is the second death.

From the whole learn, 1. That it is certain that there shall, and necessary that there should, be a day of judgment.

2. That in that day there will be no exemption of any persons from the examination of the judge. I saw all the dead, small and great, stand before God.

3. That Jesus Christ, called here God, (which clearly proves his deity,) shall come in the clouds to judge the world; and will then be found such a judge as the riches of the wealthiest cannot bribe; such a judge as the power of the mightiest cannot daunt; such a judge as the subtilty of the wisest cannot elude; such a judge as there is no appealing from, no repealing of, his sentence.

Learn, 4. That as the same person shall be judged, who formerly lived, so in the same bodies that died, and were either buried in the earth, or consumed in the sea. The sea gave up her dead; by which understand all places, though attended with never so many improbable circumstances of a resurrection, shall yet give up the dead. Death and hell, that is death and the grave, gave up the dead which were in them; that is by the power of God were made to restore them.

Learn, 3. That the sentence denounced will be according to every man's work at the great day; according to the nature and quality of the wicked man's works shall his judgment and punishment be; according to the sincerity, not according to the imperfection, of the righteous man's works, shall his reward be.

God grant that the consideration of this may so far influence us, that no profit may tempt us, no pleasure entice us, no power embolden us, no privacy encourage us, to do that thing, of which we cannot give a good account in the day of judgment.