Revelation 20:4

And I saw thrones - θρόνους thronous See Rev 1:4; Rev 3:21; Rev 4:3-4. John here simply says, that he saw in vision thrones, with persons sitting on them, but without intreating 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 Dan 7:9; “I beheld until the thrones were cast down, and the Ancient of days did sit”; or, as it should be rendered, “I beheld” - that is, I continued to look - “until the thrones were placed or set,” to wit, for the purposes of judgment. See the notes on that passage. So John here sees, as the termination of human affairs approaches, thrones placed with reference to a determination of the destiny of some portion of the race, “as if” they were now to have a trial, and to receive a sentence of acquittal or condemnation. The “persons” on whom this judgment is to pass are specified, in the course of the verse, as those who were “beheaded for the witness of Jesus, who had the Word of God, who had not worshipped the beast,” 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 Mat 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 1Co 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 honor, 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 1 Cor. 15, and the notes on that chapter); and consequently John must mean to refer in this place to something different from that resurrection, or to “any” proper resurrection of the dead as the expression is commonly understood.

The doctrine which has been held, and is held, by those who maintain that there will be a “literal resurrection” of the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the word “souls” - ψυχὰς psuchas - 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 intheation 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 honor 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 honor 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 used here - πελεκίζω pelekizō - occurs nowhere else in the New Testament. It properly means, “to axe,” that is, to hew or cut with an axe - from πέλεκυς pelekus, “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” (Prof. Stuart).

For the witness of Jesus - As witnesses of Jesus; or bearing in this way their testimony to the truth of his religion. See the notes on Rev 1:9; compare Rev 6:9.

And for the Word of God - See the notes on 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 the notes on Rev 13:4.

Neither his image - notes on Rev 13:14-15.

Neither had received his mark upon their foreheads, or in their hands - See the notes on Rev 13:16.

And they lived - ἔζησαν ezēsan, from ζάω zaō, “to live.” Very much, in the whole passage, depends on this word. The meanings given to the word by Prof. Robinson (Lexicon) are the following:

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

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

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

(d)To live and prosper; to be blessed.

It may be applied to those who were before dead Mat 9:18; Mar 16:11; Luk 24:23; Joh 5:25; Act 1:3; Act 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 nonexistence, 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 Prof. Stuart (2:360, 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 honoring of the martyrs as if they should live and reign with Christ. Their names would be vindicated; their principles would be revived; they would be exalted in public estimation above other men; they would be raised from the low rank in which they were held by the world in times of persecution to a state which might well be represented by their sitting with Christ on the throne of government, and by their being made visible attendants on his glorious kingdom.

This would not occur in respect to the rest of the dead - even the pious dead Rev 20:5 - for “their” honors 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 honor 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 Dr. Whately (Essays on the Future State): “It may signify not the literal raising of dead men, but the raising up of an increased Christian zeal and holiness; the revival in the Christian church, or in some considerable portion of it, of the “spirit and energy” of the noble martyrs of old (even as John the Baptist came in the spirit and power of Elias), so that Christian principles shall be displayed in action throughout the world in an infinitely greater degree than ever before.”

This view of the signification of the word “lived” is sustained by its use elsewhere in the Scriptures and by its common use among people. Thus in this very book, Rev 11:11; “And after three days and a half, the Spirit of life from God entered into them, and they stood upon their feet.” So in Ezekiel, in speaking of the restoration of the Jews: “Thus saith the Lord God, O my people, I will open your graves, and cause you to come up out of your graves,” and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live,” Eze 37:12-14. 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,” Luk 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 people 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 (section 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 honors 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. See the notes on Rev 20:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rev_20:4-6

The souls of them that were beheaded for the witness of Jesus.

Martyrdom a testimony

I. Martyrs are sometimes murdered men. All murders are not martyrdoms; all martyrdoms are murders. For a man to spend his life amidst social scorn, civil disabilities, and religious intolerance, on account of his coscientious beliefs, is a martyrdom, his life is a protracted and painful dying. But thousands have been murdered, and that by every variety of method which satanic cruelty could invent.

II. Martyrs are always witnessing men.

1. To the invincibility of the human will

2. To the force of the religious sentiment.

3. To the power of the soul over the body.

III. Martyrs are often Christian men. Those whom John saw were those who were witnesses of Jesus, and for the Word of God

1. They bare witness to the sustaining grace of Christ.

2. They bear witness against the lukewarmness of living Christians.

IV. Martyrs who are Christians enter heaven.

1. As an encouragement to the persecuted Christian.

2. As a warning to persecutors. (Homilist.)

Lived and reigned with Christ a thousand years.

The millennium

It is seldom that our sermons bear on the prophecies, and especially on the unfulfilled prophecies. Several reasons bind us to this reserve. First, the study of unfulfilled prophecies has only a secondary importance, and is not essential to salvation. Further, and just because they are not essential to salvation, the unfulfilled prophecies are wrapped up in a considerable amount of obscurity. This fact proves that the study of the prophecies is not without dangers, and that is another reason which should bind a person to devote himself to it only with moderation. Those who give themselves up too exclusively to this study are easily tempted to hand over to the background the great truths of the faith, in order to devote their chief interest to speculations, curious, perhaps, and often attractive; but nearly always without benefit to practical life, and sometimes even dangerous. Nevertheless, it must not be inferred from what precedes that we absolutely condemn the study of the prophecies. Far from it. Restrained within its legitimate bounds, the study of the prophecies presents not only matter of great interest but of great blessing, and many Christians do wrong when they lay aside completely that considerable portion of the Holy Scriptures. I desire particularly to call your attention to that glorious reign of Christ which is announced in a great number of prophecies, and more particularly in the words of our text, and which is known in the Christian Church under the name of the millennium. What meaning should we give to these declarations, and in what will that reign of Christ upon earth precisely consist? Two different systems divide on this point those Christians who are occupied with the prophecies. A certain number of them take the declarations of Scripture in their literal sense; they believe that the Saviour is really to return to the earth, to found here a temporal kingdom; that He will literally sit in His body on the throne of David; that during that reign, which will continue a thousand years, the believing dead only will rise to have part in the glory of their Head; and that this kingdom of Christ will be an epoch of temporal prosperity. The other class of interpreters understand these prophecies in a figurative sense. They think that by the reign of Christ must be understood the dominion which He exercises over souls by the gospel, and that the main point in these magnificent oracles is the spiritual progress of the Church; they think that this resurrection of believing souls spoken of in our text denotes nothing more than the awakening of the spirit of faith. The Christian law having become the rule, and infidelity the exception; the gospel covering the whole earth with its sweet and holy influence; that is what the millennium would be. Of these two interpretations we do not hesitate to prefer the last.

1. Observe, first, that the spiritual or symbolical interpretation is more in agreement with the modes of style observed in general by the prophets, and in particular in the Apocalypse. This style, from one end of the book to the other, is essentially symbolical and figurative; everywhere moral ideas are concealed under a veil of material images; words are incessantly turned aside from their proper meaning to receive meanings altogether novel. In this style, quite impregnated with the symbolical, a church becomes a candlestick, a minister becomes a star.

2. Not only is that interpretation legitimate, in so far as it is in agreement with the analogy of Scripture, but it is in a manner required by the very expressions of our text. In fact, observe well that St. John speaks only of the souls of those who had been put to death for the testimony of Jesus; these are the souls which are to revive again and reign with Christ. Now, souls cannot rise again, in the proper sense of the word.

3. In the third place, the literal interpretation is not in harmony with the other passages of Holy Scripture which relate to the resurrection. Nowhere is the resurrection spoken of as to take place twice or at two different periods. This great event is always represented to us as to take place for all men at once, with this only difference, that the resurrection of the just will immediately precede that of the wicked. The following passages clearly establish this (Dan_12:2; Joh_5:28; 1Th_4:16-17). It evidently follows from these statements that the resurrection of the dead, both of the just and of the wicked, shall be immediately followed by the judgment and eternal life.

4. In the fourth place, it is impossible to comprehend how a return to the earth could add anything to the happiness of the righteous who died in the faith, and are gathered into the rest which is reserved for the people of God. The error of the Jews consisted precisely in representing the Messiah as a temporal King; it is into a similar error that the millennarians of to-day fall.

5. And then, what becomes, in the system of literal interpretation, of the death of believers who are born during the millennium? In the actual state of things, the death of believers is a deliverance; they die in peace, because they leave a life of trials and an abode of misery to go to the Lord; but it would not be so during the period of the millennium, if the literal interpretation were true.

6. If the literal interpretation were true, there would then be three comings of Christ--one to save the world, another to judge it, and a third and intermediate one to occupy the throne of the millennium. Now Scripture constantly presents to us the last judgment as the Lords second coming; and nowhere is an intermediate coming admitted.

7. Finally the text is the only passage of Holy Scripture where a resurrection is spoken of to take place before the end of the world; whilst a great number of other prophecies with regard to the millennium announce clearly the progress and general triumph of the gospel. Now, which is more rational: to explain numerous and clear prophecies by one single and enigmatical passage in the Apocalypse, or rather to explain the single and obscure passage by the clear and numerous prophecies? To put such a question is to answer it. It appears then established, as far as we can be positive in such a matter, that the reign of Christ, known under the name of the millennium, is to be understood in a spiritual sense, and that the subject is the authority which He will exercise over souls by the progress of the gospel. The doctrine of the millennium, as we have presented it to you, has important consequences as regards conversion and as regards salvation. Indeed, since that glorious reign of Christ is a spiritual reign, since it will essentially consist in the submission of hearts to the gospel of Jesus Christ, it depends upon each of us as to whether the millennium should commence in our case from the present: in order to that, no more is necessary than that we submit our heart to the gospel and give ourselves to Christ. May God grant that a great number of souls may know in this church of themselves this reign of Christ, at once so powerful and so tender, so sweet and so glorious! (H. Monod.)

The millennium

Scripture reveals to us, in a great many prophecies, that a time will come when the whole earth shall know God our Saviour: that is what it calls, in its figurative style, the reign of Christ. It does not follow from this, however, that all men will from the heart be converted to the gospel: the expressions of the prophecy go not so far; they speak only of the knowledge of the Lord as about to cover the whole earth; and we know that knowledge may co-exist with an unconverted heart. One of the features characteristic of that glorious period is that the gospel, by that very means through which it will have become dominant, will have penetrated to the most elevated classes and to the rulers of the nations. Governments will be inspired by the gospel, administrations will be Christian (Psa_138:4-5). Jesus Christ shall then continue to reign in this sense, that His gospel will be seated on the throne in the person of sovereigns converted to the Christian faith. Then the religion of Christ will no longer be a mere political instrument in the hand of governments; it will no longer cover, as with a sacred mantle, the views of a profane ambition; it will be the sincere expression of the moral life of states. Among the blessed results which the gospel will necessarily produce in the world when submissive to its laws, one of those which Scripture puts in the first class, and to which it reverts most readily, is the abolishment of war and the establishment of a universal peace. Just as in consequence of the progress of civilisation and the softening of manners we no longer comprehend legal torture, just as we no longer comprehend slavery, so a time will come when men will no longer comprehend that there could ever have existed a thing so odious, so horrible, so absurd as war. At the same time that enmities will be appeased among nations, they shall also cease among individuals. Hatred, vengeance, personal violence, will come to an end; the most unyielding characters will be softened; concord, charity, sincerity will preside over all the relations existing among men; natures the most opposed to one another will learn to draw near and love one another. At the same time that the gospel having become dominant, it will produce quite naturally another blessed consequence, which at first view does not seem to depend on its influence. I mean a considerable diminution of physical and moral suffering. Without doubt there will still be trials, but every person will then make an effort to alleviate the sufferings of those who surround him. In a word, the temporal happiness of mankind will increase beyond calculation, and will realise the most characteristic descriptions of prophecy (Isa_65:18-19). At the same time that suffering will decrease, and always by a natural consequence of the benefits attached to the gospel, the duration of human life will be increased; it will reach the utmost limit which nature assigns it; neither vice, nor despair, nor violence, will any longer abridge the days of man (Isa_65:20-22). The extension of human life in duration will necessarily be accompanied by an extraordinary increase of the population. It is easy to understand how much more rapid that increase would be if wars, vice, intemperance, selfishness, poverty, and the want of confidence in God, did not come and put obstacles in the way. We may conclude that the number of men who will live on the earth during the millennium will go beyond that of the men who will have lived during all the preceding ages; so that the portion of mankind which shall be saved will be infinitely more numerous, taken altogether, than those who shall be lost; and that thus grace will abound over sin (Rom_5:20-21). That extraordinary increase of population is moreover a characteristic feature of the prophecies relating to the millennium (Psa_72:16; Isa_60:22). Another feature of the glorious period when the gospel which has the promise of the life that now is as well as of that which is to come, shall prevail, is an unprecedented scope being given to industry and to the arts and sciences. Commerce will no more have for its spring selfishness, nor for its means fraud: consecrated to the general good of humanity, it will freely exchange the produce of all nations, and enrich them, the one by the other (Isa_9:17-18). However marvellous the prospects which we have unfolded may appear, all these blessings are the natural and necessary consequences of the gospel having become dominant in the earth. Let the time only come when the whole earth shall be covered with the knowledge of the Lord, and all the wonders of the millennium are not only possible, but they are in some sort unavoidable. The whole question then reduces itself to knowing if it is really possible that a time should come when all the nations of the earth will be converted to the gospel of Jesus Christ. Observe, in the first place, that the gospel, from that very consideration that it is the truth, ought of necessity to make progress in the world, and gain little by little upon error. In its struggle against paganism the gospel cannot be overcome: it never has been, it never will be. The conversion of the heathen world can then be only a question of time. Observe, in the second place, that, in the very nature of things, the progress of the gospel in the world proceeds of necessity with a perpetually increasing rapidity. The result of each new year is not the same as that of the preceding one; but it is double, treble, or fourfold. The conversion of the heathen world is therefore sure after a given time, and everything announces that this time need not be very considerable. Let them come then after all, and tell us that the work of missions is useless; that the evangelisation of the world is a chimera; that the sacrifices made for the conversion of the heathen are lost; that all these efforts are but a drop of water which loses itself in an ocean. We know on what to depend. We know that missions are a work, not only appointed by God, but reasonable, productive, and full of prospect; we know that the millennium is not only a brilliant ideal created by prophecy, but that it will be the natural, regular, unfailing consequence of what passes now and henceforth under our eyes. A last question might remain for examination on the subject of the millennium: we do not attach great importance to it, for it is more curious than useful. What conjectures may we form as to the period in the future when the millennium should commence? Let us remark, in the first place, that from the present state of the world, and the progress which the gospel has made since the commencement of our century, it is to be presumed that the millennium ought not to be very far distant. A century and a half ought to suffice, according to all human probabilities, to bring about the conversion of the world. It is thus that the creation of the world was accomplished in six days, or rather in six periods; the seventh day, or seventh period, is a sabbath or rest. The ceremonial purifications ordained by Moses were continued during six days, and were terminated on the seventh. In the sacrifices offered for grievous sins, the sprinkling of blood was made seven times, on the seventh sprinkling the atonement was accomplished. In the visions of the Apocalypse, the Apostle St. John sees a book sealed with seven seals, each of these seals represents a period in the future of the Church. Since then it is a character, which seems essential to the dispensations of God, that they should continue during seven periods, and never beyond the seventh, we may suppose, by analogy, that the present world is to continue during seven periods of a thousand years, the last of which would be the millennium. That supposition acquires especially a high degree of probability when we compare the present dispensation, considered in its successive phases, with the account of creation. According to a very ancient tradition, and one found already among the Jews, the six days of Genesis would be six periods of a thousand years--a supposition which is confirmed by two passages of Scripture, where it is said, in speaking particularly of the creation, That one day is with the Lord as a thousand years, and a thousand years as one day. This moral creation, like the physical creation, is to be accomplished in six days, or in six thousand years. In the physical creation there is a progressive gradation from beings less perfect to beings more perfect; there is the same in the moral creation, where humanity goes on perfecting itself from age to age, and from one thousand years to another. The end of the millennium will be the signal of the events which are to mark the end of the world. When the thousand years shall be accomplished, the prophet has told us, Satan will be loosed from his prison, and he will afresh seduce the inhabitants of the earth. But that last seduction will continue but a moment, and will bring with it the final defeat of all the powers of darkness; the dead shall rise to appear in judgment, and the economy of time will give place to that of eternity. (H. Monod.)

Christs millennial reign

I. The witnesses of Jesus shall reign in conjunction with Himself, as their Head. As the Church is the spouse of Christ, she cheerfully acknowledges His supreme authority in everything, and reverently honours Him as her glorious head; yet she shares the felicity of His victories, and, on the full establishment of His kingdom, she will be advanced, to reign together with Him and partake of His dominion.

II. The witnesses of Jesus shall reign with Him on the earth, and exercise positive power over the nations. The kingdom of Christ is heavenly and spiritual. It is the kingdom of truth and righteousness, liberty and peace, love and joy. But, notwithstanding the peculiar nature of the reign of Jesus, the earth is clearly represented as the scene of His dominion. He was encouraged to ask of the Father, the heathen for His inheritance and the uttermost parts of the earth for His possession. On the earth, He will divide the spoil with the strong; judge among the nations; rebuke many people; break in pieces the oppressor. Can it be a low or carnal thing for Christ to reign on the earth? Does it become them who are spiritual to despise that dominion as mean and carnal which God the Father promised to confer on His beloved Son, as the meet reward of His matchless humiliation and obedience? Can that be unworthy of the esteem of His spouse which is not below the dignity of Christ Himself?

III. The saints shall reign personally with Christ on the earth. The honourable privilege is not promised to His saints during their imperfect and militant state, which is the proper period of that course of humble obedience and discipline, by which they are prepared for their future exaltation. It constitutes an important part of that gracious reward which shall be conferred on the faithful soldiers of Jesus, after they overcome their spiritual adversaries and finish their good warfare. John saw them that were beheaded for the witness of Jesus advanced to reign with Him as kings and priests of God. Nor shall this high privilege be exclusively confined to those who were beheaded, or in any other way put to death, for the sake of the gospel. The disciples of Jesus that lived in former ages shall share it generally; and that not merely in a figurative sense, by the revival of the cause of religion, which they promoted during their lives, but by being put in the personal possession of positive power and dominion along with their glorious Redeemer. Those who share the kingdom of Jesus must certainly reign while He reigns. Their dominion, in conjunction with Him, must be enjoyed during the proper period of His mediatorial kingdom, and not after the termination of it.

IV. The saints shall reign with Christ in an incorporeal and invisible manner. It is not said that the bodies of the slain witnesses shall be raised from the grave to sit on thrones with Christ. The resurrection of their bodies could indeed add nothing to their influence and happiness in reigning on the earth amongst imperfect creatures. The visible and bodily reign of Jesus and His immortal saints, among sinful men, would out off all occasion for living by faith, and interfere with the performance of almost every part of gospel duty. We are accordingly informed in our text that, at the first resurrection, the souls of them who were beheaded for the witnesses of Jesus shall live and reign with Him. The souls of the martyrs are represented as living, and experiencing a kind of resurrection, at the commencement of the millennium, as they shall then be exalted from a state of rest and expectation to a state of activity and dominion. Materialists and sceptics may refuse to believe what cannot be perceived by the senses, and scoff at the doctrine of a future state; but, if we confess the self-conscious existence of spirits and angels both good and bad, and allow that the angels are indefatigably employed in doing good or evil, according to their nature, why should we hesitate to admit the future activity of those holy spirits that shall live and reign with Jesus Christ?

V. The souls of the saints shall reign with various different degrees of authority, in proportion to their religious attainments and sufferings while in the body. This may be considered highly probable, on the ground of analogy. All those works of God with which we are acquainted show that He delights in order and subordination. But Jesus has not left this important matter to be determined by human conjecture or remote inference. He has promised to reward His servants according to their works. The parable of the ten servants contains a striking example of this (Luk_19:11-19).

VI. The saints of Jesus shall all reign with Him in a very glorious manner, far surpassing our present comprehension. The reign of the saints will be glorious, because all their former prayers shall be answered, their ardent desires shall be granted, and their long continued expectation exceeded. They shall obtain their dominion from Christ Himself, as a token of His high approbation, and the gracious reward of their faithful services and patient sufferings while in the body. If the tokens of personal regard with which earthly sovereigns reward their principal servants be honourable, who can sufficiently estimate the glory of that reward which the King of kings will confer when He shall say, Well done, thou good and faithful servant, etc. The saints shall reign together in a state of glorious harmony and perfect love. There will be no misunderstanding, contradiction, or bitter passions, among the spirits of the just made perfect. Their love shall be pure without dissimulation: its ardour shall admit of no decrease; and their felicity shall be mutually augmented by beholding the dignity and happiness of each other. They shall enjoy the most intimate and delightful fellowship with Christ Himself. They shall see Him ruling His enemies with a rod of iron, and subduing the hearts of sinners to Himself by the word of His grace; the progressive accomplishment of His promises to the gospel church will fill them with admiration and delight; and, whilst they share His victories and dominion, they shall cordially unite, with adoring angels, in ascribing the highest glory and praise to Himself (Rev_5:8-12; Rev_19:1-7). The extent and efficacy of their dominion shall be glorious. None of their adversaries shall be able either to defeat or resist them. The beneficial effects of their reign shall be glorious. Righteousness, goodness, and happiness shall be as general and abundant among mankind as wickedness and misery have hitherto been. All the joyful predictions of Scripture respecting the prosperity and glory of the Church in the last days shall be accomplished. The posterity of Israel shall be converted, with the fulness of the Gentiles.

VII. The saints shall reign together with Jesus during a very long period. The Lord frequently pours contempt upon the princes of the earth by causing their great power to terminate in sudden defeat and debasement. The dominion of the saints shall not be of this transient kind. Perhaps the round number of years mentioned in the text ought to be understood in an indefinite sense, as denoting a very large space of time in a general way, the precise extent of which is not fixed. Conclusion:

1. The view of the text which is now presented ought to be examined with much candour and deliberation before it be altogether rejected.

2. The text sets before us an object of the most laudable and hopeful ambition. Compared with this dignity, all human distinctions are insignificant and vain; yet it is accessible to all the servants of Jesus, small and great.

3. This shows how reasonable and advantageous it is for men to forsake all that they have for Christ, in order to win Him and be found in Him. In forsaking all for Christ, we renounce only those things that are vain, ensnaring, and perishing, to obtain the righteousness of faith, conformity to His perfect image, and fellowship with Him in the enjoyment of His heavenly kingdom.

4. This subject furnishes a powerful incitement to faithfulness and perseverance in the service of Christ.

5. The hope of reigning with Jesus should induce His disciples to show all meekness and patience while suffering for His sake. The cross is the way to the crown. The meek shall inherit the earth. Those who suffer with Jesus shall reign with Him.

6. This subject affords strong consolation to believers in the prospect of putting off their earthly tabernacle. They know that their soul shall not sleep in a state of dark insensibility, while their body is in the dust. Death to them will be gain. (J. Gibb.)

The age of moral triumph

I. The entire overthrow of moral evil.

1. The great enemy will have lost his stand-place in the world. Error, prejudice, selfishness, evil passions, etc., will have gone. He will have no fulcrum for his lever.

2. The fall of the great enemy will be complete for a time. The more humanity progresses in intelligence, rectitude, and holiness, the more hopeless his condition becomes.

II. The universal sovereignty of Christ.

1. The only true sovereignty is spiritual.

2. A religious spiritual sovereignty over man is the great want of the race. He who rules the human mind--directs its faculties, energies, and feelings rightly--is mans greatest benefactor. This Christ does in the highest and most perfect manner.

III. The general ascendancy of great souls.

1. They will be men who have passed through a spiritual resurrection.

2. They will be men of martyr-mould.

3. They will be men possessing exclusive ascendancy.

4. They will be men raised for ever beyond the reach of all future evil.

IV. The extensive duration of the whole.

1. This long period of holiness is a glorious set-off against all the preceding ages of depravity and sin.

2. This long period of holiness serves wonderfully to heighten our ideas of the grandeur of Christs work. (D. Thomas, D. D.)

The blessed dead living and reigning with Christ during the thousand years

I. Here is a vision of men from earth--not of men on it. The souls. (So in Rev_6:11.) That the expression refers here to men in what is called the disembodied state, scarcely admits of question. They are clear and distinct words, fitting in with other statements of Gods Word, teaching us that the souls of the blessed dead have already passed into a higher life: that there is no lapse in their blessed relationship to Jesus.

II. The blessed saints are seen in a more elevated sphere of holy service. They are living and reigning with Christ. They share with Him the government of the world. Here they were kings and priests unto God. But in the higher state of being the meaning of these names, and the glorious dignity they include, become far more manifest than when here below.

III. Their passing upward, in death, to this higher state is called the first resurrection. And most intelligibly so. Surely, says the Rev. F. D. Maurice, if one takes the words as they stand, they do not describe a descent of Christ to earth, but an ascent of the saints to reign with Him. The thought of a real resurrection without a bodily rising from the grave ought to be no difficulty to those accustomed to scriptural phraseology. If, when a man passes from death to life, the phrase risen with Christ, is not inappropriate, neither can it be so when he makes the transition from earth to heaven to be at home with Jesus.

IV. Blessed even in this first resurrection, the saints await in hope the consummation of their bliss. The blessedness indicated here extends over the thousand years. While the Church on earth is enjoying its millennial calm, believers above are reigning in life with Jesus Christ. Knowing the blessedness of their first resurrection, they can look forward with joyful hope to their second.

V. Their glory will be consummated at the resurrection of the body. For this, as the ultimate outlook, the apostle says, believers are waiting (Rom_8:23). The first resurrection is that to a higher state of spiritual being. The second will be to the completed state of glorified life of both body and spirit.

VI. For the wicked there is no such first resurrection. The rest of the dead lived not again (ἀνέξησαν) till the thousand years were expired. For the wicked, death brings nothing which can be called a resurrection at all. The wicked is driven away in his wickedness. After death they are not extinct. They exist. They are in Hades. But their life in the invisible realm is no resurrection. No such reward is theirs. They chose the paths of sin and selfishness, and they can but reap as they have sown. The statement of the text is, however, only negative. They lived not again till, etc. What their state is, positively, we are not told. (C. Clemance, D. D.)

The reign of the martyrs with Christ

Instead of looking forward to some future age for the thousand years, is it not more reasonable and helpful to say that we ourselves are living in them? From the time when the Catholic Church was set up in the world and its principles exhibited, all that is noble and intelligent in man, all that he recognises in himself as immortal and made for a higher life, refuses to listen to the beast and to be deceived by him, but acknowledges the Lamb as its true King. The thousand years, i.e., the long period which elapses after the setting up of the Church--and surely this interpretation is more in accord with what we get from the Bible than an arbitrary fixture of just one thousand years of 365 days each--these thousand years, up to this hour, have been marked by evidences that Christ has chained the devil, has proved Himself stronger than the devil, not merely when He resisted his temptations, but ever since. The earth has gone on acquiring new life and strength and capacity, just so far as it has recognised the Lamb for its true Lord, and thus purity has been exalted above lust, thus slavery has been abolished, hospitals have been built, the poor have been educated, prisons have been reformed, criminals have been appealed to by nobler motives than self-interest. There is enough to do yet, God knows; but what has been done has all been clone on principles which Christ laid down, and what is still to be achieved will be done on the same basis, namely, that self-sacrifice is the true life of Gods earth. And what does it all mean but that Christ has chained the dragon? Then St. John says that he saw the souls of them that were beheaded for the witness of Jesus and for the Word of God--the early Christian martyrs, in fact--and they lived and reigned with Christ for a thousand years. They were killed: the world saw no more of them; but St. John says that he did. To him it was revealed what their subsequent lot was--they lived and reigned with Christ in the thousand years. They live and reign with Him now, therefore. Where? That we cannot tell. We know that they have not yet their perfect consummation and bliss. But see what we do know. Christ is reigning now. But is that reigning merely resting on His throne as a glorious spectacle to look upon? Which of us seriously supposes that reigning with Christ means sitting with a golden crown on, holding a sceptre? The reign of Christ is a more real thing--a very active thing--and the martyrs who died for His sake, because they would not worship the beast, reign even as He does. There is to me wonderful help and consolation in all which this involves. The witnesses of Christ, who cared so much for their fellow men whilst they lived on the earth, who had laboured to do it good, and seemed to have laboured in vain, who had told their fellow men who their true King was; they, after they were no more seen, reigned with Christ, i.e., they exercised a greater influence, had a greater power, than ever they had before, and became from the unseen world efficient servants of Him who had given up His life for the salvation of men. This is their high reward, exactly that reward which their Lord promised in His parable. He whose pound had gained five pounds was to be ruler over five cities. They are not offered idleness or luxurious indulgence, they are to enter into the joy of their Lord, to have the delight of knowing more and more of His purposes, and of working in conformity with them. They die and are seen no more, but any good deed which they have ever done goes forth conquering and to conquer. And, the apostle declares, this is the first resurrection, which they who have lived evil lives and followed the beast have no part in. How often we see good and faithful men, whose career is altogether useful and beneficial, cut off in the midst of their work! We think to ourselves, How much good this man would have done if he had lived! What a loss to the Church! So it seems to us, and so it seemed to the first Christians, for we are told they made great lamentation over him. But God knew better than they. He took His martyr away that he might reign with Christ. Well, was there any evidence of his so reigning? Were any victories of his ever seen any more? Many, no doubt, which we know nothing about. (W. Benham, B. D.)

This is the first resurrection.--

The first resurrection

I. Three privileges.

1. Priority of resurrection (1Co_15:20; 1Th_4:13; Php_3:8-11; Luk_20:35; Joh_6:39-40; Joh_6:44; Joh_6:54). I will raise him up at the last day. Now, is there any joy or beauty in this, to the people of God in particular, unless there be a speciality in it for them? It is the lot of all to rise, and yet we have here a privilege for the elect! Surely there is a different resurrection. Besides, there is yet a passage in the Hebrews where the apostle, speaking of the trials of the godly, and their noble endurance, speaks of them as, not accepting deliverance that they might obtain a better resurrection. The betterness was not in the after results of resurrection, but in the resurrection itself. How, then, could it be a better resurrection, unless there be some distinction between the resurrection of the saint and the resurrection of the sinner? Pass on to the second privilege here promised to the godly.

2. The second death on them hath no power. This, too, is a literal death; none the less literal because its main terror is spiritual, for a spiritual death is as literal as a camel death. The death which shall come upon the ungodly without exception can never touch the righteous. Oh, this is the best of all. As for the first resurrection, if Christ hath granted that to His people there must be something glorious in it if we cannot perceive it. It doth not yet appear what we shall be, but we know when He shall appear we shall be like Him. I think the glories of the first resurrection belong to the glories which shall be revealed in us rather than the glories that are revealed to us.

3. They shall reign with Him a thousand years. I believe this reign of the saints with Christ is to be upon earth (Psa_37:10-11; Rev_5:9-10; Mat_19:28). You find such passages as these in the Word of God, The Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously. You find another like this in Zechariah, My God shall come with the multitude of His saints.

II. To the ungodly three things in simplicity.

1. Sinner, you have heard us speak of the resurrection of the righteous. To you the word resurrection has no music. There is no flash of joy in your spirit when you hear that the dead shall rise again. But oh, I pray thee lend me thine ear while I assure thee in Gods name that thou shalt rise. Not only shall your soul live--you have perhaps become so brutish that you forget you have a soul--but your body itself shall live. Go thou thy way, eat, drink, and be merry; but for all these the Lord shall bring thee into judgment.

2. But after the resurrection, according to the text, comes the judgment.

3. After judgment, the damnation. (C. H. Spurgeon.)

The first resurrection

My conviction is clear that the resurrection here spoken of is the resurrection of the saints from their graves, in the sense of the Nicene Creed, where it is confessed: I look for the resurrection of the dead, and the life of the world to come. The placing of it as the first in a category of two resurrections, the second of which is specifically stated to be the literal rising again of such as were not raised in the first, fixes the sense to be a literal resurrection.

1. It is a resurrection of saints only. They that have part in it are blessed and holy. It is true that as in Adam all die, even so in Christ shall all be made alive (1Co_15:22). But it is immediately added, every man in his own order. It is not a summary thing, all at once, and the same in all cases. The resurrection of the wicked is in no respect identical with that of the saints, except that it will be a recall to some sort of corporeal life. There is a resurrection of life, and there is a resurrection of damnation (Joh_5:29); and it is impossible that these should be one and the same. There is a resurrection of the just--a better resurrection--a resurrection out from among the dead, for which great zeal and devotion are requisite (Luk_14:14; Heb_11:35; Php_3:10-11)--which is everywhere emphasised and distinguished from another, more general, and less desirable. As it is the resurrection of the just, the unjust have no share in it. As it is a resurrection from among the dead ones, it is necessarily eclectic, raising some and leaving others, and so interposing a difference as to time, which distinguishes the resurrection of some as in advance of the resurrection of the rest.

2. It is a resurrection which takes place in different stages, and not all at one and the same time. Paul tells us expressly that there is an order in it, which brings up some at one time, and others at other times. It starts with Christ the first-fruits; afterwards they that are Christs at His coming; then (still later) the end, completion, or last (1Co_15:23-24). Christs resurrection was also attended with the resurrection of others (Mat_27:52-53).

3. It is a resurrection which as a whole is nowhere pictorially described. The reason is, that the subject is not capable of it.

4. The completion of this resurrection introduces a wonderful change in the earths history. It is the breaking through of an immortal power;--a power which sweeps away, as chaff before the wind, the whole economy of mortal and dragon rule, and thrusts to death and Hades every one found rising up or stiffening himself against it;--a power which gives to the nations new, just, and righteous laws, in the administration of immortal rulers, whose good and holy commands men must obey or die. I think of the coming in of that power--of the havoc it must needs make in the whole order of things--of the confusion it will cause in the depraved cabinets and courts and legislatures of the world--of the revolution it must work in business customs, in corporation managements--of the changes it must bring into churches, into pulpits, into pews, into worship, into schools, into the newspapers, into book-making and book-reading, into thinking and philosophy, and into all the schemes, enterprises, judgments, pursuits, and doings of men. And a good thing it will be for the nations when that day comes. There can be nothing better than Gods law. There can be nothing more just, more reasonable, more thoroughly or wisely adapted to all the well-being of man and the highest wholesomeness of human society. All the blessedness in the universe is built upon it. All that is needed for the establishment of a holy and happy order is for men to obey that law, for it to be put in living force, for it to be incarnated in the feelings, actions, and lives of men. And this is what is to be effected when the children of the resurrection get their crowns, and go into power, with Christ the All-Ruler at their head.

5. The completion of this resurrection promotes the subjects of it to a transcendent glory. (J. A. Seiss, D. D.)

The first resurrection

I. When is it to be? When the Lord comes the second time. In the preceding chapter He is described as coming with the hosts of heaven for the destruction of His enemies (1Co_15:23; 1Th_4:16; 2Th_2:1). He comes as the resurrection and the life; the abolisher of death, the spoiler of the grave, the raiser of His saints.

II. Who it is to consist of. This passage speaks only of the martyrs and the non-worshippers of the beast; but other passages show that all His saints are to be partakers of this reward. They have suffered with Him here, and they shall reign with Him here.

III. What it does for those who share it. It brings to them such things as the following:--

1. Blessedness. God only knoweth how much that word implies, as spoken by Him who cannot lie, who exaggerates nothing, and whose simplest words are His greatest.

2. Holiness. They are pre-eminently the saints of God; set apart for Him; consecrated and purified, both outwardly and inwardly; dwelt in by Him whose name is the Holy Ghost; and called to special service in virtue of their consecration. Priestly-royal service is to be theirs throughout the eternal ages.

3. Preservation from the second death. They rise to an immortality which shall never be recalled. No dying again, in any sense of the word; not a fragment of mortality about them, nothing of this vile body, and nothing of that corruption or darkness or anguish which shall be the portion of those who rise at the close of the thousand years.

4. The possession of a heavenly priesthood. They are made priests unto God and Christ--both to the Father and the Son. Priestly nearness and access; priestly power and honour and service; priestly glory and dignity;--this is their recompense.

5. The possession of the kingdom. (H. Bonar, D. D.)

The first resurrection

Of these words of this first resurrection there are three expositions authorised by persons of good note in the Church. First, that this first resurrection is a resurrection from that low estate to which persecution had brought the Church. Secondly, that it is a resurrection from the death of sin, of actual and habitual sin; so it belongs to every particular penitent soul. And thirdly, because after this resurrection, it is said that we shall reign with Christ a thousand years, it hath also been taken for the state of the soul in heaven after it is parted from the body by death; and so it belongs to all them who are departed in the Lord. And then the occasion of the day, which we celebrate now, being the resurrection of our Lord and Saviour Christ Jesus, invites me to propose a fourth sense, or rather use of the words; not indeed as an exposition of the words, but as a convenient exaltation of our devotion: which is, that this first resurrection should be the first-fruits of the dead; the first rising is the first riser, Christ Jesus: for as Christ says of Himself, that He is the resurrection, so He is the first resurrection, the root of the resurrection. He upon whom our resurrection, all our kinds of resurrections are founded. (J. Donne.)

On such the second death hath no power.--

The happiness of being saved from the second death

I. What the second death is. A second supposes a first; and that which universally we have the clearest notion of is, that death which funerals and the mourners who go about the streets convince us of. For--

1. Death, in the natural signification of the word, is a separation of the soul from the body. Plants die, and beasts and birds and fishes and insects die; and so man dies (Heb_9:27). And this is the first death, which all men, both good and bad, are subject to; and from which none can plead exemption, except preserved from it by the miraculous power of God; as were Enoch and Elias.

2. The second death no creature is capable of but man, no inferior creature; devils and apostate spirits are, but none below the dignity of man; for this death is the wages of sin, and contempt of mercy and the grace of God. This second death is punishment. It is true the first is so too; but by the death and resurrection of the Lord Jesus that punishment is softened, or rather turned into a mercy, exchanged for eternal life; but from this second death there is no possibility of any release after it is once inflicted. And that we may rightly understand the nature of it, the Holy Ghost in the chapter before us specifies what it is, for so we read (verse 14), And death and hell; i.e., wicked men who had been dead, and the devil and his angels, were cast into the lake of fire. This is the second death. And again, Rev_21:8.

II. Why it is called death, and the second death.

1. The common death of mankind is a separation of the soul from the body; and there being in hell a signal separation, either of the soul, or of soul and body after the resurrection, from the love of Gods complacency and the society of saints, and from all joy and comfort, the true life of the soul, it is upon that account that this future torment is called death.

2. The unhappy sufferer in the lake of fire is always dying, and yet never dies; the anguish he lies under puts him into such agonies that one would think he is expiring every moment, and yet he lives (Mar_9:44).

3. The sufferer in this lake wishes to die, and yet doth not die. The intolerable torment forces him into vehement desires after something that may put a period to his anguish. Common death frees men from the troubles and diseases of the body, and puts an end to the pain we feel here.

4. It is called the second death, i.e., a death different from the common and natural. In this sense the word second is used sometimes (as Dan_7:5). And, indeed, it is a death of another nature, attended with other circumstances and with other consequences. It is, if I may say so, a death and no death; a death joined with sense, that breaks the man, but doth not destroy him; destroys his well-being, but not his being; his felicity, but not his substance.

III. Who the happy persons are on whom this second death hath no power, and why they fall not under that dominion.

1. In this very verse, whereof the text is part, the persons to whom this privilege belongs are said to be priests of God and of Christ, which qualification is in other places ascribed to all the living members of Christs Church (Rev_1:6).

2. As by the second death is meant hell and the lake of fire, so (Rev_21:15) it is said, And whoever was not found written in the book of life was cast into the lake of fire, From whence it will naturally follow, that such as are written in the book of life are not subject to that power, and over such the second death hath no power. Now, it is certain that all Christians who are Israelites indeed, they are written in the book of life.

3. We read (Rev_2:11), He that overcomes shall not be hurt by the second death. And who knows not that self-conquest and overcoming evil with good is the proper task and employment of all sincere Christians? And how should this death have any power over them? As they live to the Lord so they die to and in the Lord Jesus, and blessed are the dead, etc. (Rev_14:13). The Lord that bought them secures them against that formidable power. The Lord that died for them, and hath abolished death, and triumphed over it, hath delivered them from that power. He is a wall of defence to them so that the power of this death cannot reach them. In a word, they are under another Prince, and therefore not subject to that power.

Inferences:

1. There being such a death, even the second death, surely it deserves to be feared and dreaded. It is true there is none desires or cares to feel it, and so far all men may be said to fear it. But to fear, is to use the proper means to escape the danger. It is with fearing as it is with believing: he that takes no care to secure himself and his goods doth not believe there is a consuming fire in his house, and he that doth not arm himself against an approaching inundation doth not fear it.

2. It must needs be a very great privilege to be delivered from the power of the second death; a greater mercy than to be delivered from the deluge of Noah, from the conflagration of Sodom, from Davids bear and lion, and from the most painful diseases; a mercy to be prized above being set with princes, even with the princes of Gods people; a mercy which none can prize but true believers, and the more they believe it, the more they will prize it; a mercy that will be prized another day at a very great rate, even by the sufferers in the burning lake, when it is too late. (A. Horneck, D. D.)

Triumphant

At one of the prayer-meetings in America a person thus spoke:--A few days ago I was in a church in another city, and my attention was attracted by a large marble tablet at the farther end of the church from where I was sitting. It was so far from me that I could not read it; but casting my eye downward towards the bottom of the inscription, I made out one word, Triumphant. As I looked at that tablet on the wall, I thought, Well, that is all I want to know about that man. I knew not whether he had been pastor of the church, or one of the elders, or deacons, or trustees, or who he was; I knew not whether he was a rich or a poor man; but this one thing I had reason to believe--that he died triumphant in Christ; and that was enough.

They shall be priests of God and of Christ.--

Soul priesthood

I. A consciousness of the Divine. The very idea of priesthood implies the practical recognition of God. God was to be everything to the priests of His appointment. He had to do with their clothing, their diet, their means of support. He was at once the Author, Master, and Object of all their ceremonies. They prepared their sacrifices by His directions, and they offered them to Him according to His will. Deep as may have been the impression which the high priest had of Gods presence when he stood in the Holy of Holies, in the full light of the shekinah, it was not deeper than every man should have in passing through this life. But why should souls be ever conscious of Gods presence? Why?

1. Because it is reasonable. His constant presence is a fact. Shall I recognise, as I am bound to do, all the little facts that come under my daily notice, and ignore the great fact that God is in all, ever present, never absent? Shall men of science give attention to the smallest facts of nature; write treatises on an insects wing, or on the microscopic dust that floats in the atmosphere, and ignore the fact that God is present? If it is wise to take notice of the facts of nature, and wise it is beyond debate, how egregious and astounding the folly of ignoring the greatest of all facts--the presence of the all-creating, all-sustaining God?

2. Because it is obligatory. Who is He that is present with us? Our Maker, Sustainer, Proprietor, Author of all we have and are, and of all we hope to possess and be. To disregard the presence of such a Being is a heinous crime, a crime which in all worlds conscience condemns.

3. Because it is necessary. It is indispensable to mans well-being. You may as well endeavour to evolve and bring into perfection the seed the husbandman has scattered over his tilled field without the sunbeam, as to talk about educating the soul without the consciousness of God. This alone can quicken and develop the spiritual faculties of man. Nor is there any moral power without it. It is only as we feel that God is with us that power comes to resist the evil and do the good, to brave peril and face death.

II. A fellowship with the Divine. Concerning the mercy seat, before which the high priest stood in the Holy of Holies in the presence of God, Jehovah said to Moses, There I will meet with thee, and I will commune with thee from above the mercy seat, etc. It might be asked, how can we hold fellowship with One who is invisible--how does soul hold fellowship with Saul? Human spirits are invisible to each other, yet do they not enjoy fellowship? How? By symbols and sayings, works and words. I hold fellowship with the distant and the dead through the works of their hands, either as they come directly under my eye or are reproduced in my memory. But words are the media of fellowship as well as works. Through words we pour our souls into anothers and our minds meet and mingle in fellowship. Can we not thus hold fellowship with God? Around, above, and beneath me, His works are spread. All I see in nature are the embodiment and revelation of His ideas, and these ideas He intends me to study and appropriate. His Word, too, is in my hand; above all I have that wonderful Word of His--the life of Jesus. This is the great organ by which He communicates His ideas to me. But can man receive the communication? Has he a capacity for it? He has. This is the glory of his nature. Of all the creatures on this earth man alone is able to receive the thoughts of God. Beyond all this--beyond what may be called the fellowship arising from interpretable ideas, there is an unspeakable and mystic intercourse. What devout soul in the chamber of devotion, the services of the temple, or in some lonely walk amidst the grand sceneries of nature, has not felt a softening, hallowing influence that has lifted his soul into the conscious presence of his God, caused it to exclaim with Jacob, Surely God is in this place?

III. A devotion to the Divine. The priests under the law were consecrated in the most solemn and impressive manner to the service of God. They were in an especial sense Gods servants.

1. To offer sacrifices for themselves. We must offer ourselves, nothing else will do. Whatever we present to God, unless we have first offered ourselves, will be worse than worthless; it will be impious. The priests were set apart--

2. To offer sacrifices for others. True priesthood involves intercession. All souls are united by many a subtle bond; no one liveth unto himself, and each is bound to seek the good of others. Intercession with God on behalf of others is a social instinct as well as a religious duty and high spiritual privilege. He who first consecrates himself is sure to mediate for the redemption ai ethers: mediate not merely by presenting the needs of men to God, but by presenting the claims of God to man. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 20:4-6. And I saw thrones — Such as were promised to the apostles, Mat 19:28; Luk 22:30; and they — Namely, the saints, whom St. John saw at the same time; sat upon them, and judgment was given to them — 1Co 6:2. Error and sin being restrained, the reign of righteousness succeeds, and the administration of justice and judgment is given to the saints of the Most High, Dan 7:22. And I saw the souls — That is, the persons; of them that were beheaded — Namely, with the axe, as the word πεπελεκισμενων properly signifies: one kind of death, however, which was particularly inflicted at Rome, is mentioned for all kinds thereof: for the witness, or testimony, of Jesus — For testifying that Jesus of Nazareth is the true Messiah, the Son of God, the Saviour, Lawgiver, and final Judge of the world, and especially of those who believe in him; and for the word of God — In general, or for some particular and peculiarly important truth of it; or for bearing witness to the great truths of the everlasting gospel; and who had not worshipped the beast — Had not made any acknowledgment of subjection to the antichristian power of the beast, nor yielded to the prevailing corruptions; nor his image — The pope and his corrupt hierarchy; but had persevered in the true Christian faith against all opposition. See on Rev 13:4-8; Rev 13:11-17. Neither had received his mark in their foreheads, or on their hands — Had neither made an open profession of his corrupt religion, nor had secretly complied with its idolatries or superstitions. And they lived — Their souls and bodies being reunited; and reigned with Christ — It is not said, on earth. Doubtless the meaning is, that they ascended and reigned with him in heaven; a thousand years — Namely, before the rest of the dead, even the one thousand years during which Satan is bound, and truth and righteousness prevail over all the earth.

Although the martyrs, when thus raised from the dead, shall not continue on earth, it is highly probable that, in proof of their resurrection, they will appear to pious individuals, in the places where they were so cruelly martyred, and where they are raised: as those saints who, at Jerusalem, rose with Christ, went into the city, and appeared to many, Mat 27:52-53. And if so, it is likely this circumstance will tend greatly to confirm the faith and hope of believers respecting the resurrection of the dead, and will check vice and profaneness, and contribute much to the spread of the gospel. “The martyrs and confessors of Jesus,” says Bishop Newton, “who are here represented as being raised from the dead, at least one thousand years before others, are not only those who were beheaded, or suffered any kind of death, under the heathen Roman emperors, but also those who refused to comply with the idolatrous worship of the beast and his image. All these have this peculiar prerogative above the rest of mankind: they all share in this first resurrection. And all of them the apostle here pronounces, Blessed and holy is he that hath part in the first resurrection — He is holy in all senses of the word: holy, as separated from the common lot of mankind; holy, as endowed with all virtuous qualifications; and none but such are admitted to partake of this blessed state. On such the second death has no power — The second death is a Jewish phrase for the punishment of the wicked after death. The Chaldee paraphrase of Onkelos, and the other paraphrases of Jonathan Ben Uzziel, and of Jerusalem, on Deu 33:6, Let Reuben live, and not die, say, Let him not die the second death, by which the wicked die in the world to come.

The sons of the resurrection, therefore, shall not die again, but shall live in eternal bliss, and be priests of God and Christ, and reign with him a thousand years” — Before any others. For the Lord Jesus will not suffer any of his disciples to be, in the end, losers for their fidelity to him and his cause. These loved not their lives unto death, but voluntarily sacrificed them out of love to him; and he thus amply recompenses them. He gives each of them an infinitely better life than that given up for his sake — and this a thousand years before the other pious dead receive theirs. “Nothing is more evident,” says Bishop Newton, “than that this prophecy of the millennium, and of the first resurrection, hath not yet been fulfilled, even though the resurrection be taken in a figurative sense. For reckon the thousand years from the time of Christ, or reckon them from the time of Constantine, yet neither of these periods, nor indeed any other, will answer the description and character of the millennium, the purity and peace, the holiness and happiness of that blessed state. Before Constantine, indeed, the church was in greater purity; but was groaning under the persecutions of the heathen emperors. After Constantine, the church was in greater prosperity, but was soon shaken and disturbed by heresies and schisms, by the incursions and devastations of the northern nations, by the conquering arms and prevailing imposture of the Saracens, and afterward of the Turks; by the corruption, idolatry, and wickedness — the usurpation, tyranny, and cruelty, of the Church of Rome. If Satan was then bound, when can he be said to be loosed? Or how could the saints and the beast, Christ and antichrist, reign at the same period? This prophecy therefore remains to be fulfilled, even though the resurrection be taken only for an allegory, which yet the text cannot admit without the greatest torture and violence. For with what propriety can it be said, that some of the dead, who were beheaded, lived and reigned with Christ a thousand years, but the rest of the dead lived not again until the thousand years were finished, unless the dying and living again be the same in both places, a proper death and resurrection? Indeed the death and resurrection of the witnesses before mentioned, chap. 11., appears, from the concurrent circumstances of the vision, to be figurative; but the death and resurrection here mentioned must, for the very same reasons, be concluded to be real. If the martyrs rise only in a spiritual sense, then the rest of the dead rise only in a spiritual sense; but if the rest of the dead really rise, the martyrs rise in the same manner. There is no difference between them: and we should be cautious and tender of making the first resurrection an allegory, lest others should reduce the second into an allegory too, like those whom St. Paul mentions 2Ti 2:17-18.

In the general, that there shall be such a happy period is the plain and express doctrine of Dan 7:27; Psa 2:8; Isa 11:9; Rom 11:25-26, and of all the prophets, as well as of St. John; and we daily pray for the accomplishment of it in saying, Thy kingdom come. But, of all the prophets, St. John is the only one who hath declared particularly, and in express terms, that the martyrs shall rise at the commencement of it, though, as has been observed, probably not to remain on earth, but to ascend and be with Christ in heaven; and that this happy state of the church shall continue for one thousand years. And the Jewish Church before him, and the Christian Church after him, have further believed and taught, that these thousand years will be the seventh millenary of the world. A pompous heap of quotations might be produced to this purpose, both from Jewish and Christian writers; but to enumerate only a few of both sorts: among the Jewish writers are, Rabbi Ketina, and the house of Elias; among the Christian writers are, St. Barnabas in the first century, Justin Martyr in the second century, Tertullian in the beginning of the third, and Lactantius in the beginning of the fourth century. In short, the doctrine of the millennium was generally believed in the first three and purest ages of the church: and this belief was one principal cause of the fortitude of the primitive Christians: they even coveted martyrdom, in hopes of being partakers of the privileges and glories of the martyrs in the first resurrection. Afterward, this doctrine grew into disrepute, for various reasons. Some, both Jewish and Christian writers, have debased it with a mixture of fables. It hath suffered by the misrepresentations of its enemies, as well as by the indiscretions of its friends; it hath been abused to the worst purposes: it hath been made an engine of faction. Besides, wherever the influence and authority of the Church of Rome have extended, she hath endeavoured by all means to discredit this doctrine; and, indeed, not without sufficient reason, this kingdom of Christ being founded on the ruins of antichrist. No wonder, therefore, that this doctrine lay depressed for many ages; but it sprang up again at the Reformation, and will flourish together with the study of the Revelation. All the danger is, on the one side, of pruning and lopping it too short; and, on the other, of suffering it to grow too wild and luxuriant. Great caution and judgment are required to keep in the middle way. We should neither, with some, interpret into an allegory; nor, with others, indulge an extravagant fancy, nor explain too curiously the manner and circumstances of this future state.

We must not imagine, as Fleming observes, that the appearance of Christ, to introduce this glorious state of the church, will be a personal one, any more than his appearance to destroy Jerusalem, and punish the Jewish nation by Titus, was such; for the heavens must retain him until the time of the restitution of all things. Nor are we to imagine that, in this prosperous state of the church, it shall be free from all mixture of hypocrisy, error, and sin, seeing that the sudden and general apostacy which will follow that period shows that all were not Israel that feigned themselves to be of it; otherwise it is not likely that God, in his equity and goodness, would suffer the enemies of his people so dreadfully to assault them as they are here represented to do. It is safest and best faithfully to adhere to the words of Scripture, and to rest contented with the general account, till time shall accomplish and eclaircise all the particulars.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

RESULT OF OVERTHROWS—THE THOUSAND-YEAR REPOSE OF VICTORY AND REIGN—THE MILLENNIUM, Rev_20:4-6.

4. I saw thrones—An inauguration of a new and better regimen over the world. The infernals being cast out, the celestials, with benign influences, are crowned as kings. Where John saw the thrones he does not say; but, apparently, they should be in the firmamental heaven, where once (chap. xii) the dragon reigned. And this would represent the place of spiritual natures. Notes on Eph_2:2; Eph_4:9.

And they sat upon them— Namely, those who reigned in the latter part of the verse, the souls of the martyred in the battles with antichrist.

Judgment—The authority to judge, or, according to Scripture sense, to rule, was given them. Herein is more completely fulfilled the symbolic promise to the twelve that they should sit on twelve thrones, judging, that is, ruling, the twelve tribes of Israel.

Mat_19:28. But we see no judging of angels (1Co_6:2-3, where see note) here.

The souls—Not bodies. As it was antichristic spiritual beings who have been dethroned, so it is Christic spiritual beings who are now enthroned. Satan and his angels have heretofore ruled; Christ and his saints shall rule now. In both cases the rulers are spiritual, in the spiritual region, that is, in the spiritual atmosphere overlying the earth, and ruling its populations with spiritual influences and sway.

It was these same martyred souls whom the seer beheld, under the fifth seal, (Rev_6:9,) lying under the altar, in sad suppression beneath the despotism of the persecutor, calling for retribution and bidden to wait awhile. They have waited; their number is fulfilled, and their regal time has come. This exaltation is the glorious reversal of that humiliation. They were victims then—they are kings now. The order of strata is reversed; those who were then underlying are now overlying. But in both cases they are souls, not bodies. In other cases, where the soul signifies the whole person, the idea of disembodied soul is excluded by the narrative, as in Act_27:37. But here, and in Rev_6:9, they are the souls of dead men; of persons beheaded with the axe. And the Greek word for beheaded is not in the aorist tense, which would imply that the fact was transient, but the perfect, which implies the continuance of the dead condition of the body. Whatever the soul of a living man may be, the soul of a dead man must be a disembodied soul.

We trace the souls under the altar of Rev_6:9, through their history to this verse. We find them among the hosts on Mount Zion with the Lamb, in Rev_14:1-4, where they are in the Lamb’s retinue, following him wherever he goeth, chanting a future victory over Babylon, but not yet reigning. We find them in the armies of heaven, Rev_19:14, (where see note,) who fight the great battle. We find them here, the exalted, inaugurated trophy of that victory, reigning with the Great Victor.

They lived—They were endowed with the element of glorified vitality; by which they surmount and overcome the power of the second death, Rev_20:6. This is the true resurrection of souls. What is the nature of this life? It is the same life as occurs constantly in these last chapters of Revelation in the phrases book of life, tree of life, water of life, river of life, word of life, eternal life, life. It is the paradisiac life; by which, over and above the mere conscious existence of the soul, or even its regenerate life in this world, it glows with bliss, and expands into an immortal growth and beauty; the principle of celestial life implanted by Christ in the glorified spirit.

The primal sentence, thou shall surely die, included the fulness of death upon the whole man, and upon his everlasting being. That “die” manifests itself, indeed, in the body, by decay and dissolution, which is the first death; it manifests itself in the soul by spiritual depravity and eternal destruction in the world to come, which is the second death. By Christ both these deaths may be reversed; first, by a revival of the soul to a prospective celestial life here, to be exalted and continued in a glorified spiritual state hereafter, which is the first resurrection; and by a revival and reorganization of the body to an eternal union with the soul, which is the second resurrection. Thus, the first resurrection is a resurrection of souls, the second a resurrection of bodies.

Nor are we quite alone in this interpretation. Grotius, in his commentary upon the passage, says, “The souls which are in hades are not all said (ζην) to live; but those only which are translated to beneath the throne of glory, as the Jews say; for so they call the perfected state of souls before the universal resurrection.” Upon the words ουκ εζησαν, they lived not, he remarks, “That is, they remained in hades in that state which was according to the life which they had lived on earth.”

That the blessed souls were said by the Jews to live this paradisiac life in this intermediate state (located by them as under the throne of glory) the following beautiful passages from eminent doctors of the Jewish Church will show, for which we are indebted to Schoettgen’s Horae Hebraicae.

Midrasch Coheleth, (fol. 90:4,) commenting upon the biblical words, “for the living know that they must die,” says: “They are meant who, even in death, are called living. ‘But the dead know not any thing.’ The impious are meant, who, even while active in life, are called dead. Whence we prove this: that the just, even in death, are called living.” Jalkut Simeoni, (part ii, fol. 109:3:) “No difference is there between the just, living or dead, except that they differ in name.” Synopsis Sohar, (p. 138, n. vii:) “Jacob our father, and Moses our teacher, upon whom be peace, are not dead; and so all who are in their perfected state, because the true life consists of this. Although it is written of them that they are dead, this is to be understood in respect to us, not to them.”

That the blessed intermediate state is called under the throne of glory appears as follows: Schoettgen, upon Rev_6:9, “Souls under the Altar,” quotes Sohar Chadasch, (fol. 22, 1.) Said Rabbi Jacob, “All the souls are taken from under the throne of the glory of God, that they may (at the resurrection) resume their body, as a father takes his child.”

The same upon Sol. Son_8:1 : “By vine is meant the righteous soul, which in heaven is planted under the throne of glory.” In another place, “How loved by God is that soul which is taken from under the throne of God’s glory—from the holy place—the land of the living.”

Schoettgen also shows that the same throne of glory was the place of the Messiah in his exaltation. “Messiah was to be descended from the fathers, and in human flesh to redeem us; then he was in the same to occupy the throne of glory.”—Vol. ii, p. 439.

From these extracts the meaning of this language from an ancient Jew is plain. The disembodied spirits of the saints, being in the perfected state, are said, in contradistinction to the wicked, to LIVE, and to live with the glorified (Christ) Messiah. This is the same with the abode of Lazarus in Abraham’s bosom; the same as the “being absent from the body” and the “being present with the Lord” of St. Paul; the same as the being in paradise with Christ of the penitent thief; and the same as the life and reign of souls of St. John.

Reigned—Became the overlying, controlling, spiritual power over the nations of the earth, as Satan and his angels once were.

With Christ— Yet all their victory and reign is in unification with the Redeemer. As they fought his last battle through his one sword, so they reign through his one sceptre.

This picture of living and reigning souls, however, is given (like the mountains of Rev_17:9) as a double symbol, or more properly, as a symbol and a specimen. As a symbol the souls stand to represent the victory over antichrist. Hence only those who are martyred in that war seem to be made visible. As a specimen they serve to show the true nature of the first resurrection; that is, the glorified triumphant state of the imparadised disembodied spirits, in the glorified side of hades, who have won the battle of life, and await in bliss, incomplete yet wonderful, for the second resurrection. Hence, as a specimen of the nature of the first resurrection, though these alone are in the foreground and visible, yet all the spirits of the departed just, though in the background, are by right and just implication there. Hence, we look to this passage as describing the blessedness of all our departed brethren who have passed through the portals of death to the land of blessed spirits. It is to this blood-washed throng that we hope to go from our death-bed in Christ. See our article, on “The Millennium of Revelation 20,” in the “Methodist Quarterly Review” for January, 1843, for a full discussion of this whole subject.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Subdivision 7. (Rev 20:4-15.)

The Consummation.

1. And now we have what requires more knowledge of the Word to understand it rightly; but here also, more distinctly than before, there are visions and the interpretation of the vision, so that we will be inexcusable if we confound them. The vision is of thrones, and people sitting on them, judgment (that is, rule) being put into their hands. "The souls of those beheaded for the witness of Jesus and the word of God" are another company separate from these, but now associated with them; and "those who have not worshiped the beast" seem to be still another. All these live and reign with Christ a thousand years, and the rest of the dead do not live till the thousand years are ended. That is the vision. The interpretation follows; "this" we are told, "is the first resurrection;" and that "blessed and holy is he who hath part in the first resurrection: upon these the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years."

We must look carefully at all this, and in its order. First, the thrones, and those sitting on them: there should be no difficulty as to who these are, for we have already seen the elders crowned and seated in heaven, and before that have heard the Lord promise the overcomer in Laodicea that he should sit with Him upon His throne. That being now set up upon the earth, we find the saints throned with Him. In the interpretation it is said they reign with Him a thousand years. The vision is thus far very simple.

Daniel has already spoken of these thrones: "I beheld," he says, "till the thrones were placed" (as the R.V. rightly corrects the common one) "and the Ancient of Days did sit" (Dan 7:9). But there was then no word as to the occupants of the thrones. It is the part of Revelation to fill in the picture on its heavenly side, and to show us who these are. They are not angels, who, though there may be "principalities" among them, are never said to reign with Christ. They are redeemed men -the saints caught up at the descent of the Lord into the air (1Th 4:1-18), and who, as the armies that were in heaven, we have seen coming with the white-horsed King to the judgment of the earth.

This being so, it is evident that the "souls" next spoken of are a separate company from these, though joined to them as co-heirs of the kingdom. The folly that has been taught that they are "souls" simply, so that here we have a resurrection of souls and not of bodies, -together with that which insists that it is a resurrection of truths or principles, or of a martyr-"spirit," -bursts like a bubble when we take into account the first company of living and throned saints. In the sense intended, Scripture never speaks of a resurrection of souls. "Soul" is here used for "person," as we use it still, and as Scripture often uses it; and the word "resurrection" is found, not in the vision, where its signification might be doubtful, but in the explanation, where we have no right to take it as other than literal. What is the use of explanation, except to explain?

The recognition of the first company here also removes another difficulty which troubled those with whom the "blessed hope" revived at the end of the eighteenth century -that the first resurrection consisted wholly of martyrs. The second company does indeed consist of these, and for an evident reason. They are those who, converted after the Church is removed to heaven, would have their place naturally in earthly blessing with Israel and the saved nations. Slain for the Lord’s sake, during the tribulation following, they necessarily are deprived of this: only to find themselves, in the mercy of God, made to fill a higher place, and to be added, by divine power raising them from the dead, to the heavenly saints. How sweet and comforting this assurance as to the sufferers in a time of unequaled sorrow!

When we look further at this last company, we find, as already intimated, that it also consists of two parts: first, of those martyred in the time of the seals, and spoken of under the fifth seal; and secondly, the objects of the beast’s wrath, as in Rev 13:7; Rev 13:15. This particularization is a perfect proof of who are embraced in this vision, and that we must look to those first seen as sitting on the thrones for the whole multitude of the saints of the present and the past. To all of which it is added that "the rest of the dead lived not again till the thousand years were finished" -when we find, in fact, the resurrection of judgment taking place (vers. 11-15). All ought to be simple, then. The "first resurrection is a literal resurrection of all the dead in Christ from the foundation of the world; a certain group, which might seem not to belong to it, being specialized, as alone needing this. The first resurrection is "first" simply in contrast with that of the wicked, having different stages indeed, but only one character: "Blessed and holy is he that hath part in the first resurrection! upon 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."

To suppose that this passage stands alone and unsupported in the New Testament is to be ignorant of much that is written. "Resurrection from the dead" as distinct from the general truth of "resurrection of the dead" is special New Testament truth. The Pharisees knew that there should be a resurrection of the dead, both of the just and unjust (Act 24:15); but when the Lord spoke of the Son of man rising from the dead, the disciples question among themselves what the rising from the dead could mean (Mar 9:9-10). Christ’s own resurrection is the pattern of the believer’s. The "order" of the resurrection is distinctly given us: "Christ the first-fruits; afterward they that are Christ’s at His coming" (1Co 15:23): not a general, but a selective resurrection. Such was what the apostle would by any means gain: not, as in the common version, "the resurrection of" but the resurrection from the dead (Php 3:11).

In his epistle to the Thessalonians the same apostle instructs us more distinctly as to it, speaking in the way of special revelation by "the word of the Lord: "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent" -or, as the R.V., "precede" -"them that are asleep. For the Lord Himself shall descend from heaven with a shout, and with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord" (1Th 4:15-17). Thus, before He appears shall His saints be with Him; and of course, long before the resurrection of the lost.

But the Lord Himself has given us, in His answer to the Sadducees, what most clearly unites with this vision in Revelation (Luk 20:34-36). They had asked Him, of one who had married seven brethren, "whose wife shall she be in the resurrection?" meaning, of course, to discredit it by the suggestion. "And Jesus said unto them, The children of this world marry and are given in marriage; but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection."

Clearly this asserts the fact, and gives the character of the special resurrection which the vision here describes. It is one which we must be "accounted worthy" to obtain, not one which nobody can miss; it is grace that acts in giving any one his place in it. Those who have part in it are by that fact proclaimed to be "the children of God;" thus again showing that it cannot be a general one. They die no more; that is (as here), they are not hurt of the second. death. They are equal to the angels: above the fleshly conditions of this present life. Finally, it is the resurrection from the dead, not of the dead merely. All this is so plain that there should be no possibility of mistaking it, one would say; and yet it is no plainer than this scene in Revelation.

How dangerous must be the spell of a false system, which can so blind the eyes of multitudes of truly godly and otherwise intelligent persons to the plain meaning of such scriptures as these: and how careful should we be to test everything we receive by the Word, which alone is truth! Even the "wise" virgins slumbered with the rest; which shows us also, however, that error is connected with a spiritual condition, even in saints themselves. May we be kept from all that would thus cloud our perception of what, as truth, alone has power to bless and sanctify the soul!

2. Of the millennial earth, not even the slightest sketch is given us here. The book of Revelation is the closing book of prophecy, with the rest of which we are supposed to be familiar; and it is the Christian book, which supplements it with the addition of what is heavenly. Thus the reign of the heavenly saints has just been shown us: for details as to the earth, we must go to the Old Testament.

In the Millennium, the heavenly is displayed in connection with the earthly. The glory of God is manifested, so that the earth is filled with the knowledge of it as the waters cover the sea. Righteousness rules, and evil is afraid to lift its head. The curse is taken from the ground, which responds with wondrous fruitfulness. Amid all this, the spiritual condition is by no means in correspondence with the outward blessing. Even the manifest connection of righteousness and prosperity cannot avail to make men love righteousness; nor the goodness of God, though evidenced on every side, to bring men to repentance. At the "four corners of the earth," retreating as far as possible from the central glory, there are still those who represent Israel’s old antagonists, and thus are called by their names "Gog and Magog." Nor are they remnants, but masses of population, brought together by sympathetic hatred of God and His people -crowding alike out of light into the darkness: a last and terrible answer to the question, "Lord, what is man?"

The "Gog, of the land of Magog," whose invasion of Israel is prophetically described in the book of Ezekiel (38, 39), is the prototype of these last invaders. There need be no confusion, however, between them; for the invasion in Ezekiel is premillennial, not postmillennial, as that in Revelation is. It is then that Israel are just back in their land (Eze 38:14), and from that time God’s name is known in Israel, and they pollute His holy name no more (Eze 39:7). The nations too learn to know Him (Eze 38:16; Eze 38:23). There needs, therefore, no further inquiry to be sure that this is not after a thousand years of such knowledge.

But Gog and Magog here follow in the track of men who have long before made God known in the judgment He executed -follow them in awful, reckless disregard of the end before them. This is clearly due to the loosing once more of Satan. While he was restrained, the evil was there, but cowed and hidden. He gives it energy and daring. They go up now on the breadth of the earth -from which for the moment the divine shield seems to be removed, and compass the camp of the saints about, and the beloved city. The last is of course the earthly Jerusalem. The "camp of the saints" seems to be that of the heavenly saints, who are the Lord’s host around it. The city is of course impregnable: the rebels are taken in the plain fact of hostility to God and His people; and the judgment is swift and complete: "fire came down from God out of heaven, and devoured them." The wicked are extinct out of the earth.

The arch-rebel now receives final judgment. "And the devil that deceived them was cast into a lake of fire and brimstone, where the beast and the false prophet are; and they shall be tormented day and night for the ages of ages."

These words deserve most solemn consideration. They are plain enough indeed; but what is there from which man will not seek to escape when his will is adverse? The deniers of eternal punishment, both on the side of restitution and that of annihilation, are here confronted with a plain example of it. Two human beings cast in alive into the lake of fire a thousand years before are found there, at the close of this long period still in existence! How evident that this fire is not, therefore, like material fire, but something widely different! All the arguments as to the action of fire in consuming what is exposed to it are here at once shown to be vain. That which can remain a thousand years in the lake of fire unconsumed may remain, so far as one can see, forever; and it is forever that they here are plainly said to be tormented.

But it is objected that there is, in fact, no verb here: the sentence reads simply, "where the beast and the false prophet," and that to fill up the gap properly we must put "were cast," which would say nothing about continuance. But what, then, about the concluding statement, "and they" -for it is a plural -"and they shall be tormented day and night for the ages of ages"?

Finding this argument vain, or from the opposite interest of restitution, it is urged that "day and night" do not exist in eternity. But we are certainly brought here to eternity, and "for the ages of ages" means nothing else. It is the measure of the life of God Himself (Rev 4:10). No passage that occurs, even to the smoke of Babylon ascending up, can be shown to have a less significance.

Growing desperate, some have ventured to say that we should translate "till the ages of ages." But the other passages stand against this with an iron front, and forbid it. We are, in this little season, right on the verge of eternity itself. The same expression is used as to the judgment of the great white throne, which is in eternity. It will not do to say of God that He lives to the ages of ages, and not through them. The truth is very plain, then, that the punishment here decreed to three transgressors is, in the strictest sense, eternal.

Whether the same thing is true of all the wicked dead, we now go on to see.

The Millennium is over: "And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled, and there was found no place for them. And I saw the dead, great and small, standing before the throne, and books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things that were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hades delivered up the dead which were in them: and they were judged every one according to their works. And death and hades were cast into the lake of fire. This is the second death, the lake of fire. And whoever was not found written in the book of life was cast into the lake of fire."

This is the judgment of the dead alone, and must be kept perfectly distinct in our minds from the long previous judgment of the living. The judgment in Mat 25:1-46, for example, where the "sheep" are separated from the "goats," is a judgment of the living -of the nations upon earth when the Lord comes. It is not, indeed, the warrior-judgment of those taken with arms in their hands, in open rebellion, which we have beheld in the premillennial vision. The nations are gathered before the Son of man, who has just come in His glory and all the holy angels with Him; and that coming, as when elsewhere spoken of throughout the prophecy, is unquestionably premillennial. As mankind are divided into three classes, "the Jew, the Gentile, and the Church of God," so the prophecy in relation to the Jew is to be found in Mat 24:1-42; that in relation to the professing church, to the 30th verse of the next chapter; and the rest of it gives us the sessional judgment of the Gentiles, so far as they have been reached by the everlasting gospel. The judgment is not of all the deeds done in the body: it is as to how they have treated the brethren of the Lord (ver. 40) who have been among them, evidently as travelers, in rejection and peril. The Jewish point of view of prophecy as a whole clearly points to Jewish messengers who as such represent Israel’s King (comp. Mat 10:40). There is not a word about resurrection of the dead, which the time of this judgment excludes the possibility of, as to the wicked. It is one partial as to its range, limited to that of which it takes account, and in every way distinct from such a general judgment as the large part of Christendom even yet looks for.

Here in the vision before us there is simply the judgment of the dead; and although the word is not used, the account plainly speaks of resurrection. The sea gives up the dead which are in it, as well as, by implication, also the dry land. Death, as well as hades, deliver up what they respectively hold; and as hades is unequivocally the receptacle of the soul (Act 2:27), so must "death," on the other hand, which the soul survives (Mat 10:28), stand here in connection with that over which it has supreme control -the body.

The dead, then, here rise; and we have that from which the "blessed and holy" of the first resurrection are delivered -the "resurrection of judgment" (Joh 5:29, R.V.). From personal judgment the Lord expressly assures us that the believer is exempt (Joh 5:24, R.V.). Here, not only are the works judged, which will be true of the believer also, and for lasting blessing to him, but men are judged according to their works -a very different thing. Such a judgment will allow of no hope for the most upright and godly among mere men.

And this would seem to show that, though a millennium has passed since the first resurrection, yet no righteous dead can stand among this throng. The suggestion of the "book of life" has seemed to many to imply that there are such; but it is not said that there are, and the words "whoever was not found written in the book of life was cast into the lake of fire" may be simply a solemn declaration (now affirmed by the result) that grace is man’s only possible escape from the judgment. May it not even be intended to apply more widely than to the dead here, and take in the living saints of the Millennium negatively, as showing how, in fact, they are not found before this judgment-seat?

At any rate, the principle of judgment -"according to their works" -seems to exclude absolutely any of those saved by grace. And there are intimations also, in the Old Testament prophecies, as to the extension of life in the Millennium, which seem well to consist with the complete arrest of death for the righteous during the whole period. If "as the days of a tree shall be the days of God’s people" (Isa 65:22), and he who dies at a hundred years dies as a child yet, and for wickedness -because there shall be no more any one, apart from this, that shall not fill his days (ver. 20) -it would almost seem to follow that there is no death. And to this the announcement as to the "sheep" in the judgment-scene in Matthew, that "the righteous shall go away into life eternal," strikingly corresponds. For to go into life eternal is not to possess life in the way that we at present may; in fact, as "righteous" they already did this: it means apparently nothing less than the complete canceling of the claim of death in their case.

And now death and hades are cast into the lake of fire -that is, those who dwelt in them are cast there. These exist, as it were, but in those who fill them; and thus we learn that there is no exemption or escape from the last final doom for any who come into this judgment. The lake of fire is the second death. The first terminated in judgment man’s career on earth; the second closes the intermediate state in their judged alienation from the Source of life. The first is but the type of the second. As we have seen, it is not extinction at all; and indeed a resurrection merely for the sake of suffering before another extinction would seem self-contradictory. In fact, death -what we ordinarily call that -is now destroyed. "It is appointed unto men once to die, but after this the judgment," which is thenceforth, therefore, undying (Heb 9:27).

With the great white throne set up, the earth and the heavens pass away, and there come into being "a new heaven and a new earth, in which dwelleth righteousness" (2Pe 3:13).

3. Before the face of Him who sits upon the great white throne "the earth and the heaven fled away, and there was found no place for them" (Rev 20:11). We have now a complementary statement: "And I saw a new heaven and a new earth." It is clear, therefore, that an earthly condition abides for eternity. It is a point of interest as to which Scripture seems to give full satisfaction, whether this new earth is itself a "new creation," or the old earth remodeled and made new. At first sight, one would no doubt decide for the former; and this was the view that at one time almost held possession of the field, the new earth scarcely being regarded by the mass as "earth" at all. Practically, the earth was simply believed to exist no more; and in contrast with it, all was to be heavenly: the double sphere of blessing; earth and heaven, was lost sight of, if not denied.

Lately, for many, reaction has set in, and the pendulum has swung past the point of rest to the other extreme. The prophecies of the Old Testament rightly understood as to be literally taken, and delivered from the glosses of a falsely called "spiritual" interpretation, seem to agree with the apostle Peter and the book of Revelation in making the earth to be the inheritance of the saints -the earth in a heavenly condition, brought back out of its state of exile, and into true relation with the rest of the family of heaven, not alienated from their original place. Contrast between earth and heaven as an eternal existence was again, but from the other side of it, denied.

The whole web and woof of Scripture is against either of these confusions: the point of rest can only be in accepting the distinction of earthly from heavenly as fundamental to all right understanding of the prophetic Word. The Old Testament "promises" which have in view the earth as a sphere of blessing, are, as the apostle declares (Rom 9:1-4), Jewish, not Christian. The New Testament emphasizes that the blessings of the Christian are in "heavenly places" (Eph 1:3); nor can this last possibly apply to the earth made heavenly. The Lord has left us with the assurance (Joh 14:1-31) that in His Father’s house are many mansions, -permanent places of abode, -that He was going to prepare a place there for us, and that He will come again to receive us to Himself, that where He is, there we may be also. As well assure us that the Lord’s permanent abode is to be on earth, and not in heaven, as that our own is to be here, not there.

Each line of truth must have its place if we are to be "rightly dividing the word of truth." The heavenly "bride of the Lamb" is not the earthly; "Jerusalem which is above" is not the Palestinian city; the "Church of first-born ones who are written in heaven" are not that "Israel" declared God’s "firstborn" as to the earth; the promise of the "Morning Star" is not the same as that of the "Sun of Righteousness," although Christ is assuredly both of these. Discernment of such differences is a necessity for all true filling of our place, and practical rendering of Christian life.

Let us look now, however, at the question of continuity between the earth that flees away and the earth that succeeds it. At first sight we should surely say they cannot be identical. The well-known passage in the epistle of Peter would seem to confirm this (2Pe 3:10; 2Pe 3:12). There we learn that "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned. up." And it is repeated, and thus emphasized by repetition, that "the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat."

Yet, as we look more closely, we shall find reason to doubt whether more is meant than the destruction of the earth as the place of human habitation. In the Deluge, to which it is compared (vers. 5-7), "the world that then was perished;" yet its continuity with the present no one doubts. Fire, though the instrument of a more penetrating judgment, yet does not annihilate the material upon which it fastens. The melting even of elements implies rather the reverse, and dissolution is not (in this sense) destruction.

Yet the heavens and the earth pass away -that is, in the form in which now we know them; or, as the apostle speaks to the Corinthians, "the fashion of this world passes away" (1Co 7:31); and that this is the sense in which we are to understand it, other scriptures come to assure us.

A new earth does not necessarily mean another earth, except as a "new" man means another man -"new" in the sense of renewed. And even the words here, "there was no more sea," naturally suggest another state of the earth than now exists. This fact is a significant one: that which is the type of instability and barrenness, and condemns to it so large a portion of the globe, is gone utterly and forever. At the beginning of Genesis we find the whole earth buried under it; emerging on the third day, and the waters given their bounds, which but once afterward they pass. Now they are gone forever, as are the wicked, to whom Isaiah compares it: "The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt." This last is the effect of chafing against its bounds, as "the mind of the flesh" is "not subject to the law of God, neither indeed can be" (Rom 8:7).

These analogies cannot fail to illustrate another which the Lord Himself gives us, when He speaks of the millennial kingdom as the "regeneration" -ye who have followed Me, in the regeneration, 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" (Mat 19:28). Here let us note that it is the Lord’s kingdom that is the regeneration of the earth. That reign of righteousness which is the effectual curb upon human wickedness, not the removal of it, answers thus to what "regeneration" is for him who is in this sense in the Lord’s kingdom now. Sin is not removed; the flesh abides even in the regenerate; but it has its bound -it does not reign, has not dominion. In the perfect state, whether for the individual or the earth, righteousness dwells, as Peter says of the latter: sin exists no more. How striking does the analogy here become when we remember that the change, perhaps dissolution, of the body comes between the regenerate and the perfect state, just as the similar "dissolution" of the earth does between the Millennium and the new earth! Surely this throws a bright light upon the point we are examining.

The new heavens are, of course, only the earth-heavens the work of the second of the six days. They are of great importance to the earth which they surround and to which they minister. More and more is science coming to recognize how (in natural law at least) "the heavens rule." Yet, who but an inspired writer, of the time of Peter or John, would have made so much of the new heavens? And these only, as Peter reminds us, develop a much earlier "promise." This we find in Isa 65:1-25; Isa 66:1-24, a repeated announcement, the second time explicitly connected with the continuance of Israel’s "seed" and "name": "For as the new heavens and the new earth which I will make shall abide before Me, saith the Lord, so shall your seed and your name remain." Thus, even in the new earth there will be no merging of Israel in the general mass of the nations. The first-born people written on earth will show still how "the gifts and calling of God are without repentance" as will the "Church of the first-born who are written in heaven." These different circles of blessing, like the principalities and powers in heavenly places, are quite accordant with what we see everywhere of God’s manifold ways and ranks in creation. Why should eternity efface these differences, which of course do not touch the unity of the family of God as such, while they are abiding witnesses of divine mercy in relation to a past of which the lessons are never to be lost?

Earth, then, itself remains, but a "new" earth; and, as the seal upon its eternal blessedness, "I saw," says the prophet-evangelist, "the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of the throne, saying, Behold, the tabernacle of God is with men, and He shall tabernacle with them, and they shall be His people, and God Himself shall be with them, their God." Here is the promise in Immanuel’s name made finally good to the redeemed race: and he who is privileged to show us the glory of the Only-begotten of the Father, tabernacling among men when the Word was made flesh, is the one who shows us the full consummation. Of the new Jerusalem we have presently a detailed account; here, what is emphasized is, that it is the link between God and men; God Himself is with men, in all the fulness of blessing implied in that.

We must not, however, pass over anything: the less even that is said, the more should we ponder that which is said. Let us see, then, what is here, putting it in connection with what seems most naturally to throw light upon it elsewhere. Standing where we are, -at the end of time, -we stand, indeed, whither the whole stream of time has been conducting us, and therefore with the countless voices of the past sounding prophetically to us. What will it be to be actually there, at the end of the ways which, though through the valley of Baca, lead up to the city of God!

First, here, we are shown that He has prepared for us a city -"the holy city." The new Jerusalem is surely, what its earthly type is, a "city of habitation:" it is not simply a figure for the saints themselves. The patriarchs of old, content to await in patient faith the end of their pilgrim-journey, "looked for a city which hath foundations whose builder and maker is God;" and He will not disappoint their expectations -"He hath prepared for them a city" (Heb 11:10; Heb 11:16). At the very beginning of the world’s history we find in one who manifested a totally opposite spirit, still the desire of the human heart which this promise meets. Cain went out from the presence of the Lord, fugitive and vagabond as he was, to build a city. Without faith or patience, he only shows the natural craving of the heart, but not in itself evil because natural. Ever since, the history of man has connected itself mainly with its cities. From Babel on to Rome, these have been the centres of power and progress ever, and (the world being what it is) they have exhibited in the most developed way its opposition to God. But God too has His city, and makes much of it, "beautiful for situation, the joy of the whole earth," and with it associates (Psa 87:1-7) the one great Name which eclipses that of all others.

The tendency of the day is toward cities, and in these, for good or for ill, we find the greatest development of man; only, man being fallen, the development is monstrous. When the day of the Lord has put down, however, all human thoughts, it is only to exalt Jerusalem upon the earth, and to make way for the display of that better Jerusalem that is here before us.

The city is the expression of human need, and the provision for it. In the midst of strife and insecurity, men gather together for protection; but that is only a small part of what is implied in it. There are other needs more universal than this, as that of co-operation, the division of labor, the result of that inequality of aptitudes by which God has made us mutually dependent. Our social nature is thus met, and there are formed and strengthened the ties by which the world is bound together; while the intercourse of mind with mind, of heart with heart, stimulates and develops every latent faculty. "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend" (Pro 27:17).

The eternal city implies for us association, fellowship, intercourse, the fulness of what was intimated in the primal saying, "It is not good for man to be alone," but which in respect of the bride-city, which this is, has still a deeper meaning. Here, the relationship of the saint to Christ, who as the Lamp of divine glory enlightens it, alone adequately explains all. "Alone" we can nevermore be. "With Him" our whole manhood shall find its complete answer, satisfaction, and rest.

This is necessarily, therefore, the "holy city." Cain’s has but too much characterized every city hitherto. Where shall we find, as in the city, the reek of impurity and the hotbed of corruption? There poverty and riches pour out a common flood of iniquity, out of which comes, ever increasing, the defiant cry of despair. But here at last is a "HOLY CITY," the new Jerusalem, "foundation of peace:" not, like Babel of old, towering up to heaven, but coming down from heaven, the way of all good, of all blessing for men. The tabernacle of God is with men. God Himself tabernacles with them.* His own hand removes every trace of former sorrow, every effect of sin. His own voice proclaims what His hand accomplishes: "Behold, I make all things new." Here, that we may be fully assured, a confirmatory word is added.

{*Is there not in this word "tabernacle" the suggestion that any habitation of God with men must be in pure grace? He is infinitely sufficient unto Himself, and it is only in love that He dwells with men. On the other hand, this does not imply that there is anything temporary in the abiding. It is surely eternal, as Christ is eternally Man. -S.R.}

4. And along with this, and in view of it, in the name of Him who is Alpha and Omega, beginning and end, the sweet invitation of the gospel is once more published, the free gift of the water of life to every thirsty soul is certified, and the inheritance to the overcomer, for it is reached by the way of conflict and of triumph -grace securing, not evading, this: "He that overcometh shall inherit these things; and I will be his God; and he shall be My son."

Just here, too, with no less earnestness, and in eternity, past all the change of time, the doom of the wicked is pronounced: "But the fearful," -too cowardly to take part with Christ in a world opposed to Him, -"and unbelieving, and abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death."

5. The last vision of Revelation is now before us: it is that of the city of God itself. But here, where one would desire above all to see clearly, we become most conscious of how feeble and dull is our apprehension of eternal things. They are words of an apostle which remind us that "we see through a glass darkly" -en ainigmati, in a riddle. Such a riddle, then, it is no wonder if the vision presents to us: the dream that we have here a literal description, even to the measurements, of the saints’ eternal home, is one too foolish to need much comment. All other visions throughout the book have been symbolic: how much more here! how little need we expect that the glimpse which is here given us into the unseen would reveal to us the shape of buildings, or the material used! Scripture is reticent all through upon such subjects, and the impress to be left upon our souls is plainly spiritual, not of lines and hues, as for the natural senses. "Things which eye hath not seen" are not put before the eye.

On the other hand, that the "city" revealed to us here is not simply a figure of the saints themselves, as, from the term used for it, "the Bride, the Lamb’s wife," some have taken it to be, there are other scriptures which seem definitely to assure us. "Jerusalem, which is above, which is our mother" (Gal 4:1-31), could hardly be used in this way, though the Church is indeed so conceived of in patristic and medieval thought. But even thus it would not be spoken of naturally as "above."

In Heb 12:1-29 we have a still more definite testimony. For there the "Church of the first-born ones which are written in heaven," as well as "the spirits of just men made perfect," -in other words, both Christians and the saints of the Old Testament, -are mentioned as distinct from "the city of the living God, the heavenly Jerusalem;" and this will not allow them to be the same thing; although, in another way, the identification of a city with its inhabitants is easy.

We are led in the same direction by the mention of the "tree of life in the midst of the paradise of God," -the place to which the apostle thought he might have been caught, even bodily (2Co 12:1-21), -and here is the tree of life in the midst of the city, beside the "river of water of life" which flows from the throne of God! Figurative language all this surely; yet these passages combine to give us the thought of the heavenly abode, already existing, and which will be in due time revealed as the metropolis of the heavenly kingdom -what Jerusalem restored will be in the lower sphere. Indeed, the earthly here so parallels and illustrates the heavenly as to be a most useful help in fixing, if not enlarging, our thoughts about it -always while we realize, of course, the essential difference that Scripture itself makes clear to be between them. But this we shall have to look at as we proceed.

"The holy city, Jerusalem," is certainly intended to be a plain comparison with the earthly city. But that is the type only; this is the antitype, the true "foundation of peace," as the word means. What more comforting title, after all the scenes of strife, the fruit of the lusts that war in our members, which we have had to look upon! Here is "peace" at last, and on a foundation that shall not be removed, but that stands fast forever. For this is emphatically "the city that hath foundations," and "whose builder and maker is God" (Heb 11:10). How blessed it is, too, that it should be just one of the seven angels that had the seven last plagues that shows John the city! for no mere executioner of judgment we see is he: judgment (as with God, for it is God’s) is also his "strange work." It had to come, and it has come: there was no help, no hope without it; thus the stroke of the "rod of iron" was that of the shepherd’s rod: it was the destruction of the destroyers only. But it is past, and here is the scene wherein his own heart rests, to which it returns with loyalty and devotion: here, where the water of life flows from the throne of God, -eternal, from the Eternal, -refreshment, gladness, fruitfulness and power are found in obedience.

But the city is the "Bride, the Lamb’s wife." In the Old Testament, the figure of marriage is used in a similar way. Israel was thus Jehovah’s "married wife" (Isa 54:1; Jer 31:32), now divorced indeed for her unfaithfulness, but yet to return (Hos 2:1-23), and be received and reinstated. Her Maker will then be once more her husband, and more than the old blessing be restored. In the forty-fifth psalm, Israel’s King, Messiah, is the Bridegroom; the Song of Solomon is the mystic song of His espousals. Jerusalem thus bears His name: "This is the name whereby she shall be called: Jehovah our Righteousness" (Jer 33:16, comp. Jer 23:6). The land, too, shall be "married" (Isa 62:4).

In the New Testament, the same figure is still used in the same way. The Baptist speaks of his joy, as the "friend of the Bridegroom," in hearing the Bridegroom’s voice (Joh 3:29); and in the parable of the virgins (Mat 25:1-46), where Christians are those who go forth to meet the Bridegroom, they are, by that very fact, not regarded as the Bride, which is still Israel (according to the general character of the prophecy), though not actually brought into the scene. Some may be able to see, also, in the marriage at Cana of Galilee (Joh 2:1) the veiling of the same thought.

All this, therefore, is in that earthly sphere in which Israel’s blessings lie; our own are "in heavenly places" (Eph 1:3), and here it is we find, not the Bride of Messiah simply, but distinctively "the Bride of the Lamb." The "Lamb," as a title, always keeps before us His death, and that by violence, "a Lamb as it had been slain" (Rev 5:6); and it is thus that He has title to that redemption empire in which we find Him throughout this book. But "the Bride of the Lamb" is thus one espoused to Him in His rejection, sharer (though it be but in slight measure) of His reproach and sorrow, trained and disciplined for glory in a place of humiliation. And so it is said that "if we suffer, we shall also reign with Him;" and again, "If so be we suffer with Him, that we may be also glorified together" (2Ti 2:12; Rom 8:17).

The saints in the Millennium have no heritage of suffering such as this; even those who pass through the trial which ushers it in have not the same character of it, although we must not forget those associated with the Lamb upon mount Zion, who illustrate the same truth, but upon a lower platform. Even these are not His Bride.

Ephesians, the epistle of the heavenly places, shows us the Church as Eve of the last Adam, whom Christ loves, and for whom He gave Himself. Formed out of Himself and for Himself, He now sanctifies and cleanses her with water-washing by the Word, that He may present her to Himself a glorious Church, not having spot or wrinkle, or any such thing. In another aspect, this Church is His body, formed by the baptism of the Spirit as at Pentecost, complete when those who are Christ’s are caught up to meet Him in the air. The doctrine of this is, of course, not in Revelation; the difficulty is in seeing the conformity of Revelation with it.

Outside of Revelation even, there is a difficulty in the connection (if there be, as one would anticipate, a connection) between the Church as the body of Christ now, before our presentation to Him, and the "one flesh" which is the fruit of marriage. Israel was the married wife, and will be, though now for a time "desolate," as one divorced. The Church is "espoused" (2Co 11:2), not married. Thus the "one body" and the "great mystery" of "one flesh," of which the apostle speaks (Eph 5:29), must be distinct.

Looking back to Adam, to whom as a type he there refers us, we find that Eve is taken out of his side -is thus really his "flesh" by her very making. Thus, as one with him in nature, she is united to him -a union in which the prior unity finds its fit expression. The two things are therefore in this way very clearly and intimately connected. The being of Christ’s body is that, then, which alone prepares and qualifies for the being of His Bride hereafter; and body and Bride must be strictly commensurate with each other.

The mystery here is great, as the apostle himself says; nor is it to be affirmed that the type in all its features answers to the reality. It is easily seen that this could not be; yet there is real correspondence and suitability thus far: according to it, the Church of Christ alone, from Pentecost to the rapture, is scripturally (in a strict sense) the "Bride of the Lamb."

Yet can we confine the new Jerusalem to these? There would, of course, in this case be no difficulty as to the character of a city which it is given in this vision. A city is commonly enough identified with its inhabitants, so that the same term covers both place and persons. But are none to inhabit the new Jerusalem except the saints of Christian times? Are none of these so illustrious in the Old Testament to find their place there? Abraham, Isaac and Jacob are among those with whom the Lord assures us we are to sit down in the kingdom of God (Luk 13:28-29); -are they to be outside the heavenly city?

This is positively answered otherwise, as it would seem, in Revelation itself. For while the general account of those who enter there is that they are those "written in the Lamb’s book of life" (Rev 21:27), "without" the city are said to be only "dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie" (Rev 22:15).

In the eleventh of Hebrews, moreover, in a verse already quoted, "the city which hath foundations, whose builder and maker is God," for which the patriarchs looked and waited, can surely be no other than that which we find here; and it is added that they desired" a better country -that is, a heavenly; wherefore God is not ashamed to be called their God: for He hath prepared for them a city." It could not be the New Testament Church for which Abraham looked; for this was as yet entirely hidden in God (Eph 3:9). Another and larger meaning for the new Jerusalem must surely, therefore, be admitted.

And why should there not be in it an inclusion of both thoughts? Why should it not be the Bride-city, named from the Bride-Church, whose home it is, and yet containing other occupants? This alone would seem to cover the whole of the facts which Scripture gives us as to it; and the Jewish Bride is in like manner sometimes a wider, sometimes a narrower conception; sometimes the city Jerusalem, sometimes the people Israel. Only that in the Old Testament the city is the narrower, the people the wider view; while in the New Testament this is reversed. And even this may be significant: the heavenly city, the dwelling-place of God, permitting none of the redeemed to be outside it, but opening its gates widely to all. A Bride-city indeed, ever holding bridal festival, and having perpetual welcome for all that come: its freshness never fading, its joy never satiating; blessed are they whose names are written there!

As before, the city is seen "descending out of heaven from God." We shall find, however, here, that the present vision goes back of the new heavens and earth to the millennial age -that is, that while itself eternal, the city is seen in connection with the earth at this time. Not yet has it been said, "The tabernacle of God is with men, and He will dwell with them." The descending city is not, therefore, in that settled and near intimacy with men outside of it in which it will be. A significant and perfect note of time it is that the leaves of the tree of life are for the healing of nations (Rev 22:2). Tender as this grace is, the condition it shows could not be eternal.

All the nearer does it bring this vision of glory and of love, no more to be banished or dimmed by human sin or sorrow. The city has the glory of God; and here is the goal of hope, complete fruition of that which but as hope outshines all that is known of brightness elsewhere. It cannot be painted with words. We cannot hope even to expand what the Holy Ghost has given us. But the blessedness itself we are soon to know.

The holy city descends from heaven, "having the glory of God." She is the chosen vessel of it, to display it to the universe, being the fruit of Christ’s work, the fullest witness of abounding grace. Her shining is "like a most precious stone, as a crystal-like jasper-stone," or diamond, as we have already taken it to be.* The carbon crystallized into this lustrous brilliant, which still shines with a light not its own, is a fit representation of the "glory" that is to be "in the Church in Christ Jesus unto all generations of the age of ages" (Eph 1:21). This glory which God manifests through His creatures, He manifests to His creatures, satisfying His own love in bringing them thus nigh unto Himself. How blessed to be a means of such display!

{*See on Rev 4:3.}

The wall of the city clearly speaks of its security: it has "a great and high wall;" for "salvation hath God appointed as walls and bulwarks" (Isa 26:1). And in the wall, which has 4 sides, there are 12 gates, 3 gates on every side, for egress and ingress -home, as this is, of a life which is unceasing activity. The number 12 is upon all the city, 12 being an expanded 7, with the same factors (4X3 instead of 4+3), and the symbol of manifest divine government, God being here manifestly supreme. This is perfection in its deepest analysis; and the numbers are thus one in fact. The 12 here is the usual 4X3; the 3 still speaking of divine manifestation, while the 4 shows it to be universal, the sides facing also every way.

At the gates are 12 angels; upon them the names of the 12 tribes of Israel. As the tabernacle of God, a reference to the tabernacle of old is surely in place here, though to that there was but one entrance, for a simple and beautiful reason, Christ being seen in it as the only way of approach to God. Now there are 12 gates, answering to the 12 tribes, which in the wilderness also were grouped in similar 3s around the tabernacle. Ezekiel, in his last vision of the future (Eze 48:1-35), shows us what more exactly answers to what is here, though speaking of the earthly city restored, and not the heavenly; and there the gates are appropriated, one to each particular tribe. Israel are here, as it would seem, their own representatives, as in the vision of the seventh chapter; and we are reminded of their being in nearest connection upon earth with the heavenly city. In the heavenly sphere, at the gates are angels. The heavenly and earthly relations of the city are thus declared.

There are 12 foundations of the wall of the city also; but on these are the names of the twelve apostles of the Lamb. They have laid the foundations, and their names are stamped upon their work. We are surely not to imagine any individualizing here, as if any one foundation could be appropriated to any one apostle, or indeed that the number 12 itself is anything but characteristic. This connects itself also with the question of the presence or absence of Paul’s name from the number. It is remarkable that almost the same difficulty connects with the 12 tribes of Israel, which often exclude and often include the tribe of Levi. Taking Ephraim and Manasseh, the two sons of Joseph, as tribal heads, equal in this respect to Jacob’s other sons, (and this is the place that they are given in the history,) yet they are none the less always counted 12. Why may not the apostles, in spite of the addition of Paul to their number, be counted here as 12?*

{*As Paul; too, was distinctively the apostle of the Church, through whom its unity as the body of Christ and its heavenly destiny as the Bride of Christ were revealed, we may well associate him with the city as a whole, rather than one of its foundations. -S.R.}

The measurements of the city and the wall are next given. The city is a cube, 12,000 furlongs every way; the wall, 144 cubits high. The number 12 still governs everywhere. The cube speaks of substance, reality. The sanctuary in the tabernacle and in the temple were both cubes. This is the eternal sanctuary, and the full fruition of every hope of the saint.

The building of the wall is of jasper (or diamond). The divine glory is itself a safeguard of the eternal city. What can touch that which God has ordained for His own praise? The city itself is pure transparent gold, -pure, permanent, radiant, -not hindering, but welcoming the enraptured sight. The foundations of the wall are adorned with every precious stone -all the attributes of God displayed in that upon which rests the salvation of the people of God. The stones, in their separate meanings, are again a mystery. The 12 gates are 12 pearls -the picture of such grace as has been shown in the Church (Mat 13:45-46). These gates stand open all the unending day. The street of the city is, again, "pure gold, like transparent glass." The street, especially in the East, is the place of traffic, the meeting-place constantly of need and greed. But here, all circumstances, all intercourse, the whole environment, is absolute holiness and truth, fit for and permeated by the felt presence of God.

And this leads us directly to the next statement, that because the city is all sanctuary, there is no more any special one. The presence of God is the temple of the city: there is no other; and the Lamb is He who characterizes for us, and will always characterize, this otherwise ineffable Presence. There is no distance; there is nothing that can produce distance; there never can be more. It is that which the presence of Jesus among us -now nearly nineteen centuries since -implied and pledged to us: it is Immanu-El -"God with us" -in full reality, and in the highest and most intimate way.

It is true we have not the Father spoken of as such: it is "the Lord (or Jehovah) God Almighty," -the God of Old-Testament revelation, -with "the Lamb," in whom we have the revelation of the New. Nothing less, surely, is meant than God in full display, so far as the creature can ever be made to apprehend Him. There is a glory of the Light always inaccessible -not hid in darkness, but in light which no human eye can ever penetrate. None can fully know God but God. This is only to say that the creature remains the creature; but the limitation of faculties does not mean distance, as if kept back. "The Lamb" shows, on the one hand, the desire of God to be known, while implying, in the very fact of manhood taken for this revelation, that God purely as God could not be known.

Thus, it is immediately added that the glory of God lightens the city, and "the Lamb is the lamp thereof." The lamp sustains the light. It adds nothing to it, for to divine glory nothing can be added: if anything could be, it would no longer be divine. But the light is "put upon a candlestick (or lamp) that they who enter in may see the light" (Luk 8:16). So will Christ always be the One in whom the Father is made known: nay, the sacrificial word ("Lamb") assures us that we shall always have need of the past also for this. But this does not at all mean that there will not be what the Lord has assured us the angels of the little children enjoy continually: "Their angels do always behold the face of My Father who is in heaven."

It is time now to inquire whether the measurements of the heavenly city cannot receive further developments. As already said, there is no temple in the New Jerusalem, and the reason is that it is all temple. "The Lord God Almighty and the Lamb are the temple of it." Over the earthly Jerusalem, in its millennial condition, the cloud of glory broods (Isa 4:5), and the city itself receives the name of Jehovah Shammah, that is, "Jehovah is there." Still the temple and the city, as we see by Ezekiel, are separate things. Here, on the other hand, they are brought together. The city is the temple, through the presence of God in it which constitutes it this. It is natural, therefore, to look at the earthly temple to see if there be not some connection between it and this heavenly one. Now, in each case we have careful measurements, in testimony that every detail is of divine appointment. And when we come to look at this measurement, we shall find some relationship between the two, which must certainly be intended for our instruction. In Revelation, the measurement is by "a golden reed," in the hands of an angel, who is also spoken of as a man; and this twofold designation of him, manifestly applies in some way to the measurement itself. "He measured the wall," we are told," 144 cubits, the measure of a man, that is of the angel." Thus it is human measure, and yet surpassing this; and when we turn to Ezekiel, we shall find what seems to explain this in a remarkable way. The one who measures is, in Ezekiel, spoken of all through as a "man;" but the measure shows a difference from mere human measurement, which is noted for us. It is human measure, for the cubit is used, which is such, but the cubit is more than the human one. Each cubit in it is "a cubit and an hand-breadth," not the ordinary one. This has perplexed the commentators, who explain it in various and contradictory ways. The rationalistic one is that Ezekiel simply adopted the cubit of the country in which his people were now captives, -it is a Babylonian cubit, therefore, that we find here. Think of God taking this as a measure of His own things! But what does this "cubit and an hand-breadth" mean? Meaning there is and must be everywhere, so that we are surely right in inquiring as to it. Such a detail is not given us without there being in it something that is to be carefully observed. The cubit, then, was the common, human measure. The hand-breadth added made it more than the human. That is surely plain, and it seems to refer us at once to what we have in Revelation, where the measure is stated to be "the measure of a man," but not an ordinary man -in fact, "the measure of an angel."

Let us look at these measures further. What is the cubit? It is simply the human fore-arm, the measure taken from the elbow-tip to the end of the little finger. The cubit is in Hebrew ammah, which in its application to it evidently means "support." The fore-arm is that upon which one supports oneself in various positions. Now, if this be the simple, human measure, there may yet be a divine meaning in it, for God works through everything, and nothing is left without the touch of His hand. Now the measure in human hands, and as used here, is, as we may say, the measure of accomplishment. A man lays down by measurement the house that he is projecting for himself. But while it is thus significant of what is to be humanly accomplished, the weakness of man comes out in his very measure. He needs in every undertaking, in everything that he accomplishes, the support of Another. He does what he is permitted and enabled to do -no more. The cubit by itself is, then, strictly human. But now, if we add the hand-breadth to it, this gives us plainly, according to what we have seen, what is beyond man; and if we look at the only occurrence of it elsewhere, we shall find it in the border which is made to the table of showbread, a "border of a hand-breadth round about." If the table speaks, then, of communion with God, which is the fundamental thought, the hand-breadth round about it is at once the divine guard and the divine support. The full breadth of the divine hand it is that is round about here. Now let us apply this to the cubit in Ezekiel. If the cubit show in itself human weakness, that will not do for what is before us in the vision of the prophet. The divine hand must come manifestly in. Man may be permitted his part in the structure which the prophet sees in vision, but it must be man enabled and guarded by the divine hand which is upon him. Ezekiel in his own person shows us this hand of the Lord in its effect upon himself (Eze 40:1). Thus the human element testifies to gracious communion on man’s part, which God permits and enables for. It testifies of how near to man God is coming, and of His desire for that wonderful intimacy which, as the Lord taught His disciples, when enjoyed upon earth, was the pledge and foreshadow of that that was to be eternal (Joh 14:2).

In Revelation, therefore, the interpreting angel is still the "man"; and the measurement, as we have seen, adapts itself to this. With Christ before us, we know well that the human measure now for God must be, nevertheless, beyond what is merely human.

But now let us look at the measurement of the temple-city itself. If the new Jerusalem be a temple, it is yet like none other that has existed. In the temple upon earth, and in the tabernacle before it out of which it grew, there was a holy place separate from the holiest in which alone God was (and yet how little was) displayed. The holy place as separate from the holiest shows, not what is in the mind of God for eternity, but what was of necessity on account of man’s present condition. He cannot unrestrictedly draw near to God. In the law, the dividing veil is shown us by the apostle to declare that the "way into the holiest was not yet manifest while the first tabernacle had its standing." That first tabernacle was but the ante-chamber to the true dwelling-place of God, and shut off from it, even in mercy to man in his present unfitness. The law could bring no one nigh. For us now, as we know, the "first tabernacle," as such, is abolished by the rending of the veil. Holy and holiest come together, and we have, blessed be God, the way made open for us into the holy places,* through the blood of Jesus.

{*See the notes on Heb 10:19.}

But let us look at the figures now. The tabernacle was 30 cubits long, in breadth 10, and in height 10. The holy place was 20 cubits long, the measurements otherwise being the same; and the holiest of all was but 10 cubits long, making it a perfect cube, the breadth and the length and the height of it being equal. The city here and the holiest are in perfect agreement. In the temple, the measurements were double those of the tabernacle, but relatively similar. The whole building was 60 cubits long, 20 broad, and 20 high, of which the holy place was 40 cubits long and the holiest 20, this being again, therefore, a perfect cube, the breadth and the length and the height of it equal. How easy to recognize in this the perfect realization of God’s mind only in the holiest. The cube speaks, as we see, everywhere of realization, and the number 3, which is its sign, of divine manifestation.

Let us still look at the numbers which are thus brought before us. The fundamental one is everywhere beautifully the number 5. The figures are 10s throughout, and 10 is in its meaning simply twice 5. But what is this number 5? Of what would it necessarily speak to us in such connections as are here? It speaks everywhere of man with God, as has been abundantly shown elsewhere. But it might be man with God as simply under divine government, and thus intimating responsibility -a responsibility, too, which, as he has taken it, has been so often interpreted in a way fatal to himself. But of this we can have nothing here. We have come to God’s accomplishment of His dwelling-place amongst men, and therefore nothing but grace or glory could enter into the thought. 5 in this way we read, therefore, in Immanuel -"God with us "certainly what tabernacle and temple, and much more the city before us, declare to us. 5 is therefore the fundamental number; that is, "God in relationship with man;" and here the number 10 only brings out still more distinctly the thought of this relationship; for almost the primary thought of the number 2 is just that of relation. Thus, then, the holiest itself, the very dwelling-place of God, is above all stamped with this thought, which in Christ we see accomplished, of God dwelling with man.

Now the measurement of the city, the New Jerusalem, is, as we have it in the common version, in its threefold measure, 12,000 furlongs. Here we have the 5 or 10 connected with another number which we see everywhere stamped upon the city too -the number 12: that is, the number which speaks of that perfect rule of God which is its certified and perfect blessedness. Let us dismiss for a moment the thought of the "furlong," which is human throughout, and nothing else. Furlong is "furrow-long," the length of the furrow which a plow makes in the field. The Greek word is stadia, of which, of course, the furlong is the natural enough translation, while this, however, is destitute of the thought which the word used by inspiration gives us, of something that is stable, fixed, as everything about this city is. We have come to that which stands forever, where there is not even a leaf that fades.

The 1000 is, of course, once more cubic. It is the cube of 10. If we read the whole together, the 12,000 stadia show us God in perfectly realized relationship with man, and therefore God of necessity in His supreme place as God: this, as the stadia show us, abiding. This is surely the real significance of the measurements of the one truly eternal city. The wall that guards it is 144 cubits, the real sacred cubit, as in this connection is pointed out to us, the 144 being, of course, but 12X12, the manifest supremacy of God in strongest emphasis. This is its height and thickness, no doubt, as the wall is similarly measured in Ezekiel, though with almost infinitely smaller numbers. Its length must be such as to surround the city, plainly. The divine glory fences it round on every side, save where the gates of pearl, the beauteous image of divine grace, open a way of access and of egress to its blessed inhabitants.

This, then, is the glory of the heavenly city, in the light of which the nations of the earth themselves walk, while the kings of the earth bring their glory unto it. As another has said, "They own the heavens and the heavenly kingdom to be the source of all, and bring there the homage of their power." And "they bring the glory and honor of the nations unto it." That is, "Heaven is seen as the source of all the glory and honor of this world." The nations are, as we shall see directly, undoubtedly the millennial nations; and it is no question of these entering themselves into the heavenly city; their glory and honor it is they bring; and though the words in the original admit the force of "into," they by no means compel it. The mention of the continually open gates speaks indeed of peaceful and constant intercourse, and we must remember that here is the abode of those who reign with Christ over the earth. Whether these are the "kings of the earth" meant, is, however, a question: if it were so, the "into" might be still the true sense.

The next statement as to the city regards those who do enter therein, that is, have part in the blessedness which is here depicted. In opposition to all defilement, one class alone has title here: it is "they who are written in the Lamb’s book of life." This surely shows that the whole of the Old Testament saints enter into the city. No one is excluded whose name is there: while, on the other hand, the millennial saints have as clearly their portion on earth -the new earth -in connection, indeed, with the "tabernacle of God," but not in it. The heavenly city remains always heavenly, and when it descends from heaven has then received its inhabitants. These distinctions, which indeed are gathered from elsewhere, are nevertheless to be kept in remembrance here, or all will be confusion.

We have next before us the "paradise of God," in which the city lies. Man’s paradise of old could not yet have the city; and when the city came, it was outside of paradise altogether. Here at last the two things are united.

We are of necessity reminded also of one of the closing visions of Ezekiel, while a comparison easily shows also the difference between the earthly and the heavenly in these pictures -the one being indeed the shadow, but no more than the shadow, of the other. John here sees "a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb." And in Ezekiel the life-giving waters issue forth from the house of the Lord; and this is specially noted in connection with the fruit of the trees that are nourished by it: "And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to its months, because their waters issued out of the sanctuary; and the fruit thereof shall be for meat, and the leaf thereof for medicine" (Eze 47:12). How like the account in Revelation is to this, no one can fail to understand: even the language might seem to be taken from it: "In the midst of the street of it, and on this side of the river and on that, was there the tree of life, which bare twelve [manner of] fruits, and yielded its fruit every month: and the leaves of the tree were for the healing of the nations."

But in Ezekiel all is distinctly earthly, and the blessing is not yet full. The waters go down into the salt sea and heal it, so that a great multitude of fish are in its waters; but there are miry places and marshes that are not healed, but given over to salt. With both the Old Testament prophet and the New we see that the earth is yet in the millennial, not the eternal, condition; for the leaves of the tree are for medicine in both alike; there is in both need of healing yet.

The waters are in both cases from the sanctuary, for that is the character of the whole city of God. In Revelation they are specifically from the throne of God; for here the one blessedness is, as we have seen, that God reigns, -God revealed in that perfect grace that is expressed in Christ, -the throne of God being also that of the Lamb. Thus the water is the type, as always in its highest meaning, of the fulness of the Spirit, the power of life and sanctification -indeed, the power of God in all creation. The tree of life bears witness, as in the earthly paradise at first, of dependence upon Another, of life in dependence; but all the plenteous and varied fruits of this could not even be symbolized in the time of old: fresh fruits and abundant; who can tell the blessed meaning? or what Christ is to those that have their life in Him?

"And there shall be no more curse, but the throne of God and of the Lamb shall be in it; and His servants shall serve Him. And they shall see His face; and His name shall be in their foreheads." Thus He is openly theirs; they too are openly His. Service is taken up afresh in glory according to the fulness of that open-eyed and open-faced communion which is here so assured. It is indeed, when it has its proper character, communion itself. The love that serves us all is the love of God Himself, and of this Christ is the perfect expression. How is it possible to be in communion with Christ without the diligent endeavor to serve Him in the gospel of His grace, and in ministry to His people? In heaven service will not for a moment cease, although some precious possibilities of the present will have passed away indeed. Would that this were more realized, with the Lord’s estimate of greatness in the kingdom of which He is greatest of all!

But the Light! and our inheritance is in the light. To this the vision returns, and ends with it: "And there shall be no night there; and they need no candle, nor light of the sun; for the Lord God giveth them light, and they shall reign for the ages of the ages." Thus the reign of the saints is not for the Millennium only, nor simply as partakers of the power of the rod of iron. "If by one man’s offense death reigned through one, much more shall they who receive abundance of grace and of the gift of righteousness reign in life by one, Jesus Christ" (Rom 5:17). Reigning is, for the heavenly saints, inseparable from the life they enter into in the coming day. The new Jerusalem is a city of kings and priests -the bridal city of the King of kings. Here the eternal reign seems associated necessarily with the glory in which all here live and move. For those who were once sinners, -slaves of Satan, and of the lusts by which he enthralled them, to be delivered and brought, by the priceless blood of Jesus, into such communion as is here shown with the Father and the Son, -how can their condition be expressed in language less glowing than this -needing no candle, nor light of the sun, because the Lord God giveth them light -than that they reign for ever and ever?

6. The series of visions is thus completed. What remains is the emphasizing of its authority for the soul, with all that belongs to Him whose revelation it is, and who is Himself coming speedily. Thus the angel now affirms that "these words are faithful and true:" necessarily so because of Him whose words they are. "The Lord God of the spirits of the prophets hath sent His angel to show unto His servants things which must soon come to pass." Here we return to the announcement of the first chapter. The book is, above all, a practical book. It is not for theorists, or dreamers, but for servants -words which are to be kept, and to have application to their service in the Church and in the world.

The things themselves were soon to come to pass. In fact, the history of the Church, as the coming epistles depict it, could be found imaged, as we see, in the condition of existing assemblies. The seeds of the future already existed, and were silently growing up, even with the growth (externally) of Christianity itself. As to the visions following the epistles, from the sixth chapter on, we have acknowledged the partial truth of what is known as the historical fulfilment of these. It is admitted that there has been an anticipative fulfilment in Christian times of that which has definite application to the time of the end, although it is the last only that has been, in general, dwelt upon in these pages.

Historicalists will not be satisfied with such an admission, and, refusing on their side (as they mostly do) the general bearing of the introductory epistles upon the history of the Church at large, insist upon such affirmations as the present as entirely conclusive that the historical interpretation is the only true one. In fact, the view which has been here followed brings nearest to those in the apostles’ days the things announced, as well as makes the whole book far more fruitful and important for the guidance of servants. For how many generations must they have waited before the seals and trumpets would speak to these! and when they did, how much of guidance would they furnish for practical walk? The application of Babylon the great to Romanism is fully accepted, and that of Jezebel in the same way insisted on, so that as to the errors of popery we are as protestant as any, even if in the "beasts" of the thirteenth chapter we find something beyond this. But nothing of this could have been intelligible to the saints of the early centuries, while the fulfilment of Ephesus, Smyrna, and even Pergamos, would soon be of the first importance.

"The Lord God of the spirits of the prophets" -the reading now generally admitted to be right -emphasizes for us the presence of the living God as what was for these the constant realization in all the shifting scenes of human history. And so it is for those whose spirit is in harmony with them. God in past history, God in the events happening under our eyes, His judgment therefore of everything while controlling everything for His own glory and for the blessing of His people -in this respect how blessed to be guided by those wondrous revelations! while the future, to be learnt from the same infallible teaching, is not only that which animates our hopes, but is necessary for the judgment of the present no less. All lines lead on to the full end, there where the full light gives the manifestation of all.

"And behold, I come quickly." This is for the heart: future as long as we are down here, and yet to govern the present. "Blessed is he that keepeth the words of the prophecy of this book."

Here we are warned of the mistakes that may be made by the holiest of men in the most fervent occupation with heavenly things. John falls at the angel’s feet to worship him; but the angel refuses it, claiming no higher title than to be a fellow-servant with John himself, with his brethren the prophets, and with those also who keep the words of this book. And he adds, "Worship God;" -that is, worship no creature.

Unlike Daniel’s prophecies, the words of the prophecy of this book are not to be sealed up, for the time is near. To the Christian, brought face to face with the coming of the Lord, the end is always near. What time might actually elapse, is another question. In fact, some eighteen centuries have elapsed since this was written: but while Daniel was taught to look on through a vista of many generations to the end before him, Christians, taught to be always in an attitude of expectation, have before them no such necessary interval, and are brought into the full light now, though unbelief and wrong teaching may obscure it. But nothing in this way is under a veil save the moment, whose concealment is meant to encourage expectation. How good for us and fruitful, such concealment, may be measured by the goodness and fruitfulness of the expectation itself.

The solemn words are just ready to be uttered which proclaim the close of the day of grace to those who have refused grace. It is just ready to be said, "Let him that doeth unrighteously, do unrighteously still; and let the filthy make himself filthy still; and let him that is righteous, do righteously still; and he that is holy, let him be sanctified still." And when this applies is shown clearly in the next words, "Behold, I come quickly, and My reward with Me, to render to every one as his work shall be: I, the Alpha and the Omega, the beginning and the end, the first and the last." The last affirmation here shows the irrevocable character of this judgment. He sums up in Himself all wisdom, all power: "None can stay His hand, or say unto Him, What doest Thou?"

The way of life and the way of death are now put in contrast: "Blessed are they that wash their robes, that they may have right to the tree of life, and may enter in through the gates into the city." Here is the condition of blessing stated according to the character of Revelation, in terms that have been used before. Our robes must be washed in the blood of the Lamb, as those of the redeemed multitude in the vision under the seals, in order to be arrayed in the white garments that are granted to the Lamb’s wife. A very old corruption in this text is that exhibited in the common version, "Blessed are they that do His commandments;" but which is the true reading ought to be apparent at once. It is not by keeping commandments that any one can acquire a right to the tree of life. On the other hand, condemnation is for committing evil: "Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie."

7. Again it is repeated, "I Jesus have sent Mine angel to testify these things unto you in the assemblies;" and then He declares Himself in the two relations among men in which the book has spoken of Him: "I am the root and the offspring of David" -the Jewish relation, the divine, incarnate King of Israel" the bright and Morning Star" -the Object of expectation for the Christian. But immediately He is named, -or, rather, names Himself in this way, -the heart of the Bride, moved by the Spirit, awakes: "And the Spirit and the Bride say, Come!" But because it is yet the day of grace, and the Bride is still open to receive accessions, it is added, "And let him that heareth say, Come!" And if one answer, "Ah, but my heart is yet unsatisfied," it is further said, "And let him that is athirst come; he that will, let him take the water of life freely."

Blessed is this testimony. The precious gifts of God are not restricted in proportion to their preciousness, but the reverse. In nature, sunlight, fresh air, the water-brooks, things the most necessary, are on that account bestowed freely upon all. And in the spiritual realm there is no barrier to the reception of the best gifts save that which the soul makes for itself. Not only so, but men are urged to come -to take -to look -with no uncertainty of result for those who do so. The stream that makes glad the city of God is poured out for the satisfaction of all who thirst and will but stoop to drink of it. This is the closing testimony of the gospel in this book; and that with which it is associated adds amazingly to its solemnity.

There is now another warning, neither to add to nor take from the words of the prophecy of this book. Scripture has many similar admonitions, but here the penalty is an unutterably solemn one. To him that adds, God shall add the plagues that are written in this book. From him who takes away, God shall take away his part from the tree of life, and from the holy city. Yet men are now not scrupulous at least to take away many of the words of Scripture, and of Revelation among the rest. Every word is claimed here by the Lord Himself for God; and if this is not a claim for verbal inspiration, what is it? As manifestly the closing book of the New Testament Scripture, what may we not infer as to the verbal inspiration of other parts? And what shall be the woe of those who dare presumptuously to meddle with that which is the authoritative communication of the mind of God to man? Is it not being done? and by those who own that somewhere at least -and they cannot pretend to know exactly the limit -Scripture contains the word of God?

This announcement of penalty is Christ’s own word: "He who testifieth these things saith, Surely I come quickly." Is it not when His Word is being thus dealt with that we may more than ever expect Himself? When the testimony of Scripture is being invalidated and denied, is it not then that we may most expect the faithful and true Witness to testify in person? and especially when this arises in the most unlooked-for places, and Church-teachers laboriously work out a theology of unbelief?

And the promise abides as the hope of the Church, although it be true that the Bridegroom has tarried and the virgins have slept! That -true or false -a cry has been raised, "Behold, the Bridegroom cometh!" is notorious. That many have stirred, and taken up the old attitude of expectancy, is also true. All these things should surely be significant also. But whatever one’s head may say, -whatever the doctrine we have received and hold as to the coming of our Lord and Master, -the heart of the truly faithful must surely say with the apostle here, "Even so, come, Lord Jesus."

It is the only response that answers to the assurance of His love on His departure to the Father: "In My Father’s house are many mansions; if it were not so, I would have told you: I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself, that where I am, ye may be also."

The Lord’s coming -the parousia -is just the "presence" of the Lord Himself. Nothing short of this could satisfy the hearts of those who looked up after Him as He ascended with His hands spread in blessing over them, and were reassured by the angels’ voices that this same Jesus would come again. Just in proportion as we too have learnt by the Spirit the power of the love of Jesus, we too shall be satisfied with this, and with this alone. May we learn more deeply what is this cry of the Spirit and the Bride, "Amen; come, Lord Jesus!"

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

20:4 thrones . . . people sitting on them: This portrayal of a heavenly tribunal includes the elders (4:4) on thrones (see Dan 7:9-10), the victorious martyrs (see Dan 7:22), and all God’s people. • beheaded for . . . Jesus: Beheading was a common form of execution for Roman citizens. • The faithful who resisted receiving the mark of the beast (Rev 13:16-17) will judge the condemned (see 1 Cor 6:2-3) on thrones similar to those of the worshiping elders (see Rev 4:10-11; 5:8-10; 11:16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 20:4. [217]Τῶν πεπελεκισμένων) πέλεκυς, an axe, especially used by the Romans in punishments. Raphelius compares the passage of Polybius, μαστίγωσαντες ἅπαντας, κατὰ τὸ παρʼ αὐτοῖς (τοῖς Ῥωμαίοις) ἦθος ἐπελέκισαν.—ἔζησαν, lived) returned to life, [in that manner, in which the rest of the dead lived not again before the general resurrection.—V. g.].—The same word is thus used with the same force in Rev 20:5 and ch. Rev 2:8. John saw them not only when restored to life, but when in the act of reviving (comp. Eze 37:7): as before he saw the dragon in the act of being bound, and not only in that condition.—μετὰ, with) They shall be with Christ (Rev 20:6), and with God (Rev 20:6), not Christ and God with them. Therefore that kingdom will be in heaven. Comp. ch. Rev 21:3, μετὰ, with.—χίλια ἔτη, a thousand years) They who are held back by the article τὰ, here improperly inserted before ΧΊΛΙΑ,[218] greatly entangle themselves. Two millennial periods are mentioned in this whole passage, each three times: the former is the millennium in which Satan is bound, Rev 20:2-3; Rev 20:7; the other, that of the reign of the saints, Rev 20:4-6. Lange wrote, Epicris. p. 421, that he finds no foundation for two periods of a thousand years, either in the text, or in the event itself, or in the connection of the parts of the Apocalypse. But the second millennium extends even to the resurrection of all the dead, Rev 20:5; the former comes to a close before the end of the world, Rev 20:7, etc. Therefore the beginning and end of the former is before the beginning and end of the second. On this account, as at Rev 20:2 in the first mention of the former millennium, so at Rev 20:4, in the first mention of the second, it is said without the article, χίλια ἔτη: in the other places, τὰ χίλια ἔτη, the article having the force of a relative, and meaning those thousand years, Rev 20:3; Rev 20:5; Rev 20:7. Finally, χίλια ἔτη, without the article, is used in Rev 20:6,[219] as though in a separate enunciation. The omission of the article conveys a less restricted meaning than its insertion. Many admit, that the millennium in which Satan is bound, is different from the millennium in which the saints reign, as Pareus testifies on the Ap. col. 1093, where he seems to hint at Brightman and Cotter. Jungman altogether agrees with them in his Observ. Germ. against Beverley, p. 71. To this are added all those who take the second millennium only for eternity itself, as Viegas on the Ap. p. 793, Nic. Collado, Corn. a Lapide, and Nic. Muler.

[217] θρόνους, thrones) tribunals, judgment-seats.—V. g.

[218] A rejects the τά: so Lachm. and Tisch. B and Rec. Text support it.—E.

[219] B and Syr., however, read in ver. 6 τά. But weightier authorities omit it, viz. A and others.—E.

This distinction between the two periods of a thousand years affords a great advantage, and that too of such necessity, as to prove this very distinctness of the millennial periods. In the judgment of an illustrious man, a serious difficulty is raised by the hope of better times, or even by the reconciling of the millennial kingdom itself with the final perverseness and damnable security of men of the last times. The keeping the times distinct alone remedies this difficulty. During the course of the former millennium, the promises which describe most flourishing times of the Church will be fulfilled: ch. Rev 10:7; afterwards, while the saints who belong to the first resurrection shall reign with Christ, men on earth will be remiss and careless, Mat 24:37, etc.; according to which explanation that remarkable passage, Luk 18:8, retains the natural meaning of the words. Respecting this [false] security, which will seize men, when the enemies are now removed, there is a valuable suggestion subjoined to the commentary of Patrick Forbes on the Apocalypse. The confounding of the two millennial periods has long ago produced many errors, and has made the name of Chiliasm hateful and suspected; the distinction between the two resolves the difficulties to which Chiliasm is justly liable, and aids in the sound interpretation of prophecy. Let the treatise, Erklärte Offenb., I beg, be consulted, p. 942, etc. As to what remains, what can orthodoxy itself blame? Let them pronounce sentence, on whose authority others depend. Add, that they who neither extend the remaining times of the world beyond the truth of Scripture, nor curtail them, they alone are well able to meet and contend with scoffers.

This is the last period in the age of the world; wherefore in this place we will comprehensively repeat an analysis of the times, which we have already abundantly spoken of, with sobriety and modesty.

The age of the world, contains

3½ Æons.

An Æon,

2 Chroni.

A Chronus,

5 καιροὶor times.

A Time,

2 ancient sæcula.

A Sæculum,

7 prophetical months.

A Month,

2 weeks of Daniel.

A Week,

7 59/63 ordinary years.

A Year,

365 97/400 days.

The same age of the world comprises 7777 7/9 natural years, which are 490 prophetical months.

Therefore a perfect septenary is displayed, I will not here say in the natural days, and that indeed a square, but in the prophetical months, and that indeed a square; in the natural years, it is seen through all the expressed articles of the whole sum, from the thousandth to the unit, and below. This TESSELATED CONFORMATION of times, natural and prophetical, of those of Daniel and those of the Apocalypse, ought to convince of their truth every one who has any capacity for receiving this kind of truth.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_20:4-6. The one thousand years reign which begins with the first resurrection. The allusion to the glory to be expected in the same, which is at the same time the pledge of participation in the blessedness of the eternity to be opened with the second resurrection, is made not without an express emphasis of the paracletic point which lies in this goal of Christian hope.[4156]

καὶ εἱδον θρόνους. The prototype of Dan_7:9; Dan_7:22, and the κρίμα, expressly mentioned in this passage, show that the θρόνοι come into consideration not as thrones of kings,[4157] but only as seats of judges.[4158] The interchange of the definite idea of a judicial session with that of further dominionpossibly also manifested in judgingcoheres with the decided misunderstandings that the πεπελεκισμένοι and οἱτινες οὐ προσεκύνησαν are to be regarded as the subjects of ἐκάθισαν ἐπʼ αὐτους, that the βασιλεῦσαι μετὰ τοῦ χριστοῦ ascribed to these must be esteemed synonymous with the assumed sitting of the same on thrones, and thus belongs to a conception of the whole, Rev_20:4-6, that is in violation of the context. Thus, especially, Augustine and his successors.[4159] Who they are that sit upon thrones, and to whom judgment is given, is not said, and hence scarcely any thing except a negative determination is possible. According to what follows, they are not the martyrs and the other faithful believers who rather, by the judgment, become partakers of the one thousand years reign.[4160] The ἐδόθη αὐτοις forbids us to refer it to God himself and Christ.[4161] Ew. i. refers it to the apostles,[4162] but at the same time to martyrs and Christians in other respects distinguished; and Beng. to the ἅγιοι, Dan_7:22. The most plausible explanation, if the idea is at all to be made more definite than is presented in the text, is to refer it to the twenty-four elders;[4163] for it is especially appropriate to ascribe the reward of victors to these representatives of the Church, who offer the prayers of the saints to God,[4164] and repeatedly testify to their blessed hope.[4165] [See Note LXXXVII., p. 473.] καὶ τὰς ψυχὰς

ἐπὶ τὴν χεῖρα αὐτῶν. They, to whom the κρίμα refers, are represented in two classes: the martyrs, viz., not only those whose souls already cry for vengeance, Rev_6:9, but also those additional ones[4166] who have been slain throughout the whole earth by the beast, and with whose blood the harlot was drunken;[4167] and all other believers who, notwithstanding the persecution and threatening death, have not rendered homage to the beast[4168] The last class of believers also (οἵτινες οὐ προσεκύν, κ.τ.λ.) is to be regarded, at the point of time fixed in Rev_20:4, as dead;[4169] partly because of the explicit ἔζησαν;[4170] partly because of the contrast οἵ δὲ λοιποὶ τῶν νεκρῶν, and the expression οὐκ ἔζησαν, applied to this death, from which a clear light falls upon the first ἔζησαν; partly also because of the definite and in no way allegorical designation ἡ ἀνάστασις ἡ πρώτη. The meaning of the text which is expressed regularly in all these points is, therefore, manifestly this, that while the rest of the dead are not revived until the second resurrection (Rev_20:12 sqq.), in the first resurrection only the two classes of dead believers take part, viz., in order to reign with Christ during the one thousand years. It is just by the κρίμα (Rev_20:4 a) that this first especial reward of victors is promised them.[4171] [See Note LXXXVIII., p. 473.] But the description of this glory, of this first part of the blessed mystery of God, which is fulfilled now for believers[4172] after the judgment already executed upon their enemies, John cannot give without repeating with especial emphasis the consolation (Rev_20:6) which was united previously already,[4173] with the references to the future reward of fidelity: μακάριος καὶ ἅγιος, κ.τ.λ. The item of holiness here especially emphasized has a reference to the priestly dignity (κ. ἔσονται ἱερεῖς, κ.τ.λ.) of those who participate in the one thousand years reign;[4174] then the priestly, as well as the royal, character of believers comes forth in complete glory.[4175]

μέρος ἐν. Rev_21:8. Cf. Joh_13:8 (μετά).

ὁ-g0- δεύτερος-g0- θύνατος-g0-. Cf. Rev_20:14; Rev_21:8. They whoafter they have suffered bodily death, viz., the firstare revived at the first resurrection, intended only for believers, are thereby withdrawn from the power of the second death; for them the judgment of the world impending at the end of the one thousand years (Rev_20:11 sqq.) brings only the eternally valid confirmation of the priestly and kingly glory which, during the former period, had formed for believers the beginning of the blessedness to be bestowed upon them eternally.

[4156] Rev_20:6. Cf. Rev_14:13, Rev_16:15.

[4157] Eichh., Züll.

[4158] Heinr., Ewald, De Wette, Hengstenb., Ebrard, Bleek, Volkm.

[4159] See on Rev_20:10.

[4160] Against Augustine, Züll., ete.

[4161] Against Grot., who, however, comprises the angels.

[4162] Cf. Mat_19:28.

[4163] De Wette, Ew. ii.; cf. Hengstenb., who, besides the twelve apostles, understands the twelve patriarchs.

[4164] Rev_5:8.

[4165] Rev_5:9, Rev_7:13 sqq., Rev_11:16 sqq.

[4166] Rev_6:11.

[4167] Rev_13:7; Rev_13:10; Rev_13:15, Rev_16:5 sq., Rev_17:6, Rev_18:24.

[4168] Cf., especially, Rev_13:15 sqq.

[4169] Ewald, De Wette, Ebrard; against Hengstenb., etc.

[4170] Cf. Rev_2:8.

[4171] Cf. Rev_2:11.

[4172] Cf. Rev_10:7.

[4173] Cf. Rev_19:9, Rev_14:13.

[4174] Beng., etc.

[4175] Cf. Rev_1:6, Rev_5:10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 20:4 . θρόνους , tribunal-seats for the assessors of the divine judge (as in Dan 7:9-10 ; Dan 7:22 , of which this is a replica). The unnamed occupants (saints including martyrs? as in Daniel) are allowed to manage the judicial processes (so Dan 7:22 , where the Ancient of days to τὸ κρίμα ἔδωκεν ἁγίοις Ὑψίστου ) which constituted a large part of Oriental government. But no stress is laid on this incidental remark, and the subjects of this sway are left undefined; they are evidently not angels (Jewish belief, shared by Paul). Such elements of vagueness suggest that John took over the trait as a detail of the traditional scenery. His real interest is in the martyrs, for whom he reserves ( cf. Eus. H. E. vi. 42) the privilege assigned usually by primitive Christianity either to the apostles or to Christians in general. They are allotted the exclusive right of participating in the messianic interregnum. πεπελεκισμένων , beheaded by the lictor’s axe, the ancient Roman method of executing criminals ( cf. Introd. § 6). Under the empire citizens were usually beheaded by the sword. The archaic phrase lingered on, like our own “execution”. Here it is probably no more than a periphrasis for “put to death”. Even if καὶ οἵτινες meant a second division, it must, in the light of Rev 11:7 , Rev 13:15 , denote martyrs and confessors (who had suffered on the specific charge of refusing to worship the emperor). χίλια ἔτη , tenfold the normal period of human life (Plato, Rep. 615), but here = the cosmic sabbath which apocalyptic and rabbinic speculation (deriving from Gen 2:2 and Psa 90:4 ) placed at the close of creation ( cf. Drummond’s Jewish Messiah , 316 f.; Bacher’s Agada d. Tann. 2 i. 133 f.; E. Bi. iii. 3095 3097; Encycl. of Religion and Ethics , i. 204 f., 209). John postpones the παλιγγενεσία till this period is over (contrast Mat 19:28 ). He says nothing about those who were living when the millenium began, and only precarious inferences can be drawn. Does Rev 20:6 contain the modest hope that he and other loyal Christians might participate in it? or does the second ( καὶ οἵτινες ) class represent (or include) the living loyalists (so, e.g. , Simcox, Weiss, Bousset)? The latter interpretation involves an awkward ambiguity in the meaning of ἔζησαν (= came to life , and also continued to live ), conflicts with οἱ λ . τ . νεκρῶν (5) and ψυχὰς (4), and is therefore to be set aside, as 5 6 plainly refer to both classes of 4. A third alternative would be to suppose that all Christians were ex hypothesi dead by the time that the period of Rev 20:1 f. arrived, the stress of persecution ( cf. on Rev 13:8 f.) having proved so severe that no loyalist could survive ( cf. below, on Rev 20:11 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

For judgment was committed to them, as to members joined to the head, not [that] Christ’s office was given over [to] them.

Of the Martyrs which suffered after that both the beasts were now risen up, Chapter 13, for these three things are expounded.

Of the Martyrs, which suffered in those first times.

This was a type of the authority of the good and faithful servants of God in the Church, taken from the manner of men.

A description of the common state of the Church of Christ in earth in that space of a thousand years, for which the devil was in bonds: in which first the authority, life, and common honor of the godly, is declared, verse 4. Secondly, newness of life is preached unto others by the Gospel, after that space, verse 5. Finally, he concludeth with promises, verse 6.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

judgment was given unto there--(See on Dan 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 Rev 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, Rev 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 Co1 15:23, "They that are Christ's at His coming." Compare Psa 49:11-15. From Rev 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 Rev 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 Co1 15:23, Co1 15:51; Th1 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. 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 Ps 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 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 δετηνπορειανχιλιετη, 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 labours 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?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

THE MILLENNIAL REIGN.

(4) And I saw thrones, and they sat . . . There is a prominence given to the thrones, because the thought of the reign of the saints is uppermost in the mind of the seer. The thrones are seen, and those who sat on them. It has been asked, “By whom are the thrones occupied?” The answer is supplied in the latter part of the verse. Those who are in the latter part said to reign with Christ are clearly those who sit upon the thrones which first caught the prophet’s eye; these are all the real servants of God. They appear before the seer in two great classes:—First, the martyrs who have been faithful unto death; for he speaks first of seeing the souls of those who have been beheaded (strictly, “slain with the axe,” but clearly the special class of beheaded martyrs is to be taken as representing all), because of the testimony of Jesus, and because of the word of God. The number of the martyrs is now complete (comp. Rev_6:11); these form the first class mentioned. Secondly, those who have been faithful in life occupy these thrones. The prophet sees these, even whosoever did not worship (during life) the wild beast, nor yet his image, and did not receive the mark (comp. Rev_13:10) on their forehead and upon their hand. The triumph and sovereignty, whatever they be, are shared by all the faithful. These things are stated as constituting their privileges. They lived, whereas the rest of the dead lived not; they reigned, and judgment was given them. This last has been felt to be a difficulty. What sort of judgment is intended? The passage in Daniel (Dan_7:22) is clearly suggestive of the present one. The phrase (judgment was given) is not there to be understood as meaning that right was done them (see Note in Speaker’s Commentary on Daniel), neither must it be so understood here. Judicial powers are given to the saints as to those who occupy thrones; “the chief power in governing” (Gebhardt) is given them (comp. Mat_19:28, and 1Co_6:2-3); they reign, they judge, they live; the true and full powers of life are seen to be theirs. And is not this the case always? Who, next to Him who knows the secrets of our hearts, exercises judicial powers over men? Do not those whose lives, as we read them, rebuke our own? Truly, those who lived for God, and refused the mark of earthliness, reign and judge us in our worldliness and weakness. This is their sovereign honour here, besides the glad reign in the unseen world.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. thrones] Dan_7:9. “They” who sat upon them, to whom judgement (i.e. the right of judging: see 1Co_6:2-3) was given are identified by Dan_7:22 as “the saints of the Most High”—saints, plainly, in the modern sense, as distinguished from angels.

[I saw] the souls] Cf. Rev_6:9.

beheaded] Lit. struck with the axe, the old Roman mode of execution by sentence of the supreme magistrate. Capital punishment of citizens had been virtually abolished for the last years of the Republic: and when the emperors assumed the right of executing men for treason, it was done as though by military law (cf. St Mar_6:27), by a soldier with a sword. But the old constitutional punishment was inflicted on provincials down to the fall of the Republic (Cic. Phil. XIII. xvi. 33): and it is not impossible that it was revived when it was desired that a citizen should be executed in due form of law. Thus it is not unlikely that St Paul will be included among those thus designated.

which had not worshipped &c.] Rev_13:12; Rev_13:15-16.

reigned with Christ] 2Ti_2:12. This “reign” was foretold in Rev_5:10. “The nations” of the world continue to exist as usual (Rev_5:3), so it is no doubt over them that the saints and martyrs reign.

a thousand years] Only in this passage is the kingdom of Christ on earth (which is of course one of the most frequent subjects of prophecy) designated as a millennium or period of 1000 years. It may be added, that this is the only prophecy where there is at all good reason for supposing that the Millennium of popular belief is indicated, as distinct on the one hand from the Kingdom of God which already exists in the Christian Church, and on the other from that which will be set up at the last day.

Nevertheless, this passage is quite sufficient foundation for the doctrine, even if it stood alone: and there are many other prophecies which, if not teaching it so plainly, may fairly be understood to refer to it, if the doctrine be admitted to be according to the mind of the Spirit. We therefore have to consider the question, Is this prophecy to be understood literally? Is it meant that, for a period of a thousand years (or more), before the general Resurrection and the end of this world, this earth will be the scene of a blessed visible Kingdom of God, wherein the power of the Devil will have vanished, and that of Christ be supreme and unopposed? wherein Christ shall either reign visibly on earth, or at least shall make His presence felt far more unmistakeably than at present; while the martyrs and other great saints of all past time shall rise, and, whether on earth or in heaven, share in the glory of His reign?

Down to the fourth century, the decidedly dominant belief of Christendom was in favour of this literal interpretation of the prophecy: since then, at least till the Reformation, it has been still more decidedly against it. In the second century, Papias, who seems to have been more or less personally acquainted with St John himself, taught Millenarian doctrine decidedly: and St Irenaeus and others derived it from him. In the same age St Justin accepted the doctrine, though admitting that Christians were not unanimous on the subject: but he considers St John’s authority, in this passage, decisive.

And in fact, the rejection of the doctrine was usually on the part of those who rejected or questioned the authority of the Revelation as a whole: it was held to discredit the book, that it taught the doctrine. Thus in the third century, Caius the Roman Presbyter seems unmistakeably to ascribe the book, not to St John but to his adversary Cerinthus; on the ground of its teaching this carnal and Jewish doctrine of an earthly kingdom of Christ. And St Dionysius of Alexandria, who, though not admitting the book to be the work of St John the Apostle, yet on the whole recognises its inspiration and authority, thinks it necessary to refute a suffragan bishop of his own, who adopted Millenarian views, as though he were at least on the verge of heresy.

The case seems to have stood thus. The doctrine of the Millennium was current in the Church, but was most insisted on in that section of the Church whose Jewish affinities were strongest: and it is asserted—it is very likely true—that the heretical Judaizers expressed their millennial hopes in a coarse and carnal form. Orthodox Christians condemned their language: but while some of them, like Justin, felt bound, in obedience to the plain teaching of St John, to believe in a Millennium of spiritual blessedness on earth, others, like Caius, rejected altogether the doctrine of the Millennium, and rejected, if necessary, the Apocalypse as teaching it.

But when St Dionysius proposed to reject millennial doctrine without rejecting the authority of the Apocalypse, a course was suggested which, if less critically and logically defensible, was theologically safer than either. The Apocalypse was declared not really to foretell a millennium, but only such a kingdom of Christ as all prophecy does foretell, viz. a Church such as now exists. To expect His more perfect kingdom to be an earthly and temporal one was pronounced a heresy, a falling back to Judaism.

St Jerome who, living in Palestine, knew more than most men of the Judaizing heresies which still existed in his time, and had once been formidable, spoke very strongly (as his manner was) in condemnation of the Milliarii (this, not Millenarii, is the ancient Latin name of the sect). He apparently grouped together all believers in the earthly kingdom, whether they regarded its delights as carnal or not: and it seems that his strong language frightened the Church of his time into giving it up. St Augustine had held and taught the doctrine, of course in a pure and spiritual form: but towards the close of his life he abandoned it, and though admitting his old belief to be tolerable, he echoes Jerome’s condemnation of the Judaizing caricature of it. The opinion of these two great Fathers was adopted by the Church down to the Reformation, not formally or synodically, but as a matter of popular tradition.

At the Reformation, the Anabaptists proclaimed an earthly kingdom of Christ in the Millenarian sense, and certainly did all they could to discredit the doctrine, by the carnal form in which they held it. There was a tendency to revive the doctrine, among sober Protestants: but the alarm raised by the Anabaptists at first went far to counteract it; e.g. in England one of the 42 Articles of a.d. 1552 condemned it as “Jewish dotage.” But when the controversies of the Reformation quieted down, and both the Romanist and the Protestant Churches formulated their own beliefs, the former adhered to the tradition of SS. Jerome and Augustine, while the latter, for the most part, as was natural, went back to the literal sense of Scripture and the older tradition.

It thus appears, that Catholic consent cannot fairly be alleged either for or against the literal interpretation. Catholic feeling does of course condemn a Judaizing or carnal view of the nature of Christ’s Kingdom: but whether He will have a kingdom on earth more perfect, or reign more visibly, than is the case now, is a point on which Christians may lawfully differ; the Church has not pronounced either way.

If the question be theologically open, it appears that, as a matter of opinion, the literal sense is to be preferred: “when the literal sense will stand, that furthest from the letter is the worst.” Can anyone honestly say, that Satan has been bound during the time (already far more than a thousand years) that the kingdom of Christ on earth has already existed? that he deceives the nations no more till the present dispensation approaches its end in the days of Antichrist? It is far easier to hold that he will be bound for a long time (probably more rather than less than a thousand literal years), after Antichrist has been overthrown, but before the actual end of the world.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I saw thrones, and they sat upon them,.... Besides the throne of God the Father, and the throne of glory, on which the Son of God sits, and the twelve thrones for the twelve apostles of the Lamb; there will be thrones set, or pitched, for all the saints, Dan 7:9 who will sit on them, in the character of kings, and as conquerors, and shall sit quiet, and undisturbed, and be in perfect ease, and peace, for they that sit on them are the same persons hereafter described in this verse; for after the binding of Satan, an account is given of the happiness and glory of the saints during that time:

and judgment was given unto them; that is, power, dominion, regal authority, possession of a kingdom, answerable to their character as kings, and to their position, sitting on thrones, Dan 7:22 unless it should be rather understood of justice being done them, which does not so manifestly take place in the present state of things, and of which they sometimes complain; but now righteous judgment will be given for them, and against their enemies; their persons will be openly declared righteous; their characters will be cleared of all false imputations fastened on them; and their works and sufferings for Christ will be taken notice of in a way of grace, and rewarded in a very glorious manner. And so it may respect their being judged themselves, but not their judging of others, the wicked, which is the sole work of Christ; nor will the wicked now be upon the spot to be judged; nor is that notion to be supported by See Gill on Mat 19:28, See Gill on Co1 6:2, See Gill on Co1 6:3. The Jews fancy that their chief men shall judge the world in the time to come; for so they say (w),

"in future time, (or in the world to come,) the holy blessed God will sit, and kings will place thrones for the great men of Israel, and they shall sit and judge the nations of the world with the holy blessed God:''

but the persons here meant are not Jews, but sufferers for the sake of Jesus, as follows:

and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God: these, with the persons described in the next clause, are they who will sit on thrones, during the thousand years of Satan's being bound, and will have judgment given them; even such who have bore witness to the truth of Jesus being the Son of God, the true Messiah, and the only Saviour of sinners, and to him as the essential Word of God, or to the written word of God, the whole Gospel, all the truths and doctrines of it; and who have been beheaded for bearing such a testimony, as John the Baptist was, the first of the witnesses of Jesus: and since this kind of punishment was a Roman one, it seems particularly to point at such persons who suffered under the Roman Pagan emperors, and to design the same souls said to be under the altar, and to cry for vengeance, Rev 6:9. This clause, in connection with the former, is differently rendered; the Syriac version renders it thus, "and judgment was given to them, and to the souls that were beheaded", &c. the Arabic version, "and to them was given the judgment the souls killed", &c. the Ethiopic version, "and then I saw a seat, and the son of man sat upon it, and he rendered to them judgment for the souls of them that were slain for the law of the Lord Jesus".

And which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, see Rev 13:1. This describes such who shall have made no profession of the Popish religion, nor have supported it in any way; who shall not have joined in the idolatry of the Romish antichrist, but shall have protested against it, and departed from it, and shall have adhered to Christ, and to the true worship of God; see Rev 14:1. And so this, with the preceding character, includes all the saints that lived under Rome Pagan, and Rome Papal, to the destruction of antichrist, and the setting up of Christ's kingdom; not that these martyrs and confessors, or even all the saints of their times, are the only persons that shall share in the glory and happiness of the thousand years' reign of Christ, and binding of Satan; for all the saints will come with Christ, and all the dead in Christ will rise first, or be partakers of the first resurrection; and all that are redeemed by his blood, of whatsoever nation, or in whatsoever age of the world they have lived, even from the beginning of it, shall be kings and priests, and reign with him on earth, Zac 14:5 though John only takes notice of these, because the design of this book, and of the visions shown to him, was only to give a prophetic history of the church, from his time, to the end of the world; and these particularly are observed to encourage the saints under sufferings for Christ:

and they lived; meaning not spiritually, for so they did before, and while they bore their testimony to Christ, and against antichrist, and previous to their death; nor in their successors, for it would not be just and reasonable that they should be beheaded for their witness of Christ and his word, and others should live and reign with Christ in their room and stead; nor is this to be understood of their living in their souls, for so they live in their separate state; the soul never dies; God is not the God of the dead, but of the living: but the sense is, that they lived again, as in Rev 20:5 they lived corporeally; their souls lived in their bodies, their bodies being raised again, and reunited to their souls, their whole persons lived; or the souls of them that were beheaded lived; that is, their bodies lived again, the soul being sometimes put for the body, Psa 16:10 and this is called the first resurrection in the next verse:

and reigned with Christ a thousand years; as all that suffer with him will, and as all that will live godly must, and do, Ti2 2:12 Ti2 3:12. Christ being descended from heaven, and having bound Satan, and the dead saints being raised, and the living ones changed, he will reign among them personally, visibly, and gloriously, and in the fullest manner; all the antichristian powers will be destroyed; Satan will be in close confinement; death, with respect to Christ and his people, will be no more; the heavens and the earth will be made new, and all things will be subject to him; and all his saints will be with him, and they shall reign with him; they shall be glorified together; they shall sit on the throne with him, have a crown of righteousness given them, and possess the kingdom appointed for them; they will reign over all their enemies; Satan will be bruised under their feet, being bound; the wicked will be shut up in hell, and neither will be able to give them any disturbance; and sin and death will be no more: this reign will not be in a sensual and carnal way, or lie in possessing worldly riches and honours, in eating and drinking, marrying, and giving in marriage; the saints will not be in a mortal, but in an immortal state; the children of this resurrection will be like the angels; and this reign will be on earth, Rev 5:10 the present earth will be burnt up, and a new one formed, in which these righteous persons will dwell, Pe2 3:13 of which See Gill on Rev 21:1 and it will last a thousand years; not distinct from, but the same with the thousand years in which Satan will be bound; for if they were distinct from them, and should commence when they are ended, the reign of Christ with his saints would be when Satan is loosed, which is utterly inconsistent with it. The Syriac version very rightly renders it, these thousand years, referring to those of Satan's binding. Nor are these thousand years to be understood prophetically, for as many years as there are days in a thousand years; for as this would defer the judgment of the wicked, and the ultimate glory of the saints, to a prodigious length of time, so it should be observed, that prophetic time will now be no longer, according to the angel's oath in Rev 10:6 but these are to be understood literally and definitely, as before, of just such an exact number and term of years; see Pe2 3:8 this is a perfect number, and is expressive of the perfection of this state, and is a term of years that neither Adam, nor any of his sons, arrived unto; but Christ the second Adam shall see his seed, and shall prolong his days longer than any of them, Isa 53:10. It is an observation of the Jewish Rabbins (x), that the day in Gen 2:17 is the day of the holy blessed God (i.e. a thousand years), and therefore the first Adam did not perfect, or fill up his day, for there wanted seventy years of it: and it is a notion that prevails with them, that the days of the Messiah will be a thousand years (y); and so they will be at his second coming, but not at his first, which they vainly expect, it being past: and also they say (z), that in these thousand years God will renew his world, and that then the righteous will be raised, and no more return to dust; which agrees with John's new heaven and new earth during this state, and with the first resurrection: and so Jerom, who was conversant with the Rabbins, says (a) that the Jews expect a thousand years' reign.

(w) Yalkut Simconi, par. 2. fol. 41. 4. (x) Bemidbar Rabba, sect. 5. fol. 185. 4. vid. Jacchiad. in Dan. vii. 25. (y) Midrash Tillim, fol. 4. 2. (z) T. Bab. Sanhedrin, fol. 93. 1, 2. & Gloss. in ib. Yalkut Simeoni, par. 2. fol. 42. 1. & 49. 3. Tzeror Hammor, fol. 150. 2. (a) Comment. in Zach. xiv. 16, 18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 4. And they sat upon them] Resting from former persecutions, and reigning in righteousness even here upon earth.

And judgment was given unto them] That is, say some, the spirit of discerning between Christianity and Antichristianism, or the clearing of their innocence, and doing them right, say others. Or, they had their chairs, seats, and consistories, wherein they did both preach the word and execute the Church censures, as some sense it.

And I saw the souls] This makes against the millenaries. Souls reign not but in heaven, there are "the spirits of just men made perfect," Heb 12:23. True it is, as Mr Cotton well observeth, that there are many devices in the minds of some, to think that Jesus Christ shall come from heaven again, and reign 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 God’s enemies in making way to the Jews’ conversion, by the pattern of the last judgment. Thus he. The souls here mentioned are the same, I conceive, that were seen under the altar, Rev 6:9, and do cry, "How long, Lord?" These are not capable of a bodily resurrection, nor of an earthly reign.

And they lived and reigned with Christ] They, that is, those that sat on the thrones (not they that were beheaded), "lived and reigned," as spiritual kings (after the same manner as they are priests, Rev 20:6), for else there should be more kings than 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 reigning upon earth, yet this would not infer an earthly reign for a thousand years, in great worldly delights, begetting, many children, eating and drinking, and enjoying all lawful pleasures, as some dream today. The conceit, I confess, is as ancient as Cerinthus, the heretic, and Papias (scholar to St John), a man much reverenced for opinion of his holiness, but yet homo ingenii pertenuis, saith Eusebius, not oppressed with wit. Jerome and Augustine explode it as a Jewish fable, and declare it to be a great error, if not a heresy; so do all the ορθογνωμονες at this day. The patrons of Christ’s personal reign upon the earth are Mr Archer, and Mr Burroughes (Moses’ Choice), who tells us that if the opinion of some concerning Christ’s coming to reign here in the world before the day of judgment be not a truth, he cannot make anything of many places of Scripture, as this place for one. But if he cannot, yet others can. See an answer to his and Mr Archer’s chief arguments in Mr Bayly’s Dissuasive from the Errors of the Times, chap. xxi. p. 238.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This is a very difficult text. Thrones are places of dignity and judicature; they seem here to signify only places of dignity.

And they sat upon them; those mentioned afterward in this text sat upon them.

And judgment was given unto them; that is, a power of judgment, 1Co 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 church’s rest and tranquillity before expressed. Our learned Dr. More interprets the thrones and judgment, concerning those thrones or places of judicature, upon which the dragon’s officers sat to condemn the saints of God, from whence issued the putting to death of many of the saints of God, and thinks that in this vision there is a recourse to the second thunder. Now these saints are said to

live and reign with Christ 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 phenomenon, 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 overbalance the number of all the wicked of the earth. Those who think thus, judge 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 sense 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. {Rev 20:5}

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And I saw thrones, and they sat upon them, and judgment was given unto them. This describes the position of Christians in this life. They sit upon thrones; that is, they reign with Christ. Judgment is given unto them; that is, by their conduct in the world the world is judged and condemned. St. John continually thus describes the Christian"s position; and such a picture is specially applicable for his purpose here, which is to portray the glory of the Christian calling, and the certainty of the Christian"s hope. The redeemed have been made kings, and reign. (Rev_5:10) So also St. Paul says we are "blessed with all spiritual blessings in heavenly places in Christ". (Eph_1:2) And I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands. This is a special reference to the martyrs made with the object mentioned above, viz. that of encouraging Christians in their warfare. The class here described forms part of the whole body of Christians alluded to in the first part of the verse. (cf. Rev_6:10 Rev_1:9 Rev_12:17 Rev_19:10; also Re 13 Rev_15:2) In the same way the souls referred to in Rev_6:9 are those existing during the period of this world, which we have here understood to be denoted indirectly by the "thousand years." And they lived and reigned with Christ a thousand years. "The thousand years" adopted in the Textus Receptus, is found in B and others, but omitted in a, A, and others. "They lived and reigned with Christ" in complete and perfect assurance, as in ver. 2, and for the reason given in ver. 2, viz. that, Satan was bound completely. This living and reigning must not be limited to the period after the death of the martyrs (though it is doubtless true in this sense also), notwithstanding the fact that St. John sees them here after their death. It is as though he would say, "You Christians sit upon thrones and reign with Christ; yea, even those who suffered shameful deaths shared this perfect safety and exaltation, though to the eyes of the world they were so afflicted and degraded." They lived is described in ver. 5 as the "first resurrection." This can only be referred to that first awakening from sin to the glorious life of the gospel, which St. John elsewhere describes in a similar manner. "He that heareth my Word... hath everlasting life, and shall not come into condemnation; but is passed from death unto life"; (Joh_5:24) "We have passed from death unto life". (1Jn_3:14)

The blessed dead living and reigning with Christ during the thousand years.

We are compelled to differ more widely from the great bulk of expositors in regard to this than in regard to almost any other passage in the entire Apocalypse. It seems to us that, in order to piece out a tolerably complete theory, many interpreters do very frequently assume some matters of great magnitude for which there is no warrant either in the text or the context. It is well known that this passage is the one which is supposed, above all others, to teach the doctrine of the personal reign of Christ upon the earth during the millennium. It is supposed that Jerusalem will be his central seat of authority and power; that the righteous dead will then be raised in such bodies as are to be immortal; that the saints will be Christ"s attendants, and will participate with Jesus in the government of the world; that this will last through a period of a thousand years; that during this period the world will be subdued and converted, not by such means as are now used, but by those peculiar to the new dispensation to be ushered in by Christ"s personal reign; that at the close of this period all the dead will be judged, and the affairs of this earth consummated. Some who do not fully adopt this view regard the first resurrection as one taking place on earth. According to some, it is a resurrection of bodies; according to others, it is a resurrection of principles; according to a third group, it is a resurrection of the Christian party; according to a fourth, it is one or memories and names. Others, again, regard it as a resurrection from earth, not on it; and here also we have to divide expositors into two groups some looking at this first resurrection as a resurrection to heaven of the martyrs only; and others, as of all the blessed dead. Amid such a confused Babel, let us, as Ridley used to say, "give ourselves up to the text, and let it lead us by the hand." We see that the statement before us stands in connection with that period of a thousand years during which Satan is said to be bound. During this period in which the earth is released to a great extent from the power of the evil one, the apostle sees a vision of some who during that thousand years were living and reigning with Christ. On this statement, let us ask When? who? where? how? May be, on comparing Scripture with Scripture, we shall find more light thrown on this theme than we are prepared to expect.

1. When? "They lived and reigned with Christ a thousand years." Whoever and wherever they were, it was apparently during the thousand years in which Satan was bound that they were living and reigning.

2. Who are they? Our text speaks of two classes. First, of the martyrs; second, of those who had refused to succumb to the spirit of evil. These two put together make up all the faithful ones. So that we may call them the blessed dead, whether they quietly fell on sleep after serving their generation, or whether they were hurried off to their home in a chariot of fire.

3. Where are they seen? On earth, say the great bulk of interpreters. With Christ, says the text. It does not indeed specify whether in heaven or on earth, but simply that they are with Christ. Is not that clear enough? The text indicates not that Christ came down to earth to live with them, but that they had soared upward to live and reign with Christ. The expression is akin to many more in the New Testament. "Today thou shalt be with me;" "Absent from the body, at home with the Lord." Thus much, and this is all that is said. Oh! the refreshing invigoration which we get when we drink pure water from this crystal spring! "With Christ!" Enough! And this blessedness is theirs during a thousand years. Probably, though not necessarily, the same thousand years as those during which Satan was bound.

4. In what state are they seen? Eidon ... tavthe souls. Not in their bodily forms, as if on earth, but in the disembodied state. In this state they are with Christ, realizing more fully than they could do here their priesthood and kingship with God. For they are seated on thrones, sharing with their Lord the government of the world. Here they resisted even unto blood (when needed), striving against sin; they would neither worship the beast nor his image, and now, far from this world, they are living with Christ. This is the first Resurrection. having attempted to clear the way by offering these preliminary remarks, we may now pass on to expound more fully the doctrine thus taught, in its bearing on and harmony with the rest of the Word of God.

I HERE IS A VISION OF MEN FROM EARTH not of men on it. "The souls." So in Rev_6:11. That the expression refers here to men in what is called the disembodied state, scarcely admits of question. Not that we are taught in Scripture that the blessed dead are altogether "unclothed." For the Apostle Paul, in 2Co 5, seems to teach that immediately following on death the soul puts on another vestiture, awaiting the resurrection, when it will put on over that the house which is from heaven. Whatever may be, however, their "clothing," it is enough for us here to note that they are with Christ. This is just what we are taught in repeated Scriptures. Oar Lord Jesus "died for us, that, whether we wake or sleep, we should live together with him." Thus we are taught that during that long interval which must elapse ere "the sea shall give up its dead," those who are "absent from the body" are "at home with the Lord." As one has well put it, "Here is no reference whatever to a visible manifestation of Christ, nor to a new kingdom on earth; nor is there any separation between one class of Christians and another, nor of the rising of the saints from their graves, nor of their living upon earth." Letting the words of the text speak for themselves, we find them far removed from the amazing obscurity with which the incubus of interpreters has invested them. They are clear and distinct words, fitting in with other statements of God"s Word, teaching us that the souls of the blessed dead have already passed into a higher life: that there is no lapse in their blessed relationship to Jesus.

II THE BLESSED SAINTS ARE SEEN IN A MORE ELEVATED SPHERE OF HOLY SERVICE. They are "living and reigning with Christ." They share with him the government of the world. Here they were "kings and priests" unto God. But in the higher state of being the meaning of these names, and the glorious dignity they include, become far more manifest than when here below. They were priests even here, in leading men to God and in pleading with God for men. They were kings too, ruling men for Jesus; influencing the world"s thought by the presentation of truth; swaying men"s conscience by insisting on righteousness; and winning men"s hearts by the philanthropies of love. It was no merely empty title with which they were honoured. They had the dignity of a royal priesthood below. But they know more fully now its deep meaning. The Syriac Version significantly and suggestively reads, "They shall be, nay are, priests of God and of his Messiah, and they will reign with him the thousand years.

III THEIR PASSING UPWARD, IN DEATH, TO THIS HIGHER STATE IS CALLED THE FIRST RESURRECTION. And most intelligibly so. "Surely," says the Rev. F. D. Maurice, "if one takes the words as they stand, they do not describe a descent of Christ to earth, but an ascent of the "saints" to reign with him." The thought of a real resurrection without a bodily rising from the grave ought to be no difficulty to those accustomed to scriptural phraseology. If, when a man passes from death to life, the phrase, "risen with Christ," is not inappropriate, neither can it be so when he makes the transition from earth to heaven to be "at home" with Jesus. And when we find the apostle saying, "I saw the souls... this is the first resurrection," we do not feel at liberty to maintain that it is a resurrection of the body which is referred to. The first resurrection is the rising of the saint at death to a higher life in Christ, which will be consummated at the general resurrection when the thousand years have expired. To quit the body to be with Jesus? Is it hard to see why this is called the first resurrection? Nay, verily. You saw that friend of yours, breathing his last. He passed away. Your heart said, "He is not here; he is risen." He is a priest and king to God, and he is gone upward to reign with Jesus.

IV BLESSED EVEN IN THIS FIRST RESURRECTION, THE SAINTS AWAIT IN HOPE THE CONSUMMATION OF THEIR BLISS. The blessedness indicated here extends over the thousand years. While the Church on earth is enjoying its millennial calm, believers above are reigning in life with Jesus Christ. Knowing the blessedness of their first resurrection, they can look forward with joyful hope to their second. There is no reason to doubt that from their heavenly rest they watch the progress of the kingdom of Christ on earth. (cf. Joh_8:56, Greek) They see Satan restrained, the saints possessing the kingdom, the wicked subdued, and righteousness advancing. They await with calm delight the revolutions of ages, for on them the second death will have no power; cycles on cycles of years can only bring new blessedness to them. "Blessed and holy is he that hath part in this first resurrection.

V THEIR GLORY WILL BE CONSUMMATED AT THE RESURRECTION OF THE BODY. For this, as the ultimate outlook, the apostle says, believers are waiting. (Rom_8:23) The first resurrection is that to a higher state of spiritual being. The second will be to the completed state of glorified life of both body and spirit. Then "all that are in their graves shall hear his voice, and shall come forth." Then there shall be a resurrection of the dead, both of the just and of the unjust. "Then, when the Son of God shall be manifested, will his saints also be manifested with him in glory." This will be the fulness of their bliss.

VI FOR THE WICKED THERE IS NO SUCH FIRST RESURRECTION. "The rest of the dead lived not again (anezhsan) till the thousand years were expired." For the wicked, death brings nothing which can be called a resurrection at all. "The wicked is driven away in his wickedness." After death they are not extinct. They exist. They are in Hades. But their life in the invisible realm is no "resurrection." No such reward is theirs. They chose the paths of sin and selfishness, and they can but reap as they have sown. The statement of the text is, however, only negative. "They lived not again till," etc. What their state is, positively, we are not told. And where Scripture is silent, so must we be. But at the far end of the thousand years the outlook is gloomy enough. When we are told that on those who know the first resurrection "the second death hath no power," we see at a glance that just in proportion to the brightness of the light on one side is the depth of the shade on the other. They who are the Lord"s rise twice, and die but once. They who are not the Lord"s rise but once, and die twice.

Note:

1. We have reason for abundant joy over those friends in Christ who have passed onward and upward to be with the Saviour. What glorious accumulations of life are being garnered for us ready for the great harvest day! The true continuity of spiritual being is only manifested to us in revelation.

2. How loud should our praise be to the great Son of God, that through his resurrection we have ours! If it had not been for his, then "those who have fallen asleep in Christ would have perished." But those who know him, and share his life, know also "the power of his resurrection.

3. How immeasurably does the issue of a godly life repay any amount of suffering that fidelity has incurred! Those whom the apostle saw had, in some cases, been "beheaded for the Word of God." But when the beheaded ones passed away "to reign with Christ," what a change! Though "counted as sheep for the slaughter," they were "more than conquerors.

4. How awful the penalty of ungodliness, even if reckoned only by its loss! "They lived not," etc. No. There is and can be in the unseen state nothing like "life" or "resurrection" to those who are godless. Being "without God," they are also "without hope." How completely the symbolism of the Apostle John accords with all the rest of Scripture as to the state of the dead!

Martyrdom a testimony.

"I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God." Martyrdom is the subject of these words. The words suggest four facts.

I MARTYRS ARE SOMETIMES MURDERED MEN. John saw the souls of those who were "beheaded." All murders are not martyrdoms; all martyrdoms are murders. There has often been martyrdom, and still is, where there is no killing. There are sufferings inflicted on men on account of their conscientious convictions that are often as bad, if not worse, than death itself. There is slander, contumely, the loss of freedom, the destruction of rights. For a man to spend his life amidst social scorn, civil disabilities, and religious intolerance on account of his conscientious beliefs, is a martyrdom; his life is a protracted and painful dying. But thousands have been murdered, and that by every variety of method which Satanic cruelty could invent. Paul summarizes some of the tortures of ancient martyrdom. "Some had trials of cruel mocking," etc.

II MARTYRS ARE ALWAYS WITNESSING MEN. "Beheaded for the witness." Indeed, the word means a witness. All witnesses are not martyrs, but all martyrs are witnesses. The man who dies on account of conscientious beliefs, whether they are right or wrong, hears witness to several things.

1. To the invincibility of the human will. The ablest metaphysical works cannot give you anything like the impression of the freedom and the force of that power in man which we call will, as one martyrdom. The martyr rises up against the powers of the world, and dares it to do the utmost.

2. To the force of the religious element. When religious convictions get hold of a man"s soul, whether the convictions be right or wrong, they invest him with an unconquerable power. The stake, the faggot, the fire, have no power to crush or to subdue him.

3. To the power of the soul over the body. Men who have had their souls filled with religious feeling become physically insensible to all the tortures and fires of martyrdom; they have sung in the flames. I say that a martyr, whether his religious convictions are right or not, is a mighty witness to these things.

III MARTYRS ARE OFTEN CHRISTLY MEN. Those whom John saw were those who were "witnesses of Jesus, and for the Word of God." I say often Christly men, for false religions as well as the true have had their martyrs. Who but God can tell the number of men that have been put to death on account of their fidelity to Jesus and the Word of God? In the first ages under Nero, Domitian, and Trajan, Christians were slain by thousands, and who but God knows the number of those whose blood in Christian Europe has been shed on account of their attachment to Christianity? These Christian martyrs were witnesses of something more than the invincibility of the human will, the force of the religious element, and the power of the soul over the body.

1. They bore witness to the sustaining grace of Christ. In the midst of their torturing agonies they gloried in their attachment to him. Their grim persecutors, when endeavouring to extort from them recantation of their faith, were answered in the same spirit as that expressed by the ancient martyr, "Sanctus Christianus sum." They all "gloried in tribulation," etc. They endured "joyfully the spoiling of their goods," etc.

2. They bore witness against the lukewarmness of living Christians. The martyrs were earnest men.

IV MARTYRS WHO ARE CHRISTIANS ENTER HEAVEN. John now saw the souls of "those who were beheaded" raised to immortality, and invested with imperishable dignities. Men whom the world considered unworthy to live, but of whom the world is not worthy, are welcomed into the Paradise of God. This fact should act:

1. As an encouragement to the persecuted Christian.

2. As a warning to persecutors. How much greater was Stephen than all the members of the persecuting Sanhedrin! How angelic his countenance, how calm his spirit, how peacefully he passed away into the serene heavens of love! D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And I saw thrones - Such as are promised the apostles, Matt. xix, 28; Luke xxii, 30. And they - Namely, the saints, whom St. John saw at the same time, Dan. vii, 22, sat upon them; and Judgment was given to them. 1 Cor. vi, 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, chap. xv, 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, chap. xi, 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; chap. xx, 2, 3, 7, the thousand wherein the saints shall reign, verses 4-6. chap. xx, 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, chap. xx, 2 at the first mention of the former; so in the fourth verse, chap. xx, 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, chap. xx, 3, 5, 7 that is, the thousand mentioned before. During the former, the promises concerning the flourishing state of the church, chap. x, 7, shall be fulfilled; during the latter, while the saints reign with Christ in heaven, men on earth will be careless and secure.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Result of Gospel-preaching in the New Testament era:

v. 4. And I saw thrones, and they that 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 worshiped 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.

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

v. 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.

Here the fate of a part of the Church of God during the thousand years is described: And I saw thrones and those that sat upon them, and judgment was given to them; and the souls of those that had been put to death because of the testimony of Jesus and because of the Word of God, and as many as did not worship the beast nor his image, and did not receive his mark on their forehead nor upon their hand; and they lived and reigned with Christ a thousand years. The people whose happiness is here described were the martyrs that were put to death even while the Gospel was victoriously marching forward on earth. They suffered martyrdom on account of their confession of Jesus and of the Gospel. Among these was not a single one of those that worshiped the beast, the kingdom of Anti-Christ, or his image, the hierarchical structure of the Roman Church. The fact that one actually accepts the doctrines of popery in all their idolatrous scope, thus bearing the mark of the beast on the forehead or in the hand, excludes one from the bliss of heaven. Only those that sealed their faith with their blood and life are included in the perfected salvation in heaven. For this living and reigning is not, as the Chiliasts would have it, a visible reign here on earth before the last day. It is a life of the departed children of God in heaven, according to the soul. Though the Christians die here on earth, yet they are alive, according to the soul, with Christ in heaven, experiencing the joy and appreciating the blessedness of their life in heaven. That they are now delivered from all suffering and are sharing in the eternal joys of heaven, that is their reigning with Christ; in this sense they are the assessors of Christ, sitting on thrones in His presence. This took place during the time determined by God for the binding of Satan, to take away his absolute power over the nations.

The prophet adds: But the rest of the dead did not live until the thousand years had come to an end; this is the first resurrection. Those that died in Christ, in the confession of their Lord, were blessed from the moment when they closed their eyes to this world; their souls were taken into the presence of God and Christ, to become partakers at once of the bliss of eternity. The rest of the dead, however, those to whom physical death comes while they are in the state of spiritual death, will not share in this happiness, but are doomed to everlasting death. The slaves of idolatry, the servants of Anti-Christ, have no part in the first resurrection, by which the faithful are immediately taken into the realms of bliss, according to their souls. Of this the prophet writes: Blessed and holy is he that has part in the first resurrection; upon these the second death has no power, but they will be priests of God and of Christ, and they will reign with Him thousand years. That, surely, is joy and bliss in richest measure, to have the soul released from its earthly habitation and to be taken up into the home of everlasting happiness. Upon those that have died thus, experiencing only the physical death, the second death, eternal damnation, has no power. Clothed in the white garments of an eternal priesthood, they will serve God and Christ, world without end, for the thousand years are but the preliminary stage of the time when soul and body will be reunited in the second resurrection.

Chiliasm

Chiliasm, or Millennialism, is that peculiar doctrine which expects an era of temporal bliss on earth, with an earthly kingdom for all believers, Christ being the King, while Satan and all forces of evil are removed from the earth for the time being. All this is supposed to take place before the Day of Judgment and to last for one thousand years according to human reckoning, Hence the name Millennialism, or Chiliasm, from the thousand years spoken of in this chapter.

The doctrines of Chiliasm have been held by certain enthusiasts almost since the founding of the Church, and there are almost as many different forms of Chiliasm as there are exponents of the theories. For our purposes, however, it will suffice to divide the Chiliasts into two divisions. To the first group belong those Chiliasts that hold the extreme views. They do not believe that the Pope is the Anti-Christ, but hold that the coming of Anti-Christ is yet to be expected. At the end of the time which is allotted to Anti-Christ, these enthusiasts believe that Christ will come visibly and in glory with all the heavenly hosts, judge Anti-Christ and his false prophet, and condemn them to the torments of hell. At the same time, so they say, Satan will be taken and bound for a thousand years, to be kept absolutely under lock and key until his release. Thrones will also be placed on earth for the resurrected apostles, who will then pronounce judgment and decide which of the believers may arise in the first physical resurrection; and those that are found worthy will be raised from the dead and receive spiritual bodies, while the other dead will be obliged to remain in their graves. The believers will then, as priests of God, reign in the world and cause all the people of the earth to acknowledge Christ as Lord. Sin will have lost its power. And the center of this wonderful kingdom will be the land of Canaan with the rebuilt city of Jerusalem, where Christ will reign as visible King. But after a thousand years, so the Chiliasts dream, Satan will be loosed from his prison to summon all the heathen that are still unconverted to fight against Jerusalem. And then, when the danger is at its greatest height, Christ, who meanwhile had returned to heaven, will come hack for the final Judgment. That is the dream of the Chiliasts.

Other Millennialists hold modified views along the same lines, not insisting quite so strongly on the material side of the kingdom nor on the physical presence of Christ. They merely dream of a time when the Christian Church and the Christian religion will dominate the world, when the Sermon on the Mount and the Ten Commandments will be the laws of the world, when all men will bow under the Cross of Christ, when courts of arbitration will render wars obsolete, and when everything will be peace and harmony. These dreams have been rather rudely jarred in the last few years, and they are destined to be jarred very much more, since such views are altogether at variance with Scriptures.

Chiliasm in every form is wrong and therefore, incidentally, very dangerous. In the first place, as we have seen above, there is nothing in the text to justify or substantiate the dreams and claims of the Millennialists. In the second place, the Bible in numerous passages, in passages, moreover, which are not in figurative and prophetic language, tells us that there will be but one return of Christ, namely, to judge the quick and the dead, all of whom will have to appear before Him at the same time. Furthermore, the Bible throughout plainly and unmistakably tells us that the Church of Christ here on earth will be a Church Militant until the end, until the great Day of Judgment, and that persecution and distress and enmity will be its lot until the final day of salvation, Act 14:22; Luk 9:23; 2Ti 3:12; Mat 24:1-51. And, finally, the Bible teaches the suddenness and the unexpectedness of Christ’s return to Judgment, not preceded by a thousand glorious years of a visible reign here on earth, Mar 13:35-37; Mat 24:44-51.

We shall, therefore, continue to believe and confess what we have stated in the Augsburg Confession: "Also they teach that, at the consummation of the world, Christ shall appear for Judgment, and shall raise up all the dead. He shall give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He shall condemn to be tormented without end.

"They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils. They condemn also others, who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4–6. And I saw thrones and they that sat upon them. These thrones are symbols of rule. It implies that they who sit on them shall have sway. And judgment was given to them. They shall exercise a moral judgment over humanity. I saw the souls of them. Of the martyrs. Note that it is the souls that he observes. And they lived and reigned with Christ. John saw that those who sat on the thrones reigned with Christ a thousand years. “In the last days the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow into it.” Isa. 2:2. Will Christ come visibly to reign in person as an earthly monarch? The personal coming of the Savior is placed by all the sacred writers as the last event before the great judgment day. This great epoch is placed after the millennial period, and also after the overthrow of Satan in his last conflict. If the Savior, then, during the millennial period, is not visibly present upon the earth, how can he reign? Just as he reigns over each saint now. Those who know the Lord accept him as king, but in this period “the knowledge of the Lord shall cover the earth as the waters do the channels of the sea.” All men shall hear and obey the gospel, and all shall submit to the beneficent sceptre of Christ. Souls of them that had been beheaded. These are they “who lived and reigned with Christ for a thousand years.” Is this a literal resurrection from the grave? I answer decidedly in the negative. (1) The apostle does not say one word about the resurrection of the bodies of the martyrs, nor does he say that he saw the martyrs themselves. He is particular to say that he saw the souls or spirits of the martyrs living and reigning with Christ. (2) They had been put to death in the body, and their souls were unseen upon the earth, but there is no intimation in Scripture that their souls had ever ceased to exist. They were alive with Christ, but now they live in some sense different from that existence which they had before. It cannot mean that their souls came to life, for they had never ceased to have existence. (3) What, then, does the affirmation mean? That as Christ reigns upon the earth during the millennial period by his truth, so the spirit of the martyrs is revived and lives in the Church. The souls of the martyrs live because the Church is composed of those who love Christ better than goods or liberty or life. This glorious reign of Christ pervades the earth because the souls of the martyrs are resurrected and live in all who name the name of Christ, and who are filled with the spirit of ancient martyrs. (4) If any should think such an interpretation of symbolical language far fetched, let him compare Scripture. This explanation is not forced nor the interpretation of the language unusual. It was predicted by the prophets that Elias must come again before the Messiah. He did come in spirit and power, not in person, but as the stern, fearless, upright reformer of the wilderness of Jordan. In the same sense Ezekiel speaks (chap. 37:12–14) of the return of the captive Jews to their own land: “I will open your graves, oh my people, and cause you to come up out of your graves, and bring you into the land of Israel.” When Martin Luther was engaged in deadly struggle with the Papacy, Pope Adrian sent a brief to the German Diet at Nuremburg, which contained these words: “The heretics Huss and Jerome are now alive again in the person of Martin Luther.” A thousand years. I am not prepared to say that this blessed period shall be limited to a thousand years, but am rather disposed to believe that a thousand years, a round period of great duration, is chosen to show to the longing student of the prophets that there shall be a long, long period of righteousness upon the same earth that has been reddened with blood, filled with crime, and made foul by sin. The characteristics of this golden period of the human race are clearly pointed out by the prophets.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

This is the next part of John's vision. He describes suddenly seeing thrones and the souls of believers.

who had been given authority to judge

This can be stated in active form. AT: "whom God had given authority to judge" (See: Active or Passive)

who had been beheaded

This can be stated in active form. AT: "whose heads others had cut off" (See: Active or Passive)

for the testimony about Jesus and for the word of God

"because they had spoken the truth about Jesus and about the word of God"

for the word of God

These words are a metonym for the message from God. AT: "for what they taught about the scriptures" (See: Metonymy)

They came to life

"They came back to life" or "They became alive again"

translationWords

throne

authority

judge

soul

testimony

Jesus

word of God

worship

beast

image

receive

life

reign

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4, 5. χίλια ἔτη … ἡ ἀνάστασις ἡ πρώτη. See Excursus IV.

EXCURSUS IV

THE MILLENNIUM AND THE FIRST RESURRECTION

Rev 20:2-7

Only in this passage is the kingdom of Christ on earth (which is of course one of the most frequent subjects of prophecy) designated as a Millennium or period of 1000 years. It may be added, that this is the only prophecy where there is at all good reason for supposing that the Millennium of popular belief is indicated, as distinct on the one hand from the Kingdom of God which already exists in the Christian Church, and on the other from that which will be set up at the last day.

Nevertheless, this passage is quite sufficient foundation for the doctrine, even if it stood alone: and there are many other prophecies which, if not teaching it so plainly, may fairly be understood to refer to it, if the doctrine be admitted to be according to the mind of the Spirit. We therefore have to consider the question, Is this prophecy to be understood literally? Is it meant that, for a period of a thousand years (or more), before the general Resurrection and the end of this world, this earth will be the scene of a blessed visible Kingdom of God, wherein the power of the Devil will have vanished, and that of Christ be supreme and unopposed? wherein Christ shall either reign visibly on earth, or at least shall make His presence felt far more unmistakeably than at present; while the martyrs and other great saints of all past time shall rise, and, whether on earth or in heaven, share in the glory of His reign?

Down to the fourth century, the decidedly dominant belief of Christendom was in favour of this literal interpretation of the prophecy; since then, at least till the Reformation, it has been still more decidedly against it. In the second century, Papias, who seems to have been more or less personally acquainted with St John himself, taught Millenarian doctrine decidedly: and St Irenaeus and others derived it from him. In the same age St Justin accepted the doctrine, though admitting that Christians were not unanimous on the subject: but he considers St John’s authority, in this passage, decisive.

And in fact, the rejection of the doctrine was usually on the part of those who rejected or questioned the authority of the Revelation as a whole: it was held to discredit the book, that it taught the doctrine. Thus in the third century, Caius the Roman Presbyter seems unmistakeably to ascribe the book, not to St John but to his adversary Cerinthus; on the ground of its teaching this carnal and Jewish doctrine of an earthly kingdom of Christ. And St Dionysius of Alexandria, who, though not admitting the book to be the work of St John the Apostle, yet on the whole recognises its inspiration aud authority, thinks it necessary to refute a suffragan bishop of his own, who adopted Millenarian views, as though he were at least on the verge of heresy.

The case seems to have stood thus. The doctrine of the Millennium was current in the Church, but was most insisted on in that section of the Church whose Jewish affinities were strongest: and it is asserted—it is very likely true—that the heretical Judaizers expressed their Millennial hopes in a coarse and carnal form. Orthodox Christians condemned their language: but while some of them, like Justin, felt bound, in obedience to the plain teaching of St John, to believe in a Millennium of spiritual blessedness on earth, others, like Caius, rejected altogether the doctrine of the Millennium, and rejected, if necessary, the Apocalypse as teaching it.

But when St Dionysius proposed to reject Millennial doctrine without rejecting the authority of the Apocalypse, a course was suggested which, if less critically and logically defensible, was theologically safer than either. The Apocalypse was declared not really to foretell a Millennium, but only such a kingdom of Christ as all prophecy does foretell, viz. a church such as now exists. To expect His more perfect kingdom to be an earthly and temporal one was pronounced a heresy, a falling back to Judaism.

St Jerome who, living in Palestine, knew more than most men of the Judaizing heresies which still existed in his time, and had once been formidable, spoke very strongly (as his manner was) in condemnation of the Milliarii (this, not Millenarii, is the ancient Latin name of the sect). He apparently grouped together all believers in the earthly kingdom, whether they regarded its delights as carnal or not: and it seems that his strong language frightened the Church of his time into giving it up. St Augustine had held and taught the doctrine, of course in a pure and spiritual form: but towards the close of his life he abandoned it, and though admitting his old belief to be tolerable, he echoes Jerome’s condemnation of the Judaizing caricature of it. The opinion of these two great Fathers was adopted by the Church down to the Reformation, not formally or synodically, but as a matter of popular tradition. Though the tradition as to the nature of the Kingdom changed the old view as to its duration still lingered and the corruptions aud calamities of the tenth century led to a widespread fear that the term was nearing a terrible end.

At the Reformation, the Anabaptists proclaimed an earthly kingdom of Christ in the Millenarian sense, and certainly did all they could to discredit the doctrine, by the carnal form in which they held it. There was a tendency to revive the doctrine, among sober Protestants: but the alarm raised by the Anabaptists at first went far to counteract it; e.g. in England one of the 42 Articles of A.D. 1552 condemned it as “Jewish dotage.” But when the controversies of the Reformation quieted down, and both the Romanist and the Protestant Churches formulated their own beliefs, the former adhered to the tradition of SS. Jerome and Augustine, while many if not most of the latter, as was natural, went back to the literal sense of Scripture and the older tradition.

It thus appears, that Catholic consent cannot fairly be alleged I either for or against the literal interpretation. Catholic feeling does of course condemn a Judaizing or carnal view of the nature of Christ’s Kingdom: but whether He will have a kingdom on earth more perfect, or reign more visibly, than is the case now, is a point on which Christians may lawfully differ; the Church has not pronounced either way.

If the question be theologically open, it appears that, as a matter of opinion, the literal sense is to be preferred: “when the literal sense will stand, that furthest from the letter is the worst.” Can anyone honestly say, that Satan has been bound during the time (already far more than a thousand years) that the kingdom of Christ on earth has already existed? that he deceives the nations no more till the present dispensation approaches its end in the days of Antichrist? It is far easier to hold that he will be bound for a long time (probably more rather than less than a thousand literal years), after Antichrist has been overthrown, but before the actual end of the world.

As with the Millennium, there is the question whether the First Resurrection is to be understood literally. In fact, the interpretation of these words, literally or otherwise, is the turning-point of the Millenarian controversy.

The plain meaning of the words is, that after the overthrow of Antichrist, the Martyrs and other most excellent Saints will rise from the dead: the rest of the dead, even those finally saved, will not rise till later. But at last, after the Millennium, and after the last short-lived assault of Satan, all the dead, good and wicked, will rise.

Now no Christian doubts that the second or general Resurrection described in Rev 20:12 will be literally realised. It is therefore very harsh to suppose that the first is of a different kind. Such is, however, the view which since St Augustine’s time has been usually adopted by Catholic theologians. The first Resurrection is understood to be the resurrection “from the death of sin unto the life of righteousness.” It admits men into the kingdom of Christ, i.e. the Church, within which the power of the Devil is restrained, so that, if he can seduce some to sin, he cannot seduce them to actual idolatry or denial of God. This state of things will last through the whole course of the present dispensation, which, whatever its actual chronological length, is symbolically described as a thousand years. When that ends, there will ensue the three and a half years’ struggle with Antichrist—Rev 20:7-10 being regarded as a new description of that period. If anyone can think this a legitimate interpretation of St John’s words, he may: and for the coupling of a spiritual with a literal resurrection, St Augustine, and those who follow him, compare St Joh 5:25; Joh 5:28. But it seems straining the view of “resumptions” very far, not to take the whole of this chapter as chronologically subsequent to the preceding: and really any view but the literal one seems exposed to insuperable exegetical difficulties.

If the true sense be not the literal one, it is safest to regard it as being as yet undiscovered.

4. πεπελεκισμένων. A has πεπολεμημένων.

καὶ οἵτινες. א has εἴ τινες οὖν. An[757][758], εἴ τινες. Aug. et si qui, Cyp[759] et quicumque.

[757] Andreas’ Augsburg MS. 12th century.

[758] Andreas’ Augsburg MS. 12th century.

[759] St Cyprian as quoted by Haussleiter.

4. θρόνους Cf. Dan 7:9, θρόνοι ἐτέθησαν καὶ παλαιὸς ἡμερῶν ἐκάθητο. 26 κριτήριον ἐκάθισε. They who sat upon the thrones are identified by Dan 7:22 as “the Saints of the Most High”—saints plainly in the modern sense as distinguished from angels.

κρίμα ἐδόθη αὐτοῖς. In itself this might mean “their cause was judged,” but as τὸ κρἱμα Dan 7:22 seems to be parallel to ἡ βασιλεία καὶ ἡ ἐξουσία καὶ ἡ μεγαλωσύνη τῶν βασιλέων τῶν ὑποκάτω παντὸς τοῦ οὐρανοῦ ib. 27 probably κρίμα in both places means “the right of judging,” as is most likely assumed 1Co 6:2-3.

καὶ τὰς ψυχάς. The Seer beholds the fulfilment of the promise in Daniel to the saints of the ancient law, and sharing their glory he sees all martyrs and all confessors of the latter days.

τῶν πεπελεκισμένων. Lit. “struck with an axe,” the old Roman mode of execution by sentence of the supreme magistrate. Capital punishment of citizens had been virtually abolished for the last years of the Republic: and when the emperors assumed the right of executing men for treason, it was done as though by military law (cf. St Mar 6:27) by a soldier, with a sword. But the old constitutional punishment was inflicted on provincials down to the fall of the Republic (Cic. Phil. XIII. xvi. 33); and it is not impossible that it was revived when it was desired that a citizen should be executed in due form of law.

οἵτινες … αὐτῶν. Rev 13:12; Rev 13:15-16. The promise extends to all who pass undefiled through the perils of the last time, whether they die a natural death, or “are alive and remain” to the coming of the Lord. οἵτινες probably also marks that their faithfulness is the reason that they share the glory of ancient saints and of earlier martyrs.

ἐβασίλευσαν μετὰ τοῦ Χριστοῦ. 2Ti 2:12. This “reign” was foretold in Rev 5:10. “The nations” of the world continue to exist as usual (Rev 20:3), so it is no doubt over them that the saints and martyrs reign.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4-6.] The Millennial reign. And I saw thrones (combine the two passages in the reff.), and they sat upon them (who? the Apostles, as in ref. Matt.: the Saints, as in 1Co 6:2, 1Co 6:3,—οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; … οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν; Notice well, that there is nothing to hinder this in the souls of the saints not being seen till the next clause: for there is no mark of temporal sequence connecting the two verses: nay, such an idea is precluded by the specification at the end of ver. 4, that those very souls of the saints are they who reigned with Christ, and were His assessors in reigning and judging, during this time), and judgment (κρῖμα, the act and decision of judgment) was given to them (so in ref. Daniel (Theod.), ἕως οὗ ἦλθεν ὁ παλαιὸς ἡμερῶν, καὶ τὸ κρῖμα ἔδωκεν ἁγίοις ὑψίστου. That is, they were constituted judges). And I saw the souls of them who had been beheaded (the word πελεκίζω, to smite with the axe, is found in Polybius (i. 7. 12, xi. 30. 2), Strabo, Plutarch, and Diodorus Siculus, in the sense of beheading) on account of the testimony of Jesus and on account of the word of God (ref.), and (of those) the which did not worship (during life) the beast nor yet his image, and did not receive the mark (mentioned ch. 13:16) on their forehead and upon their hand: and they lived (i. e. “lived again;” ἔζησαν = ἀνέζησαν, as in reff.: and, as the act is presently described as the first resurrection, with their bodies, perfect and complete) and reigned with Christ (took part in His Kingdom; see ch. 1:6; 2Ti 2:12: also 1Co 4:8 and note) a thousand years (it would certainly appear that this reigning includes the office of judgment. Many interpreters suppose that these saints are the judged: so recently Düsterd.: but there is nothing in the context, nor in other parts of Scripture, to favour this idea. Nay, it is expressly negatived by our Lord’s saying in Joh 5:24, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν). The rest of the dead lived not (again, as above) until the thousand years be completed. This (αὕτη is not the subject, as De Wette, but the predicate, as in all such cases: the reduction of the proposition to the logical form requiring its inversion) is the first resurrection (remarks on the interpretation of this passage will be found in the Prolegomena, § v. par. 33. It will have been long ago anticipated by the readers of this Commentary, that I cannot consent to distort words from their plain sense and chronological place in the prophecy, on account of any considerations of difficulty, or any risk of abuses which the doctrine of the millennium may bring with it. Those who lived next to the Apostles, and the whole Church for 300 years, understood them in the plain literal sense: and it is a strange sight in these days to see expositors who are among the first in reverence of antiquity, complacently casting aside the most cogent instance of consensus which primitive antiquity presents. As regards the text itself, no legitimate treatment of it will extort what is known as the spiritual interpretation now in fashion. If, in a passage where two resurrections are mentioned, where certain ψυχαὶ ἔζησαν at the first, and the rest of the νεκροὶ ἔζησαν only at the end of a specified period after that first,—if in such a passage the first resurrection may be understood to mean spiritual rising with Christ, while the second means literal rising from the grave;—then there is an end of all significance in language, and Scripture is wiped out as a definite testimony to any thing. If the first resurrection is spiritual, then so is the second, which I suppose none will be hardy enough to maintain: but if the second is literal, then so is the first, which in common with the whole primitive Church and many of the best modern expositors, I do maintain, and receive as an article of faith and hope). Blessed (see ch. 14:13, 19:9) and holy is he that hath part in (ref., the expression is peculiar to St. John) the first resurrection: over such persons the second death (see reff.: and bear in mind what is said of our Lord Himself, Rom 6:9) hath not power, but they shall be priests of God and of Christ, and they [shall] reign with Him (Christ) a (or, the) thousand years.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Thrones. See on ch. Rev 2:13.

They sat. All the faithful members of Christ 's Church. Compare they reigned with Christ.

Beheaded [πεπελεκισμενων] . From pelekuv an ax. Only here in the New Testament.

They lived. Equivalent to lived again. Compare ver. 5.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.