The Millennium: Revelation 20:1-10

Today we will be dealing with the most controversial and most debated passage in all of Revelation.  The passage itself is pretty straightforward, but what this passage means has been debated for the last 2,000 years of church history.  However, for all that is not clear in this passage, the central truths contained here are very clear.  Satan is once and for all defeated.  God’s people are resurrected, rewarded, and reign with Christ.  In Revelation 20:1-10, John recorded a vision of the millennium to give God’s people hope.  Whatever your millennial position, the central truths of this millennial vision are a source of great hope for God’s people.  My prayer today is that we would find indescribable hope in the certainty of Satan’s defeat and the certainty of the resurrection and reward of God’s people. 

            [20:1] Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. [2] And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, [3] and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

            [4] Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. [5] The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. [6] Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

            [7] And when the thousand years are ended, Satan will be released from his prison [8] and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. [9] And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, [10] and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever. (Revelation 20:1-10 ESV)

I.              Walking Through

This passage describes something called the millennium.  “Millennium” is the Latin word for a thousand years.  This passage mentions a millennium six times (2,3,4,5,6,7).  Historically, there have been 3 views as to what this millennium means.  First, there is the premillennial position.  Premillennialism teaches that when Jesus returns, Satan will literally be bound for a long period of time (possibly a literal 1,000 years) and believers will be resurrected and reign with Christ on earth during this golden age.  This millennium will end in a final rebellion by Satan, the final judgment, and then God will bring about the new creation.  Secondly, Postmillennialism also teaches that a golden age will take place upon the earth, but that the preaching of the gospel to the nations will bring it about and that Jesus will return after this millennium is over.  Finally, Amillennialism teaches that Satan was “bound” in a sense with Jesus’ first coming and can no longer deceive the nations now to keep them from hearing the gospel.  Amillennialism doesn’t teach that there won’t be a millennium; it teaches that we’re in this millennium now.  According to this view, the final battle described here is the same as the battle of Armegeddon (16:12-16, 19:11-21).  After this the final judgment will take place and God will then bring about the new creation.  Sometimes people mention a fourth view, pan-millennialism, which simply says that it will all pan out in the end!  The more I study this subject; I’m tempted to just side with the fourth option! 

Currently, I hold a premillennial view of this passage and how things are going to transpire when Jesus returns.  I’ll share reasons for that as we make our way through this text, but I will also point out items that support an amillennial view where they appear as well.  I do believe that the development of chapter’s 17-20 seems to be sequential.  In other words, in these chapters, God progressively deals with every major enemy: Babylon the Great (17-19:5), the Beast & the False Prophet (19:11-21), Satan (20:1-10), and Death & Hades (20:11-15).  This progression would argue for a premillennial interpretation of this chapter.  During this millennium, basically two things happen:

a.     Satan Bound (20:1-3)

John sees an angel come down from heaven with “the key to the bottomless pit and a great chain” and bind Satan for a thousand years.  This is probably the same angel from Revelation 9:1ff.  Notice how powerful the language is here.  This angel “seized” the dragon (the ancient serpent, who is the devil and Satan), “bound him for a thousand years,” and “threw him into” the pit.  The pit is then “shut” and “sealed.”  Satan’s incarceration results in him not being able to “deceive the nations any longer, until the thousand years were ended.”  This language clearly reveals the limits of Satan’s power.  We certainly err when we underestimate the devil, but we likewise err when we overestimate him.  He is not God’s equal.  He is not God’s opposite.  He is God’s subordinate.  God doesn’t even deal with him directly when it is time to for him to be bound and thrown into the lake of fire.  Also, he doesn’t escape, he is “released” as part of the sovereign plan of God (he “must” be released).

This language also seems to support a premillennial position.  It is not compatible with Satan’s activity in Revelation 12-14 or the rest of the New Testament (2 Cor. 4:4, Eph. 2:2, 2 Tim. 2:26, 1 Peter 5:8).  Also, I think 1,000 years is probably not a literal time period but is more likely symbolic for a long period of time.  It seems inconsistent to demand a literal thousand years and yet take other elements of this vision symbolically. 

b.     God’s People are Resurrected and Rewarded (20:4-6)

John then sees “thrones” and a group seated on thrones “to whom authority to judge was committed.”  I’m not 100% sure who this group is.  It could be referring to believers, but it could also be referring to some other group.  John also sees the souls of the martyrs, “those who had been beheaded for the testimony of Jesus and for the word of God” and “those who had not worshipped the beast or its image and had not received its mark on their foreheads or their hands.”  Remember that those who did not take the mark of the beast were slain (13:15). 

I take this reference to the martyrs to be symbolic for the whole people of God.  The martyrs are but one many pictures of God’s people in Revelation (6:9-11: the martyrs under the altar, 7:1-8, 14:1-5: the 144,000, 7:9-17: the great multiethnic multitude, 11:1-2: the temple, 11:3-13: the two witnesses, 12:1-17: the woman & her offspring, 19:7-8: the bride of the Lamb).  I take all of these groups to be various “snap-shots” of God’s people, highlighting some truth about what it means to be God’s people.  For this reason, I think John is not talking about only martyrs here, but all of God’s people being raised. 

During this millennium, the martyrs “came to life and reigned with Christ for a thousand years,” presumably the same thousand years that Satan is being bound.  This coming to life seems to communicate a resurrection.  That is how this terminology is used elsewhere in Revelation (2:8, 13:14).  Also, this event (the coming to life of the martyrs) is specifically called “the first resurrection” (5).  The “rest of the dead” will not come to life (be resurrected) until the thousand years are ended.  This second resurrection is a resurrection to judgment in 20:11-15.  The phrase, “the dead,” seems to refer to anyone who has died in Revelation (1:5, 11:18, 14:13, 20:5,12, 13).  Believers make up part of “the dead” that are raised during this thousand years. 

The fifth of seven beatitudes is pronounced upon those who share in the first resurrection.  They are “Blessed and holy” for three reasons.  First, the “second death” (20:14: the lake of fire) has “no power” over them (6a).  Those who conquered in Smyrna were promised protection from the second death (2:11).  Second, they will be “priests of God and of Christ” (6b).  This is how all believers have been described in Revelation (1:6, 5:10).  Finally, they will reign with Christ for a thousand years (6c).  Again, this is something that has already been promised to the conquerors in Revelation (2:26-27, 3:21).  Daniel prophesied about this time when the saints would reign alongside the Son of Man: [27] And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him.’ (Daniel 7:27)

c.     Satan Defeated (20:7-10)

Once the “thousand years” have ended, Satan will be “released from his prison” to “the nations that are at the four corners of the earth” once more.  Remember that this is something that “must” happen (3).  He deceives them to “gather…for battle” in great numbers, “like the sand of the sea.”  They march over the earth and surround “the camp of the saints and the beloved city,” but they are not successful.  Fire from heaven comes down and consumes them.  Like the battle of Armageddon, this army is suddenly and completely consumed.  These forces identified as “God and Magog” here, a clear allusion to the final battle with the enemies of God’s people in Ezekiel 38-39.  Now this is one portion of this passage that could favor an amillennial view.  Both the battle of Armageddon in Revelation 19:11-21 and this battle here allude to the same Old Testament passage (Ezekiel 38-39), meaning that they could be referring to the same battle.  However, it could also be due to the fact that history is repeating itself at this point, as the nations gather again to war against God’s people and lose. 

Either way, at this point, the devil “who had deceived them” will be thrown into the lake of fire and sulfur, “where the beast and the false prophet were.”  Together, they will all be “tormented day and night forever and ever.”  The fact that the false prophet and the beast are already in the lake of fire from 19:11-21 seems to further support a premillennial view. 

At this point, some people pose a legitimate question: why release Satan to deceive the nations once more?  If a premillennial understanding of this passage is correct, some even go a step further and ask why we should have this millennial kingdom anyway.  Why not just go ahead and be done with Satan and usher in the new creation when Jesus returns? 

Let’s consider a few reasons.  The first reason for all of this would simply be because it is the sovereign plan of God (3).  Second, this final release of Satan clearly demonstrates the depravity of the human heart and the necessity of the final judgment (after a millennium of peace, man still proves himself to be a rebel at heart).  “Apparently a thousand years of confinement does not alter Satan’s plans, nor does a thousand years of freedom from the influence of wickedness change people’s basic tendency to rebel against their creator.”[1] A third reason for this millennial kingdom would also be because a millennial kingdom demonstrates the better rule of Christ and the faithfulness of God in keeping His promise to His Son and His people.  God has promised His Son and His people a kingdom over which they will rule with a rod of iron.  He has promised His people that if the suffer for Him, that they will also reign with Him (2 Timothy 2:12).  Here God is keeping those promises. 

II.            Stepping Back

As I said earlier, for all that is not clear in this passage, a few things are certain.  It is those certainties that are meant to give unspeakable hope to the people of God.  We are first meant to find hope in the certainty of Satan’s defeat (1-3, 7-10).  I hope it is encouraging to realize that the fate of our greatest enemy is certain!  This is an epic event.  We’ve been looking forward to the end of Satan since it was promised in Genesis 3:15.  It is interesting that Satan entered the story of the Bible and deceived the first man and woman in the 3^rd chapter of the Bible, and here he is exiting the story of the Bible after deceiving the world in the 3^rd chapter from the end. 

Meditate upon this reality and find hope.  There is coming a day when the deceiver, the accuser of the brothers, the tempter, the liar, the murderer, the one who comes to steal, kill and destroy is vanquished forever!  His fate is not in question, and neither is yours!  “The God of peace will soon crush Satan under your feet.” (Romans 16:20 ESV)

Second, find hope in the certainty of the resurrection and reward of God’s people (4-6).  In this passage, both resurrection (coming to life) and reward (reigning with Christ) are seen.  This resurrection is a flip side to the vindication of God’s people.  Not only does God avenge the blood of His people, but He also rewards them with an extended time period upon this earth to reign with their Lord and Savior Jesus Christ.  James Hamilton says, “If you are a believer, 20:4-6 is describing your future.  Satan is gone from the scene.  Christ is reigning on earth.  You will be raised from the dead to sin no more.  No satanic deception.  No satanic temptation.  In the presence of Christ you will do justice and serve as a priest to God.  This is what you were made to do.  You were created to enjoy God as King in God’s land in free obedience to God’s law.  Uncontaminated.  Undefiled.  Unsullied.  No devil prowling about like a roaring lion.  Freedom.  Joy.  Righteousness.”[2]When you compare the time periods given for how long the beast rules with how long God’s people reign with Christ, there is no comparison.  So whether you are weary with trials or temptations, take heart brothers and sisters!  Hold the hope of the kingdom to come before you and remember that it is worth it. 

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[1] Robert Mounce, Revelation, 363

[2] James Hamilton, Preaching the Word: Revelation, 375

 

The Second Coming: Revelation 19:1-21

In Revelation 19:1-21, John recorded a vision of celebration and a vision of judgment in order to hold out the hope of vindication for God’s people.  Hope of vindication should be a major motivator in a Christian’s life.  As followers of Jesus, we too must keep the hope of our vindication before us in order to properly persevere.  My prayer today is that God would use this passage to teach us to hope in His faithfulness to vindicate His people in His time. 

[19:1] After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out, “Hallelujah! Salvation and glory and power belong to our God, [2] for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.” [3] Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.” [4] And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne, saying, “Amen. Hallelujah!” [5] And from the throne came a voice saying, “Praise our God, all you his servants, you who fear him, small and great.”

[6] Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. [7] Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; [8] it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints. [9] And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” [10] Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy.

[11] Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. [12] His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. [13] He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. [14] And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. [15] From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. [16] On his robe and on his thigh he has a name written, King of kings and Lord of lords.

[17] Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, “Come, gather for the great supper of God, [18] to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.” [19] And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. [20] And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. [21] And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh. (Revelation 19:1-21 ESV) How does this passage hold out truth of God’s vindication of His people?

I.              Contemplating the Joy to Come (19:1-10)

In Revelation 18, we saw the response of the world to the destruction of Babylon, and here we see the response of heaven (see 18:20).  The vindication of God’s people is celebrated with five “hallelujah” songs.  In these songs, we first see celebration over God’s righteous judgments (19:1-5).  A “great multitude” (probably the same great multitude from 7:9-17) praises God for the fact that His “judgments” are “true and just,” citing as an example of the truth and justice of God’s judgments the judgment of “the great prostitute,” Babylon the great.  These praises are affirmed by “the twenty-four elders and the four living creatures” and “a voice” from the throne (4-5).  In judging her, God has (1) judged someone who “corrupted the earth with her immorality” (2) avenged the “blood of his servants.”  We must never forget that these are serious crimes.  Otherwise we may be somewhat taken back by the strange notion of celebrating another’s destruction.  Babylon has enslaved God’s image bearers, ensuring their destruction and she has slaughtered God’s people.  

In this section, we also see celebration over the Marriage Supper of the Lamb (19:6-10).  John again hears the voice of “a great multitude,” praising God for two things: (1) the truth of His Sovereignty: “the Lord our God the Almighty reigns,” and (2) the fact that the “marriage of the Lamb” has come: “Let us rejoice and exult and give him glory, FOR the marriage of the Lamb has come, and His Bride has made herself ready.”  God’s people are called His bride in both the Old and New Testament (Is. 54:4-5, 61:10, 2 Cor. 11:2).  Notice however, that God’s people here are both the bride and guests at this wedding feast: “Blessed are those who are invited to the marriage supper of the Lamb” (9).  Isaiah 25:6-9 speaks of a messianic banquet that will take place when God swallows up death forever.

Notice that it says that it was “granted” to the Bride to clothe herself in “fine linen, bright and pure,” WHICH IS “the righteous deeds of the saints.”  If we compare this statement with Revelation 7:14 and 12:11, a tension is resolved.  The saint’s garments are white in Revelation 7:14 because they have been washed in the blood of the Lamb.  In Revelation 12:11, however, we learn that believers “conquer” the dragon by both the blood of the Lamb and the word of their testimony (that they endured to the death).  So here is the tension that leaves: how can we say we are saved by grace if believers are said to conquer through the Lamb’s blood and their faithful endurance?  Doesn’t that sound like Jesus’ blood and our enduring to the end save us?  As I said, this passage resolves that tension: these “righteous deeds,” which are white garments of the saints, are “granted” to the Lamb’s bride.  In other words, “Her gown of righteous deeds is her groom’s gift of grace.”[1]

We’ll see this again before we finish Revelation, but it is important to see that the strongest metaphors possible are used to describe the joy that God’s people will experience in the world to come.  It will be like the joy of a wedding feast.  Just as the absence of a wedding portrayed the utter desolation of Babylon (18:23), the presence of a wedding feast now portrays the indescribable joy of those who will dwell in New Jerusalem as the Lamb’s bride. 

Contemplation of this joy can serve as potent motivation to persevere in the face of persecution and temptation to sin.  It holds out the hope of the indescribable reward to come and the prospect of what will be lost if we do not persevere.  This joy is offered to all who fear God, both “small and great,” without distinction. 

II.            Contemplating the Judgment to Come (19:11-21)

We now see the vindication of God’s people executed as we move from a scene of joyous celebration to one of gruesome judgment in Revelation 19:11-21.  First, the King appears (19:11-16).  John sees “heaven opened” and Jesus sitting on a white horse.  One of the most important things to notice about this description is how it parallels the description of the Son of Man vision in Revelation 1:9-20.  The description of Jesus there was more priestly; this one is more kingly. Jesus is portrayed here as a great warrior King. 

We don’t have time fore every detail, but let me point out a few.  Notice first the Warrior King’s titles. He is called “Faithful and True” (11).  Jesus was the “faithful and true witness” earlier in Revelation (1:5,3:14), now He is seen as the faithful and true Judge.  He also has “a name…no one knows but Himself” (12).  Thirdly, Jesus is called “The Word of God” (13).  This echoes the prologue to John’s gospel (John 1:1-18) and reminds us that Jesus is God’s ultimate revelation (Heb. 1:1-2).  Finally, Jesus is called the “King of kings and Lord of lords” (16).  As we said in Revelation 17:14, this is an Old Testament title for Yahweh (Deut. 10:17, Ps. 136:2-3, Dan. 2:47, 4:37 LXX) being given to Jesus. 

Next, notice the Warrior King’s triumph.  He “judges and makes war” in “righteousness” (11).  In other words, He always does what is right.  His clothing has been soaked in “blood,” but remember that we learned in Revelation 14:20 that this blood is the blood of Jesus’ enemies, not His own.  “The armies of heaven” follow this bloody king and they too arrayed in “fine linen, white and pure,” indicating that His bride is also His army.  This army, however, never lifts a finger because their King destroys the enemy forces with a word!  Three portraits of how this warrior King will execute justice wrap up this description.  First, He will “strike down the nations” with the sharp sword that come out of His mouth.  This is an allusion to Isaiah 11:4 and Isaiah 49:2.  Second, He will rule, or shepherd, the nations “with a rod of iron.”  This is an allusion to Psalm 2:8-9.  Thirdly, He will “tread the winepress of the fury of the wrath of God the Almighty.”  This allusion is to Isaiah 63:1-6. 

After the King appears, the King executes judgment (19:17-21).  What we read about here is what was described as the battle of “Armageddon” in the sixth and seventh bowl judgments (16:12-21), and the irony here is unmistakable.  This great and final war begins with a dinner invitation to the birds of the air to attend the “great supper” of God’s wrath.  While the world marches to the drums of war, God rings the dinner bell!  This invitation to the birds is an allusion to God’s judgment upon Gog and Magog in Ezekiel 38-39. 

Notice that God’s enemies are the ones on the menu of this great supper.  The birds are invited to eat “the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both slave and free, both small and great” (18). The great supper itself begins with “the beast” and the “false prophet” being “captured” and “thrown alive into the lake that burns with fire and sulfur” (20).  The rest of their followers are “slain by the sword that came from the mouth” of the warrior King.  Note the power of God’s word here.  He doesn’t need to fight, He only needs to speak!  God’s Word creates, redeems, and brings judgment.  Finally, dinner is served and “all the birds were gorged with their flesh” (21). 

Contemplating the justice and the severity of the judgment to come also helps us to persevere in the face of persecution and temptation in two ways.  First, it calls us to trust God and leave vengeance to Him (Rom. 12:19).  The justice highlighted here reminds us that one day justice will be served against every crime committed in God’s universe.  His judgments are “just and true.”  In the end, every lie will be exposed and every wrong will be made right.  There will be an absolute fairness about God’s judgment.  This should comfort any believer who has ever been concerned about injustice in the world or been a victim of injustice.  It should also remind believers that God considers the suffering of His people to be a very big deal in which He is keeping score.  The severity highlighted here reminds us that His judgment will be sufficient.  When we take it upon ourselves to avenge ourselves, we are playing God and attempting to add to either what may be coming for someone or what Christ has already paid for on behalf of someone. 

Second, the severity of God’s coming judgment also should serve as an ample reason to repent of sin in our lives.  The choice before every person who reads this text is between eating at the marriage supper of the Lamb and being eaten by birds at the great supper of God’s wrath.  You can either enjoy the feast or you can be on the menu!  Notice that there will be no distinction in the judgment to come either.  All who defy the Lamb, both “small and great,” will face His wrath. 

One argument leveled against Christianity is how God seems to be overly harsh in the Old Testament and then becomes soft in the New Testament.  Anyone who makes such an objection has obviously never read this text!  Anyone who makes such an argument has also obviously never seriously considered the cross of Jesus Christ.  God is not softer on sin in the New Testament.  He pours out the fullness of His wrath upon it by having His own Son crucified and those who will not repent pay for it forever.  Every sin gets paid for in God’s universe.  This is an aspect of the gospel that believers must never forget: our sins were not swept under the rug when we came to faith in Jesus; they were nailed to His cross.  I think that’s why one preacher called the cross of Jesus Christ the “blazing center of God’s glory,”[2] because there we see perfect love displayed and perfect justice served. 

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[1] Dennis Johnson, ESV Study Bible, 2491

[2] John Piper, Don’t Waste Your Life, 49