Once this ‘order of events’ or ‘programme of history’ is seen, Revelation 20 is not difficult to understand. All one needs to do is to remember the sequence: Christ’s first coming is followed by a long period during which Satan is bound; this, in turn, is followed by Satan’s little season; and that is followed by Christ’s second coming, i.e. His coming in judgment. It should be clear immediately to anyone who carefully reads Revelation 20 that the ‘thousand years’ precede the second coming of our Lord in judgment. This second coming in judgment is not described until we reach the eleventh verse. It is clear that the theory of the premillennialists is at variance with the facts here.1

In this connection, let us remember the main theme of the entire book.2 It is the victory of Christ and of His Church over every enemy. When Satan also is hurled into the lake of fire and brimstone (20:10) not a single enemy is left to vex the Church. We are conquerors; indeed, we are more than conquerors through Him that loved us, for not only do we triumph over every foe but we also live and reign with Christ. And in this supreme joy many of those who formerly opposed us will participate (cf. 3:9). Truly, more than conquerors are we!

The angel hurls him into the abyss and locks it. He places a seal over it. Thus, Satan remains ‘locked up’ for a thousand years. After that he must be loosed for a short time

Try to count the many idols that disgrace the streets and sanctuaries of imperial Rome. The abominations, the filth and corruption attendant upon the celebration of pagan festivals, the superstitions, vices, and so on, are truly staggering. Temples and shrines throughout the world are crowded with ignorant, half-despairing worshippers.

The answer is, ‘Rejoice!’ For Christ can say, ‘I will tell of the decree: Jehovah said to me, “Thou art my son; This day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession” ’ (Ps. 2:7, 8). Again, ‘He shall have dominion also from sea to sea, and from the river to the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and of the isles shall render tribute. The kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him … his name shall endure for ever. His name shall be continued as long as the sun; and men shall be blessed in him; all nations shall call him blessed!

Realize, therefore, that in all these passages the binding and casting out or falling of Satan is in some way associated with the first coming of our Lord Jesus Christ. When we say ‘the first coming’ we refer to all the events associated with it, from the incarnation to the coronation. We may say, therefore, that the binding of Satan, according to all these passages, begins with that first coming. Again, in some of the texts which we have quoted, this binding, etc., is definitely associated with the work of missions and with the extension of the witnessing Church among the nations.

for a thousand years indicates that throughout this present gospel age the devil’s influence on earth is curtailed. He is unable to prevent the extension of the Church among the nations by means of an active missionary programme.

Within a comparatively brief period Christianity spreads throughout southern Europe. Soon it conquers the entire continent. During the centuries which follow it is proclaimed everywhere so that the ends of the earth hear the gospel of the crucified One and many bend the knee before Him.

The Church has become international. This international Church is very powerful: ‘Like a mighty army moves the Church of God.’ The maps of the World Missionary Atlas are full of little red lines underscoring the names of places where there are mission stations. The particularism of the old dispensation has made place for the universalism of the new. The Bible has been translated into more than 1,000 languages. The influence of the gospel upon the thought and life of mankind can scarcely be overestimated. In some countries the blessed truths of Christianity affect human life in all its phases: political, economic, social, and intellectual. Only the individual who lacks the historic sense and is, therefore, unable to see the present in the light of conditions which prevailed throughout the world before Christ’s ascension, can fail to appreciate the glories of the millennial age in which we are now living. The prophecy found in Psalm 72 is being fulfilled before our eyes.

Do not misunderstand our interpretation. We are not stating that the world is becoming better and better and that by and by nearly everyone will join the ranks of Christ’s army. Many will hear the gospel, but will not heed it. Moreover, God’s trumpets of judgment will not convert a world which is hardening itself in unbelief.

The next question that has to be answered is, what is its character? The nature of this reign may be summarized in four ways as follows.

It is judging with Christ.

It is living with Christ

(iii) It is a sharing of royal glory with Christ

(iv) It is ‘the first resurrection’. The first resurrection is the translation of the soul from this sinful earth to God’s holy heaven

The change is not for better but for the worse. On the other hand, those who have part in the first resurrection are blessed and holy. Over them the second death has no power. Not only shall they reign with Christ, but they shall also worship God in Christ as priests throughout the thousand years (Rev. 1:6; 5:10).

When the thousand years are finished, Satan is released from his prison. Then it becomes very clear that the final and most terrible persecution, by means of which antichristian forces are going to oppress the Church, is instigated, in a most direct manner, by Satan himself.

The book of Revelation uses this period of affliction and woe as a symbol of the final attack of Satan and his hordes upon the Church. Observe the resemblance.

First, remember that the attack of Gog and Magog (Syria under Antiochus Epiphanes) was the last great oppression which the people of God had to endure in the old dispensation. It is therefore an appropriate symbol for the final attack of antichristian forces upon the Church during the new dispensation.

Secondly, bear in mind that these armies of Gog and Magog were very numerous. So they could adequately symbolize world-wide opposition to the Church in the days just preceding Christ’s second coming

Thirdly, reflect on the fact that the tribulation under Antiochus Epiphanes, though very severe, was also of very brief duration. Hence, it was well adapted to foreshadow the brief final tribulation which will occur at the close of our present dispensation

Finally, remember that the defeat of the armies of Syria—that is, of Gog and Magog—was most unexpected and most complete. It was clearly the work of God. Also for that reason the onslaught of Gog and Magog against Israel could serve as an excellent symbol of the final struggle of the godless world against the Church.

The term ‘the four corners of the earth’ simply means ‘the whole world’. The entire wicked world is going to persecute the Church. The opposition will be world-wide

The New Testament simply does not contain any predictions which apply to certain specific present-day nations or states, to these and to these only. It describes the struggle between the Church and the world. It says nothing that refers exclusively or even specifically to China, Japan, the Netherlands, or Louisiana! The conflict here described is not that between ‘civilized’ and ‘uncivilized’ nations. It is simply the last attack of the forces of antichrist against the Church. Our interpretation is also supported by the expression ‘They went up over the breadth of the earth’ (cf. Hab. 1:6; Is. 8:8; Gn. 13:17; Jb. 38:18).

This final onslaught is directed against ‘the beloved city’, also called ‘the camp of the saints’. Thus the Church of God is described here under the double symbolism of a city and a camp.

They all go down together, Satan, the beast and the false prophet. This must be true, for the beast is Satan’s persecuting power, and the false prophet is Satan’s antichristian religion. Wherever Satan is, there are also the other two. In this lake of fire and brimstone all three are tormented for ever and ever (Mt. 25:46).

Christ’s coming in judgment is vividly described. John sees a great white throne. Upon it is seated the Christ (Mt. 25:31; Rev. 14:14). From His face the earth and the heaven flee away. Not the destruction or annihilation but the renovation of the universe is indicated here. It will be a dissolution of the elements with great heat (2 Pet. 3:10); a regeneration (Mt. 19:28); a restoration of all things (Acts 3:21); and a deliverance from the bondage of corruption

2 All individuals who have ever lived on earth are seen before the throne. The books are opened and the records of the life of every person consulted (Dn. 7:10). Also the book of life, containing the names of all believers is opened (Rev. 3:5; 13:8). The dead are judged in accordance with their works (Mt. 25:31 ff.; Rom. 14:10; 2 Cor. 5:10). The sea gives up its dead; so do Death and Hades.3 Here is the one, general resurrection of all the dead. The entire Bible teaches but one, general resurrection (read Jn. 5:28 f.). This one and only and general resurrection takes place at the last day

Nowhere in the entire Bible do we read of a resurrection of the bodies of believers, followed, after a thousand years, by a resurrection of the bodies of the unbelievers. All arise at the same time. Death, the separation of soul and body, and Hades, the state of separation, now cease. Neither in the new heaven nor upon the new earth nor even in hell will there ever be a separation between body and soul after Christ’s second coming for judgment. Therefore, symbolically speaking, Death and Hades—now personified—are hurled into the lake of fire. And anyone whose name was not found written in the book of life was also flung into the fiery lake.

But what is depicted in Revelation 21:1–22:5? The ideal Church as it now is?1 Or the universe and the Church of the future?2 Neither of these answers seems complete. We have in this section a description of that which is ideal. Whatever is the result of God’s redeeming grace, in the present or in the future, is included here. This redeeming grace and transforming power of God must not be viewed as pertaining only to the future. No, here and now in this present era, it is already working in the hearts of God’s children. Consequently, what we find here in Revelation 21:1–22:5 is a description of the redeemed universe of the future as foreshadowed by the redeemed Church of the present. Let us prove our point.

The first heaven and the first earth have passed away. In our imagination let us try to see this new universe. The very foundations of the earth have been subjected to the purifying fire. Every stain of sin, every scar of wrong, every trace of death, has been removed. Out of the great conflagration a new universe has been born.

This Jerusalem is called ‘new’ in contradistinction to the earthly, Palestinian Jerusalem. It is called ‘holy’ because it is separate from sin and thoroughly consecrated to God.

Thus, beautifully, the everlasting marriage-feast of the Lamb, Christ, and of His bride, the Church, is pictured to us.1 It is the climax of that entire process whereby God comes to His people. So close is this eternal communion between God and His elect that He, as it were, dwells with them in one tent—His tent, the glory of His attributes (Rev. 7:15). The Lamb is their shepherd (7:17). God wipes every tear out of their eyes (7:17). They are constantly worshipping Him in His sanctuary (7:15). They sit with Him on His throne: and He sups with them (3:20 f.; cf. also Jn. 17:23; 2 Cor. 6:18). Thus, in striking symbols, the eternal fellowship between God and His people is set forth. Negatively speaking, death shall be no more (Rev. 20:14; 1 Cor. 15:26); neither mourning; nor crying (Is. 25:8; 35:10; 51:11) nor pain (cf. also Rev. 7:16). The order of the ‘first things’ has passed away (2 Cor. 5:17; Heb. 12:27).

But over the ruins of the harlot-city of verse 8 there appears the splendid vision of the bride-city, the city of God, Holy Jerusalem coming down out of heaven from God. It is the ideal Church of the future foreshadowed by the ideal Church of the present.

This city, moreover, is pure gold, similar to pure glass (cf. Rev. 4:6; 15:2). This symbolizes the pure, holy, gracious and radiant character of the fellowship between God and His people. In principle, we enjoy it here and now; in perfection we shall enjoy it by and by.

The symbol is fully explained in Revelation 19:7.1 The fact that this fellowship between God and His children is both a most intimate and abiding love-relationship, and that it is the most gloriously beautiful thing in the universe, is symbolized by this figure (cf. Ps. 45).

The lamp is the Lamb because He imparts to us the true and saving knowledge of God, abiding spiritual joy, and righteousness of state with a corresponding holiness of condition. Christ, the true Light, drives away the darkness of ignorance, misery, guilt, and moral pollution

Therefore, the Holy City needs neither natural nor artificial light, neither sunlight nor lamplight (cf. Is. 60:1, 3, 5, 19, 20; Zc. 14:7). There shall be no more night. All this is true in principle now but will be seen in perfection in. the new universe of the future.

It is not limited to any particular place in the city. It manifests itself everywhere. No sanctuary is needed, for the fellowship of believers with their God is direct and immediate. God tabernacles with His people; they are constantly in His immediate and loving and abiding presence

It is the wall of the Church of both old and new dispensations.1 John 10:28 furnishes a beautiful explanation of the symbol: ‘no-one shall snatch them out of my hand’

On these twelve foundations appear the names of the twelve apostles. The meaning is easy to grasp. It was through the witness-bearing of the twelve apostles that men were and, by means of the writings of the apostles, are brought into the blessed condition of fellowship with God

Open gates symbolize opportunities to enter. We enter into this glorious communion by means of God-given faith in God’s promises.

These avenues indicate that there is abundant opportunity for communication with the throne. There is ease of access to the rivers of life and to the trees of life.

When we say that the river of grace and life proceeds ‘out of’ or ‘from’ the throne of God and the Lamb, we emphasize the fact that our salvation was brought about by the sovereign will of God and was merited for us by the redemptive blood of Christ. To Him be all the glory. Observe the abundance and the holy character of this life: the river is full of water, and the water is crystal clear. Sin shall not mar our fellowship with God.

the garden of abundance right in the heart of the city. The city, as has been indicated, symbolizes among other things, multitudes of people.

In the Church of God His majesty and sovereignty is revealed. The ‘throne’ symbolizes sovereignty

The citizens are the conquerors; the true Israel; the elect from every nation (cf. Rev. 7:9), including even kings; those whose names are written in the Lamb’s book of life (cf. Rev. 3:5); those who worship Him; the sealed multitude (cf. Rev. 14:1).

The book is, indeed, of divine origin. The God of the spirits of the prophets is the Author; the spirits of the prophets are under His constant guidance and control. For the expression ‘the things which must shortly come to pass’ see Revelation 1:1; 4:1.2 The angel quotes Christ’s own words: ‘Behold, I come quickly’ (see Rev. 1:3, 7).

In this final section of the book there are three witnesses. The angel is the first witness and John is the second. The third witness is Jesus Himself who attests the genuine character of the book and its divine origin. ‘I, Jesus, sent my angel to testify to you these things for the churches’ (see Rev. 1:1). The Apocalypse is intended for all the churches throughout all the centuries. Not John but Jesus Christ Himself is the Author of this book. He is the exalted One, being both the root of David, so that David owes his origin, fame and position to him, and the offspring of David2 (cf. Ps. 110:1; Mt. 22:42–45; Is. 11:1; 53:2; etc.). He is the divine and human Saviour. This glorious, exalted Saviour is the Author of the book of Revelation. He is the bright star, the morning star.3 This star is the symbol of royalty (cf. Nu. 24:17).

Christ has promised to come quickly (cf. Rev. 22:7, 12) and the bride, that is, the Church, responds by saying, ‘Be coming.’ It is an ardent prayer to which the bride is moved by the Holy Spirit. Spirit and bride always work together (cf. Rom. 8:16)

Because this book of Revelation is so transcendently glorious, so divine, for God Himself is the Author, let no-one who hears or reads this book add or subtract a word. Let him not call this writing spurious. Let him not say that its meaningful passages are interpolations. Let him not deny its divinely inspired character. Let him not say that it is hardly worth studying. Let him not ridicule this book, filled with invitations and promises. If he refuses to heed this warning, the plagues written in this book shall be added to him. God shall take away his part from the tree of life and the Holy City.

Christ answers the ardent prayer of the Church for His coming by saying: ‘Yea, I am coming quickly.’ Let us, therefore, heed His warnings. John’s heart is filled with rapture. His soul is consumed with longing. His eye attempts to pierce the clouds. In an ecstasy of love, he exclaims, ‘Amen, come, Lord Jesus.’