ESCHATOLOGY LECTURE NOTES PART 4

Section 3: The Eschatological Kingdom

General Introduction:

A. The Importance of the Kingdom

It has been my purpose in these lectures to build our understanding of the structure of biblical eschatology on what is central in biblical thought. It is, therefore, necessary to recognize and stress the centrality of the "coming of the kingdom" in biblical thought. Just as with the two ages and the general judgment, so here with the eschatological kingdom, we are dealing with a fundamental, biblical idea or structure. The Bible could very defensibly be entitled, as Zorn remarks, "The Book of the Coming of the Kingdom of God."⁽¹⁾ The coming of the kingdom of God and the broader concept of the universal reign of God pervades the Scriptures and are, indeed, arguably the very theme of the Scriptures.

B. The Concept of the Kingdom

One's definition or concept of the kingdom of God will influence one's understanding of this subject in all sorts of ways. It is well, therefore, in this approach to the subject of the kingdom to review some of the basic biblical tensions which must be held together in order to have a balanced concept of the kingdom.

1. Definition: The Kingdom--Reign or Realm?

The Kingdom of God is primarily God's royal sovereignty (His reign) and only secondarily and derivatively a particular sphere or realm (whether understood literally or figuratively) over which He rules. Reign, not realm, is the fundamental meaning. A throne, not a piece of real estate, is the proper analogy.⁽²⁾ Psalm 103:19 illustrates this when it translates the Hebrew word for kingdom as sovereignty: "The LORD has established His throne in the heavens; And His sovereignty rules over all."

Since the idea of reign is the fundamental idea, there is variation or fluidity with respect to the precise realm in which this sovereignty is exercised. Often, of course, the realm over which God rules is the sphere of salvation (Luke 18:24, 25; John 3:5; Matt. 11:12). Yet in Matt. 13:41 the realm is the entire world and the unconverted are viewed as within Christ's kingdom until the end of the age. Matthew 13:41 reads, "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness."

The fact that the idea of the reign or sovereignty of God is the fundamental meaning of the kingdom () taken together with the centrality of this idea in the Scriptures points us to the sovereignty of God as the central concept of biblical revelation.

2. Character: The Kingdom--Eternal or Eschatological?

We have said that the coming of the kingdom is central to both biblical and eschatological thought. Here we address the question, How can we speak of the coming of the Kingdom when God has always reigned over all things? Two balancing statements must again be made here in order to bring out the whole of the biblical presentation.

a. God's Kingdom is eternal.

According to the Scripture the fact is that God has always reigned over all things. This is the message of Ps. 103:19 cited earlier. Dan. 4:34-36 (and cf Dan. 6:26-28) also underscores this reality:

34 "But at the end of that period I, Nebuchadnezzar, raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation. 35 "And all the inhabitants of the earth are accounted as nothing, But He does according to His will in the host of heaven And among the inhabitants of earth; And no one can ward off His hand Or say to Him, 'What hast Thou done?'

This eternal reign or sovereignty of God implies at least four things: (1) God has always possessed the royal right to all His creatures allegiance. (2) God as sovereign Creator has always possessed the omnipotence to maintain such rights. (3) God has always maintained these rights in heaven the throne of the universe. (4) God has always exercised a royal providence over all things so that everything occurs through and in accordance with His royal purpose and decree.

b. God's Kingdom is Eschatological

While God has always reigned in the senses stated above, the fact of sin and the defeat of the forces of evil makes necessary the prayer, "Thy Kingdom come" (Matt. 6:10). The Kingdom of God is, thus, the eschatological goal of history (Dan. 2:44; Zech. 14:9) and not simply an ever-present reality. This coming has for its twin results the defeat of the enemies of God and the salvation of the world (1 Cor. 15:21-28).

3. Coming: The Kingdom--Present or Future?

Again, two balancing statements must be made in order to bring out the biblical perspective on this matter. The coming of the kingdom is yet future and awaits the return of Christ in glory (Matt. 5:3, 10, 20; 7:21; Luke 21:31; 22:15, 16). At the same time the Scriptures make clear that the coming has already taken place and that the kingdom is a present reality.

The fact that the kingdom has come is the more surprising fact and the more debated issue. The Scriptures are, however, plain in their teaching on this subject. Alongside of the perspective of the future coming of the kingdom, the New Testament teaches that the kingdom has come in Jesus Christ. The following lines of evidence plainly show this: (1) The defeat of Satan means the presence of the kingdom (Matt. 12:28, 29). (2) The preaching of the kingdom means the presence of the kingdom (Luke 16:16; Matt. 11:11-14). (3) The entering of the Kingdom means the presence of the Kingdom (Matt. 23:13; Mark 10:15). (4) The presence of the King means the presence of the kingdom (Matt. 21:5; John 18:36). (5) The preaching of the Apostles attests the presence of the Kingdom (Rom. 14:17; 1 Cor. 4:20; Col. 1:13; Heb. 12:28). (6) The enthronement of the King means the presence of the Kingdom (Acts 2:29-36; Eph. 1:20-23).

C. The Treatment of the Kingdom

This section, while reenforcing our previous convictions on the overall structure of eschatology, will also advance our thought with respect to some of its details. We will study the coming of the kingdom by means of three major passages which have this subject for their theme.

I. Matt. 13:1-58: The Coming of the Kingdom Revealed in Parables

II. 1 Cor. 15:21-28: The Coming of the Kingdom Proclaimed in Prose

III. Rev. 20:1-10: The Coming of the Kingdom Seen in Vision

I. Matt. 13:1-58: The Coming of the Kingdom Revealed in Parables

The theme of these parables is pervasively present in Matthew 13. It is clearly the kingdom of God, and precisely the coming of the kingdom (vv. 11, 16, 17, 19, 24, 31, 32, 44, 45, 52). Brevity requires that we deal with their teaching regarding the coming of the kingdom under two simple points:

A. Their Common Emphasis.

B. Their Specific Emphases.

A. Their Common Emphasis

The common emphasis of these parables flows from the fact that they all address the same problem or question. This question came out of the historical situation in which Jesus and His disciples found themselves. The Jews in general conceived of the coming of the kingdom as a glorious deliverance from all their troubles. Political and temporal victory would be the result of its coming (John 6:15; Acts 5:35-39). Even those Jews with a more spiritual expectation like that of John the Baptist viewed its coming as involving the judgment of the wicked with irresistible might (Matt. 3:2-12). It was in such a context that Jesus came preaching the nearness and then the actual coming of the Kingdom (Matt. 4:17; 12:28, 29).

John the Baptist gladly embraced Jesus as the one who would usher in the glorious and irresistible coming of the Kingdom. But when Jesus continued to preach and even preach the actual presence of the kingdom (Matt. 12:28f.) without the onset of the glorious consummation, John the Baptist, with such preconceptions, began to have doubts. When John was arrested and imprisoned the problem of how the kingdom could have come already in Jesus became acute. Prison was the last place John expected to be after the coming of the kingdom! Thus, we read in Matthew 11 ...

2 Now when John in prison heard of the works of Christ, he sent word by his disciples, 3 and said to Him, "Are You the Expected One, or shall we look for someone else?" 4 And Jesus answered and said to them, "Go and report to John what you hear and see: 5 the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, and the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. 6 "And blessed is he who keeps from stumbling over Me." .... 11 "Truly, I say to you, among those born of women there has not arisen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.

Verse 11 (in speaking of the one "who is least in the kingdom" being greater than John the Baptist) refers to knowledge of the mysteries of the Kingdom. It is in this respect that Jesus ranks John as least in the kingdom. It is in his capacity as a prophet--the last and greatest of the Old Testament prophets--that Jesus is referring to John. It is, therefore, at the point of insight with regard to the mysteries relating to the coming of the kingdom that the one who is least in the kingdom is greater than John. If a man like John would struggle with the seeming inconsistency of Jesus' preaching of the kingdom with what the Old Testament itself had led the Jews to expect (Dan. 2:44), Jesus' disciples would not be immune to the same doubts. The question for them would be: How could the all-conquering, glorious eschatological Kingdom of God be present in the former carpenter turned itinerant preacher and His Galilean followers?⁽³⁾ Ridderbos sees that this is the question when he says that the problem addressed in these parables is the "modality of the coming of the Kingdom of God."⁽⁴⁾ In other words, the question addressed is how the kingdom could be present in Jesus, His preaching, and His disciples. The common emphasis of these parables in response to this question is that the Kingdom has come and is present in a form unexpected by the Jews, but that this present form is inseparably related to and anticipates its future, glorious consummation.

B. Their Specific Emphases

Each of the parables picks up this common emphasis and elaborates it in its own peculiar fashion.

1. The Parable of the Four Soils

Here is the version of the Parable of the Four Soils contained in the Gospel of Matthew 13:

3 And He spoke many things to them in parables, saying, "Behold, the sower went out to sow; 4 and as he sowed, some seeds fell beside the road, and the birds came and ate them up. 5 "And others fell upon the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. 6 "But when the sun had risen, they were scorched; and because they had no root, they withered away. 7 "And others fell among the thorns, and the thorns came up and choked them out. 8 "And others fell on the good soil, and *yielded a crop, some a hundredfold, some sixty, and some thirty. 9 "He who has ears, let him hear.".... 19 "When anyone hears the word of the kingdom, and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. 20 "And the one on whom seed was sown on the rocky places, this is the man who hears the word, and immediately receives it with joy; 21 yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. 22 "And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world, and the deceitfulness of riches choke the word, and it becomes unfruitful. 23 "And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit, and brings forth, some a hundredfold, some sixty, and some thirty."

The emphasis of this parable is that the Kingdom of heaven is present in the sowing of the Word of God. Ladd remarks, "The single emphasis is upon the nature of sowing: The present action of God's Kingdom."⁽⁵⁾ This emphasis is elaborated in two directions. First, the presence of the Kingdom is consistent with the rejection of the Word and its consequent fruitlessness in the lives of some who hear it.⁽⁶⁾ If the Kingdom is present as sowing such fruitlessness is understandable and explicable. Even the best seed, the Jews well knew, does not always sprout and grow. Second, the presence of the Kingdom is nevertheless indicated and vindicated by the amazing fruitfulness of the Word in those who receive it.

2. The Parable of the Tares

The Parable of the Tares is found only in Matthew 13.

24 He presented another parable to them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field. 25 "But while men were sleeping, his enemy came and sowed tares also among the wheat, and went away. 26 "But when the wheat sprang up and bore grain, then the tares became evident also. 27 "And the slaves of the landowner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' 28 "And he said to them, 'An enemy has done this!' And the slaves *said to him, 'Do you want us, then, to go and gather them up?' 29 "But he *said, 'No; lest while you are gathering up the tares, you may root up the wheat with them. 30 'Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, "First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn."' " .... 36 Then He left the multitudes, and went into the house. And His disciples came to Him, saying, "Explain to us the parable of the tares of the field." 37 And He answered and said, "The one who sows the good seed is the Son of Man, 38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; 39 and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. 40 "Therefore just as the tares are gathered up and burned with fire, so shall it be at the end of the age. 41 "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, 42 and will cast them into the furnace of fire; in that place there shall be weeping and gnashing of teeth. 43 "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear.

This parable elaborates what was implicit in the first one. The kingdom of God comes in two stages. It will come as the eschatological harvest, but it must for that very reason come first as sowing or seed-time. Extraordinary as the thought must have seemed to the Jewish mind, until that time of harvest good and evil men will co-exist in the world even during the time of the Kingdom and after the coming of the Kingdom. The coming of the Kingdom does not mean the immediate destruction of the wicked. It is in this that the mystery of the kingdom in large part consists. The Messiah comes first as sower then as harvester. It is not His will that the wicked be immediately destroyed.⁽⁷⁾

3. The Parable of the Dragnet

The Parable of the Dragnet is the sister parable to the Parable of the Tares and is also found only in Matthew 13.

47 "Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind; 48 and when it was filled, they drew it up on the beach; and they sat down, and gathered the good fish into containers, but the bad they threw away. 49 "So it will be at the end of the age; the angels shall come forth, and take out the wicked from among the righteous, 50 and will cast them into the furnace of fire; there shall be weeping and gnashing of teeth.

The point of this parable is almost, if not completely, synonymous with that of the Tares. Not only in agriculture, but also in fishing, two distinct phases of activity must occur. First, there is gathering, then there is separating. Until the time of separation good and bad co-exist together.⁽⁸⁾

4. The Parables of the Treasure and the Pearl

These twin parables are found together and only in Matthew 13.

44 "The kingdom of heaven is like a treasure hidden in the field, which a man found and hid; and from joy over it he goes and sells all that he has, and buys that field. 45 "Again, the kingdom of heaven is like a merchant seeking fine pearls, 46 and upon finding one pearl of great value, he went and sold all that he had, and bought it.

Two related emphases are present in these twin parables. First, Jesus intimates that the Kingdom is present in a hidden and unexpected form (v. 44, "treasure hidden in the field"; v. 45, "finding one pearl"). Second, Jesus declares that in order to possess this hidden kingdom there will be the need of total sacrifice. To a Jew with ideas of a glorious, earthly kingdom, possessing the kingdom meant glory, riches, fame, and honor. Jesus says a flat "no" to that idea with regard to the present period of the kingdom. Possessing the Kingdom would rather mean the total sacrifice of this world's possessions.⁽⁹⁾

5. The Parables of the Mustard Seed and Leaven.

The Parables of the Mustard Seed and Leaven read as follows in Matthew 13:

31 He presented another parable to them, saying, "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32 and this is smaller than all other seeds; but when it is full grown, it is larger than the garden plants, and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES. " 33 He spoke another parable to them, "The kingdom of heaven is like leaven, which a woman took, and hid in three pecks of meal, until it was all leavened."

The main emphasis of these parables is again that the Kingdom comes in two phases. More especially, Jesus is affirming that the present, apparent insignificance of Himself and His followers is no bar to their being the present manifestation of that kingdom which would one day attain supreme dominance. Jesus' answer to the problem of the present apparent insignificance of the kingdom is first the mustard seed, then the huge plant or tree. First the absurdly small bit of leaven in over a bushel of meal and then the whole leavened.⁽¹⁰⁾

I believe that another emphasis in addition to the contrast just expounded is present in the parable. It seems clear to me that the parables of the mustard seed and leaven not only stress the small beginning and contrast the great consummation of the kingdom, but also teach that there is a process of astonishing growth which occupies the period between the small beginning and the great consummation. Many questions and much misunderstanding surround, however, this growth aspect of these parables. These problems will be addressed in detail later in these lectures when we deal with the Bible's teaching about the earthly prospects of the kingdom of God during this age. Suffice to say here, that without implying or necessitating either postmillennialism or evolutionary theory it seems impossible to me to eliminate from these parables the idea that during the inaugural phase of the kingdom there is a process of growth and development which takes place. The same idea is at least strongly implied by the parable of the soils when it speaks of the amazing fruitfulness of the fourth soil and by the parable of the tares when it speaks of both the good and evil growing together till harvest.

Conclusion:

Taken together these parables give us a fairly comprehensive view of the Kingdom. With respect to the prospects of the Kingdom during this age, both pessimism and unalloyed optimism must be rejected. A realistic optimism is, however, warranted by these parables. Growth and progress will occur, but not such growth or progress as will supersede the problems which confronted the early followers of Jesus and their faith. In the case of many, the Word will continue fruitless. Good and evil will continue to co-exist in the world and in the community created by the Kingdom. Sacrifice will always be the order of the day for those who would possess the Kingdom. Yet, in many, the Word will cause extraordinary and fruitful effects and over-all growth will continue.

THE COMING OF THE KINGDOM

(Over-all Picture)

II. 1 Cor. 15:20-28: The Coming of the Kingdom Proclaimed in Prose

Matthew 13 treats the coming of the Kingdom via parables. Rev. 20 treats it in vision form. 1 Cor. 15:20-28 treats the same theme in ordinary prose. Since literal language--prose--is inherently more easily interpreted than the figurative language of parable and vision found in the other passages, this passage has for this reason and in this way a special importance and normative significance which excels the other passages. Here is the text of this crucial passage on the kingdom of God.

20 But now Christ has been raised from the dead, the first fruits of those who are asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in Christ all shall be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, 24 then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25 For He must reign until He has put all His enemies under His feet. 26 The last enemy that will be abolished is death. 27 For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him. 28 And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all.

A. The Contextual Setting of the Passage

This passage is part of Paul's rebuttal of the heretical denial of the resurrection. In verses 1-11, Paul has without specific reference to the heretical denial of the resurrection, laid the foundation for his rebuttal. He has reviewed in detail that the prophetic and apostolic gospel proclaims the resurrection of Christ. This is the presupposition of his argument. In verses 12-28 Paul proceeds to prosecute his argument via two devastating lines of thought. In verses 12-19 he shows that the denial of the resurrection is a denial of the gospel itself with all the implications that entails. In verses 20-28 he shows that the assertion of the resurrection of Christ is an assertion of the resurrection of Christ's people as a whole. Christ's resurrection as firstfruits (vv. 20, 23) necessarily entails the resurrection of His people. Several points of importance from this overview for the understanding of this passage must be pointed out.

The first point of importance has to do with the relevance of this passage to the subject at hand. However we explain it, it is clear from verses 24-28 that Paul regards the subject of the resurrection as intimately related to the subject of the kingdom of God. When we turn to this passage we are, indeed, studying one of the most important New Testament passages with regard to the coming of the kingdom.

The second point of importance has to do with the theme of the passage. This passage is found in the midst of Paul's argument for the resurrection of Christ and believers. This clearly shows that its theme is governed by the two events of the resurrection of Christ and the resurrection of His people.

The third point of importance has to do with the scope of the passage. No place in this context does Paul take up, mention, or consider the resurrection of unbelievers. That event is taught in the Bible, but it is never mentioned in 1 Corinthians 15. Here Paul is interested only in that resurrection which is in the deepest sense of the word a giving of new life, the resurrection which is part of the salvation of Christ's people. His exclusive interest in the preceding context has been the resurrection of Christ and those who belong to Christ (vv. 18, 19).

The fourth point of importance has to do with the thrust of the passage. Why does Paul proceed in such a context to bring in the matter of the kingdom of God? Paul's point seems to be to underscore the utter necessity of the resurrection of believers. Christ must reign until He has put all His enemies under His feet. Death is the ultimate enemy of Christ's people. It must, therefore, be abolished. Since the abolition of death is necessary for the triumph of Christ's kingdom and Christ's kingdom must triumph, the resurrection of believers is a necessity in the divine economy. This is simply to say that the presupposition of v. 26 is that death is destroyed via the resurrection of believers.

B. The Plain Teaching of the Passage

The kingdom spoken about in this passage has reference to Christ's reign of conquest mentioned in verses 24 and 25: "then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. " Two straightforward questions enable us to ascertain the teaching of this passage concerning the coming of the kingdom. When does Christ's reign of conquest begin? When does Christ's reign of conquest end? It will be helpful to treat these questions in reverse order.

1. When does Christ's reign of conquest end?

Verses 24-26 teach that the end of this reign of conquest comes when Christ defeats the last enemy. The last enemy is death. Thus, the abolition of death marks the end of Christ's reign of conquest. The crucial question is, then, When does the abolition of death occur? Both the previous and subsequent contexts clearly answer this question. The previous context, as we have seen, points clearly to the resurrection of believers as that which marks the defeat of death. Verses 22-24 are clear on when death is defeated and the reign of conquest ended: "For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, then comes the end ..." The subsequent context, especially vv. 50-58, spells this out in unavoidable clarity. Verses 54 and 55 especially make this plain: "But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory. "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?"

If the end of the reign of conquest occurs with the resurrection of believers at the parousia, this assumes the previous beginning of the reign of conquest at the resurrection of Christ. Thus, we are led to think from this exposition of the end of Christ's reign of conquest that its beginning must come before the second coming of Christ and probable be associated with Christ's first advent and Christ's own resurrection.

2. When does Christ's reign of conquest begin?

Two lines of evidence must be mentioned here which conclusively show that Christ's kingdom or reign began at the time of His resurrection. There is, first of all, the evidence of the passage itself. Verse 27 speaks of the enthronement of Christ in the past tense. Verse 27 is, of course, in part a quotation of Psalm 8, but the unavoidable impression with which one is left is that Paul felt that the beginning of Christ's reign of conquest was a matter of past history. Certainly the manner in which Paul brings in this quotation is misleading if this is not the implication. The second line of evidence has to do with the other quotations of Psalm 8 in the New Testament. Eph. 1:20-22a and Heb. 2:9 (where Psalm 8 is also utilized) both regard Christ's reign of conquest as already begun in His resurrection.

One further consideration which powerfully favors this exposition of the beginning and ending of Christ's reign of conquest is this. This view of the reign of conquest is in perfect harmony with the contextual twin emphasis of this passage on the resurrection of Christ as the firstfruits and the resurrection of believers at Christ's parousia.

C. The Remaining Questions about the Passage

These aspects of the passage one may regard as clear, but there are several difficult questions which remain.

Is "the end" (of verse 24) the end of the resurrection i.e. the resurrection of unbelievers? The claim is often made that the phrase, "the end," designates a third phase of the resurrection. There is, in this scheme, first, the resurrection of Christ (followed by the gospel age). There is, second, the resurrection of believers (followed by the millennium). Then, third, there is the resurrection of unbelievers (at the end of the millennium). In support of this it is argued that verse 22 speaks of an absolutely universal resurrection so that unless "the end" of verse 24 is a reference to the resurrection of unbelievers Paul's thought is left incomplete. Against this theory the following considerations are relevant: (1) As we have seen, the context makes no mention of the resurrection of unbelievers (vv. 18, 19). (2) The statement that all will be made alive in verse 22 is qualified by the phrase "in Christ." Without exception this phrase has a soteric meaning in Paul and refers to the sphere of salvation in his writings. Unless one is willing to adopt the heresy of universal salvation, one must limit the scope of verse 22. (3) The phrase "the end" ( ) is never used of the last segment of the resurrection elsewhere in the New Testament.

Is "the end" subsequent to the resurrection of believers? Ladd argues for a translation of verse 24 which may be rendered, "After that comes the end," rather than "then comes the end". For Ladd the implication of this is that a 1000 years after the parousia, the end of the world will come. Two comments must be made:

(1) The implication that Ladd draws from this translation contradicts the plain teaching of the passage. The time of "the end" is designated by the twin (s) or whens of verse 24. The second is then further qualified by verses 25 and 26. The upshot of this is that "the end" is coincident with or at least immediately subsequent to the abolition of the last enemy, death, via the resurrection of believers. No 1000 year gap may be inserted between verses 23 and 24.

(2) As a matter of fact the translation "after that comes the end" may be correct.⁽¹¹⁾ Paul sees process or sequence in events at the end of the world (1 Thess. 4:14-17), but the insertion of a 1000 year gap is unwarranted and contradicts plain elements of the passage.

Does the reign of Christ terminate at "the end?" No, the reign of Christ does not terminate at "the end". Several passages speak plainly of His reign once commenced as being without end (Isa. 9:7; Eph. 5:5; 2 Peter 1:11; Rev. 22:3-5). There is taught here only the cessation of one aspect of Christ's reign, the reign of conquest. 1 Corinthians 15:24's language, "when He delivers up the kingdom to the God and Father," simply refers to a new phase of the kingdom. It is possible that there is a parallel between 1 Cor. 15:24 and Matt. 13:43: "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear." Though the kingdom of Christ continues after the reign of conquest is ended, it is possible that what follows is referred to as pre-eminently the "kingdom of the Father" in Matt. 13:43.

D. The Necessary Conclusions

1. Premillennialism will not hold up to examination in light of this passage. Two considerations preclude premillennialism.

a. The resurrection of believers at Christ's parousia (v. 23) concludes Christ's reign of conquest. The last enemy is death. After death's abolition through the resurrection of believers no enemy remains to be abolished. It is plain, however, that Rev. 20:1-10 speaks of a 1000 year reign in which many enemies are not yet abolished. In light of 1 Cor. 15:21-28 a premillennial interpretation of Rev. 20:1-10 is impossible.

b. The end of the reign of conquest at the second coming ushers in the ultimate consummation. Verse 28 speaks of it in the most ultimate terms conceivable. Since the end of the reign of conquest occurs at the parousia, the parousia ushers in the eternal state--not a millennium.

2. Verses 24-26 speak of the reign of conquest in terms which indicate a progressive and growing measure of victory. A process-character characterized by increasing victory is associated with the reign of Christ. The victory over the last enemy, death, is viewed as the last in a series of victories over Christ's enemies.

3. Paul's view of the coming of the kingdom is markedly identical with that of Jesus. The same peculiarity of a two-phase coming of the kingdom, which bounds a distinctive interim reign, occurs in both Matthew 13 and 1 Corinthians 15. This structure is a distinctive feature of New Testament eschatology and re-occurs in Rev. 20:1-10.

III. Rev. 20:1-10: The Coming of the Kingdom Seen in Vision

The text of Revelation 20:1-10 in the NASB is as follows:

1 And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years, 3 and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time. 4 And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of those who had been beheaded because of the testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark upon their forehead and upon their hand; and 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 completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. 7 And when the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.

Introduction: Hermeneutical Considerations

1. The Apocalyptic Genre of the Literature

The opening words of Rev. 20:1, "and I saw," (repeated in vv. 4a and 4b) are the typical words used to introduce prophetic visions in the Bible. They inform us of the apocalyptic genre or form and thus the visionary and symbolic character of the passage. Because it is apocalyptic or visionary literature, it must be interpreted figuratively and symbolically in accord with this apocalyptic genre or form. The view that this literature must be interpreted figuratively rests on the plain teaching of the Scriptures themselves. Dan. 7:2-8 is a parallel example of such literature.

2 Daniel said, "I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea. 3 "And four great beasts were coming up from the sea, different from one another. 4 "The first was like a lion and had the wings of an eagle. I kept looking until its wings were plucked, and it was lifted up from the ground and made to stand on two feet like a man; a human mind also was given to it. 5 "And behold, another beast, a second one, resembling a bear. And it was raised up on one side, and three ribs were in its mouth between its teeth; and thus they said to it, 'Arise, devour much meat!' 6 "After this I kept looking, and behold, another one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it. 7 "After this I kept looking in the night visions, and behold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed, and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. 8 "While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man, and a mouth uttering great boasts.

In the context of this vision the Scriptures make plain that its language is symbolic, must not be taken literally, and must rather be interpreted figuratively. Dan. 7:16 reads, "I approached one of those who were standing by and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things ..." These words make clear that visions seen by the inner eye of the prophet or apostle are not to be interpreted literally, but figuratively. Their meaning is not immediately obvious like literal language or prose.

What are the keys to unlock the proper meaning of biblical symbols? Clearly, such language must be interpreted, if it is not explained in the immediate context, by means of its biblical origin, background, and usage.

A further implication of the apocalyptic genre is this. The interpretive principle known as the analogy of faith demands that plain passages must be given priority over and must interpret obscure passages. No interpretation inconsistent with the analogy of Scripture is tenable and in particular no interpretation of a highly symbolic passage which contradicts the plain meaning of straightforward or literal passages. Given the previous structural considerations brought forward in this course, a premillennial interpretation of Rev. 20:1-10, certainly contradicts these principles. To be specific, we have seen that the general judgment occurs at Christ's second coming (Rom. 2:1-16; 2 Pet. 3:3-18; Matt. 25:31f.). In Rev. 20:11-15--subsequent to the millennium of verses 1-10--the general judgment is depicted. If Rev. 20:11-15 is regarded as chronologically subsequent to Rev. 20:1-10 (as it is by premillennialists) then the analogy of faith (which clearly teaches that the general judgment occurs at Christ's second coming) demands that the "1000 years" and "little season" precede the second coming.

These considerations are particularly crushing to premillennialism when we remind ourselves of the state of the question. The interpretation of Revelation 20 is absolutely crucial to the premillennialist. He must prove that Revelation 20 teaches a future millennium and that no other interpretation is possible. If there is another feasible interpretation of this passage, then premillennialism is left without its central exegetical pillar. Indeed Ladd is candid enough to admit that Revelation 20 is the sole exegetical pillar of premillennialism.⁽¹²⁾

2. The Non-Consecutive Structure of the Book of Revelation

The Book of Revelation is not a consecutive, chronological, prophecy of history. Some interpreters (for example, those of the historicist school) have begun with chapter four and assumed that each prophecy is fulfilled in consecutive, chronological order in history right through chapter 22. The seven seals, seven trumpets, and seven bowls, for instance, occur in consecutive chronological order in history. Whatever one's conclusion on the structure of the Book of Revelation, this view must be immediately rejected. There are clear instances of repetition or recapitulation in the Book of Revelation. For instance, Rev. 11:15-18 speaks of the final judgment, while the immediately following passage (cf. 12:1-5) returns to the period of Christ's first advent. This clearly shows that recapitulation must be taken into account in the interpretation of the Book of Revelation and that systems of interpretation (like that of historicism) which insist on a consecutive, chronological interpretation of the Book cannot be seriously entertained.

The significance of this for our present discussion is that simply because Revelation 20 follows the description of (what is intended apparently as a picture of) the second advent of Christ in chapter 19, this does not demand that the historical fulfillment of the visions in Revelation 20 be chronologically subsequent to the historical fulfillment of the visions in chapter 19. Just as Revelation 12 takes us back to the beginning of the gospel age, so also may Revelation 20 do the same.

3. The Kingdom-Theme of Revelation 20

The millennial reign of Christ is clearly the theme of Revelation 20. Note particularly verses 2-7. Revelation 20, then, addresses the same theme (the coming of the kingdom) as Matthew 13 and 1 Corinthians 15. This points us to the importance of Matthew 13 and especially 1 Cor. 15:20-28 for the interpretation of Rev. 20:1-10. These passages speak to the same theme, but in less obscure and debatable language. When a comparison is made with those passages, the similarities and parallels are striking.

The Coming of the Kingdom

MATTHEW 13

H

M M A

E S E R

S O S V

S W S E

I E I S

A R A T

H H E

MIXED KINGDOM R PERFECTED KINGDOM

1 CORINTHIANS 15

CHRIST CHRIST'S

R E P R

E N A E

S T R S

U H O U

R R U R

E O S R

C N I E

T E A C

E D T

D E

REIGN OF CONQUEST D CONSUMMATE STATE

REVELATION 20

S B S B

A O A U

T U T R

A N A N

N D N E

D

REIGN OF CHRIST [1000 YRS] NEW HEAVENS AND EARTH

4. The Structure of Rev. 20:1-10

The common theme of these verses is the millennial reign of Christ. These verses clearly divide themselves into three major sections under this theme: verses 1-3, verses 4-6, and verses 7-10. From one point of view the arrangement of these verses is chronological:

Verses 1-3: The Inauguration of the Reign

Verses 4-6: The Continuation of the Reign

Verses 7-10: The Completion of the Reign

From another point of view an ABA structure may be discerned:

Verses 1-3: The millennial reign on earth

Verses 4-6: The millennial reign in heaven

Verses 7-10: The millennial reign on earth

The subject matter of verses 4-6 is clearly distinct from that of verses 1-3 and 7-10. Verses 4-6 deal with the "souls" who reign with Christ. Verses 1-3 and 7-10 deal with Satan and the nations. Our structure or outline will be as follows:

A. The Millennial Reign on Earth

B. The Millennial Reign in Heaven

A. The Millennial Reign on Earth (vv. 1-3, 7-10).

1. Verses 1-3: Satan Bound

Several questions regarding the binding of Satan must be put to and answered by the Scriptures under this heading. The biblical answer to these questions will shed great light on the proper interpretation of Revelation 20.

a. When was Satan Bound?

The teaching of the rest of the Bible on this question of when Satan was bound may be catalogued under the following four headings:

(1) Old Testament--Isa. 49:24; 53:12; cf. 52:15

As might be expected, these Old Testament prophecies are somewhat obscure as to this question. Their language may allude to the spoiling of Satan as the strong one, and if it does, associates that spoiling of Satan with the time of the Messiah's sacrifice.

(2) Gospels--Matt. 12:24-29; Luke 10:17-19; John 12:31,32

Christ in several places refers to the effect of His first advent on the power of the evil one. Speaking of His mighty power in exorcizing demons He says in Matt. 12:28 and 29: "But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. "Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house." Here the binding of the strong man is associated with the coming of Christ's kingdom at His first advent. The word translated, binds, is the same word used in Rev. 20:2.

Luke 10:17-19 describes Satan's falling from heaven as an effect of the preaching of the coming of the kingdom mentioned in Luke 10:9: "And the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." And He said to them, "I was watching Satan fall from heaven like lightning. "Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy, and nothing shall injure you."

John 12:31 and 32 explicitly associates the time of the "casting out" of Satan with Christ's being lifted on the cross and with a consequent blessed effect on the nations: "Now judgment is upon this world; now the ruler of this world shall be cast out. "And I, if I be lifted up from the earth, will draw all men to Myself." The word translated, cast out, is derived from the same root used in Rev. 20:3 to refer to the "casting" of Satan into the pit.

(3) Epistles--Col. 2:15; Heb. 2:14; 1 John 3:8

Each of these passages speak of the destruction of Satan's power and kingdom as an effect of the work of Christ on the cross. Colossians 2:15 for example speaks of the disarming or spoiling or disrobing⁽¹³⁾ of the rulers and authorities as a completed result of Christ's death and resurrection: "When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him."

(4) Revelation--12:5-10.

Revelation 12:5-10 speaks in figurative language of casting of Satan out of heaven. Clearly, this language is parallel to that of Rev. 20:1-3. This casting of Satan out of heaven is, however, associated with the ascension of Christ to the right hand of God.

5 And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne. 6 And the woman fled into the wilderness where she *had a place prepared by God, so that there she might be nourished for one thousand two hundred and sixty days. 7 And there was war in heaven, Michael and his angels waging war with the dragon. And the dragon and his angels waged war, 8 and they were not strong enough, and there was no longer a place found for them in heaven. 9 And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. 10 And I heard a loud voice in heaven, saying, "Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, who accuses them before our God day and night.

This recitation of the biblical evidence proves conclusively that any interpretation of the passage, therefore, which professes or attempts to interpret it in accord with the analogy of faith must conclude that Satan was bound by the events of and at the time of Christ's first advent.⁽¹⁴⁾ Only the interpretation that sees Satan bound in Christ's first advent is supported by the analogy of faith. A future, provisional binding of Satan is unknown elsewhere in Scripture and is, therefore, purely speculative and conjectural. Its sole exegetical basis is the premillennial interpretation of Rev. 20:1f. which is here being challenged.

b. For how long was Satan bound?

Here the question is whether the 1000 years of Revelation 20 is to be understood literally or figuratively. Since the language connected with Satan's binding is clearly symbolic in other respects (i.e. the chain, the key, the shutting and sealing of the abyss), it is reasonable and permissible to assume that the 1000 years is also symbolic. If the prison may be referred to in symbolic language, so also may the prison sentence. The 1000 years is symbolic of an age-long, but definitely limited period of time.⁽¹⁵⁾

c. Why was Satan bound?

Does Satan's binding imply his total inactivity during the 1000 years? If so, this period cannot be the gospel age, since the New Testament witnesses to his continuing activity (1 Peter 5:8; 2 Cor. 4:4). There are, however, at least two reasons to reject the idea that Satan's binding means his total inactivity during the 1000 years.

First, it is necessary to remember that the language of Revelation 20 is that of vivid, apocalyptic symbol. Such language lacks specificity and is not adapted to making fine distinctions. Just as we may not press the details of Christ's parables beyond reason, so also our interpretation of apocalyptic language must be moderate. It is possible that the language of Revelation 20 means nothing more than that Satan's activity during the 1000 years has been restrained in some important respect.

Second, when we examine Revelation 20 clear statements are made which indicate the specific purpose of this restraint. That purpose is "that he should not deceive the nations any longer, until the 1000 years were completed." The un-deceiving of the nations has often been equated with their salvation. This is a misconception which is corrected (if by nothing else) by the fact that this un-deceiving is temporary! Salvation is, of course, not temporary!

What then is designated by this un-deceiving of the nations? The un-deceiving of the nations must be understood in terms of its opposite. This opposite--the deceiving of the nations--is explained in Rev. 20:7-9:

And when the thousand years are completed, Satan will be released from his prison, and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them.

What is the deceiving of the nations in verses 8 and 9? It is their being roused through the activity of Satan to a unified and concerted effort to destroy the church. Satan, therefore, is not bound from deceiving individuals--many individuals--to some degree or another. He is bound or restrained from so deceiving the nations that they make a concerted, unified, intense, and prolonged effort to destroy Christianity in the world. Satan's power was so complete till his binding, and it will be so complete after his loosing, that he could easily do this. Why didn't Satan (with Rome as his instrument) destroy the small, unprotected church in its infancy? Rev. 20:1-10 provides the answer.⁽¹⁶⁾ Though the un-deceiving of the nations through Satan's binding does not itself mean their salvation, it is closely related to the preaching of the gospel and the salvation of men. It provides the necessary context in which the eschatological preaching of the gospel may occur. Recall the texts on Satan's binding cited earlier.

2. Satan Loosed, vv. 7-10

a. The Period of His Loosing

Verse 3 speaks of Satan's loosing as a short time (µ ). This short time is subsequent to the 1000 years occurring immediately upon its conclusion. Its length is to be judged by comparison with the 1000 years. It is brief in comparison with the 1000 years. It is, therefore, a brief, but definite period of time which occurs immediately subsequent to the 1000 years.

b. The Result of His Loosing

As a result of Satan's loosing, the nations are deceived and are brought together to attack the "camp of the saints."⁽¹⁷⁾ The brief period after the 1000 years is, therefore, a period of severe persecution for the church. Its distinctive feature is the world-wide scope of this attack (v. 8).

This last great attack is called "the war" or "the battle," ( µ). The use of the article (the article of previous reference as the Greek grammarians call it) tells us that John is referring to something of which he has already spoken. This previous reference is to "the battle" mentioned in 19:19 and 16:14-16. (Note the occurrence of µ in both texts.) Since it is generally acknowledged that the battle in these passages takes place in close association with Christ's second coming, this clear reference of 20:8 to the battle of 19:19 and 16:14-16 makes clear that the time period in view immediately precedes the second coming.⁽¹⁸⁾

c. The Parallels to the Loosing

Hendriksen points to chapters 11 and 12-14 of Revelation as parallels to the "short time" in Chapter 20. In both, a long period of protection is succeeded by a brief period of intense persecution (11:1-13, esp. vv. 3,9 and 12:1-13:10, esp. vv. 12:10, 14; 13:5-7). The parallels are accurate. Also most instructive is the parallel with 2 Thess. 2:1-12. The two passages combine to illumine each other remarkably.

Revelation 20

Satan is bound by an angel (vv. 1-3).

There is a short time of loosing after the millennium (vv. 3, 7-9).

During this period nations are deceived (vv. 7-9).

Satan and the nations are destroyed

(vv. 9, 10).

2 Thessalonians 2

The mystery of Iniquity, the coming of the man of sin, and activity of Satan is restrained by the restrainer (vv. 6, 7).

The restrainer is removed and the man of sin revealed shortly before the second advent (vv. 2, 3, 8).

After the restrainer is removed, those who are perishing believe a lie (v. 9-11).

The man of sin and those who believed the lie are judged by Christ's second Advent (vv. 8, 12).

Two conclusions are warranted. First, these parallels confirm that Rev. 20:1-10 is a reference to the present, gospel age. Second, these parallels teach that a new element must be introduced into our eschatological structure. Cf. the following diagram.

1st Advent 2nd Advent

[GOSPEL AGE] [Trib] NEW HEAVENS AND EARTH

B. The Millennial Reign in Heaven: The Reign of the Saints (vv. 4-6)

Verses 4-6 have two parts which may be described respectively as John's vision (vv. 4-5a) and John's comments (vv. 5b-6).

1. John's Vision

a. Its Translation (v. 4-5a)

It will be helpful to provide the student with a literal translation of these verses.

And I saw thrones, and they sat upon them, and judgment was given to them, and the souls of those who had been beheaded on account of the testimony of Jesus and the word of God and the ones who did not worship the beast neither the idol of him and did not receive the mark on the forehead and on the hands of them, and they lived⁽¹⁹⁾ and they reigned with the Christ a thousand years. The rest of the dead lived not until the thousand years were completed.

b. Its Exposition

This vision may be expounded by means of three questions.

(1) What did John see first?

John saw thrones. In the book of Revelation the throne of God, Christ, and His people is in heaven (Rev. 3:21; 4:2; 5:6; 12:5). Only in the New Heavens and New Earth does the throne of God dwell with men on earth (21:3, 22; 22:1). The next phrases tell us that the thrones were occupied and effective.

(2) Who are the occupants of the thrones?

Note how the construction of the passage effectively raises the question as to who occupies these thrones. Our attention is fixed on this question by the mention of thrones and those who sat on them without identifying their occupants immediately. Only in the fourth clause of the passage (and after the repetition of the phrase, "and I saw," for climactic impact) is the question of who occupies these thrones answered.

How does John answer it? John's answer is twofold. First, souls who are in a condition of having been beheaded occupy the thrones. Though "souls" may occasionally refer to whole persons, there is good reason to see a reference here to disembodied souls. The context demands the meaning of a disembodied soul. The Greek verb translated, beheaded, is in the perfect tense. This demands a translation like, "souls in a condition of having been beheaded." The perfect tense plainly means that the effects of their being beheaded continue into the present. Furthermore, the meaning of "disembodied soul" is not foreign to the Apocalypse. Rev. 6:9 uses the term, soul, of disembodied souls.

It may be objected that these souls are said to come to life. (See the above translation.) This objection (that these are resurrected souls) is to be answered by the reply that the resurrection is never referred to in the New Testament as "souls coming to life" and that this is surely a strange way to refer to the resurrection of the body. It is also to be answered by a proper understanding of what the passage means by the first resurrection (on which see below).

In the second place, we learn that those who did not worship the beast occupy the thrones. It was, of course, because of their refusal to worship the beast that these souls were beheaded.

(3) What is the nature of their reign?

It is a living and reigning with Christ for 1000 years from which the rest of the dead are excluded. The statement that the rest of the dead did not come to life until the end of the 1000 years might seem to imply that the rest of the dead do come to life after the 1000 years. This apparent implication of the language might appear to require that we understand the coming to life of the rest of the dead (in v. 5) as a reference to their bodily resurrection. The word, until, in the phrase, "until the 1000 years is finished," does not, however, necessarily imply their resurrection or their participation in the first resurrection after the thousand years. The meaning of this Greek preposition only asserts that they do not come to life during the thousand years. What happens after that is not necessarily implied by the use of the Greek "until". This meaning for "until" is well-understood by New Testament interpreters and is borne out in the near context by Revelation 17:17 and 18, "For God has put it in their hearts to execute His purpose by having a common purpose, and by giving their kingdom to the beast, until the words of God should be fulfilled. "And the woman whom you saw is the great city, which reigns over the kings of the earth." In this verse there is no implication that the kings of the earth give their kingdoms to someone else after the words of God are fulfilled.

2. John's Comments

a. Their Translation (vv. 5b, 6)

A literal translation of this passage may be given as follows: "This is the first resurrection. Blessed and holy (is) the one having a part in the first resurrection: over them the second death has no authority, but they shall be priests of God and of Christ and they shall reign with Him the 1000 years."

b. Their Exposition

(1) The Designation of the Vision (v. 5b)

The vision found in Rev. 20:4-6 is entitled, the first resurrection. This vision of the souls of the righteous reigning with Christ is designated the first resurrection because it is via sharing in the resurrection glory of Christ, who is the first fruits, that these "souls" reign. The first resurrection is Christ's resurrection which issues in His triumphant millennial reign.⁽²⁰⁾ The background to this description of the communion of the disembodied souls of believers with Christ in heaven as the first resurrection is generally everything the New Testament teaches about Christ's heavenly glory as a result of His resurrection. More specifically it is probably related to the description of 1 Corinthians 15:20-23 where Christ's resurrection is described twice by the word, firstfruits. The first resurrection is not to be contrasted with a supposed second resurrection (mentioned no place in the passage). It is to be contrasted with the second death mentioned immediately after it. John's contrast is between the first resurrection and the second death.

(2) The Comments on the Vision (v. 6)

John comments on the vision which he has just named the first resurrection with these words: "Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years."

One of the most striking things about these comments is how they remind one familiar with John's Apocalypse of the promises made to the overcomers in Revelation 2 and 3. Revelation 2:11 says, "He who overcomes will not be hurt by the second death." This matches with the statement "over these the second death has no power". Revelation 2:26 reads, "He who overcomes ... to him I will give authority over the nations." This fits with their reigning with Christ (over the nations) for a thousand years. Revelation 3:12 says, "He who overcomes, I will make him a pillar in the temple of my God ..." This fits with the fact that the souls of Revelation 20:4-6 are priests of God in the heavenly temple. Revelation 3:21 reads, "He who overcomes, I will grant to him to sit down with me on my throne ..." This matches perfectly with the language of sitting on thrones and reigning with Christ in Revelation 20:4-6.

Many reasons have already been given which require us to understand Revelation 20:4-6 of the present intermediate state in heaven. But these striking parallels provide an additional reason. It is clear that these promises to the overcomers each begins to have its fulfillment in the intermediate state. Perhaps, the plainest proof of this is a comparison of Revelation 3:5, "He who overcomes will thus be clothed in white garments," with Revelation 6:9-11 where the souls under the altar in heaven are provided with white garments until the end of the age.⁽²¹⁾ Thus, it is altogether natural to interpret Revelation 20:4-6 of the intermediate state.

A final thought is pertinent. The relevance of this scene of the glory of martyred souls for the early church under persecution from Rome is obvious and commends this interpretation. What could be more relevant for the persecuted believers of the early church than to be told that the apparent victory of Rome over them in bringing about their deaths was only apparent? What could be more encouraging than to be told that their death was really a promotion to true life, to a participation in the resurrection glory of Christ? Their deaths were really their sharing in the first resurrection, while the continued earthly life of those who capitulated to the beast only promised them a part in the second death.

Conclusion:

At the beginning of this study of Revelation 20 I made the point that Revelation 20 is the critical passage for premillennialism. Without it all pretext for a premillennial viewpoint disappears from the New Testament. We saw that this means that it is necessary for premillennialists to establish that only their interpretation of this passage provides an acceptable understanding of it. I believe that the above exposition has shown that there is another interpretation of this passage which is not only equally tenable to the premillennial interpretation of it, but far superior to it. The superiority of the so-called amillennial interpretation consists not only in being the one required by a biblical interpretation of its symbols, but also in giving a logical, consistent, penetrating, and relevant interpretation of the passage itself.

1. ¹(Raymond O. Zorn, Church and Kingdom, (Presbyterian and Reformed, Philadelphia, 1962), p. 48; cf. also Herman Ridderbos, The Coming of the Kingdom, (Presbyterian and Reformed, Philadelphia, 1975), pp. 22, 23.

2. Herman Ridderbos, The Coming of the Kingdom, pp. 24, 25; note Psa. 103:19; 145:11-13; Matt. 3:2, cf. vv. 7-12; Matt. 12:28 cf. context; Mark 9:1; John 18:36; 1 Cor. 4:20.

3. Ladd, The Theology of the New Testament, p. 95.

4. Ridderbos, The Coming of the Kingdom, p. 123.

5. Ladd, loc. cit., p. 95; Ridderbos, The Coming of the Kingdom, p.130.

6. Ladd, loc. cit., p. 95.

7. Ridderbos, loc. cit., p. 137; Ladd, loc. cit., p. 97.

8. This parable may add the further point that this mixture is true not only of the world, but of the community created by the Kingdom's working. (If this further point is implicit in the parable, it must be emphasized that this community is not to be equated with the church.) Ladd, loc. cit., p. 101.

9. Ladd, loc. cit., p. 100.

10. Ladd, loc. cit., p. 98.

11. Vos, Pauline Eschatology, p. 243.

12. George Eldon Ladd, Crucial Questions About the Kingdom of God, p. 182.

13. The translation, disrobed, is suggested by the Dictionary of New Testament Theology and supported by it with cogent arguments (vol. 1, p. 315) (Zondervan, Grand Rapids, 1986).

14. William Hendriksen, More Than Conquerors, (Baker, Grand Rapids, 1983)pp. 187, 188.

15. Kik, Eschatology of Victory, pp. 204, 205. It is possible that this symbol is derived by John from 2 Peter 3:8. There in a very loose fashion a 1000 years is associated with the period between Christ's first advent and second advent. While the connection is loose in 2 Peter 3:8, John utilizes it in a much more specific or definitive fashion in Revelation 20.

16. Hendriksen, More Than Conquerors, p. 185f..

17. It is worth asking the question whether the glorious city of God mentioned in Rev. 21:10f. could with any sense be described as "the camp of the saints". On the premillennial interpretation this identification, however, seems necessary.

18. Hendriksen, More Than Conquerors, p. 195.

19. The aorist ezhsan may be translated either "lived," or "came to life." I assume that it means "come to life" in the following exposition. This is, of course, the translation which premillennialists would favor. Thus, I see no need to defend the adoption of this translation in a context where I am refuting premillennialism.

20. Philip E. Hughes, Interpreting Prophecy, p. 121f.

21. Cf. also Revelation 2:7 with Luke 23:43 and 2 Cor. 12:4.

Part 3: Special Questions