The Millennial Reign of Christ
(20:1-10)

Like the calm after a storm, chapter 20, which catapults us into the millennial reign of Christ, brings a great sigh of relief with the binding of Satan and the resurrection and reward of the Tribulation martyrs. In the overall outline, this chapter is the second part of the third main section of Revelation (cf. Rev. 1:19). Remember that this third section, chapters 4-22, is all futuristic. The first part of the third section described the Tribulation (4-19). The second part describes the Millennium and great white throne judgment (20), and the third part takes us into the eternal state (21-22).

This is one of the greatest and most important chapters of the Bible. It presents in summary the tremendous series of events that encompass the thousand-year reign of Christ on earth. Many Bible expositors believe that it is in this future period that many Old and New Testament prophecies will find their ultimate fulfillment like Isaiah 2:1-4; 4:2-6; 11:1-10; Jeremiah 23:5-6; portions of Matthew 24 and 25; 2 Thessalonians 2:10; and 2 Peter 3:10-12.

However, the view that Revelation 20 is speaking of a literal thousand-year reign of Christ is also one of the most controversial and a bewildering array of diverse interpretations may be found in regard to this passage.

Introductory Matters

Various Views of the Millennium

The term millennium, a Latin word meaning one thousand years, is the term that has come to be used of the thousand-year period spoken of in this passage. The term “millennium” is found six times in verses 2-7.

Premillennial View

This is the view that Christ will personally return and reign on earth for one thousand years. The prefix “pre” expresses the view that Christ returns first, then literally reigns on earth. It also views Christ as fulfilling all the Old Testament prophecies literally in a kingdom on earth. The premillennial view is the result of a literal interpretation of Revelation 20, a view held by even the very early church fathers of the second century as Papias, Justin Martyr, Irenaeus, and Tertullian.

The ancient church down to the time of Augustine (354-430) (though not without minor exceptions) unquestionably held to the teaching of an earthly, historical reign of peace that was to follow the defeat of Antichrist and the physical resurrection of the saints but precede both the judgment and the new creation. To be sure, there were various positions as to the material nature of the Millennium (see comments on v. 4), but the true conception of the thousand years was a balance between the worldly aspects of the kingdom and its spiritual aspects as a reign with Christ.²²⁵

Postmillennial View

This view holds the whole world will be Christianized and brought to submission to the gospel before the return of Christ. The prefix “post” expresses the view that Christ returns after the Millennium. The world wars and continuation of global strife demonstrate the error of this view along with such passages as Matthew 24:4f; 2 Timothy 3:1, 13; 4:3; and 2 Thessalonians 2:2-3. This view originated in the writings of a Unitarian by the name of Daniel Whitby (1628-1725).

Amillennial View

This is the most popular modern view, but it goes back only as far as Origin and Augustine in the third and fourth centuries. This view denies the literal reign of Christ on earth. Satan is conceived as bound at the first coming of Christ and the present age between the first and second comings of Christ is seen as the fulfillment of the Millennium. Its adherents are divided. Some believe the Millennium is being fulfilled now on earth, and is equivalent to the kingdom of God in you. Others believe it is being fulfilled by the saints in heaven. It may be summed up in the idea that there will be no more Millennium than there is now, and that Christ’s second coming is immediately followed by the eternal state. The prefix “A” simply means a denial of the Millennium.

This Amillennial view has a great impact on a vast amount of Scripture. For instance, all the kingdom prophecies to Israel are spiritualized. Either they are spiritualized to apply to the church today, or they have been abrogated entirely and have no fulfillment at all, or they must be spiritualized to apply to the future or eternal state. As an illustration, rather than pointing to a literal reign of Christ on earth, Isaiah 11:4-10 refers to the peace and tranquillity of mind of the believer, or it speaks in a spiritual way of heaven or eternity. The key factor here is one’s method of interpretation. In the postmillennial and amillennial positions one must spiritualize a large amount of Scripture. In the premillennial view Scripture is taken literally, i.e., according to its normal, more obvious meaning. Figures are taken figuratively, but they are not spiritualized.

Reasons for the Literal Interpretation

(1) Definition of the “literal” method: This is the method that gives to each word the same exact basic meaning it would have in normal, ordinary, customary usage whether in writing or speaking or thinking. This method is called the grammatical-historical method because it is based on contextual, grammatical, lexical, and historical considerations.

(2) Definition of “allegorical” or “spiritual” method: It is that method of interpreting a text or passage of Scripture that regards the literal sense as merely the vehicle for a secondary, more spiritual, and more profound sense. “In this method the historical import is either denied or ignored and the emphasis is placed entirely on a secondary sense so that the original words or events have little or no significance.”²²⁶ Pentecost quotes Charles T. Fritsch who says, “According to this method the literal and historical sense of Scripture is completely ignored, and every word and event is made an allegory of some kind either to escape theological difficulties or to maintain certain peculiar views …”²²⁷

Paul teaches us that the Old Testament Scripture and God’s dealing with Israel do have spiritual analogies for the Christian life (1 Cor. 10:6, 11-12). Scripture is full of such analogies and types, but their significance is based on the literal historicity of the event whether past or future. It is never a means to deny its literal meaning or fulfillment.

(3) The danger of the allegorical or spiritual method: Pentecost cogently points to three great dangers:

First, he warns, that “it does not really interpret Scripture.” In other words, it goes beyond all well-defined principles and laws of interpretation and leaves one open to the unlimited scope of one’s own fancy. It yields no true interpretation, though it may possibly illustrate certain valuable truths.

A second danger is that in the allegorical method “the basic authority in interpretation ceases to be the Scriptures, but the mind of the interpreter. The interpretation may then be twisted by the interpreter’s doctrinal positions, the authority of the church to which the interpreter adheres, his social or educational background, or a host of other factors.”²²⁸

Finally Pentecost says, “a third great danger in the allegorical method is that one is left without any means by which the conclusions of the interpreter may be tested.”²²⁹

The point is simply this. Scripture abounds in allegories, whether in the form of types, symbols, or parables. Paul explains such an allegory in Galatians 4:21-23. These are accepted and legitimate ways to teach and communicate spiritual truth. However, there is a great deal of difference between such use of allegories and allegorical interpretation. In one you have the illustration and application of spiritual truth based on literal interpretation and historical fact. In the other, you have disregard for the literal meaning and historical fact based on the literal method of interpretation and in its place an allegory is set up based on the interpreter’s own fancy.

(4) Evidences for the literal interpretation. In defense of the literal approach it may be argued:

a. The literal method of interpretation is the usual practice in interpretation of literature. When we read a book, essay, or poem we presume the sense is literal. This is the only conceivable method of communication.

b. All secondary meanings of documents depend upon the previous meaning of these documents, namely, upon their literal interpretation. Parables, types, allegories, symbols, and figures of speech (metaphors, similes, hyperboles) presume that the words have a more primitive reference than the sense in which they are used.

c. A large part of the Bible makes adequate and significant sense when literally interpreted. Of course the literal interpretation of Scripture does not blindly rule out figures of speech, symbols, allegories, and types. The literal meaning of a figure of speech is its proper meaning. “Ephraim is a cake not turned” (Hosea 7:8) means that Ephraim is “half-baked.”

d. The literal method is the necessary check upon the imagination of men. To rest one’s theology on the secondary stratum of the possible meanings of Scripture is not interpretation but imagination … The only sure way to know God’s word is to anchor interpretation in literal exegesis.²³⁰

In the earlier 1950 edition of Ramm’s book he wrote in defense of the literal approach:

… this method is the only one consonant with the nature of inspiration. The plenary inspiration of the Bible teaches that the Holy Spirit guided men into truth and away from error. In this process the Spirit of God used language, and the units of language (as meaning, not as sound) are words and thoughts. The thought is the thread that strings the words together. Therefore, our very exegesis must commence with a study of words and grammar, the two fundamentals of all meaningful speech.²³¹

(5) Advantages of the literal method of interpretation: These are summarized by Ramm as follows.

a. It grounds interpretation in fact. It seeks to rest its case in any given passage on such objective considerations as grammar, logic, etymology, history, geography, archaeology or theology …

b. It exercises a control over interpretation attempting to match the control which experimentation exercises over hypotheses in science.

c. This methodology has proved itself in practice. The enduring and valuable contributions to Biblical exegesis are the result of grammatical and historical exegesis.²³²

Pentecost adds the following:

In addition to the above advantages it may be added that (d) it gives us a basic authority by which interpretations may be tested. The allegorical method, which depends on the rationalistic approach of the interpreter, or conformity to a predetermined theological system, leaves one without a basic authoritative test. In the literal method Scripture may be compared with Scripture, which, as the inspired Word of God, is authoritative and the standard by which all truth is to be tested. Related to this we may observe that (e) it delivers us from both reason and mysticism as the requisites to interpretation. One does not have to depend upon intellectual training or abilities, nor upon the development of mystical perception, but rather upon the understanding of what is written in its generally accepted sense. Only on such a basis can the average individual understand or interpret the Scriptures for himself.²³³

(6) Some specific reasons for interpreting Revelation 20 by the literal method:

• Expositors usually understand Revelation 20:10-12 literally. Why not verses 1-9?
• The passage lends itself naturally to solid literal exegesis. There is no reason to spiritualize it other than because of a bias against the thousand-year reign.
• Those who take it otherwise cannot agree on what it means.
• If the Millennium refers to our inter-advent period, i.e., to today, then the passage teaches Satan is bound today and this in no way fits with Scripture. There are few theories of Scripture which are less warranted than the idea that Satan was bound at the first coming of Christ. Amillennialists often refer to Luke 10:18 (as did Augustine) as proof that Satan has been bound, but Luke 10:18 is a prophecy of Revelation 12:7f, which takes place in the middle of the Tribulation. Opposed to this is the constant revelation of the New Testament which shows that Satan is very active in the present age, in fact, that he is even more active and will become more and more active as time goes along (1 Tim. 4:1; 2 Tim. 3:1-4:3; 2 Thess. 1:8-10). Other Scriptures showing the activity of Satan in this present age are: Acts 5:3; 2 Cor. 4:3-4; 11-14; Eph. 2:2; 1 Thess. 2:18; 2 Tim. 2:26; and 1 Pet. 5:8.
• Some maintain Revelation is full of symbolic visions that cannot be pressed for literal meaning. However, throughout the book of Revelation it interprets itself. Specific explanations are given to John that explain the visions and give their meaning. Expositors are not free to inject their own preconceived ideas.
• In his vision of chapter 20 John could not see one thousand years, he had to be told this. Further, the thousand years are mentioned in verses 1-4 which describe the vision, but verses 5-7 give the divine interpretation of these verses and the thousand years are mentioned in all of these verses. Thus, we are not left to conjecture. The point is, just because we have a vision in a passage we are not free to resort to symbolic or spiritualized interpretation.

Satan and the Abyss (1-3)

Scripture describes this present time in which we live as an evil age and Satan is called “the god of this world,” (literally “age”; compare Eph. 5:16; 2 Cor. 4:4). Today Satan is free and walks about as a roaring lion seeking someone to devour (1 Pet. 5:8), but because of Christ’s victory on the cross, Satan and his forces are even now a defeated lot. Consequently, during the Millennium and Christ’s reign on earth, Satan (and this includes his demon hosts) will be bound and put out of action until the very end of the thousand-year reign of our Lord (cf. John 12:31; Col. 2:15; with this passage).

“An angel coming down from heaven” (vs. la). Because of the power displayed over Satan some have understood this to refer to the Lord. But this is unwarranted and without evidence from the passage. This is a holy angel who is given authority from heaven and who operates at the command of God.

“Having the key of the abyss” (vs. 1b). The fact he has the key and the chain shows he has been given authority and power from heaven to carry out this assignment. The word “abyss,” the Greek abussos, means “boundless or bottomless.” This is the bondage place of fallen angels (demons or unclean spirits). It is the same place called “tartaros” in 2 Peter 2:4. Literally, 2 Peter 2:4 reads, “and to pits of darkness (gloom), he committed them by casting them into tartaros” (the verb here is tartaraw, “to cast into tartaros”). This and other verses tell us: (1) that tartaros is an abyss of gloom or darkness, (2) that it is a prison of fallen angels, and (3) that the fallen angels that were bound there were those who sinned in the days of Noah in Genesis 6 (2 Pet. 2:5; Jude 6-7; Luke 8:31).

“And he laid hold of …” (vs. 2a). The word “laid hold of” is the Greek kratew, and carries several ideas. It means (1) to be strong, mighty, and hence, to be master over, rule over, prevail, (2) to get possession of, obtain, take hold of, (3) to hold fast and firmly.²³⁴ These ideas have a certain application here, but the main idea is that this angel, operating under God’s authority and with His power, will possess the strength necessary to seize, hold firmly, and restrain the devil and bind him in the abyss with no possibility of escape.

“The dragon, the serpent of old …” (vs. 2b). Here again we have a reiteration of some of the various names applied to Satan. See the study on Revelation 12:9. Each name has significance and describes him in terms of his nefarious and adversarial activity in the world in his warfare against God and the people of God. These names are also warnings to us.

“And threw him into the abyss, and shut it and sealed it over him” (vs. 3a). This is designed to stress the fact that Satan will definitely be put out of commission and will absolutely not be a problem to man in the Millennium, at least for the thousand years.

“So that he should not deceive the nations any longer …” (vs. 3b). This states the purpose—to stop the deceptions of Satan, the master of deceit. Deceit or deception is one of the keys, if not the key characterization given to us in the Bible of Satan. Satan cannot operate in the realm of truth, but he operates in the realm of a lie. He is a liar and the father of lies. Why does he lie? To deceive and lead astray (John 8:44; 2 Cor. 11:3; 2 Thess. 2:10; Rev. 12:9).

It is important to know that Satan’s key deceptions concern the Word of God, which of course is the Word of truth. His greatest attack and deceptions concern the integrity of God, both the living Word (Jesus Christ and His person and work) and the written Word (the Holy Bible). It is in this way that he deceives the world (cf. 2 Thess. 2:10-12).

The Millennium will be a time when the whole “earth will be full of the knowledge of the Lord as the waters cover the sea” (Isa. 11:9). For this to take place fully and completely, Satan will be removed so that the earth may prepared for the kingdom of God, a time of truth and the knowledge of God.

“After these things (i.e., the one thousand years) he must be released for a short time” (vs. 3c). It is significant to note that Satan “must be released” (italics mine). “Must” is the Greek verb dei which points to a logical as well as a moral necessity. It looks at a constraint arising from the divine appointment or purpose of something. Why is he not permanently bound or cast directly into the lake of fire? Why is it necessary for him to once again be released? This is an important question, but since verses 7-9 are devoted to his release, we will save the answer and discuss it then. But let’s not miss the fact that his release is for a short time only.

Saints and the Kingdom (4-6)

As mentioned, the binding of Satan will occur as a preparation for God’s kingdom on earth. We now come to a passage which deals with a portion of the inhabitants of this kingdom on earth.

Looking at Scripture as a whole, the kingdom will be inhabited in the beginning by two categories of saints. First, there will be resurrected saints in glorified bodies like that of our Lord (Phil. 3:21). This will include Old Testament saints, church age saints (the bride of Christ), and Tribulation martyrs. Second, there will be those Tribulation saints who escaped death and were preserved through the Tribulation to go into the kingdom of our Lord (Matt. 24:13; 25:10, 30, 32-34; Rev. 14:1). These believers will have mortal bodies like ours today and during the course of the Millennium they will beget children. These children will also, regardless of the personal and glorious presence of Christ, need to receive Jesus Christ as their Savior by faith. This fact will provide the potential for a third category of people in the Millennium, unbelievers in mortal bodies, men and women susceptible to the deceptions of Satan. These will form the constituency for the last-time revolt under Satan’s final deception.

“And I saw thrones and they that sat upon them …” (vs. 4a). These verses are complicated by a lack of specifics respecting just who is included here. Who are these sitting upon the thrones with judgment given to them? Also are there two groups here or three? Some see three groups: (1) those sitting upon the thrones with judgment given to them, (2) those who had been beheaded because of the testimony of Jesus and because of the word of God, and (3) those who had not worshipped the beast. Most likely, however, we have only two groups with the so-called third being only a further description and reason why the second group was beheaded. We could translate, “… and because of the Word of God, even those who had not worshipped the beast or his image, …” In the first description we are told of the method of their death along with the ultimate cause of their death—their witness for Jesus and the Word. In the next description we see the more immediate cause and the effect of their faith in Christ and the Word—their refusal to worship the beast.

The first group undoubtedly refers to church saints because of the many specific promises given to the church regarding judgment and ruling with Christ (cf. Luke 22:29-30 [the apostles were members of the church and represent the church], 1 Cor. 6:2-3; 2 Tim. 2:12; Rev. 2:26-27; 3:21).

In verse 5, with reference to the group of verse 4 who “came to life and reigned with Christ for a thousand years,” we are told that “this is the first resurrection.” In Revelation 20, as Christ also intimates in John 5:29, two resurrection programs are seen. There is the first resurrection; this is the resurrection of the just (believers). But there is also the second resurrection, the resurrection of the unjust and those who experience the second death (unbelievers). Here in Revelation 20 we can clearly see that these two resurrections are separated by one thousand years (cf. vs. 5a).

But it is also important to note that in the first resurrection there is sequence and several phases, i.e., all the saints are not resurrected at the same time. This is evident from 1 Corinthians 15:20-24 and by the doctrine of the pre-tribulation rapture, a doctrine founded on an abundance of scriptural evidences and facts.

First Corinthians 15:20-23 clearly teaches us that there is a time lapse or sequence, and a definite order to the resurrection program. Paul says “but each in his own order.” The word “order” is the Greek tagma which means “a company, a troop, a battalion, or rank.” This was a military term used of ranks or troops of soldiers marching in sequence, with one order or troop following another. This word suggests sequence in the resurrection program of God. “His own” is the Greek idios which means “private, personal,” and shows we all have a personal place or order in the resurrection according to the group to which we belong.

Then we read, “those who are Christ’s at His coming.” This directs us to the time of the next phase or phases of resurrection and the type of resurrection. It is the resurrection of the just, those who belong to Christ (believers). This includes all saints of all time. But there are also two phases here because there is the coming of our Lord for the church which is silent and unseen by the world. This is the rapture (1 Thess. 2:19; 4:15; 5:23). But then there is also the coming of the Lord at the end of the Tribulation which is seen by the whole world (Rev. 19; 2 Thess. 2:8). The term used of Christ’s coming in 1 Corinthians 15:23, 1 Thessalonians 2:19; 4:15; 5:23, and 2 Thessalonians 2:8 is the Greek parousia which has both a technical and a non-technical use that has no eschatological implications whatsoever. But it is used technically of the return of Christ. Some have concluded that the use of parousia for the return of Christ proves that there is no distinction between the rapture (the return of Christ for His saints) and the second coming (the return of Christ with His saints). The same argument is applied to other Greek terms used of the return of Christ like epifaneia, “manifestation” or “appearance” (2 Tim. 1:10; 2 Thess. 2:8), and apokalupsis, “unveiling” or “revelation” (Luke 3:32; 2 Thess. 1:7; 1 Pet. 1:7, 13). But this is an unwarranted conclusion.

Concerning the error of this viewpoint and writing on “The Imminent Return of the Lord,” Earl Radmacher writes:

But before one hastens to the conclusion that all of the references are to a single event, which seems so obvious on the surface, one should probe deeper into Scripture.

First, there is no reason to conclude that the Rapture and the Second Coming must be one single event because the word parousia is used of both of them. This is a major flaw in the reasoning of Marvin Rosenthal, who asserts that the use of parousia demonstrates the fact of the Rapture’s inclusion in the Second Coming. Noting that parousia can mean “arrival” and “presence” (which is certainly clear in Scripture), he concludes that because it is used of both the Rapture and the Second Advent the two are a single event. (Rosenthal, The Pre-Wrath Rapture, 215-30). With respect to Rosenthal’s reasoning, Paul Karleen states,

“The author has committed the linguistic error of illegitimate totality transfer, in which meanings of a word in various occurrences and contexts are all poured into one particular occurrence. An example of this would be saying that horn means “a projection from an animal’s head,” “the end of a crescent,” “a brass or other wind instrument,” “a noise-making device on a vehicle,” “one of the alternatives in a dilemma” and “a telephone” all at the same time and in all occurrences. (Paul S. Karleen, The Pre-Wrath Rapture of the Church: Is it Biblical?, B F Press, p. 83).”

… In the second place, when the contexts of the Greek words are studied, a number of distinctions between the Rapture and the Second Coming become very apparent. John F. Walvoord has listed a number of these distinctions in his book, The Rapture Question, but one of the most obvious distinctions is that which is the theme of this paper. Passages demanding imminency would refer to the Rapture, whereas passages demanding signs would refer to Christ’s Second Coming. Failure to recognize this distinction and trying to see the Rapture and the Second Coming as a single event has forced certain writers into the dilemma of having a second coming that is imminent in some passages and not imminent in other passages.

… Finally, it should be noted with respect to the Greek words used that it is not necessary to understand them as categorizing words but rather as characterizing words. It will only lead to confusion to try to make a distinction between the Rapture and the Second Advent on the basis of the words alone; rather, they should be seen in their respective contexts as words that characterize both of the events… The vocabulary is not categorizing (cf. parousia used of both comings), but is characterizing. When one investigates all the contexts of these words in the New Testament, however, it appears that two specific events are in view, namely the coming of Christ in the air for His saints and the coming of Christ with His saints to earth. In the latter case there will be specific signs such as are outlined in Matthew 24 and 2 Thessalonians 2.²³⁵

But there is another possibility with regard to the use of these Greek words used of the return of the Lord, or at least something to give some thought to. According to ancient usage, and especially as used of important persons like kings, parousia described a coming and a presence, or a coming which included the presence of the king after his arrival. The teaching of the Scripture is that our Lord comes for His bride (the church), and takes her up into the heavens (1 Thess. 4:13-17); a throne is set in the heavens, hidden for the most part from the world (but cf. Rev. 4:2; Dan. 7:9 with Rev. 6:14-16 where we are told that the sky will split apart and the world will have a view of this heavenly throne). It is from this throne that the Lord pours out the Tribulation judgments upon the earth and also probably rewards His bride. But the point is this: could this not constitute Christ’s presence? He has come and is in the more immediate heavens pouring out judgment (Rev. 6:16). For the most part, however, this is hidden from the world. Then at the end of the Tribulation (Rev. 19), He manifests His presence by coming to earth. Second Thessalonians 2:8 may be translated “… and then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the manifestation (epifaneia) of His presence (parousia).”

So in this portion of the resurrection program (the first resurrection) there is sequence; first the resurrection of the church before the Tribulation, and then after the Tribulation the resurrection of Old Testament and Tribulation saints (Rev. 20:4-6; Dan. 12:1-2).

“The rest of the dead …” (vs. 5a) refers to all unbelieving dead of all time, from Cain through the end of the Tribulation. This does not refer just to the spiritually dead, but to all the unbelieving dead in the grave (the body) and in torments (the temporary abode of souls of all unbelieving dead) until the second resurrection of the unjust to the great white throne judgment. The exceptions are the beast and the false prophet (Rev. 19:20), and perhaps those judged by the Lord in the judgment of the Jews and Gentiles at His return to earth (Matt. 25).

“Did not come to life” (vs. 5b) simply means the rest of the dead were not resurrected at this time, not until the end of the thousand years (Rev. 20:11f).

“Until the thousand years were completed” (vs. 5c). The Greek word for “completed” is the passive form of telew which may not only mean “completed” in the sense that a period of time has run its course, but it may also imply accomplishment. The passive voice and the verb bring out God’s hand and operation in fulfilling His purposes in this thousand-year period. At this point God will have accomplished His purposes and the rest of the dead will be raised. More will be said on God’s purposes for the Millennium below.

“Blessed and holy is the one who has a part …” (vs. 6a). “Blessed” means “happy” as well as blessed, the recipient of God’s blessings. “Holy” means “set apart.” This is both positional and experiential. The believer is set apart in Christ and is the recipient of the blessings of salvation—Christ’s righteousness, forgiveness, eternal life, reconciliation to God, etc. (1 Cor. 1:30). As a result he will experience the ultimate rewards or fruits of this, experientially, in the thousand-year reign. All believers as resurrected saints will share and experience all the blessings of the Millennium, politically, spiritually, morally, and in every possible way. It will be a time of unprecedented joy.

“Over these the second death has no power (or authority)” (vs. 6b). The “second death” refers to eternal consignment to the lake of fire following the second resurrection, the resurrection of the unjustified (vs. 14). This comes from having no part in the first resurrection of the just, those who stand justified by faith in Christ (Rom. 1:16-17). Or, to put it another way, the second death comes from having only one birth.

Man is born (physical birth) spiritually dead. He needs a second birth (spiritual birth) by faith in Jesus Christ (Eph. 2:1-8; John 3:3-6, 16). If only one birth, then because man is spiritually dead, he must face two deaths (physical death and the second death—eternal separation from God). If man has two births, (physical and spiritual), then because he has been made spiritually alive in Jesus Christ, he may face physical death (if he dies before the rapture), but he can never face the second death by virtue of the first resurrection. The second death can have no power over believers because the Lord Jesus has “rendered powerless him who had the power of death, that is, the devil” (Heb. 2:14).

“And will be priests of God … and will reign” (vs. 6c). Believers will be given responsibilities of service and worship in the Millennium. The Millennium, as well as eternity, will be a time of joyous activity and service.

Nothing is mentioned here or elsewhere about the resurrection of Millennium saints, that is those who go into the Millennium with mortal bodies or who are born during this time. Some have taught that: because there is no mention of this resurrection, because of the lifting of the curse (Isa. 11:6-9; 35:1-2, 9), and because of the healing and lack of sickness in the Millennium (Isa. 35:5-6; 29:17-19; 33:24; Ezek. 34:16), there will be no death in the Millennial age.

But Isaiah 65:20 appears to teach otherwise. This verse indicates: (1) The normal life span will be over 100 years, but death will evidently occur. (2) Evidently there will be no shortened life span because of sickness or old age, but (3) there will be a shortened life span through divine discipline for sin and rebellion (cf. Isa. 11:4; 65:20b). (4) Otherwise people will live out a long life span and then death will take them. Except for those who die by divine discipline, it will undoubtedly be very peaceful and without fear—perhaps even with immediate resurrection. (5) It also appears that when men do die, they will die, not from old age, but as a youth, young of body and mind (Isa. 65:20b).

Satan, Sinners, and the Last Revolt (7-10)

“And when the thousand years are completed, Satan will be released from his prison” (20:7). Previously, in verse 3, this release of Satan was anticipated and presented as a must, a moral necessity in the fulfillment of the plan and purposes of God for human history. This was followed by a brief mention of the reign of Christ and the reward of saints who will reign with Him for the thousand years. But nothing of the character and nature of the Millennium is given in Revelation 20. However, the nature of the Millennium is the subject of much Old Testament prophecy as in Isaiah 2:2-4; 11:7-9; and Psalm 72. Here in chapter 20 it is assumed that the reader knows and understands this so that aspect is not covered. Remember that it is a time of unprecedented peace, prosperity, justice, righteousness and holiness-politically, physically, spiritually and morally. This is due to two important facts of the Millennium, i.e., (1) the removal of Satan and his demon hosts, and (2) to the presence and perfect reign of the Lord Jesus Christ as the glorified Son of God in all His perfect wisdom and power.

“Are completed.” Again as in verse 5 we have the aorist passive of the verb telew. The passive voice brings out God’s activity and involvement in the outworking and accomplishment of this age of a thousand years. The aorist tense is a culminative aorist and looks at the results, i.e., what this period will prove or demonstrate. The verb telew means not simply “completed,” but “brought to its goal and purpose.”

There are several doctrinal principles which can be gleaned here: (a) God has special purposes in the outworking of each dispensation (or economy) and the culmination of each does not simply end them, but accomplishes and demonstrates certain goals and purposes that God has for history during that administration of His plan. (b) Each dispensation provides new conditions and opportunities to test man from every conceivable angle as well as new opportunities to reveal the character and nature of Satan and man under those different conditions. (c) It also provides new ways to demonstrate God’s glory, character, mercy and grace, and divine provision for man. The Millennium is the seventh and final test which accomplishes this effect. We will look at the purpose of the Millennium followed by the release of Satan below.

“And he will come out to deceive the nations” (vs. 8a) declares the immediate purpose for Satan’s release. As a fallen angel who is confirmed in his rebellion, this prison term will have no effect on Satan. He will still be %o satanas, the adversary, the arch enemy of God and confirmed in his rebellion and perversity. Thus, immediately upon release he will engage in his age-old schemes of deception, disruption, and war.

“The nations which are in the four corners of the earth” (vs. 8b) shows his deceptions will reach out to the entire earth. But who will he be able to deceive? Walvoord says:

These who are tempted are the descendants of the Tribulation saints who survive the Tribulation and enter the millennium in their natural bodies … The children of those entering the millennium far outnumber the parents, and undoubtedly the earth is teeming with inhabitants at the conclusion of the thousand year reign of Christ. Outwardly they have been required to conform to the rule of the king and make a profession of obedience to Christ. In many cases, however, this was mere outward conformity without inward reality, and in their experience of real temptation they are easy victims of Satan’s wiles.²³⁶

Walvoord quotes William Hoste in his book, The Visions of John the Divine:

The golden age of the kingdom will last a thousand years, during which righteousness will reign, and peace, prosperity, and the knowledge of God will be universally enjoyed. But this will not entail universal conversion, and all profession must be tested … Will not a thousand years under the beneficent sway of Christ and the manifested glory of God suffice to render men immune to his [Satan’s] temptations, will they not have radically changed for the better, and become by the altered conditions of life and the absence of Satanic temptations, children of God and lovers of His will? Alas! It will be proved once more that man whatever his advantages and environment, apart from the grace of God and the new birth, remains at heart only evil and at enmity with God.²³⁷

“Gog and Magog …” (vs. 8). These names are used appositionally to describe the nations though they are used without any explanation; they are simply introduced as a description of the nations from the four corners of the earth. Though expositors disagree in their understanding of Gog and Magog, this is not the same as Ezekiel 38 and 39. This is evident from several things: (a) The invasion in Ezekiel comes from the north, but this one comes from all directions; (b) Ezekiel’s battle seems to occur about the middle of the Tribulation when the people of Israel are trusting in the treaty with the beast, but this battle occurs over a thousand years later, after Christ comes to earth; (c) In Ezekiel, Gog and Magog are the names given the ruler from the north and his land, a territory now occupied by Russia, but according to Ezekiel these will be decisively wiped out in the Tribulation.

So why use this term here? Because, from its use in the Ezekiel passage, these names stand symbolically for a rebellious and war-like people and for the nations in rebellion against God and His people (Psalm 2) who will be crushed. As Walvoord suggests, it may be used like we use “waterloo” to express a disastrous battle, but one not directly related to the historic situation. The ties are the nature of the people, rebellious, and their defeat, complete disaster!

“And they came to the broad plain of the earth and surrounded the camp of the saints …” (vs. 9a). The word “camp,” the Greek parembolh, refers to those in battle, an army in battle array, hence a “fortified camp, fortress,” or “citadel.”

Walvoord suggest that,

… here the term seems to refer to the city of Jerusalem itself which is described as ‘the beloved city’ (cf. Psalm 78:68; 87:2). Apparently Christ permits the army to assemble and encircle the capital city. No sooner has the army of Satan been assembled, however, than fire comes down from God out of heaven, and the besiegers are destroyed, like the destruction of Sodom and Gomorrah. This shatters the last vain attempt of Satan to claim a place of prominence and worship in attempted usurpation of the prerogatives of God.²³⁸

But please note something else: here also ends the vain idea of man that if he just had a perfect environment, the world would be a wonderful place without war and conquest. If man just had a perfect environment he would willingly serve others and the God who created and redeemed him. But this is false because it fails to take into account the fallen nature of man and his desperate need of the redemptive work of Christ. So even in the perfect situation of the millennial reign of Christ, countless numbers immediately respond to the first temptation to rebel. However, they are quickly destroyed and this brings an end to the rebellion of the nations and to Satan’s career.

Throughout the history of mankind, but especially in the last days of apostasy, man in his human viewpoint and satanic viewpoint has tried to believe that man is basically good, that within man is a divine spark which only needs fanning, i.e., good opportunities, the perfect environment, the great society, etc. In other words, take away all the inequalities, give everyone a fair shake, and we will have a wonderful world. Today we hear a great deal about reforming the criminal element, they only went bad because of a bad environment, etc., which of course cannot change as long as Satan is around and Jesus Christ is absent. Man has also believed, especially today, that what we need is a one-world state with an international police force and that this would bring world peace and an end of wars. But as we have seen in our study of Revelation, this will only pave the way for the beast and his godless system of tyranny and murder.

Remember that God’s purpose with the various economies is to give new opportunities and tests from every conceivable angle. In the Millennium, therefore, God gives man his great society, one which exceeds anything man could ever dream of, a society and world order with a perfect environment. Then at the end he releases Satan. Again we ask WHY? To the above reasons let me add the following for further reiteration:

(1) To show the frightfully and totally bankrupt condition of man and that what he needs is not a great society with all evils removed (a perfect environment), but that any effective and lasting change must come from within through God’s grace plan of salvation which regenerates and gives new life and spiritual capacity. Nothing else can permanently change man.

(2) To further substantiate God’s case against Satan, that Satan is the liar, the slanderer, and the deceiver, and a large degree the cause of man’s misery.

(3) To show that God is absolutely just in His sentence of Satan to the lake of fire (vs. 10—his permanent, eternal prison); and that God is perfect holiness and His actions are always consistent with His character.

“Into the lake of fire …” (vs. 10). The lake of fire is literal. It is not just a figurative expression for hell on earth or for separation from God. It is a real, literal place. It is also everlasting. The Scripture does not teach that there will one day be a universal salvation of all mankind after they have suffered a while. This teaches the opposite idea—there will be no annihilation of the wicked. The lake of fire is not symbolic for annihilation. The word expressly teaches that there is a literal place in which there will be everlasting and constant torment.

Revelation 20:10 says “for ever and ever.” This is very strong and literally means “unto the ages of the ages.” The beast and the false prophet are still there after a thousand years; they are not annihilated. Mark 9:43-48 shows that it does not end. Matthew 13:41-42; 8:12; 22:13; and 25:30 speak of weeping, etc. This shows there is not annihilation, but continual torment. Matthew 25:46 states the punishment is everlasting punishment and looks at what the person suffers. In Matthew 10:28 the reference to the destruction of the soul does not refer to its annihilation, but to the loss of its meaning and purpose of existence.

The Great White Throne Judgment
(20:11-15)

The Description of the Great White Throne (11)

Here is the last and final judgment of history following the close of the Millennium. It is an awesome and solemn scene and one which should cause deep concern to our hearts for many of our friends and even relatives will be here, those who have never received Jesus Christ as their Savior. All who have scoffed at God, denied His being, rebelled at His rule, or rejected His sovereignty, and in the process, have also rejected His Son, the Lord Jesus Christ, must at this time stand before this throne to be condemned to eternal judgment. May the study of these verses make us more concerned and more committed to reaching the lost for Christ.

The Time

This judgment follows the Millennium and the doom of Satan (20:1-10). It is followed by the creation of the new heaven and earth and the eternal state of the redeemed (21:1f).

The Character of this Throne of Judgment

First it is called “great.” The Greek word is megas which connotes: (a) the size of something, the extent, (b) the intensity or degree of something, and (c) rank, dignity, or standing. In essence, all of these ideas have application here. It is great because of the awesome intensity and the degree of its importance. Here each unbeliever’s eternal destiny is determined and declared with ample proof and reason. It is great because it is the final judgment putting an end to all judgment for all time. Finally, it is great because all the unbelievers of all time, from Cain to the final revolt at the end of the Millennium, will be here assembled to face the bar of God’s perfect justice. The only exceptions will be the beast and false prophet and perhaps those of the judgment of the Jews and Gentiles at the end of the Tribulation who have already been consigned to the lake of fire.

Second, it is called “white” because it will be the supreme, undimmed display of the perfect righteousness and justice of God. Throughout history God has taught man that he must have God’s kind of righteousness, that God is of purer eyes than to approve evil, or to accept or look upon wickedness (Hab. 1:13), that all have sinned and come short of God’s glory (Rom. 3:23), and that the penalty of sin is eternal death, separation from God (Gen. 2:17; Rom. 6:23; Eph. 2:2). Now these facts will become evident to each individual and proven without question.

Third, it is called a “throne” because here the Lord Jesus Christ will sit in absolute majesty and sovereign authority to consign these eternally to the lake of fire. In Revelation 4:2 John beheld a throne set in heaven from which the Tribulation judgments proceeded. The word “throne” is used more than 30 times in the book, but this throne, the great white one, is to be distinguished from all others because it is the most significant of all.

The Place

Heaven and earth are seen fleeing from the face of Him who sits on this throne. In other words, they are destroyed, dissolved (2 Pet. 3:7, 10-12). The point is the great white throne judgment does not occur on earth or in heaven as we know it, but somewhere beyond, perhaps in extreme outer space. The indication is also clear that it does not occur in the new heaven and earth which is not created until after this event.

In other words, God has removed Satan and demons, the false prophet, and the beast, etc., and He is about to judge the rest of the unbelieving dead. It is only fitting then, that He also judges the earth and heaven which has been the scene of the struggle with Satan, sin, and sinners. This evidently takes place after the resurrection of the unbelieving dead from the grave and Hades. They are resurrected, gathered before the throne and behold this destruction as heaven and earth are dissolved before their eyes. Then the judgment will proceed.

“And no place was found for them,” i.e., for heaven and earth. In the eternal state there will be no place for that which reminds men of the rebellions of Satan and man with all their wickedness and sorrow (cf. 21:4; 22:3).

The Participants of the Great White Throne (11b, 12a, 13a)

The Judge

“The one sitting on the throne” (20:11b). This is the Lord Jesus Christ (John 5:22). All judgment has been put into His hands as the perfect Son of man, Son of God, the one qualified to judge by virtue of his sinless humanity and His defeat of Satan and sin on the cross (Rev. 5).

The Judged

The ones judged are “the dead, great and small,” those who had no part in the first resurrection (20:5-6). This of course refers to the unbelieving dead of the second resurrection (John 5:29).

“The dead, great and small” emphasizes that no one is exempt; all who have died without Jesus Christ, regardless of their status in human history, religiously, politically, economically, or morally, must stand before this throne to face the judgment of Jesus Christ. This excludes the beast and the false prophet (19:20), and perhaps those unbelievers judged at the judgment of the Gentiles and Jews (Matt. 25:41) because they are seen to be sent directly to the eternal lake of fire.

The Source of their Resurrection

They come from: (a) “the sea,” i.e., those who died at sea and were not buried in the earth, (b) “death,” those who were buried in graves in the ground, cremated, or destroyed in any other way on earth, and (c) “Hades,” a reference to the place of torments, the compartment which contains the souls of unbelievers (Luke 16:23). The sea and death (i.e., the ground) contain the bodies and Hades contains the souls. At this second resurrection, the soul and body are reunited and the person is brought up before the throne.

It appears that the lake of fire will contain spirit beings in spirit bodies (Satan and his demons) and even unbelieving people will have some kind of imperishable resurrection body as well (cf. Rev. 19:20).

The Basis of the Judgment (12b, 13b, 15a)

The basis of the judgment is what is found in the two sets of books: the books which were opened, and the other book, the book of life. Note that the text says “and the books (plural) were opened, and another book (singular) was opened, which is the book of life.” So we have two sets, the books, and the book which is mentioned also in verse 15a.

The Books

The identity of the books is not specifically revealed. We can only speculate from a comparison of other Scriptures and from the nature of these verses.

The first book opened will probably be the Scriptures, the Word of God which contains the revelation of God’s holy character, the moral law, the declaration of the sinfulness of man and God’s plan of salvation by faith in the Savior. This book also reveals that even when men do not have the written Word, they have the law of God written in their hearts (Rom. 2:14-16) and the revelation of God consciousness in creation (Rom. 1:19-20). Because of this they are without excuse (Rom. 1:20; 2:12). All men are responsible for the revelation they have and stand at this judgment because of their own negative volition to God’s grace (Rom. 1:18; 2:4, 14; John 7:17). So then, Scripture will be used to demonstrate the clearness of the plan of God and that man is without excuse (cf. also John 12:48-50; and 1 John 3:23).

The second book will be the book of works (deeds). Verses 13 and 14 state that the unbelieving dead will be judged according to their deeds (works). Undoubtedly, one book is the book of works which contains a record of their deeds as a witness of the true nature of their spiritual condition.

“Deeds”’ is the Greek ergon which refers to anything that is done, a deed, action, or work. It is used of good deeds (Matt. 26:10; Mark 14:6; Rom. 2:7), of evil deeds (Col. 1:21; 2 John 11), of dead works (Heb. 6:1; 9:14), of unfruitful deeds (Eph. 5:11), of ungodly deeds (Jude 15), of deeds of darkness (Rom. 13:12; Eph. 5:11), and of works of the Law (Rom. 2:15).

The principle here is that Jesus Christ died for their sins, for their evil deeds, to forgive them and to provide them with a righteousness from God so that they might have a perfect standing before Him. But when men reject the knowledge of God and His plan of salvation, they determine to stand on their own merit or in their own righteousness. So, the book of works will contain a record of all their deeds, good and bad, to demonstrate Romans 3:23, that they fall short of God’s righteousness and have therefore no basis upon which to stand accepted (justified) before God. This judgment proves them sinners and in need of Christ’s righteousness by faith.

The Book of Life

This book contains the names of believers, all who have put their faith in Christ and His plan of salvation through the suffering Savior. To put it another way, it is a record of those who have not rejected God’s plan of salvation and who have responded to Him in faith; for these their faith is reckoned for righteousness (Rom. 4:22).

At the great white throne the book of life is produced to show that their name, because of their rejection of Jesus Christ, was not found written in the book of life. They, therefore, have no righteousness and cannot be accepted before God, but must be cast into the eternal lake of fire. The book of life contains the names of believers who have been justified by faith and who have a righteousness from God imputed to their account. These are accepted by God and will spend all eternity with Him (Rom. 3:20-26; Phil. 3:9).

The Judgment or Punishment (14-15)

“And death and Hades were thrown into the lake of fire.” “Death” refers to the body now resurrected, and “Hades” refers to the soul, the immaterial part of man. Both the body and soul are eternally separated from God in the eternal lake of fire, a very real and literal place. It is important to note that the emphasis here (the real issue) is on whether their name is in the book of life and not on their deeds. Salvation is by faith in Jesus Christ and the loss of salvation is brought about by the one sin which separates man from God—failure to trust in Him (John 3:16, 36; 16: 8-11).

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225 NIV Bible Commentary, Electronic version.

226 J. Dwight Pentecost, Things to Come, Dunham Publishing Company, Findlay, OH, 1958, p. 4.

227 Pentecost.

228 Pentecost.

229 Pentecost, pp. 5-6.

230 Adapted from: Bernard Ramm, Protestant Biblical Interpretation, W. A. Wilde Company, Boston, 1956, pp. 93-95.

231 Ramm, pp. 55.

232 Ramm, pp. 103-104.

233 Pentecost, pp. 11-12.

234 G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, T. & T. Clark, Edinburgh, 1937, p. 256.

235 Earl D. Radmacher, Issues in Dispensationalism, Wesley R. Willis, John R. Master, general editors, Charles C. Ryrie, Consulting Editor, Moody Press, Chicago, 1994, pp. 253-255.

236 Walvoord, p. 302.

237 Walvoord, p. 302, quoting William Hoste, The Visions of John the Divine, pages 160-161.

238 Walvoord, p. 304.

Revelation can obviously be outlined or divided in a number of ways, but most commentators see 1:19 as a divinely-given outline. Walvoord writes:

The advantage of this outline is that it deals in a natural way with the material rather than seizing on incidentals as some expositors have done or avoiding any outline at all, as it true of other expositors. It is not too much to claim that this outline is the only one which allows the book to speak for itself without artificial manipulation …²⁵

The point is that this God-given outline supports and demonstrates the futuristic approach of the book. Revelation 1:19 becomes a key to how we should interpret the book. Verse nineteen gives a three-part division: Following the prologue or introduction, we have what John calls “the things which you have seen,” i.e., the things past. This is followed by “the things which are,” the things present, and then “the things which will take place after these things,” the things future. Based on this breakdown, Revelation falls into the following three divisions:

(1) The things past are the things which John had seen from verse 9-19 including verse 20 which is an explanation of part of this vision, the vision of the glorified Christ (1:9-20).

(2) The things present are “the things which are.” This deals with the messages to the seven churches and the state of the church or the church age (2:1-3:22).

(3) The things future refer to “the things which shall take place after these things.” This takes us the reader into the future or things to come, and deals with the things that will occur after the church: the tribulation, the millennium, and the eternal state (4:1-22:21).

Remember that,

If one follows the plain, literal or normal principle of interpretation he concludes that most of the book is yet in the future. No judgments in history have ever equaled those described in chapters 6, 8, 9, and 16. The resurrections and judgment described in chapter 20 have not yet occurred. There has been no visible return of Christ as portrayed in chapter 19.²⁶

Circumstances of the Vision
(1:9-11)

9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos, because of the word of God and the testimony of Jesus. 10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet, 11 saying, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.”

In verses 9-11 John provides us with those facts which are pertinent to the nature of the book and how John came to write it.

The Receiver of the Vision (9a)

“I John, your brother and fellow partaker in the …” John, of course, was well known among the churches of Asia Minor. He refers to himself as simply John in 1:1 and 1:4, but twice he says, “I John” (1:9; 22:8) which seems to add emphasis for the purpose of authenticating his witness.

In his epistles John described himself as an elder (2 John 1; 3 John 1), but here he simply calls himself “a brother and fellow partaker …”

“Brother” is the Greek adelfos, a word often used as a technical term for believers in Christ because we are all born again into God’s family. It stresses the close relationship we all have regardless of our position or gifts in the church or in society. We are still brothers under the authority and care of the Father and our older Brother, the Lord Jesus Christ.

“Fellow partaker” is the Greek sunkoinwnos, “to share jointly, to have in common with others.” It reminds us of the doctrine of koinwnia or fellowship and how we, as believers in Christ, share many things in common—a common hope, common blessings, common sufferings, and common responsibilities.

“In Jesus” is the uniting factor and the basis of our brotherhood or fellowship (1 Cor. 1:9). It calls to mind our union or position in Christ or the co-identification that we share together in Him. Note, three things are mentioned that he had in common with the seven churches.

First, John speaks of himself as “a fellow partaker in tribulation.” “Tribulation” is the Greek qlipsis from qlibw, “to crush, press hard.” Qlipsis means “trouble, affliction, distress.” The Greek has the article with the word “tribulation,” but it goes with all three nouns linking them together as three related things that often come simultaneously to believers in Christ. Literally, “the affliction, kingdom, and endurance in Jesus.” It does not refer to “the tribulation” to come as though it had already begun. Specifically, “tribulation” in this verse refers to the persecutions and distress that John was facing on the isle of Patmos and that much of the church was experiencing for their faith in Jesus Christ because of the persecutions of the Roman emperor, Domitian.

Second, John then spoke of a “kingdom”: Though we may experience tribulation, we also share in a kingdom that enables us to become overcomers in affliction. This refers to Christ’s kingdom and rule. There are three aspects of this in which all believers in Christ share:

(1) There is the present mystery form, the kingdom of God within you which includes God’s sovereign provision, control, and deliverance: Compare Col. 1:12-13 with the mystery parables of the kingdom in Matthew 13 which describes the present mystery form between Christ’s first and second comings.

(2) The predicted millennial reign on earth in which all believers will take part with varying degrees of responsibility and rewards depending on their faithfulness to walk with the Lord (cf. Rom. 8:17; 1 Cor. 3:12f; Rev. 2:26; 3:12, 21; 20:4).

(3) The eternal form of the kingdom, the eternal state (Rev. 22:1-22:5).

However, not only do we share in tribulation, but as sharers in Christ’s kingdom and rule, we can also share in the endurance that comes to us in Christ. So …

Third, John referred to “perseverance” as further common thing we share in Jesus. This is %upomonh from %upo, “under” and monh, “to abide.” It means endurance, the ability to abide under pressure regardless of the intensity or length of time. This is a joint ability that all believers have in Christ if they will walk in faith and keep their eyes on the Savior (cf. Col. 1:9; Heb. 12:1-2). This is especially true when we fix our gaze on the future glory and the blessings to come (cf. the close of each message to the seven churches).

The Place of the Vision (9b)

John was on an island called “Patmos.” Patmos was a small, bleak, and rocky island about ten miles long and six miles wide. It was a place where prisoners and undesirables were banished and forced to work in the mines. According to early church fathers like Irenaeus, Clement of Alexandria, and Eusebius, John was sent here and forced to work in the mines though way up in years. This points to the source of his affliction and endurance as a partaker of Christ’s rule and reign in his life.

“Because of the Word of God” points us to the cause or reason for John’s banishment as an undesirable—his unswerving faithfulness to proclaim the Word and share Jesus Christ with men. Please note, though men could circumscribe his human activities, they could not bind the Spirit of God nor the testimony of Jesus Christ nor the power of the Word of God (2 Tim. 2:9).

Moses wrote the Pentateuch in the wilderness. David wrote many psalms while being pursued by Saul. Isaiah lived in difficult days and died a martyr’s death. Ezekiel wrote in exile. Jeremiah’s life was one of trial and persecution. Peter wrote his two letters shortly before martyrdom. Thus in the will of God the final written revelation was given to John while suffering for Christ and the gospel.²⁷

The Spiritual Circumstances (10-11)

“And I was in the Spirit.” The tense, the verb used, and the fact of this statement pointing us to the reason for the visions of this book all suggests this refers to something unusual instead of the normal experience of the Spirit controlled walk.

Explanation: First, such visions as depicted in this book are never stated to be one of the products or promises of the Spirit filled walk (Gal. 5:22f). Rather, it refers to a state where God could supernaturally reveal the special contents of this book. Second, the verb here can be classified as an ingressive aorist describing an entrance into a condition. The verb is ginomai, “to come to be, become.” Literally, “I came to be in the Spirit.” It refers to an entrance into an unusual state. “Such was the experience of Ezekiel (Ezek. 2:2; 3:12, 14; etc.), Peter (Acts 10:10-11; 11:5), and Paul (Acts 22:17-18).”²⁸

The Time of the Vision

“On the Lord’s day” is taken by interpreters in two different ways: (a) the Lord’s day as the first day of the week or Sunday, or (b) as a reference to the Day of the Lord, the Tribulation.

Explanation: “Lord” is the Greek kuriakos, an adjective meaning “belonging to the Lord, lordian, imperial.” And though the Day of the Lord in other places is always written differently (%hmera kuriou), due to the unique emphasis of this book, a number of writers as Walvoord, Ryrie, and Pentecost and others believe this word does not refer to Sunday, but rather to the Day of the Lord of the Old Testament, an extended period of time when God will deal in judgment and sovereign rule over the earth.²⁹

John, through this spiritual state, was projected into the Day of the Lord, that imperial day and time when the Lord would return in His kingly glory and take the reins of earthly government via the events and conditions of chapters 4-22. Support for this is as follows:

(1) Unless this is the exception, the expression, “the Lord’s day,” as a reference to Sunday is nowhere else used in the Bible. This word, kuriakos is used only here and in 1 Cor. 11:20 where it is used of the Lord’s supper, but not a day. Outside the New Testament it meant “imperial.”

(2) The day that the early church regularly met, the day of Christ’s resurrection, was consistently called “the first day of the week,” and never “the Lord’s day” (cf. Matt. 28:1; Mark 16:2,9; Luke 24:1; John 20:1,19; Acts 20:7; 1 Cor. 16:2).

(3) Further, Walvoord adds, “it is questionable in any case whether the amazing revelation given in the entire book could have been conveyed to John in one twenty-four-hour day, and it is more probable that it consisted of a series of revelations.”³⁰

(4) “And I heard behind me a loud voice like the sound of a trumpet” calls attention to the awesome nature of what John was about to see, a vision of the glorified Christ. Trumpets are used in the Bible to announce important occasions and to assemble God’s people for some kind of preparation. The important occasion here is the vision of Christ which is preparatory to all that follows.

The Command to Record the Vision

“Write in a book what you see” is one of twelve times John was told to write in the book what he saw. This indicates John was to write after seeing each vision. In 10:4, John was told not to write, but seal up what was spoken.

“And send it to the seven churches” shows us again that God’s intends for the church to have and know the contents of the book of Revelation. The entire book along with the individual messages were to be written for and sent to the seven churches.

Content of the Vision
(1:12-16)

12 And I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13 and in the middle of the lampstands one like a son of man, clothed in a robe reaching to the feet, and girded across His breast with a golden girdle. 14 And His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire; 15 and His feet were like burnished bronze, when it has been caused to glow in a furnace, and His voice was like the sound of many waters. 16 And in His right hand He held seven stars; and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.

The Position of the Lord (12-13a)

Having turned to see the voice, a figure for the one who was speaking to John, he was then given and recorded the vision of the seven golden lampstands and the glorified Christ seen in the very center of the vision. The Position of the Lord in the middle of the seven golden lampstands (1:12-13a), is of course, the most striking feature of this vision. It draws our attention not only to His glorious appearance, but to the central place He has and deserves in the life of the church.

The meaning of the seven golden lampstands with Christ in the center:

The vision is for the seven churches of Asia Minor (vs. 20) who represent the church at large throughout the ages. Its truth is for our comfort, encouragement, challenge, and instruction.

In the Old Testament, the lampstands of the tabernacle and the temple consisted of a seven-branched lampstand, a single stand with one center lamp and three on each side. Here, however, we have seven separate lampstands arranged in a circle with Christ standing in the center.

The lampstands are made of gold, a symbol of the deity of Christ who gives beauty to the church when it exhibits His character. He is the reason for our value. In ourselves, we are only clay vessels.

The lampstands are filled with olive oil, a symbol of the ministry of the Holy Spirit, and they are responsible to give out light, their principle function, in the power of the indwelling Spirit.

But the key note is the circle of lamps with Christ in the center pointing emphatically to the centrality and priority of Christ. He is the center, the hub, and the heart of the church at large and of each individual local church. Note that the Lord has a direct relationship with each church. He is in our midst to minister to us, to search us, and to enable us and we are in the world to give off light to point men to Christ.

The Description of the Lord (13b-16)

The description which follows symbolically represents the attributes and traits of Christ which demonstrate His relationship to the events of the book of Revelation and His qualifications to carry out and accomplish all that will follow. But before the description of His glory or deity begins, note how He is defined: as “one like a son of man.” This title points to his true humanity and Messianic character. Though portrayed in all the glory of His deity in the similes that follow, He is still the Son of Man, one made like His brethren that He might be a faithful high priest and reclaim what Adam lost in the fall (cf. Heb. 2:9f). Note also, as the Son of Man, He is seen “clothed in a robe reaching to the feet, and girded across His breast with a golden girdle.”

This vision is introductory to chapters 2 and 3, the letters to the churches, and the events that follow dealing with the judgments of the Tribulation. This portrays Him in His role as the Son of Man who is also a priest and judge. His role as priest and judge is a somber and significant note as He stands in the midst of the seven churches because it calls our attention to just exactly who He is.

(1) His head and hair (14a)— “were white like wool, like snow.” This corresponds and is designed to remind us of the vision in Daniel of “the Ancient of Days” (Dan. 7:9). This represents (a) His eternal wisdom, the wisdom of age as the one whose “goings forth are from old, from everlasting” (Mic. 5:2), and (b) His complete purity or holiness symbolized in the white wool and snow.

(2) His eyes (14b)— “were like a flame of fire.” This speaks of His penetrating vision, searching righteousness, and judgment into the affairs of the church and mankind as a whole. Perhaps there is in this a connection with the Bema, the judgment seat of Christ for believers, and the Great White Throne Judgment (GWTJ) for unbelievers. The fire which will try men’s works at the Bema and prove the condition of their heart at the GWTJ will be the penetrating and holy gaze of Christ (1 Cor. 3:12f; 2 Cor. 5:10,11; Rev. 20:11-12 and Rom. 3:23; 4:2).

(3) His feet (15a)— “were like burnished bronze.” Literally, the Greek says, “his feet like fine brass (or refined bronze) as when it has been burned (refined—the perfect tense of completed action) in the furnace or oven.” “The idea may be ‘glowing’ and it would indicate that the metal is not only the finest and brightest, but it is aglow as if still in the crucible.”³¹

In Scripture both brass and fire stand for divine judgment as seen in the Old Testament types of the brazen altar and other items of brass used in connection with sacrifice for sin (Ex. 38:30).³²

Christ is able to stand in the midst of the church as priest and judge and will be able to execute the world wide judgments that follow on the basis of the divine judgments He Himself endured through His life and sufferings on earth as the Lamb of God without spot or blemish.

(4) His voice (15c)— “was like the sound of many waters.” His voice as John heard it was like a mighty waterfall. As the water of Niagara Falls is so loud that it silences all voices around, so this portrays Jesus Christ as the absolute voice of authority to which all human authority must bow.

(5) His right hand (16a)— “And in His right hand He held seven stars.” Verse 20 will explain the mystery of the seven stars in the right hand of the Savior. For now, it is enough to recognize that the right hand is a symbol of strength, power, and honor. The stars, the angels or messengers, are in a place of honor, but they are also under His authority, strength and protection.

(6) His sword (1:16b)— “and out of His mouth came a sharp two-edged sword.” Sword is mentioned a total of nine times in Revelation. Here, it is the Greek r%omfaia, mentioned five times in Revelation. Another Greek word for sword, makaira, the short Roman two-edged sword, is mentioned four times.

The r%omfaia was the long and heavy broad sword of the Thracians and other barbarous nations who often marched as God’s instruments of judgment over one country after another. It symbolizes the irresistible authority and devastating force of our Lord’s judgment (cf. 19:15). Hebrews 4:12 speaks of the Word of God as “quick and powerful, sharper than a two-edged sword.” In Hebrews 4:12, however, the Greek word is macaira which speaks of the penetrating power of God’s Word to uncover our inner lives and to get to the root of our needs.

However, it is this same word which, proceeding out of His mouth, will be the basis of Christ’s judgment of men (cf. John 12:48). So, this may also be in view since this sword comes out of the mouth of Christ. It is thus, an instrument of judgment, of war, of death and destruction.

(7) His countenance or face (16c)— “and His face was like the sun shining in its strength.” This is undoubtedly a reference or symbol of the brilliance of the divine glory of Christ portraying His holiness and deity. It was this that blinded Paul on the Damascus road and which here caused John to fall at Christ’s feet as a dead man (vs. 17). Here is the Sun shining in the midst of the church. He and He alone is our source of light and righteousness. Paul describes us as heavenly luminaries in Philippians 2:15. The Greek word there is fwsthr which can refer to the sun, but also to the moon or planets that get their light from their sun. He is to us what our sun is to the moon. He is our light, our holiness, and our means of becoming light to the world. Do we take His holiness for granted or do we fall prostrate before Him in humble submission and adoration? This naturally brings us to our next point:

Consequences of the Vision
(1:17-20)

17 And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, “Do not be afraid; I am the first and the last, 18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. 19 Write therefore the things which you have seen, and the things which are, and the things which shall take place after these things. 20 As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.”

The Word of Comfort (17-18)

On several occasions when men have had a glimpse of the glory of God, they rightly fell on their face in humble submission and reverence or responded in some way that showed the effect on man the creature when faced with the awesomeness of the Creator’s glory. But when they did this, God spoke or touched them or both (cf. Dan. 10:8-10, 15-16; Matt. 17:6-7). And so here, the Lord Jesus placed His right hand upon John and spoke words of comfort.

Why did the Lord do this? Because the sovereignty and holiness of God that becomes terror and judgment to the unbelieving world becomes a source of comfort and protection to the believer in Christ because He stands cleansed and purified in the merit and love of Christ (Isa. 6:1-8).

The basis for having no fear— “I am the first and the last.” This is similar to 1:8 and both of these statements are applied to Christ later in the book (21:6; 22:13; 2:8). But we need to ask why does the Lord describe Himself as the first and the last? A couple of Old Testament passages point us to the meaning and significance of this.

Isa. 41:4, 48:12-13 “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the Lord, am the first, and with the last. I am He.’”… 12 “Listen to Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last. 13 Surely My hand founded the earth, And My right hand spread out the heavens; When I call to them, they stand together.”

By the context we can see that this description stands for God’s independent, self-existence, and self-sufficiency as the transcendent and sovereign God of the universe. He stands outside and independent of all creation. This same designation is used in Revelation 2:8 to comfort a church in affliction because it stands for Christ’s deity and sovereignty over all our affairs. Christ, our Savior and Lord, is God, the origin and goal, the self-existent one who sees the beginning from the end, in whom all the treasure of wisdom and knowledge abide, and who is in total control.

“And the living One; and I became dead, and behold, I am alive forevermore.” In these words we see His assurance of eternal life and resurrection. He is the one who, as the eternal God, became man and died, but who conquered death by His death for sin and by His resurrection.

“And I have the keys of death and of Hades.” As the one who conquered death, He has the keys of death and Hades. “Keys” means authority and power. In Scripture a key is a sign of authority and power. While going through seminary in Dallas, Texas, I worked in the Dallas Juvenile Detention Home and carried a large key that was attached to my belt with a chain that was used to unlock and lock juvenile inmates. It was a sign of authority. So, the Lord Jesus has control over both death and hades. What does this mean?

(1) This means He is the Lord over physical death which terminates life in this world. By His death for sin and His resurrection, Christ has wrenched from Satan’s hands any authority the devil had over death (cf. Heb. 2:14-15). This means “no man can die apart from divine permission even though afflicted by Satan and in trial or trouble”³³ (cf. Ps. 68:19-20).

(2) He is the sovereign over hell or life after death. “Hell” (KJV) and “Hades” (NASB) is the Greek %ades. The Greek word %ades, commonly translated “hell,” refers to the intermediate state and is to be distinguished from the lake of fire or Gehenna, which refers to the eternal state. To avoid confusion it is better to transliterate the word %ades (as does the NASB) and to use the word “hell” as referring to the eternal state only.³⁴

As the one who has the keys over death and hades, Christ is sovereign over death in this life and over the life to come.

Please refer to the Glossary in Appendix 7 for definitions of hell and related terms.

The Word of Command (19-20)

Now the apostle is commanded to write the things which he had seen and would see in the visions to follow. As pointed out previously, this gives us God’s outline for the book and shows us we should have a futuristic approach to the great majority of the book of Revelation.

Verse 20 explains the mystery of the seven golden lampstands and seven stars. In Scripture, “mystery” refers to what was before unknown but is then revealed by revelation from God. It is not something mysterious, but previously unknown. The lampstands are the churches portraying their function and purpose in the world and the stars are the angels or messengers of the seven churches.

But, how do we take the word “angels”? “Angels” is the Greek angelos which means “messenger.” In scripture, it is used of both men (Luke 7:27; 9:52; Jam. 2:25) and angelic beings. So, is this a reference to angelic beings who function somewhat like guardian angels? Or do we take this as a reference to human messengers who either carry the message of these letters or who are leaders of the seven churches? Much more will be said on this in the next chapter, but Walvoord has a good summary:

It is possible that these messengers had come actually to the Isle of Patmos, but it is more probable that they refer to the leaders in these churches to whom the messages primarily are addressed. The spiritual significance is that these angels are messengers who are responsible for the spiritual welfare of these seven churches and are in the right hand of the Son of Man, indicating possession, protection, and sovereign control. As the churches were to emit light as a lampstand, the leaders of the churches were to project light as stars.³⁵

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25 Walvoord, p. 48.

26 Charles C. Ryrie, Revelation, Moody Press, Chicago, 1968, p. 9.

27 Walvoord, p. 41.

28 Walvoord, p. 42.

29 Taken from Walvoord, The Revelation of Jesus Christ, p. 42; Ryrie, Revelation, p. 17; J. Dwight Pentecost, Things to Come, and class notes taken at Dallas Theological Seminary, 1965.

30 Walvoord, p. 42.

31 Fritz Rienecker, Linguistic Key to the Greek New Testament, edited by Cleon L. Rogers, Jr., Zondervan, Grand Rapids, 1980, p. 814 quoting Henry Barclay Swete in The Apocalypse of St. John, Macmillan, London, 1907.

32 Walvoord, p. 44.

33 Walvoord, p. 47.

34 Walvoord, p. 47.

35 Walvoord, p. 45.

The City and the Assembly
(2:8a)

Again we should note that it is the risen and ascended, but active Savior who addresses the church in these messages. He walks about in the midst of the church (2:1) and as the one whose penetrating eyes are like a flame of fire (1:14), He knows every detail and situation of His church, individually and corporately. He knows all about the society in which we live and how it affects us and our testimony for Him, but as the all-knowing Savior, He comes and lovingly speaks to us where we live and calls us to find our source of happiness and strength and life in Him.

The City of Smyrna

Its location

Smyrna lay just 35 miles north of Ephesus on the west coast of Asia on the Aegean Sea. It was the loveliest of all the cities and was sometimes called “the Ornament of Asia,” “the Crown of Asia,” or sometimes “the Flower of Asia.” It was beautifully situated. It stood at the end of a road that journeyed westward across the lands of Lydia (western Asia Minor) and Phrygia (a land in the center of Asia Minor, our modern Turkey) and traveled out to the east.

In relation to the sea, it stood at the end of a long arm of the sea which ended in a small land-locked harbor in the very heart of the city making it one of the safest harbors. It controlled the trade of the rich Hermus Valley and was a great, wealthy, and important city.

The city itself began at the harbor and traversed the narrow foothills. Behind the city rose a hill covered with temples and noble buildings which encircled a hill named the Pagos, but the hill was also called the “the Crown of Smyrna” because of the way the buildings formed a crown around the hill.

Its history

Smyrna had been a Greek colony as far back as 1000 B.C. Around 600 B.C. it was invaded and destroyed by the Lydeans and for 400 years there was no city there at all. Then around 200 B.C. Lysimachus had it rebuilt as a planned and unified whole. It was built with streets that were broad, straight, sweeping, and beautifully paved. The city had experienced death and had literally been brought back to life. It is undoubtedly because of Smyrna’s historical past, Christ refers to Himself as, “He who was dead and has come to life.”

But there were other significant facts about Smyrna. It was a free city, one that knew the meaning of loyalty and fidelity to Rome unlike most cities. Cicero called it, “one of our most faithful and our most ancient allies.” It was the first city in the world to erect a temple to the goddess Roma and to the spirit of Rome. Her fidelity to Rome was famous in the ancient world. So again, Christ said to the church there, “be faithful unto death.”

In all of this there existed what was called “municipal vanity” and it was known for its “municipal rivalry and pride.” Everyone there wished to exalt Smyrna. So, it was not without reason that Christ spoke of Himself as “the first and the last.” In comparison with His glory, all earthly distinctions are pure emptiness and strife for being first in something pales into insignificance in view of His eternal glories.

Another fact of importance concerns the Jews there. There was a population of Jews in the city who were not only numerous, but influential and who did everything they could to hurt the church in Smyrna. So, the Lord also addresses this issue in this letter as well (vs. 9-10).

Another interesting fact is that the city received its name from one of its principle products, a sweet perfume called myrrh. This was a gum resin taken from a shrub-like tree. Though it had a bitter taste, the resin of the tree was used in making perfume (Ps. 45:8), was one of the ingredients used in the anointing oil of the priests (Ex. 30:23), and in the embalming of the dead (John 19:39). Smyrna is Ionic Greek for myrrh, a fragrant perfume used in burial. Many believe this church represents the martyrs of all time and the sweet smelling fragrance of their devotion until death (cf. 2 Cor. 4:14-16).

Finally, Smyrna, unlike the city of Ephesus, stands today. Though many of these believers died a martyr’s death, Satan could not stamp out their testimony. Suffering has a way of keeping us pure in our devotion to Christ and it was evidently so with this church.

The Christ, the Author and Answer
(2:8b)

Again we see how the perfections of Christ’s person and work answers to the needs, problems, and conditions in each church. Since many in this church died for their faith, Christ assures them of their resurrection and future rewards because He is the first and last, the eternal God who became man, died and rose again (1 Pet. 1:3; Acts 2:24).

Literally, the Greek says, “He came to be dead and began to live or came to life again,” an obvious reference to the cross and the resurrection. It describes what we might call an experience, an episode, a passing phase He went through for us, death. He passed into death, through death and out of death, and came to life in a triumphant event, the resurrection.

Application:

The risen Christ is one who has experienced the worst that life could do to Him. No matter then what might happen to the Christians at Smyrna or to us, our Savior has gone through the worst life can bring. As such, He is one who feels for us in our suffering with special love and compassion and is ever present to come to our aid and comfort (Heb. 2:15-18; 4:15).

The risen Christ has conquered the worst that life can do. He triumphed over pain, the cross, the devil, sin, and death. He defeated all the enemies and He offers victory and the conqueror’s crown.

But this calls for our loyalty and commitment to Him, not simply for rewards, but because of what we have in Him and love Him.

The Church and Its Affairs
(2:9-11)

The Comfort and Approval (9)

He knows your tribulation (2:9). The word “tribulation” is qlipsis which means “pressure, a literal crushing beneath a weight.” “The pressure of events is on the Church at Smyrna, and the force of circumstances is trying to crush the Christianity out of them.”³⁹

He knows your poverty (2:9). The word “poverty” is ptwceia, and describes absolute poverty or complete destitution. To grasp this word, we might compare it with another, penia. Penia refers to one who has the necessities, but nothing superfluous; ptwceia describes the state of one who has nothing at all.⁴⁰ Christ offers no criticism of this church. The saints were faithful in spite of suffering at the hands of their Jewish persecutors and I am sure they thought they were poor, but in contrast to Laodicea, which thought it was rich and was poor, these saints were rich (3:17).

Application: Our Lord, so faithful to know and observe our lives and needs, first assures them He knows and cares for their condition and the great suffering on His behalf, and then commends them for their spiritual wealth in the midst of their physical poverty and suffering, much of which was brought about by the religious Jews of Smyrna. So, while poor, they were rich. They were rich positionally in Christ (Eph. 1:3) which, of course, was by grace. They were also rich in that God had counted them worthy to suffer for Him (1 Pet. 3:14-17; 1:6; 4:13-14). Finally, it appears they were rich in their spiritual lives because they were living close to God by faith.

He knows your persecutors (2:9b). These were the religious Jews who claimed to be the seed of Abraham. They were, but only physically. Spiritually they were of Satan and under his power and control (John 8:33-34). In Numbers 16:3, Israel was called the congregation of the Lord, but here Christ calls these unbelieving Jews, the congregation of Satan (cf. John 8:33 with 8:44).

The Counsel and Admonition (10)

Concerning fear and suffering. “Do not fear” is literally “fear nothing.” No matter how small or how severe, the One who has overcome death says, “fear nothing.” They could cast their burden on the Lord. He cared and He had overcome (Phil. 4:6-8; 1 Pet. 5:7; Isa. 41:10).

Concerning the future and testing. Some would face prison and severe testing, even death. It would be for ten days, a rather short period, or perhaps a reference to ten principle persecutions under the Roman emperors from Nero to Diocletian. But note the connection of this with Satan. This persecution is attributed to the Devil. It is a continuation of the serpent’s battle with the Lord Jesus Christ and those who belong to Him (Gen. 3:15; John 15:18-21). Human means and men are those we see persecuting the church of Jesus Christ, but invariably, behind the scenes is the old arch enemy, the prince of the power of the air. But never fear, the binder of believers in prison shall be bound, he is a defeated foe (Rev. 20:1-3; Rom. 16:20; Col. 2:15; Heb. 2:14-15).

Concerning faithfulness and rewards. Be faithful until death. This means, be faithful to the point of martyrdom. Continue to trust the Lord, be faithful to Him and the truth of His Word even in the face of death.

The promise: “I will give you the crown of life.” The reward here is not eternal life. Eternal life is a gift through faith or personal belief in Jesus Christ (John 1:11-12; 3:16; 1 John 5:11-12). This is a special reward for endurance under persecution.

Application: Note that victory in this present life is closely associated with occupation and orientation to the weightier things of eternity and the glories which shall follow (2 Cor. 4:16-18). Here is one of those things which should distinguish believers from unbelievers. Believers are to be sojourners who live with a view to eternity, while unbelievers are scripturally classified as earthdwellers (1 Pet. 1:17; 2:11; Rev. 3:10; Isa. 24:17).

The Challenge and Assurance (11)

The promise to the overcomer is that he shall not be hurt by the second death. The second death is eternal separation from God in the lake of fire (Rev. 20:1, 14). Believers may face physical death, but because they have had a second birth (John 3:3-7), no believer will ever face the second death (Eph. 2:1, 5; John 5:24; 11:25). Then, why this promise? Does this imply the possibility of the loss of eternal life? Regardless of what this passage means, it is an emphatic negation of the possibility. Some in Smyrna, as Polycarp, would die a martyr’s death, so the Lord is reminding them of this fact.

To overcome means here to remain faithful to the Lord even if it meant death. Here our Lord was simply reminding them that though some would die for Him, the second death could never touch them. The use of this negative promise, “will not be hurt …” is a literary device known as litotes. This is a rhetorical device used to affirm the positive by a negation. Hodges has a good explanation of litotes.

If someone says to me, “His request presented me with no small problem,” I know exactly what he means. The person who made the request of him had presented him a BIG problem!

In the phrase “no small problem” we have a very common figure of speech. Its technical name is “litotes” (pronounced, lie’-tuh-tease’). Litotes occurs when an affirmative idea is expressed by the negation of its opposite. In the sentence we started with, the affirmative idea is that the problem is very large. The phrase “no small problem” negates the opposite idea.⁴¹

Concerning the positive or affirmative emphasis behind the use of litotes, Hodges continues and writes:

What is the positive idea which it understates? Fortunately, the context helps us. In verse 10 we read: “Be faithful until death, and I will give you the crown of life.” The Smyrnan Christians are challenged to face possible martyrdom with courage and fidelity to God. Their reward for doing so will be a superlative experience of life in the world to come. So to speak, they will be “crowned” with the enjoyment of life “more abundant” (see John 10:10).

In this light, Revelation 2:11 can be seen as truly an understatement. The overcomer (that is, the faithful Christian) will be more than amply repaid for whatever sacrifice he may make for Christ’s sake. His experience will be truly wonderful—far, far beyond the reach—the touch—of the second death. That is to say, this conquering Christian is as far above the experience-level of eternal death as it is possible to be.

In a masterly understatement, the Lord Jesus says in effect: “The first death may ‘hurt’ you briefly, the second not at all!”⁴²

But perhaps there is something else here. The word “hurt” is the Greek adikew, “to injure, to hurt or do harm” (cf. Rev. 6:6; 7:2-3; 9:4, 10, 19; 11:5). It may also be used in a broader sense of “do wrong” (cf. Rev. 22:11). So, is there a way in which a believer can be said to be hurt or harmed by the second death? Unbelievers who persecute believers and who seek to get them to recant or renounce their faith in Christ are in some ways the personification of the second death and are not only acting out of their spiritual death against the believer, but are themselves, headed for the second death. So, when a believer fails to overcome the trial and recants because of the pain of the persecution, would he not then be hurt or harmed by the second death because he would then have lost his reward (2:11)?

Many believe that Smyrna represents the martyr period of the church, the church in extreme persecution under the Roman emperors. One classic illustration of this is in the true story of one of the great church fathers named, Polycarp. According to Ignatius, not long after the book of Revelation was written, he became the pastor of Smyrna and died a martyr’s death for his faith. The following is from the Martyrdom of Polycarp, translated by J. B. Lightfoot.

9:3 But when the magistrate pressed him hard and said, ‘Swear the oath, and I will release thee; revile the Christ,’ Polycarp said, ‘Fourscore and six years have I been His servant, and He hath done me no wrong. How then can I blaspheme my King who saved me?’

10:1 But on his persisting again and saying, ‘Swear by the genius of Caesar,’ he answered, ‘If thou supposest vainly that I will swear by the genius of Caesar, as thou sayest, and feignest that thou art ignorant who I am, hear thou plainly, I am a Christian. But if thou wouldest learn the doctrine of Christianity, assign a day and give me a hearing.’

10:2 The proconsul said; ‘Prevail upon the people.’ But Polycarp said; ‘As for thyself, I should have held thee worthy of discourse; for we have been taught to render, as is meet, to princes and authorities appointed by God such honor as does us no harm; but as for these, I do not hold them worthy, that I should defend myself before them.’

11:1 Whereupon the proconsul said; ‘I have wild beasts here and I will throw thee to them, except thou repent’ But he said, ‘Call for them: for the repentance from better to worse is a change not permitted to us; but it is a noble thing to change from untowardness to righteousness.’

11:2 Then he said to him again, ‘I will cause thee to be consumed by fire, if thou despisest the wild beasts, unless thou repent.’ But Polycarp said; ‘Thou threatenest that fire which burneth for a season and after a little while is quenched: for thou art ignorant of the fire of the future judgment and eternal punishment, which is reserved for the ungodly. But why delayest thou? Come, do what thou wilt.’⁴³

Walvoord writes:

The Faithfulness of Polycarp to the end seems to have characterized this church in Smyrna in its entire testimony and resulted in this church’s continuous faithful witness for God after many others of the early churches had long lost their …

… The purifying fires of affliction caused the lamp of testimony to burn all the more brilliantly. The length of their trial, described here as being ten days, whether interpreted literally or not, is short in comparison with the eternal blessings which would be theirs when their days of trial were over. They could be comforted by the fact that the sufferings of this present time do not continue forever, and the blessings that are ours in Christ through His salvation and precious promises will go on through eternity.⁴⁴

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39 William Barclay, The Revelation of John, Vol. I, Westminster Press, Philadelphia, p. 95.

40 Barclay, p. 95.

41 Zane C. Hodges, Grace Evangelical News, electronic version.

42 Hodges, Grace Evangelical News, electronic version.

43 Martyrdom of Polycarp, translated by J. B. Lightfoot, electronic format.

44 John F. Walvoord, The Revelation of Jesus Christ, Moody Press, Chicago, 1966, pp. 64-65.

“The Church in Compromise”

The City and Its Affairs
(2:18a)

Thyatira was smaller than Pergamum and 40 miles southeast, but it too was another city in the Roman province of Asia, in the west of what is now Asiatic Turkey. It passed under Roman rule in 133 B.C. and was an important point in the Roman road system, for it lay on the road from Pergamum to Laodicea.

It was also an important center of manufacture; dyeing, garment-making, pottery and brass-working are among the trades known to have existed there. A large town (Akhisar) still stands on the same site.

The Thyatiran woman Lydia, the ‘seller of purple’ whom Paul met at Philippi (Acts 16:14), was probably the overseas agent of a Thyatiran manufacturer; she may have been arranging the sale of dyed woolen goods which were known simply by the name of the dye. This ‘purple’ was obtained from the madder root, and was still produced in the district, under the name ‘Turkey red,’ into the present century.⁴⁸

Because of its industry, the city was known for its trade guilds, or organized groups and associations for potters, tanners, dyers and bronze workers. It was particularly known for its wool and dying industry as illustrated in the life of Lydia, a distributor of the purple garments for which this city was famous (Acts 16:14). These guilds created a tremendous problem because it was extremely hard for a merchant to pursue his or her trade without belonging to one of these guilds. To belong to these guilds put a Christian in a compromising position because of the pressure from the guilds to participate in their pagan, idolatrous feasts. “Each guild had its own patron deity, feasts, and seasonal festivities that included sexual revelries.”⁴⁹

Some of the symbols in the letter to the church (Rev. 2:18-29) seem to allude to the circumstances of the city. The description of the Christ (v. 18) is appropriate for a city renowned for its brass-working (chalkolibanos, translated ‘fine brass’, may be a technical term for some local type of brassware). The terms of the promise (vv. 26-27) may reflect the long military history of the city.⁵⁰

This church may portray the period of the church during the middle ages and the time of the papacy.

The Christ, The Author and Answer
(2:18b)

Again, we are pointed to the Lord Jesus as the issue and answer to every need and problem in life, no matter where we live and what our conditions. Walvoord writes:

In keeping with what follows, Christ is introduced as the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. This description of Christ is similar to that in 1:13-15, but here He is called the Son of God rather than the Son of Man. The situation required reaffirmation of His deity and His righteous indignation at their sins. The words “burnished bronze,” which describe His feet, translate a rare Greek word chalkoliban, also used in 1:15. It seems to have been an alloy of a number of metals characterized by brilliance when polished. The reference to His eyes being “like blazing fire” and the brilliant reflections of His feet emphasize the indignation and righteous judgment of Christ.⁵¹

Obviously, this description of our Lord stresses His authority in discipline and judgment as the Son of God, an expression found only here in the book, and the penetrating power of His knowledge along with the swiftness of His judgment. Thyatira was standing in idolatrous compromise and allowing a false authority to supplant the authority of Christ.

The Church and Its Affairs
(2:19-23)

The Commendation or Approval (19)

As the One who has infinite knowledge of all the affairs of His people, this church is commended for its works and service, and for the fact this had even increased. But please note a contrast which has a special lesson for us. Ephesus had a godly zeal for sound doctrine and holiness (2:12), but she was lacking in devotion and love to Christ—cold orthodoxy.

Thyatira had a definite and even greater ministry of service and endurance, one that seemed to be motivated by faith and love (cf. vs. 19), but Thyatira lacked on the side of zeal for sound doctrine, moral purity, holiness of life, and zeal against false teaching and practice. Obviously, the church needs to have both, it needs a balance or it must eventually lose its testimony and capacity for ministry.

The Condemnation or Ailment (20-23)

The church is strongly rebuked for tolerating a false prophetess with her teaching which promoted immorality and idolatry. She was evidently teaching that a believer’s freedom in Christ allowed them to not only belong to the trade guilds, but to participate in the immoral and idolatrous feasts that very often included cultic prostitution.

Jezebel refers to a literal woman who falsely claimed prophetic powers and who had somehow taken a position of leadership, perhaps because of her unusual gifts. Her actual name was probably not Jezebel, but she was a virtual Jezebel in her actions (1 Kings 16:31-33; 2 Kings 9:30-37). As the Jezebel of the Old Testament enticed God’s servants to abandon their loyalty to the Lord and to participate in her idolatrous practices, so this woman of Thyatira was enticing Christians to abandon their loyalty to Christ and a separated life. Her teaching was probably similar to that of the Nicolaitans.

In His grace, the Lord gave her time to repent, but she had no time nor interest in it. The fact she was called Jezebel suggests she not only was a false prophetess, but an unbeliever. The issue here then was a call to repent in the sense of changing her mind about her present evil course and condition and about her need of Christ so that she would turn to Him in faith.

Verse 22 refers to her judgment for failure to repent. While this refers to a literal judgment God would bring upon this woman, it also forms a prophecy of the Lord’s judgment on those churches which follow her adulterous ways.

“Bed of sickness” forms a sharp contrast between her luxurious and licentious couch of immorality and the pain of God’s divine judgment that awaited her for her rebellion.

“And those who … into great tribulation” simply refers to the severe judgment God would bring on her followers. It should not be taken as a reference to the future unprecedented time spoken of in Matthew 24:21 and literally called, “the tribulation, the great one” in Revelation 7:14.

The adultery mentioned here includes both spiritual adultery (idolatry), and physical adultery (fornication in cultic prostitution). This is the only place adultery is indicated. The fact adultery constitutes a violation of the marriage vow could indicate that some of those who had been seduced by this Jezebel’s teaching were believers, those who had been betrothed to Christ as His bride (cf. 2 Cor. 11:2; Jam. 4:4).

“Unless they repent of her deeds.” Note the change from “they” to “her.” This stresses that their deeds of immorality were really the product of her teaching, example, and error. It reminds us of what a great responsibility those in places of leadership have (cf. Luke 6:40; Jam. 3:1), but also of how we need to be sure that the lives and teaching of our leaders truly line up with the Word of God.

Verse 23 gives the effects. But we need to distinguish between two groups seen in the church at Thyatira. Compare “And I will kill her children” with verse 24 “But I say to you …” In verse 24 the Lord addresses the faithful remnant, those who would not tolerate her and who rejected both her doctrine and her practice. In verse 23, He speaks about those who followed her.

Some see these as unbelievers, mere professing Christians who were totally entangled in her doctrine and practice, but that they were unbelievers seems to me to be an unnecessary assumption as suggested by the use of the term “adultery” and in view of the problems at Corinth (1 Cor. 10-11). Certainly, some may have been only professing Christians, but others were likely to have been true believers, people who had put their faith in Christ, but who had been seduced by this woman’s trickery, and who refused to listen to the truth on this matter so as to repent of their actions.

First, there were those who tolerated her (verse 20). In other words, they rejected her teaching, refused to follow her, and refused to commit fornication and to eat things sacrificed to idols. But, contrary to the believers in Ephesus, they refused to deal with her through church discipline. What she was teaching was clearly license versus true Christian liberty. This teaching was contrary to Scripture, but they tolerated her presence rather than deal with the problem.

Second, there were those who were her children—her spiritual progeny. These are referred to in verses 20b-23. Evidently, these were those who accepted her teaching and, like Ahab who was influenced by Jezebel of old, followed her example by participating in the activities of the labor guilds which meant involvement in eating things sacrificed to idols and fornication. Some of these could have been true believers who were judged and died the sin unto physical death (1 Cor. 11:28-32; 1 John 5:16-17).

The Counsel and Admonition
(2:24-25)

Verse 24. This counsel is to those believers who will hear, repent and break off the compromise. “The deep things of Satan” in verse 24 most likely refers to the false doctrine being taught. They taught moral evil and that its experience was necessary to truly appreciate good. Note the words “as they call them.” They were evidently teaching license as good and bragging about the debts of their sin.

No other burden, i.e., command is placed upon them—they were only to reject Jezebel, and avoid immorality and idolatry. They were then told to hold fast to what they had. This is no minor warning. The tendency of believers is to lose ground rather than hold fast and move ahead.

In verse 25 the words, “what you have, hold fast until I come,” warns against the universal principle that things always tend to degenerate rather regenerate. It’s much like the second law of thermodynamics which simply put says, life goes from order to disorder and not vice versa. Things naturally go downhill unless there is great effort against those forces that, like gravity, tend to pull us downward. So there is always the need to cling to the Lord and hold tightly through a close walk with Him in the Word, regardless of the many blessing we possess in Christ and where we are in our spiritual journey, babe in Christ or mature (cf. 1 Cor. 10:1-13; Phil. 3:12-14).

The Challenges and Assurances
(2:26-28)

Verse 26 speaks of the promises and assurances to the overcomer.

“The overcomer,” as suggested previously, refers to those believers who overcome the specific challenges of these verses and are rewarded for their faithfulness. This is suggested by the exhortation to hold fast in verse 25 and by the words, “who keeps My deeds until the end,” in verse 26.

“And he who keeps My deeds.” “My deeds” undoubtedly refers to Christ’s way of life and to obedience to NT principles and imperatives. To keep Christ’s deeds means to experience Christ’s life and character in contrast to Jezebel’s works. Keeping His deeds is a result of overcoming through the walk of faith and daily fellowship or the abiding life. We must remember that Christ is not calling us to overcome in our own strength, which is really weakness, but to appropriate His strength and power through the knowledge of the Word and by faith. The issue is that of Philippians 4:13, “I can do all things through Him who strengthens me.” But overcoming is also the basis for special rewards like positions of authority and responsibility the Lord promises believers in the millennial kingdom like authority over nations, etc. Undoubtedly, it is because we overcome in His strength and grace and never by our own strength that we find the elders, representatives of the body of Christ, casting their victors’ stefonos) crowns, (emblems of rewards) before the throne (see Rev. 4:10-11).

Verse 27. After mentioning authority over the nations, the Lord Jesus immediately speaks of return and promises He will return, rule, and reign to remind the overcomers that they will share in all of this with Him at second advent to earth. All believers will be in the reign of Christ and in the kingdom, but not all will share in that reign in the sense of verse 26.

“The Morning Star” is referred to in three passages:

(1) In Revelation 22:16 it is a reference to the Lord Himself.

(2) In 2 Pet. 1:19 is seems to be a reference to the fuller understanding we will receive at the return of the Lord for the church when the Lord is personally present to enlighten us.

(3) In Rev. 2:28 (our passage) the context suggests that in some way it relates to the overcomers and their reward in ruling with the Savior. Perhaps it is the assurance of His presence and provision to be able to handle the authority given over the nations assigned. As a promise to the overcomer, the one who keeps the Lord’s deeds to the end, it can hardly be a symbol of Christ’s return since all believers will share in His return regardless of their spiritual state. Paul teaches us a similar truth in 1 Thessalonians 5:9-11. The Apostle shows us that all believers, whether awake (spiritually alert and sober) or asleep (spiritually out of fellowship), will be delivered from the coming wrath of the Tribulation and taken up to be with the Lord if they are living on earth when He returns. It is significant that the words Paul uses for awake and asleep have a moral connotation and are different words entirely from those used in chapter 4:13-17.

More than likely, the key to the meaning of the morning star is found in Revelation 22:16 which says, “I am the root and offspring of David, the bright morning star.” Literally, the text says as in 2:28, “the star, the morning one.” This means the brilliant or bright one, the brightest of all the stars. Note: this links Jesus with the throne of David and describes Christ as the star. Jesus is descended from the royal line of David and is the star, the King himself, who was prophesied in Numbers 24:14-19 as the star who would come out of Jacob and possess the scepter.

The Lord is promising the overcomer that he will share His royalty and splendor as the morning star. First, the Lord said that the overcomer would be given a dominion like His own (cf. 2:27b, “as I have received authority from My Father”), and so here in 2:28, the overcomer will be given a rule and splendor like that of the Lord’s. In this promise, the Lord promises a dominion and a splendor just like His own.

Verse 29 again repeats the familiar call to hear, a call that goes beyond this one church to all the churches. Only here as in all the rest of the messages, the call to hear follows the promises to the overcomers whereas in the previous three letters, it precedes it. Again we see the personal and loving concern of the Spirit of God for His people and His desire that we all respond in faith and obedience.

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48 The New Bible Dictionary, Wheaton, Illinois: Tyndale House Publishers, Inc. 1962, electronic media.

49 Alan Johnson, The Expositor’s Bible Commentary, Vol. 12, Frank E. Gaebelein, general editor, Zondervan, Grand Rapids, 1981, p. 443.

50 New Bible Dictionary.

51 John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary, Scripture Press, Wheaton, IL, 1983, 1985, electronic media.