Revelation 20:4–10

Next John sees thrones. "Then I saw thrones, and seated on them were those to whom the authority to judge was committed." Daniel also saw thrones tied to the judgment of the beast, but his vision says nothing about who sat on them. Here we have the full revelation, and it states several times that Christ and His saints will reign for a thousand years. The new age begins: the personal reign of Christ, when all things are put under His feet and all His redeemed people share in it. Six times this chapter speaks of the thousand years. Because this coming age lasts a thousand years, it has been called by the Latin word "millennium."

The "they" clearly refers to a well-known class. More than once we have already seen the redeemed in Heaven, pictured by the twenty-four elders, taking part in the scenes of chapters 4 to 19. They are all the Old Testament and New Testament believers, raised or changed when the Lord comes into the air (1 Thess. 4:15-17). This is a far larger group than the martyrs, so there is nowhere to place them in the reign except inside the two plural pronouns they and them. It would be very strange for the martyrs to reign while those same saints in Heaven, "made kings and priests to God," were left out.

The thrones can now be filled for judgment. Before, judgment came in the way of war; now it is the seat of right... But now there are people sitting on the thrones. Among them are two classes who might have seemed to have no place there — the witnesses killed for their testimony, and those who would neither worship the beast nor acknowledge him. All reigned with Christ a thousand years.

Then come the souls of those beheaded because of the witness of Jesus and the word of God. These are the martyrs of Rev. 6:9-11, seen long before under the altar... They had cried to the Sovereign ruler to avenge their blood on their enemies. He told them to wait a little, until others, their fellow-servants and their brothers, were killed as they were. So here we have them all. Another company of faithful men is added: those who suffered when the Beast made his worst and final claims... We can see why these two groups of saints are singled out. They suffered after the rapture to heaven. They did not live for the power and glory of the kingdom. But if they died for Christ, God makes sure they do not lose the first resurrection but share in it.

In Rev. 20:4, those "beheaded" for the witness of Jesus may be killed in other ways, because the Greek word pelekizo means "to cut with an axe," and has no particular reference to the head.

These were not yet raised from the dead. They were still in the condition of separate spirits. And there was a third class — people who had not worshipped the beast, nor accepted his claims in any form or degree... "They came to life and reigned with Christ for a thousand years." That is, they were reunited to their bodies. That is what coming to life means here.

It is remarkable that some have thought the "first resurrection" is only a resurrection of principles. But we read of "souls" that death had separated from their bodies, and then we read of them living again and reigning with Christ a thousand years. There can be no doubt left in the mind that they are persons.

Everyone who has part in the first resurrection is pronounced "blessed and holy." It is a matter of individual blessedness. The first term describes his happy condition; the second his character. Happiness and holiness are inseparably linked, and must never be separated.

Here we have the display of the first resurrection — the main subject. Blessed and holy are they! They shall be priests of God and of Christ; that is their highest place, as seen in this book. And they shall reign with Him a thousand years, for He is a priest on His throne. It would be hard to make priests of principles, though, by a figure, we might say principles reign.

The "first resurrection" is a literal resurrection of all the dead in Christ from the foundation of the world. One group, which might seem not to belong to it, is named on its own, because it alone needs this. The first resurrection is "first" only in contrast with the resurrection of the wicked. It has different stages indeed, but only one character.

The first resurrection does not mean that all who have part in it are raised at the same moment. Christ's resurrection was the firstfruits (1 Corinthians 15:23). Then follows the resurrection of Old Testament saints, and of those who have fallen asleep during the present period, at the time of the rapture (1 Thessalonians 4:16-17). Finally, at the appearing of Christ, comes the resurrection of the saints who have died or suffered martyrdom during the period between the rapture and the appearing.

"Over such the second death has no power." Notice again the force of the Lord's words in the gospel: "they cannot die anymore." Those left to be raised after the thousand years are over must die another and most dreadful death — the second death. By it all those who had no part in the first resurrection are to die. Theirs will be the second death. It means the end of all hope of blessing, while everything else in heaven and earth is blessed. They remain forever under the wrath of God. They are cast into the lake of fire. As for those who have part in the first resurrection, "they will be priests of God and of Christ, and they will reign with him for a thousand years." And afterwards they will reign in life by Him forever and ever.

Both the holy and the royal character of priesthood will then be in fullest exercise, without ceasing and without hindrance. As His priests we shall have continual access into God's presence. And with Christ we shall display, in its blessed fullness, the royal excellence of Him whom our souls delight to honour.

No doubt their title will be fully owned there. They are to be priests of God and of Christ in the resurrection (Revelation 20:6). But do we not have the very same title now from God? (Revelation 1:6). Why then not believe it?

The reign of a thousand years is a reward. People sometimes say that it is principles that shall reign, that it is a question of a resurrection of principles. But it is written "they shall reign" (Revelation 5:10; 20:6); and I cannot confuse principles with persons. If we suffer, we shall reign. We are not principles.

"After these things he must be loosed for a little time." A group of connected events comes before the loosing of Satan. "After these things" refers to more than the imprisonment in the abyss. He is "loosed for a little time" only after a long list of events: the destruction of Babylon, the marriage of the Lamb, the war on earth, and the complete rout and destruction of the Beast, the False Prophet and their armies. His release also follows the binding of the dragon, the sealing of the abyss, and Satan's long captivity of a thousand years. There are two brief periods in the coming crisis connected with the career of Satan, in both of which he shows unusual activity. First, from his expulsion from Heaven until he is chained in the abyss; second, from his release out of the abyss until he is cast into the lake of fire.

The thought in the minds of many is that if the millennium came in, then of course everything would be fixed and settled for ever. But it is not so. There is a fixed and limited period during which the blessed Son of Man will have His mediatorial reign over the earth. But it comes to a close. When it ends, the first thing we find is this: Satan is loosed out of his prison.

When the thousand years are finished, Satan is let loose again. He comes up on the earth, but he never gets up to heaven again. But the nations are tested by his temptation. No mere means can make the heart of man dependable — not even seeing Christ and enjoying the fruits of His glory. Men fall into Satan's hands as soon as they are tempted, in number as the sand of the sea. They enjoyed blessing while unfaithfulness would have cost them at once, and nothing tempted them. They prove unfaithful as soon as they are tempted, as soon as the heart is tried. It was the last and needed trial of man; needed because they could not have finally enjoyed God with natural hearts.

Even the age of visible glory cannot change the heart of man. With the enemy gone and the great King present and in control, people obeyed for a long while — but the obedience was pretended. The kingdom can govern and bless but not convert man. Even the preaching of the grace of God is powerless unless the life-giving power of His own Spirit brings it home. In short, nothing is enough — no testimony, no work, power, or glory — without the word of God applied by the Spirit of God. But this shows something important: the true nature of the kingdom, or millennial reign. "That day" does not mean a time when everybody will be converted, but when the Lord Jesus will govern righteously.

There will be great numbers at the end of the millennial reign who are not born of God. Some will have entered the Millennium unconverted. Psalm 18:43-45 speaks of strangers cringing before Messiah, obeying Him out of fear, not faith. Great numbers born during that time will also refuse to bow the heart to the Lord Jesus. They will submit outwardly, because circumstances of every kind will be pleasant and favourable. The loosing of Satan at the end will serve to make clear what is really in their hearts.

The dragon was first cast out of Heaven, then shut up in the abyss, and now cast into the lake of fire. As the dragon he is shut up, as Satan he is loosed, and as the devil he is cast into the lake of fire.

In Revelation 20:8 we also read of Gog and Magog attacking "the camp of the saints and the beloved city," Jerusalem. But do not confuse this with the prophecy in Ezekiel. Here they come out of "the four corners of the earth," and the two battles happen at different times. In Ezekiel the attack comes before Israel is settled in the land for good, as the context shows. In Revelation it comes after the thousand years... The names in Ezekiel are surely in view here. "Gog and Magog" are symbolic names, used for all the proud and powerful armies of the time after the thousand years. Satan will gather them from every quarter to attack the kingdom of the Lord Jesus as set up on earth, but fire from heaven will devour them. When Satan is loosed, he still cannot raise up an empire against the Lord.

Those armies before the thousand years came only from Russia and nearby Eastern countries. But here they come from "the four corners of the earth." From east, west, north, and south, Satan brings against Palestine everyone who is set against the Lord Jesus Christ. Once again he manages with ease to "deceive the nations." It is his old trade. He was a deceiver from the beginning, and he carries his character right on to the close.

God's judgments will greatly thin out the peoples of the earth. Large numbers will be saved. But many will give only pretended obedience to the King who reigns over the earth. It is not the obedience of faith. It is forced submission under the iron rod, obedience squeezed out of them by fear... One more thing fully explains the countless crowds Satan gathers from all parts of the earth. Death, even among the unsaved, will be the exception and not the rule. Besides this, the earth will go on being filled with people as before.

Such is man, and such is Satan. A thousand years shut up in the bottomless pit have not changed the character of the deceiver. A thousand years of blessing under Christ's rule have not changed the nature that greedily listens to the deceiver's voice.

His temptation puts the nations to the test. They had seen Christ and enjoyed the fruits of His glory, and even that was not enough. No outward means can make the heart of man safe, if that heart is to be trusted. Men fall into Satan's hands as soon as they are tempted, and their number is like the sand of the sea... This was the last trial of man, and it was needed. It was needed because they could never have enjoyed God at last with natural hearts. And the natural heart had never been tested in a place where owning a present, visible, glorious Christ brought blessing right away.

Even an age of visible glory cannot change the heart of man. With the enemy shut away and the great King holding everything in check, people gave a pretended obedience for a long time. The kingdom can govern and bless but not convert man. Even the preaching of the grace of God has no power unless His own Spirit brings it home with life-giving force... "That day" does not mean a time when everyone will be converted. It means a time when the Lord Jesus will rule in righteousness.

In Revelation 20:8 we also read of Gog and Magog attacking "the camp of the saints and the beloved city," Jerusalem; but do not confuse this with the prophecy in Ezekiel. Here they come out of "the four corners of the earth," and the two battles do not happen at the same time. In Ezekiel the attack comes before Israel is settled in the land for good, as the context shows. In Revelation it comes after the thousand years of the millennium, and the final overthrow of God's enemies, led on by Satan, follows it. "Gog and Magog" are symbolic names for all the proud and powerful hordes of the time after the millennium. Their number is "as the sand of the sea." Satan will collect them from all quarters to attack the kingdom of the Lord Jesus as set up on earth.

They crowd and cover the earth in its entirety. They come from north, south, east, and west. They gather under one leader, swayed by one deadly impulse of hatred, and to one centre. The nations have lived for one thousand years under Christ's good rule. Satan has been restrained for one thousand years, his freedom cut short. Yet the nations make the mad attempt to crush the camp of the saints and to destroy the beloved city, Jerusalem. The nations converge upon Jerusalem. Christ does not intervene. It is a matter for God to take up… All is silent in the camp and city. The apostate nations march into the jaws of death.

The beloved city is Jerusalem; the camp of the saints is a larger circle and includes all of Israel and those Gentiles who, being converted, refuse Satan's deceit. They flocked to that centre. This is a clear contrast with the state pictured in the field of wheat and weeds in Christendom at the end of this age. Wheat and weeds grow together until judgment separates them. At the end of the millennium the righteous and the wicked form two clearly separate groups. … But the good and bad were not mixed together as they are now.

While Satan was restrained, the evil was there, but held down and hidden. He gives it energy and daring. The beloved city is of course the earthly Jerusalem. The "camp of the saints" seems to be the camp of the heavenly saints, who are the Lord's host around it. The city of course cannot be taken. The rebels are caught in open hostility to God and His people, and judgment is swift and complete: "fire came down from heaven and consumed them." The wicked are wiped off the earth.

Here we are taken to the end of the reign of Christ to learn that the flesh never alters. Before the flood men filled the earth with violence and corruption. Under law, man broke God's commands and fell into idolatry. Under grace, men reject God's offer of salvation completely, and Christendom falls away from the faith. It has been well said, "Such is man, and such is Satan. A thousand years' confinement in the bottomless pit has not changed the character of the deceiver. A thousand years' blessedness under Christ's rule has not changed the nature which greedily listens to the deceiver's voice."

All human theories about better surroundings changing man will be proved false. In Eden, in the best possible circumstances and conditions, man failed: so it will be under the favoured conditions of the millennium.

They surround the camp of the saints and the beloved city, but not a sword is drawn nor a gun fired. God acts in His own sovereign rights as God, and fire comes down from heaven and devours them. This is Satan's third battle with God — first at Calvary's cross, then in the second heaven, and finally at the beloved city Jerusalem; but all in vain. In this last scene we see his power utterly crushed and broken.

For the first time in the history of the race (from Genesis 3 to Revelation 20) we have an earth without a single sinner on its surface. Satan now has to be dealt with. He is allowed to see the end of all his heartless scheming. He is foiled and defeated. His doom was fixed seven thousand years before it was carried out (Genesis 3:15). His head is bruised by the woman's seed.

The dragon was first cast out of heaven, then shut up in the abyss, and now cast into the lake of fire. As the dragon he is shut up; as Satan he is loosed; and as the devil he is cast into the lake of fire. Satan, which means adversary, is the open and declared enemy of God, of Christ, of the saints, of Israel… But as the devil, the deceiver and tempter of men, he is cast into everlasting torment.

It was the shining out of His coming that destroyed the beast and the false prophet. They were taken and both cast alive into the lake of fire… But it was not yet the time for the last and most terrible judgment of Satan. God's testing of the world was not quite over.

Into it the beast and the false prophet were cast as the millennial age began, and now at the end of that age we read that there they still "are," and not that they were. The fire had not destroyed them.

Two human beings were cast alive into the lake of fire a thousand years before. At the close of this long period they are found there, still in existence! How clear it is that this fire is not like material fire, but something completely different! What can remain a thousand years in the lake of fire unconsumed may remain, as far as one can see, forever. Some object that no verb stands here: the sentence reads simply, "where the beast and the false prophet." Fill the gap with "were cast," they say, and it tells us nothing about how long they stay. But what of the closing words? "They" — the word is plural — "will be tormented day and night forever and ever."

Here that meaning is impossible. At this very time the world comes to an end… These words stand at the door of a boundless eternity. No measuring line of dates and periods reaches across it. In that eternity Scripture declares that God, who exists of Himself, lives "for ever and ever." In that eternity Scripture says the torment of the lost lasts "for ever and ever." Those saved by grace should not argue back against God. We should bow our heads in silence before this mystery we cannot fathom, and adore the goodness that has delivered us by such a ransom from so fearful a doom.

Somewhere in the universe of God there will be a restricted area ("a lake"). Evil will be confined and punished there for ever. No sinning can go on there, though hatred of heart towards God and His Son must remain. Neither new birth nor repentance is possible in hell.

We know fire well and what it does to material objects; but as far as we know, it has no effect on spiritual beings. So we judge the phrase to be symbolic, like so much else in this book. Yet it stands as the symbol of God's burning displeasure, His scorching judgment.