The past several decades of time have seen a tremendous increase of interest in the study of “eschatology,” which is the “belief about, or in, the end of the world or the last things” (Webster). This interest centers particularly on the nature of the kingdom of Christ and the events that shall come to pass in the end times. What the nature of God’s kingdom will be, and the standing or position of God’s children, are questions that many are debating. These are questions that are important, and deserve a scriptural answer.
Many are running here and there, trying to search out the meaning of prophecy, and knowledge about these matters is greatly increasing (Daniel 12:4). But is it a knowledge based on the plain Scriptures, and sanctioned by the Spirit of God? It is well to remember that God dwells in the heart of the humble and contrite person, and such a person often feels his inability. “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). In a study of prophecy, one should search with an open heart, always having in mind that God’s way and plan is a humble way, often contrary to man’s thinking, but safe for the soul.
The primary question that every man must face in life is: “What about my sins?” The Scriptures say, “For all have sinned and come short of the glory of God” (Romans 3:23). The first need of man is to make peace with a just and holy God, and find forgiveness of his sins. This comes only by a personal and intimate contact with God by way of repentance and confession of sins. Unless we have this living experience in our hearts, it is useless to go further in search of spiritual knowledge. Until we have the experience of a changed heart and life, we remain carnal men. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14).
Once we have been born of God, we become new persons in Christ Jesus. His Holy Spirit lives in our hearts, and guides us into all truth. This guidance certainly includes a proper view and interpretation of prophecy (John 16:13). We make this point here because disparity of prophetic interpretation is no doubt due to the fact that many are not being led of the Holy Spirit in their understanding. It is well to also bear in mind the words of Paul the Apostle, “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing” (1 Corinthians 13:2).
The concluding book of the Bible, the Revelation, is a book of prophecy. It also contains many timely instructions and admonitions for the Christian. We do ourselves a disfavor, and frustrate the grace of God, if we study the prophetic books strictly from the standpoint of predicting future happenings. Such an effort may well be motivated by a carnal desire, and brings spiritual blindness rather than spiritual light and understanding. A blessing is pronounced upon those that read this book of prophecy and the reader is enjoined to “hear and keep,” or in other words, to conform himself to, and apply the truths contained in, this revelation. “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (Revelation 1:3). We miss the point if our inner man is not fed, and if we are not convicted of sin and convinced of righteousness. We should be drawn into a closer fellowship with the Lord by the study of prophecy.
THE TWENTIETH CHAPTER OF REVELATION
Perhaps no single portion of prophecy has received more attention than the 20th chapter of Revelation, and certainly no other portion has suffered such a variation of interpretation. Much of Protestantism’s view of eschatology is based on a particular interpretation of this chapter, giving much attention to the “thousand year reign.” The reference to the “mark of the beast,” (verse 4) is used by others to support their doctrine of keeping the seventh day holy. Still others profess to find in the 20th chapter of Revelation the doctrine of a second chance, or second judgment, for sinners. In the face of various interpretations, one is well served to apply the principle given by the Apostle Peter. “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:20-21). One should not take a particular Scripture or portion of scripture out of context, but rather seek the interpretation that will agree with all other Scripture.
In the 20th chapter of Revelation there are several outstanding premises that merit one’s attention. (1) The bottomless pit, the old serpent, and Satan being bound with a great chain (verses 1-3). (2) The one thousand years in which Satan is bound and the saints live and reign with Christ (verse 4). (3) The first resurrection, and second death (verses 5-6). (4) The judgment of the dead from the books (verse 12).
Upon reading this chapter, two questions face the readers. Firstly, are the happenings spoken of here, together with the one thousand years, to be understood in a literal sense, or in a figurative sense? Secondly, are the things written herein already fulfilled or do we look for a future fulfillment? May we state at this point that we believe that the 20th chapter of Revelation contains a brief description of the kingdom of Christ on earth at the present time, and a glimpse of the final day of judgment wherein all men shall stand before God.
Prophecy often employs symbols and figures to signify some event, or spiritual development. A quick review of the prophetic portions of the Bible will establish this principle. In prophetic language, a day is often used to mean one year, as in Daniel’s prophecies. Waters and seas are used to symbolize people and nations. In the opening chapter of Revelation, the Son of God held in His hand seven golden candlesticks, which symbolize the seven churches of Asia. The seven stars He held were figures of the seven ministers of those congregations. The entire book of Revelation is replete with mystic numbers and figures, and so it is with this in mind that we want to look at the 20th chapter.
A great part of nominal Christianity has come to the belief that the one thousand years spoken of here are one thousand literal years. However, in the same verse where mention is first made of the thousand years, we are told that Satan was cast into a bottomless pit, was shut up, and a seal was put upon him (verse 3). In the preceding verses mention is made of a key to the bottomless pit, and of a great chain wherewith Satan was bound. The seeking reader will readily see the problem that this presents. If the thousand years are literal years, then what about the key, the great chain, and the bottomless pit? Does someone suggest that somewhere on earth there is to be found a “bottomless” pit, or that Satan will actually be bound by a great literal chain of iron? We would rather suggest that the binding of Satan is not to be understood in a literal sense, but rather in a spiritual sense. By the same sense, the number one thousand spoken of here would be a number used to denote an era of time. This does not in any way diminish the preciousness and weightiness of this prophecy, as we shall see.
As has already been said, a personal experience and daily walk with the Lord is the first need of man. Where this experience is a living reality in the lives of people there should be no difficulty in seeing the spiritual sense of this prophecy. On the other hand, it is when men and women grow mechanical and lukewarm in their relationship with God that Satan begins to distort their spiritual understanding and vision. When people do not experience a present grace and victory in their lives as they should, they lose hope of obtaining that blessing in the present and rather begin to look to some time in the future for the fulfillment of their desire. It is to this end, we believe, that Satan has introduced the thought that the events mentioned in this chapter are to be taken in a literal sense. By so doing, he also places the fulfillment in the future, and man is left to struggle along without the victory he needs today, hoping that sometime in the future the kingdom of God will finally be established.
OTHER SCRIPTURAL EVIDENCE
Is there scriptural evidence that the prophecies in this chapter are to be understood as speaking of the Christian’s present state of blessedness? The answer to this question is, we believe, Yes! First of all, because the Scriptures do point to such a “binding of Satan” and the beginning of a reign of peace, and secondly, because thousands upon thousands through the ages have lived and testified to its reality in their lives.
We understood from the first verses of the chapter that the binding of Satan and the beginning of the thousand years are simultaneous (verses 1-3). As one reviews Bible history, is it not apparent that when Christ came to earth, the great power of Satan was broken and he was bound in defeat by the sacrificial death and resurrection of Jesus Christ? Was it not beginning from those days, and especially from the day of Pentecost, that the saints began to rule and reign with Christ (verse 4)? This was now the beginning of that kingdom of which Daniel prophesied, that the God of heaven would “set up a kingdom which shall never be destroyed” (Daniel 2:44).
Jesus, while yet on earth, bore testimony that even the very gates of hell would not prevail against His kingdom, or church (Matthew 16:18). Paul the Apostle gave thanks to the Father, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13). Notice how Paul’s words support and substantiate the prophecy of Revelation. Paul says we have been delivered from the power of darkness. But how, and by what means? We note also that the Apostle says we have been translated into the kingdom, not, we will be sometime in the future.
How and by what means is the believer translated into the kingdom? Jesus gave a parable that gives us the answer: “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house” (Matthew 12:28-29). Thanks be to God, that Christ entered the strong man’s (Satan’s) house and bound him for an era of time, therefore the invitation of Christ is, “Whosoever will, let him come” (Revelation 22:17).
In the gospel era, or the thousand years during which Satan in bound, there is power for man to rule over the lusts and sins of his flesh. Satan has lost his stranglehold on man, even though he is yet able to tempt, entice and beg man to listen to his voice. In the time of grace it is for man to make a choice whether he will serve God or Satan. Satan is bound in the sense that he no longer has the power to compel a man to sin, and retain man in his captivity. Salvation, therefore, depends on a man’s becoming willing and deciding to come to the Lord by way of repentance. The sinner who repents and finds a new life in Christ experiences the reality of Satan’s being bound and thanks God for such grace.
JUDGMENT OF THE SAINTS
Verse 4 tells us that during the thousand years, thrones were set, and the saints occupied them. Furthermore, it is stated that judgment was given unto them, and they lived and reigned with Christ a thousand years.
We would at this point mention that nowhere does this Scripture, or any other Scripture, say that Christ will return to this earth for the purpose of setting up an earthly kingdom with literal thrones, and that the saints would in a material way reign with Him over the world. The doctrine of a literal, earthly reign by Christ, together with the saints, is another subtle way of the devil to lead men astray from the plain and simple gospel. Jesus plainly told the Pharisees, who were asking Him when His kingdom would be established, that “the kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you” (Luke 17:20-21). Notice: the kingdom is within, or, let us say, a heart matter.
We want to view this prophecy about the thrones and judgment from two angles. Firstly, from a personal viewpoint. When man yields his heart and life to the Lord in complete brokenness of will and spirit, God graciously forgives all past sins by granting him a pardon. But, is that the end of the matter? No, it isn’t. God has further provided man with His grace so that the new Christian can now continue to rule over sin in his life. A throne symbolizes rule and authority. So we understand that the Christian has been given the grace and authority to bear rule over the motions of sin. Together with this, the Christian is given the grace to discern, or judge, in matters pertaining to the Christian life. It is a godly judgment that God has endowed the Christian with, and a true saint will be a careful Christian, always taking care to exercise judgment, and to conform his life thereto. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). “Prove all things; hold fast that which is good” (1 Thessalonians 5:21). “Judge not according to the appearance, but judge righteous judgment” (John 7:24). In summary, the true Christian continually judges his life according to the standard of God’s Word and Spirit, and then rules his life accordingly.
Secondly, let us now speak briefly of thrones and judgment from the standpoint of God’s people as an organism, or body. Those that have been converted and cleansed from their sins, and comply with the commandments of Christ and His Word, comprise the body or church of Christ. “Now ye are the body of Christ, and members in particular” (1 Corinthians 12:27). God has given unto His church the responsibility and blessing of exercising judgment. Many groups today have lost, or have left off, this responsibility of judgment; the result is worldliness and a complete loss of true Christian identity. Churches are rapidly leaving the old and tried ways and are allowing all manner of sin and abominations in their midst, simply because they have lost the grace of judging sin as sin, and dealing with it in a scriptural way.
The true Christian church continues to keep Christ’s instructions to discipline wayward members (Matthew 18:15-17). Notice particularly verse 18 of the same chapter: “Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” These are Jesus’ own words in regards to the judgment that He has committed unto the saints. Paul wrote to the church at Corinth and urged them to fulfill their duty of judgment in relation to a brother defiled in the sin of fornication. “For what have I to do to judge them also that are without? do not ye judge them that are within? (that is, the church) But them that are without God judgeth. Therefore put away from among yourselves that wicked person” (1 Corinthians 5:12-13). This they did, and we have the record in a second letter of Paul to the Corinthians that the judgment which the congregation exercised was effective, and the fallen brother was restored. In this way the saints, as the church of Christ on earth, are ruling and reigning with Christ for a thousand years, or in the gospel era. Again, the Scripture does not say that Christ would establish an earthly throne, but it simply says that the saints should live and reign a thousand years with Christ. Christ lives within the heart of the believers and directs their lives. Are not the true, humble Christians reigning over sin through Jesus’ name? The power and authority come from heaven and the saints are simply ministers of His.
FIRST RESURRECTION AND SECOND DEATH
Briefly now let us consider verse 6: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” The central points of this verse are the “first resurrection,” and the “second death.” The thousand years again mentioned here would surely carry the same meaning as in the preceding verses. In regards to the first resurrection as compared to the second resurrection (implied in verse 12), some find herein the basis for teaching two distinct judgments. The thought is that if one is found wanting in the first judgment, then there remains a thousand years to correct one’s ways and to prepare for the final judgment. But is this really what the Scriptures teach? We think not, and offer the following explanations which we feel are in harmony with the other Scriptures.
When God created the world and the first man and woman, he said unto Adam and Eve: “Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:16-17). Here is the first mention the Bible makes of death. Was God speaking of a spiritual death, or physical death? Perhaps both, but we would suggest that the first meaning of God’s warning was that they would lose the closeness they enjoyed with Him at the time. They were responsive to God when He came in the cool of the evening to talk with them before the fall. They were alive bodily, and spiritually. Notice the effect of sin when they fell in disobedience. Immediately they hid themselves for fear, their bodies and spirits no longer responsive to God as in former times. They had lost their “lives” with the Lord just as God had said they would. Certainly, their sin did set in motion the dying process of the body, and eventually they passed the way of all flesh.
By virtue of our fleshly birth, we have all fallen into spiritual death. “For as in Adam all die” (1 Corinthians 15:22). Paul the Apostle further states that “by one man’s offence death reigned by one.” He follows these words with, “Therefore . . . by the offence of one judgment came upon all men to condemnation” (Romans 5:18). Thus death passed upon all men, none excluded, for all have died in that we have inherited a corrupt and fallen nature from Adam.
Now let us come to the point of the first resurrection. The spiritual death that has passed upon all men is so devastating that only a spiritual resurrection will restore one back to life and fellowship with God. In other words, in Adam spiritual life was lost to all, but in Christ Jesus, fellowship and life are regained by way of spiritual resurrection from the dead works of the flesh. “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life” (Romans 5:18). “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:5-6). The corrupt nature is the death that passed on all men, but: “Blessed and holy is he that hath part in the first resurrection.”
The alert reader will readily notice that the characteristics of this resurrection are spiritual and not physical. It is a change of heart and life, a resurrection from the mire and gutter of sin with all the works of the flesh (Galatians 5:19-21), to a glorious life of liberty in Christ Jesus. The change from the sinful nature having control, to being a partaker of the divine nature (2 Peter 1:4), is so great that Paul describes it thus: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17). The person that has come to such an experience has been crucified, buried, and resurrected with Christ. This we believe to be the meaning of the first resurrection spoken of in Revelation. On this person the second death has no power.
THE FINAL JUDGMENT
In Adam all die a spiritual death, falling from the grace of God. To be restored to favor with God requires a spiritual resurrection.
Physical death brings all men to the point where the deeds done in the body will determine their eternal destiny. “And as it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27). “For we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:10).
Following the physical death there remains the bodily resurrection of the dead, just and unjust alike. This will be at the final day of judgment when the dead shall be called forth by the sound of the trumpet.
For those who are partakers of the first resurrection, death is the gateway to an eternal abode with God. To those who do not have part in the first resurrection, death opens the door to eternal torment. This is the second death. “And death and hell were cast into the lake of fire. This is the second death” (Revelation 20:14).
One does well to give heed to the basis of this final judgment. “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works” (Revelation 20:12-13).
The Bible teaches that the Christian’s righteousness is not of works, lest any should boast (Ephesians 2:9). The faith of the submissive and obedient believer is imputed to him for righteousness. “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:5). But faith without works is dead (James 2:17). The final judgment will be a judgment of proving the faith and profession of men by their works. If in this life a man has had a valid faith it will be vindicated here in this life, and also on the judgment day, by godly works.
In conclusion, let us review several prophecies and Scriptures that we feel teach the present reality of the kingdom of God. In the book of Amos we find the following: “For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us. In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old” (Amos 9:9-11). The last verse of the same chapter says thus: “And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God.”
Those teaching the doctrine of a future millennium, or literal reign of Christ here on earth, would take comfort from these verses. Many are expecting that the Jews will soon rebuild the temple in Jerusalem, and that God has brought them back to their homeland to dwell there forever. Certainly the very fact that the Jewish people still exist is a powerful testimony to the Word of God, and the invitation to salvation is open to all men, Jew and Gentile alike. But is this passage of Scripture a prophecy of a future kingdom still to come, or is it now a reality? We shall turn to the Acts of the Apostles to find our answer.
Early in the Christian era, a basic question arose within the church: What about the Gentiles that apparently were getting converted? The question reached such proportions that it was necessary to convene a council of the apostles and elders to consider the matter. After hearing the report of how the Holy Ghost had been given to the Gentiles as well as to the Jews, James summarized the conclusion of the group with the following words: “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up” (Acts 15:14-16). There can be no question that James was quoting the prophecy of Amos which was mentioned earlier. The Jerusalem council came to the Holy Ghost-led conclusion that the gathering in of the Gentiles was the rebuilding of the temple spoken of by the prophet Amos. Therefore, we believe that the early Church understood that the kingdom of God was of a spiritual nature, and was a present reality already in their day.
Another clear indication of the spiritual nature of the kingdom is found in Galatians 3:16. “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as one, And to thy seed, which is Christ.” The “future reign of Christ” doctrine teaches that the promises made to Abraham concerning the land which God showed him would be the perpetual possession of the Jews. This teaching is based on the assumption that God made the promise to Abraham and his “seeds,” the Jews. Therefore it is said that the Jewish people still have a God-given promise and right to that land. The Jewish people are once again a nation in their own right, and so to many the conclusion is clear that God is soon to do great things in Israel. But may we carefully read again the above mentioned Scripture.
The Apostle Paul clearly states that the promises were made to Abraham and to his seed. He further explains that this “seed” is singular, meaning only one person, and not “as of many.” Then he clearly states that this “seed” is Christ. So the promises God made to Abraham concerning the land had their fulfillment in Abraham’s seed, which is Christ. The country that Abraham sojourned in, and later his posterity possessed, was but a type of the true promised land that Christ and His people should inherit. The true promised land is the era of grace through Christ in which the believer lives today. God has promised that the believer in Christ should live and reign therein until the end of time. “The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ: if so be that we suffer with him, that we may be also glorified together” (Romans 8:16-17).
Finally, from the beginning of the gospels to the ending, we find that a central theme is “that it might be fulfilled.” “For all the prophets and the law prophesied until John” (Matthew 11:13). From the days of John the Baptist, Jesus began to fulfill that which God had revealed by prophecy. Over and over again it is stated of Jesus, “that it might be fulfilled.” Jesus said, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17-18).
We believe that Christ fulfilled all His purpose while here on earth. When He exclaimed on the cross, “It is finished,” He was saying that the entire plan of salvation was complete. He was not frustrated, as some would say, in setting up a literal kingdom. It never was His intention and purpose to do so. Rather, He did establish a spiritual kingdom which continues until today. Today He is at the right hand of the Father making intercession for men. When He comes again He will come to judge the world, and take the faithful home to be with Him forever.
A TRAGIC ERROR
Before the coming of Christ, the Jewish people came to a mistaken hope that the Messiah would establish an earthly kingdom and deliver the nation from the Roman yoke of bondage. Many of the wise religious leaders of their day could not accept that a person born in such humble circumstances could be the promised King. Neither could they understand and accept the nature of the kingdom that Jesus came to establish. Therefore, they rejected the Son of God, and are still looking for Him to appear sometime in the future. It is ironic that many professing Christian people of today have fallen into the same error of not being able to accept and comprehend the true nature of the kingdom of Jesus Christ. Therefore they, too, are looking into the future for the coming of the kingdom of God, while the good news of the gospel is that the kingdom is here and now!
Salvation requires a humble heart. Christ admits only the humble and contrite into His kingdom. It has never been socially acceptable to be identified with the true kingdom of peace in Jesus. Moses chose “to suffer affliction with the people of God, . . . Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward” (Hebrews 11:25-26).