This company of souls that the apostle saw reigning with Christ above were those who had had part "in the first resurrection," which had made them "blessed and holy." They were not on earth; they were disembodied spirits above, hence had not been literally resurrected. The Scriptures clearly teach that mankind in their ordinary condition are "dead in trespasses and in sins," and that through salvation, which makes them "blessed and holy," they are "quickened" to a new life in Christ. Eph. 2:1. That this is Scripturally "the first resurrection" is proved most positively by the words of Christ—"Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life." John 5:25, 24. Although many other proofs could easily be given, this of itself is sufficient to establish the point that the host of early Christians who had "passed from death unto life" in Christ and who gave their lives gladly for the sake of Christ, constituted the ones referred to as having had "part in the first resurrection." According to verse 6 it was only on those who had part in the first resurrection that the second death had no power. The church at Smyrna received the sure promise from Christ himself that they should "not be hurt of the second death" (chap. [2:11]); and this shows beyond all question that even at that early date they had had part in this first resurrection that makes men blessed and holy.
It is the trick of Beelzebub to deceive souls by causing them to overlook the fact that this first resurrection that made men blessed and holy is of a spiritual nature and to fix their hopes in two literal resurrections at the end. There will be but one literal resurrection then, as is clearly shown by the account given of the judgment in this chapter, verses 11-15. The writer of the Revelation declared positively, "Behold, he cometh with clouds: and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." Chap. [1:7]. If this does not prove that there is but one literal resurrection when Christ comes, then I would not know how to state such a fact if I desired. Furthermore, Jesus himself, in the same chapter in which he described "the first resurrection," says most positively that all the literal dead shall be resurrected at the same time. "Marvel not at this," he says: "the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." John 5:28, 29. This hour certainly can not signify more than a short period of time. In their efforts to prove two literal resurrections, millenarians always quote with emphasis, "The dead in Christ shall rise first." 1 Thes. 4:16. In doing so they, either ignorantly or wilfully, wrest the Scriptures to their own destruction; for any one can see at a glance that no such thing as two resurrections is even hinted at. Verses 15-17 simply teach this, that the righteous who are living on the earth at the time Christ appears will not ascend to heaven before the righteous dead are resurrected, but the dead will rise first, then they will all be caught up together at one and the same time. The wicked are not mentioned in this connection; for, as stated, Paul was writing this only for the comfort and the edification of the church. In the following chapter, however, their "sudden destruction" at the second coming of Christ is mentioned as a warning to the church.
It is evident that the first resurrection as applied in this connection specified particularly that phase of the church which, as symbolized by the man-child, was caught up to God through martyrdom and there "lived and reigned with Christ." The other phase of the church, symbolized by the woman, is not said to reign with Christ a thousand years, but, on the other hand, is represented as driven into the wilderness, her public reign on earth being ended by the holy city being trodden under foot of a profane multitude of apostate beast-worshipers; and the two witnesses, clothed in sackcloth, were prophesying only in a few isolated, individual hearts.
A careful study of this scripture, taken in connection with others in the Revelation applying to the same object, will show that all God's people, both those here brought to view during the thousand years and those following that period, are spoken of as dead people resurrected and reigning. They are considered under two phases—those who, as symbolized by the man-child, were caught up to God through martyrdom and there lived and reigned with Christ; and those who, as symbolized by the woman, were deprived of their public reign on earth and were driven into the wilderness during the same period. The first phase were "priests of God and of Christ" and reigned with him in Paradise (chap. [6:9-11]); but "the rest," the phase symbolized by the woman, did not live and enjoy their public reign again, as in the early days of Christianity, until the expiration of the thousand-year period. It is true that individuals on earth received life from God and were thus spiritually resurrected during the thousand-year period; but the dominant beast-power martyred them by thousands, the two witnesses were then in their sack-cloth state, and thus the public triumphal reign of the saints on earth ceased. The statement of verse five that "the rest of the dead lived not again until the thousand years were finished" should be applied not in an individual, but in a general sense, the same as the reign above during the same period is considered. There is also some doubt as to the authenticity of this sentence. It is not found in the Vatican Manuscript, which is one of the oldest in existence; and the Syriac Version, which has come down to us from early days through an entirely separate channel, does not contain it. However, it is evident that the phase of the church symbolized by the woman actually reigns triumphantly on earth after the thousand years is finished; for verses 7-9 of this chapter show that the dragon, combined with Gog and Magog, goes forth on the breadth of the earth to compass the camp of the saints just before the end of time.
The fact that the reign of God's people on earth is divided into two distinct periods is shown also by other prophecies. In the seventh chapter of Daniel is recorded a vision of four great beasts, symbolizing the Babylonian, Medo-Persian, Grecian, and Roman empires. Verse 18, connected with Dan. 2:31-44, shows that the saints were to possess the kingdom of God before the overthrow of all these four kingdoms, which was actually fulfilled by Jesus Christ appearing during the reign of the Roman empire and planting the kingdom of God in the earth. See Mark 1:15; Luke 12:32; 16:16; Col. 1:13. Then follows a description of the rise of the Papacy, which was to "wear out the saints of the most High" for a time, times, and the dividing of times—three and one-half times, or forty-two months, or, prophetically, twelve hundred and sixty years. This, as before explained, reaches to the year A.D. 1530. During this period the public reign of the saints on earth ceased. Then immediately following it is said, "The judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end." This does not refer to the final judgment; it is a spiritual judgment that commences before that time and continues "unto the end." For example of a similar judgment see Acts 7:7.
God had a people during the Protestant era who walked in all the light they possessed and who were filled with judgment against the beast-power that had worn out the saints for ages. And though in places some were put to death for refusing to worship the image of the beast that lifeless professors had set up, yet there were from time to time reformations that resurrected many people to life in Christ. A little later, however, the real spiritual reign of the saints is perfectly restored in the pure gospel light of the evening time, and now the next verse is fulfilled, which says, "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom." It is only reasonable to suppose that the public reign on earth would commence gradually and would finally reach its perfect fulfilment, just the same as it ceased gradually in the beginning. Therefore we can not point to a definite date exactly marking the end of the thousand years, any more than we can locate exactly the time of its commencement; but we must be satisfied just to consider this symbolic expression as covering a long period of time during which these important phases of deep truth are considered merely from a general standpoint.
This special reign of a thousand years above is doubtless brought to our view for the express purpose of making the history of the triumph of Christianity continuous. When interrupted on earth, the scene is suddenly transferred to Paradise; then when the woman comes out of the wilderness and the public reign on earth begins again, while the woman is being prepared as a bride for the coming of the Lamb, the scene, as the following description in verse 9 also will show, is again transferred to earth. The reign above does not in reality cease with the expiration of the thousand years, but we are permitted to obtain a view of it only for that length of time during the down-trodden state of the church on earth. This reign of the martyrs' above is placed in direct contrast with the public reign on earth during the same time, which consisted of multitudes of people worshiping the beast, recieving his image and his mark. What the "thrones" on which they sat and the "judgment" given them signifies, I do not know for certain, but it is doubtless the same exalted privilege and authority which Christ promised to all his over-comers—to sit with him on his throne. Chap. [3:21].
7. And when the thousand years are expired, Satan shall be loosed out of his prison,
8. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
9. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
10. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
The loosing of Satan, or the dragon, is the first important point to be considered. Before this matter can be rightly understood, however, we must take into account carefully certain facts regarding his binding. It was not the dragon as a political power that Christianity attacked (it did not labor to that end), but it was its huge public system of false belief that was overthrown. This great system, as opposed to Christianity, can all be summed up under the one word infidelity. Infidel signifies "a heathen; one who disbelieves in Christ, or the divine origin and authority of Christianity."—Webster. This system was positively an antichristian power that sought by every possible means to destroy the religion of Jesus and to blot out his very name. It failed in the attempt. It was bound. During the long reign of Popery, when the doctrine was be-a-Catholic-or-die, infidelity could not publicly lift its head in the sense in which it was cast down by the early Christians. It had no power over the nations of the Apocalyptic earth to then deceive them; but they were greatly deceived by a false Christianity until almost all the world wondered after the beast. The release of the dragon, then, in order to be entirely satisfactory and consistent, must embrace the following points: First, it must at least include the development of a great public antichristian power whose avowed object is to destroy the whole fabric of Christianity. Second, being bound by divine power, his release must be the result of divine permission for a special purpose. Third, the scene of his imprisonment must necessarily be the place of his release; namely, the earth—the Apocalyptic earth—the territory of the Roman empire.