A Bible School Manual: Studies in the Book of Revelation / An introduction, analysis, and notes, containing a concise interpretation according to the symbolic view, numerous references to authorities, and general mention of other interpretations, with the text of the American revised version edited in paragraphs, for the use of Bible students

by Stephen Alexander Hunter

5 Satan Loosed Again and Overthrown, Ch. 20:3c, and 7-10

A renewal of Satan's activity is permitted by divine authority, as is indicated by his being loosed again out of his prison, and seems to be of the nature of a reaction in favor of evil, a sequence for which we are scarcely prepared at this juncture, after the millennial period of Christian ascendancy. We find described in these verses a recrudescence of organized opposition to Christ and his kingdom, indicated by Satan coming forth again out of the abyss, according to the prevailing [pg 220] method of the Apocalypse by which evil comes in periodic onsets. In the elucidation of the passage most interpreters, who regard the millennium as representing the triumphal period of Christ's kingdom upon earth, consider this incident, together with Satan's previous binding without the complete destruction of his power until the end when he is cast into the lake of fire, as showing conclusively that opposition to Christ has only been subdued during the millennial period but not extinguished, so that like a smouldering fire it bursts forth into flame again before the end.[554] It can scarcely be denied that such is the underlying assumption of the passage, as is generally conceded, though the usual symbolist view, relying upon this, minimizes the character of the millennial triumph, and regards the opposition to Christ as being subdued only so far as believers are concerned, toward whom Satan is then completely bound, the millennium and the conflict going on simultaneously—a view that is not adequately sustained by the text. On the other hand the futurist view magnifies the nature of the millennial triumph, and leaves no reasonable room for this final outburst of sin; for the millennium with Christ dwelling among his people upon earth is heaven already begun, and the Scriptures nowhere teach either the continuance of evil after Christ's second coming, or the existence of an interval between Christ's coming and the judgment. The interpretation here given is accepted by many modern scholars and follows a median line, regarding the millennium as a period of relative triumph followed by a fresh outbreak of sin, as seems to be indicated in this passage. If we compare these verses with that strange apocalyptic passage in Paul's Second Epistle to the Thessalonians (II Thess. 2:3f.), we find that he there predicts a falling away from the faith and the coming of the Man of Sin before the advent, which seems to refer in the figurative language of Apocalyptic to this same period of final struggle preceding the end. And the Man of Sin there foretold may perhaps be regarded as an ideal personification of the sin of man then prevailing, “whom the Lord shall consume with the spirit of his mouth”. This last struggle is, however, only for a little time (v. 3), [pg 221] i. e. for a season that is short in comparison with the millennial period, and is apparently permitted in order to bring about the triumphal termination of the conflict that Satan may be completely and forever overthrown and flung into the lake of fire (v. 10), the final place of punishment, together with the Beast and the False Prophet whose destruction has been already described.

Though the general idea of the paragraph is relatively plain, the particular meaning of the prediction is involved in much obscurity, viz. that of a war in which Satan deceives the nations of the earth, Gog and Magog,[555] whose number is as the sand of the sea, and who go up under his leadership to compass the camp of the saints and the beloved city, but who are destroyed by divine intervention through fire from heaven. The description is evidently symbolic, and Gog and Magog were doubtless not intended to be identified as particular nations; nor can the fulfilment be literally understood. Like many of the prophecies of the past it is surrounded by a haze of indefiniteness that prevents its full interpretation until its meaning is revealed by the course of events. The source of the symbolism is found in the Old Testament invasion of Gog, a passage in Ezekiel (ch. 38-39), a prophetic scene of war, which becomes here the formal type of the last struggle between the hosts of sin and those of righteousness, and seems to refer to some new, national, and world-wide form of opposition to Christ and his kingdom in which all the earth-forces of evil are gathered together for their extinction—a final stage of the conflict necessary for the completeness of the victory, which is to be postmillennial, and in which all the powers of evil shall be speedily and finally overthrown.[556] It may also be that the view of battle here given is intended to be partly retrospective [pg 222] in its purpose, and to link this struggle with the age-long conflict which culminates when the Beast and the False Prophet are taken, giving another view of Har-Magedon in which now, after a period of quiescence, Satan's overthrow forms the final part.

6 The Second Resurrection, Ch. 20:11-12a, and 13a

This is the final and complete resurrection which occurs at the end of the world, and comprises all those, whether believers or not, who failed to participate in the first resurrection. The completeness of this resurrection is specially emphasized. Even the sea gave up the bodies of the dead that were in it; and death and Hades gave up the souls of the dead that were in them (v. 13a), in preparation for the judgment. The description here given of the second or general resurrection, it will be seen, presents the ordinary view of Scripture, while that of the first resurrection introduces a new and different conception, viz. that of a special resurrection. The main distinction between the two resurrections may be regarded as chiefly one of order rather than time, though the precedence of the first in point of time is also included. In each case a resurrection of the body is meant, but the first is partial in extent, consisting of a particular class, while the second is universal, comprising all classes.[557] The paragraph, when thus interpreted, affords a clearer view of the resurrection as a whole, showing its proper order or sequence, and separating into two main parts that which is mostly regarded in the New Testament in its entirety as a single event occurring at the last day. In fact the doctrine of two resurrections taught in this passage, and the clearness with which the resurrection of the wicked for judgment is set forth, together constitute the most notable contribution of the Apocalypse to the eschatology of the New Testament;[558] for “whatever may be the difficulties involved, and however they may be solved, we must recognize that John here predicts an anticipative and limited resurrection of the same character [pg 223] as the general resurrection which is to follow.”[559] This was undoubtedly the thought presented to John's mind in the vision, whether we attach any didactive significance to it or not, and it ought not to be overlooked in our interpretation.

At this point it may be not amiss to say, what must be apparent to every careful student of Scripture, that it was not the divine purpose in the book of Revelation to reveal the intimate nature or detail of the great events which lie at the close of man's history on the earth; but rather to give a general outline of the divine order, which would serve to invigorate our faith and stimulate our hope in the onward path of Christian duty. And while it is for the most part fruitless to inquire particularly concerning that which is not clearly revealed, at the same time the general bearing of this passage should not be allowed to escape our attention, for it is one of the most significant in the book of Revelation, and we may well pause a moment to consider its proper meaning. We have here, apparently,—if one may offer an opinion on so obscure a subject,—a hint that the resurrection which has just been described as occurring in two periods, first and second, is to be regarded as a process rather than as an event that is single and separate in itself, one which in its entirety covers a long period of time, and is to be accomplished in progressive stages in which the righteous share first according to their relative worth—a process which is apparently marked by two principal periods that are specially in mind in the description before us. In the light of this view it may be well to recall some of the events in the Scripture record which seem to support it. The translation of Enoch and Elijah in the Old Testament, the equivalent of an immediate resurrection, which anticipated the victory of Christ over death, would otherwise be an unexplained anomaly. But according to this interpretation it forms a part of the divine order; their resurrection was not anomalous; it was only one step in the ever progressive plan of the ages. The mysterious hiding, too, of Moses' grave [pg 224] in the valley of the land of Moab, finds an adequate explanation if he was subsequently translated when the divine purpose in his burial was accomplished—the burial vindicating the divine honor, while his resurrection was immediate and triumphant. The record, also, in the closing chapter of Daniel (Dan. 12:1-3) though obscure, points to a stage in the resurrection in which not all but many shall rise, and includes as well those who rise to shame and everlasting contempt, though no indication of the time when this will occur is given by the prophet. But more particularly in Matthew's account of the crucifixion of our Lord (Mat. 27:52-3), we find that his death was followed not only by the rending of the veil in the temple, indicating the departure of the divine glory, but that “the tombs were opened, and many bodies of the saints which had fallen asleep were raised, and coming forth out of the tombs after his resurrection, they entered into the holy city and appeared unto many.” It is a weak exegesis that interprets their resurrection as merely spectral, or as only temporary and transient, even though it were for the purpose of witnessing to the divinity of our Lord. The natural meaning is that they arose as a part of the victory of Christ, and were ready to enter with him into the rest that remaineth for the people of God. These passages all seem to point to a progressive resurrection that is to be accomplished in successive stages, and they cannot well be otherwise interpreted except by indirection. It is true that the subject is only incidentally touched upon in the New Testament, yet it seems to be here clearly implied that precedence in resurrection is divinely accorded to those who are prepared for it, as a part of the reward of righteousness, and that this belongs to the divine order.[560] Beyond this we cannot safely go, for it is not well to be too confident in maintaining any view that depends so largely upon the interpretation of single passages, even though the inference, as in this case, seems to be natural and conclusive.

7 The Last Judgment, Ch. 20:11-15

The final divine inquiry into the sum and fruitage of each and every life, which is retributive in its [pg 225] purpose, is entered into at the end of the world when all the dead, small and great, stand before God to be judged, after the resurrection is complete.[561] The great judgment throne in the vision is white, the symbol of purity, and he that sat upon it is not named, but throughout the book the judge is the Father as distinguished from the Son. The two principles of the judgment given in this graphic account, which is a reflection of the Vision of Judgment in the prophecy of Daniel (Dan. 7 and 12), are first “according to their works” which are written in the books of record that are now open; and second according to the divine purpose which is “written in the book of life”. The “book of life” was originally the name used for the roll of Jewish citizens kept from at least the ninth century before Christ (cf. Ezr. 2:62; Neh. 7:5, 64; and 12:22, 23) from which the names of the dead were erased, that is now applied to the Lamb's book of life (ch. 21:27), the roll of living citizens of the New Jerusalem.[562] Those not found in the book of life are cast into the lake of fire together with death and Hades, both of which are now merged into this final and fitting retribution for sin, i. e. physical death as experienced by men in this world, and Hades the abode of the dead during the intermediate state, are both abolished as temporary conditions in preparation for the new heaven and the new earth of the righteous, and are succeeded by the lake of fire for the sinful. This is the last event of time, the issue of the earthly life, the End[563] foretold by prophecy, the crisis that marks the transition to eternity, the closing scene in the great drama of human history. The view now passes at once from this scene of terror and judgment to the sublime vision of joy and triumph in the far and fadeless glory beyond.