“But the rest of the dead lived not till the thousand years were finished. This is the first resurrection. “The rest of the dead:” —who were they? The beginning of verse 4 includes, as I conceive, not only the church, but the Old Testament saints; that is, all the heavenly saints taken up to be with Christ, when He will have come to receive them unto Himself in the air. Next, we had the first band of sufferers before the beast came to the height of his power; and, then, the last band that suffer because they will refuse to worship him. These were the three classes of saints now alike living and reigning with Christ. “The rest of the dead” must then be wicked dead, because the first resurrection included all the righteous dead.
It answers, in fact, to what our Lord called “the resurrection of the just” (Luke 14:1414And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Luke 14:14)), save that it is more detailed, if not more comprehensive. So, then, there is a special resurrection that belongs to the just, and this without a word about the unjust. There is a resurrection of the unjust; and when the Apostle Paul spoke in Acts 24 before Felix, he testified to his belief in the resurrection both of just and unjust. But when the Lord Jesus was raising the consciences of his disciples to what was good and of value before God, He set forth the resurrection of the just alone.
But this is not all. There were men trying to bring the doctrine of the resurrection into ridicule. We find, on another occasion, that certain of the Sadducees came to Him, putting a difficulty, because of a woman supposed to be married to seven brethren. In the case reasoned on, these seven successively died, and last of all the woman died also. In the resurrection then, they ask, whose wife should she be of the seven? The Lord at once points out that the difficulty was founded on ignorance of scripture or of the power of God. In the resurrection they shall neither marry, nor be giving in marriage, but shall be like the angels (that is, like them in that respect, not in all things, for they will judge angels; but like them in so far as this, that there will be no distinction of sex—neither marrying nor given in marriage). “Neither can they die any more.” But He adds, “They which shall be accounted worthy to obtain that world [or rather “dispensation “], and the resurrection from the dead,” &c. This would be an extraordinary expression, if all were raised at the same time. “They that shall be counted worthy to obtain that age” for the last word does not refer to the material world, but to a special dispensation or age, which the unworthy do not obtain Weigh the force of the phrase. The resurrection of the saints is in an age peculiar to themselves. “They which shall be accounted worthy to obtain that age (the other dead are only raised after it), and the resurrection from the dead.” The resurrection of Christ was not merely a resurrection of the dead but out of the dead. He left them undisturbed in their tombs. There were certain saints who rose with Him, or rather came out of their graves after His resurrection; but the great mass of the dead were so far unaffected by Christ's resurrection. And so is it with the saints in principle. Theirs is to be a resurrection from among the dead. The rest of the dead must rise at another time: but they who shall be accounted worthy shall obtain that age, and the resurrection from the dead. They shall not die any more. Could God show more strongly, than by this language, a distinct and prior resurrection of the saints of God?
Hear also the language of Paul in Phil. 3:1111If by any means I might attain unto the resurrection of the dead. (Philippians 3:11). “If by any means I might attain unto the resurrection from the dead.” In common Bibles, no doubt, it is “the resurrection of the dead;” but I have no hesitation in saying that this is a complete mistake. The true and only meaning of the verse, according to the best authorities, is, “If by any means I might attain to the resurrection out of (or from among) the dead.” It may seem to some but a slight change; but if we want to know the mind of God, it makes a weighty difference; because, if it is “resurrection from the dead,” it implies that while the rest of the dead remain in their graves, there is a resurrection not common to all mankind, bad and good, but belonging only to those that are dear to God. The Apostle considered this resurrection to be so bright and blessed, that he says, in effect, I care not what the sufferings and trouble may be, let the road be what it may—if I am but there; this is what I wait for and desire at all cost. For when he said, “If by any means I might attain,” not a shade of doubt is implied as to his having part in the first resurrection; but rather that he so valued the prize as to mind not what the path of suffering might be, that led to the goal.
Now let us carry the light of this back to the Revelation. The reference in “the rest of the dead” is to the wicked dead. A resurrection was shown of all the departed saints up to the display of the kingdom. “But the rest of the dead lived not again, until the thousand years were finished” (ver. 5). There is no difficulty, really, in the passage; but men have their own thoughts and opinions, and cannot make scripture square with them, whereas all is as plain as God could make it. “This is the first resurrection Blessed and holy is he that hath part in the first resurrection” (ver. 6.) How beautifully this answers to what the Lord had said to the Sadducees, “They that are accounted worthy to obtain that age, and the resurrection from the dead!” So, again, the Apostle Paul: “If by any means I might attain to the resurrection from the dead.”
“On such the second death hath no power.” Mark, once more, the force of the Lord's words in the gospel: “Neither can they die any more.” As for the persons left to be raised after the thousand years are over, they are to die another and most woeful death-the second death. By it all those who had not part in the first resurrection are to die. Theirs shall be the second death-meaning that extinction of all hopes of blessing when all else is blessed in heaven and earth, and they perpetually abide under the wrath of God. They are cast into the lake of fire. As for those who have part in the first resurrection, “they shall be priests of God and of Christ, and shall reign with Him a thousand years;” and afterward shall they reign in life by Him forever and ever.
The last three verses that we looked at form a kind of parenthesis in the chapter, something like what we saw in chap. 12. There the war in heaven and the consequent casting down of Satan came in, and then the history which had been alluded to before (ver. 6) was resumed in ver. 13. Here is something similar, for the seventh verse continues the history that had been already begun just at the close of the third verse. We find there Satan bound for a thousand years, and consequently his power of seducing the nations into rebellion against God intercepted for a time. After these things, we were told, he must be loosed for a little season. The seventh verse anticipates his loosing and its effects. “When the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together unto the war: the number of whom is as the sand of the sea,” (ver. 8). Evidently, therefore, verses 4-6 form a parenthesis—important, no doubt, but still a parenthesis, and not a part of the regular history found here. One reason why it is given here may be to show that, during this same period when Satan is bound, there is the blessed side—not only the evil one restrained, but Christ and His saints reigning over the earth. It is never said that we shall reign on the earth.
In Rev. 5:1010And hast made us unto our God kings and priests: and we shall reign on the earth. (Revelation 5:10) I have already shown that the common version of that verse, which conveys this, is somewhat inaccurate, and that the true thought of the Spirit of God is, not the place where the saints of God then dwell, but the sphere of their reign. “They shall reign over the earth.” The importance of the change is not so much as an isolated fact, but because it is connected with the whole scheme of truth; and it is a part of this scheme that the heavenly saints are never to be mingled with people on the earth. The promise of the first place of earthly blessing belongs to Israel, and therefore it would make the utmost confusion, if the heavenly, glorified saints were jumbled with men in their natural bodies in this world. In fact, one of the strongest objections that many Christians urge to the reign of Christ over the earth is founded on the notion that premillennialism supposes the glorified saints to be mixed up with the people then alive here below. But this is a great mistake.
The church will have its own proper glory; but withal, there will be two orders or spheres of blessing, and one of a higher character than the other. All things in heaven will be gathered under the headship of Christ, but, beside this, all things on earth will be at the same time under the same government. Such is the peculiarity of the millennium. There will be the heavenly portion above, and the earthly one below, connected together, but not confounded. This is distinctly taught in Eph. 1:1010That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10), where the apostle says that the mystery of God's will has been made known “according to his good pleasure which he hath purposed in himself for the administration of the fullness of times, to gather together in one all things in Christ, both which are in heaven and which are on earth, even in him.” I am aware there are many who suppose that it speaks of the gospel dispensation now going on. But this is unfounded. The church is not a gathering of all nations, but, on the contrary, an elect body out of them all. It never was and never will be a gathering of all nations, peoples, and kindreds, and tongues, into one. Besides, the verse speaks of a gathering of all things. There is a gathering together of the children of God; for Christ died that He should gather together in one the children of God that were scattered abroad. But here it is a question not of persons, but things. When the glorious administration takes place, of which the Apostle speaks, all things are to be put under Christ's headship. He has all under His headship now, in title, but not as an actual displayed fact.
Daniel does not say that all was to be put under the Son of man, nor does the Holy Ghost reveal that secret of God's will in the Old Testament. There was the greatness of the kingdom under the whole heaven. But the New Testament shows us more; it teaches us that, at the very same time when all things on earth will be put under His government, all things in heaven will be put under Him too. Nor this merely in a providential way as now, but directly and personally. The Lord, of course is above Satan, the god and prince of the world that now is. He does act providentially now; and, beside that, He has the full personal title to exercise all glory, heavenly and earthly. But the time when He enforces the title, and takes all things under His hand, is future. If He had taken it now in an immediate way, all wickedness would be put down. None could sin without judgment; neither would there be such a thing as righteousness suffering, or iniquity exalted. All this is a proof that, in the full actual sense, the Lord Jesus Christ is not yet reigning, however true it may be to faith. Look, for instance, at Psa. 97 “The Lord reigneth.” People quote this, as if applied when the Holy Ghost wrote, or now at any rate. But the next words refute this; because, when the Lord does reign, as here meant, the earth will rejoice, &c. Whereas, it is plain from Rom. 8, not to speak of every day's experience, that the earth is groaning in misery, and that the whole creation travails in pain until now, which is the very reverse of rejoicing, But when the Psalms meet their full accomplishment, all creation will be delivered and will rejoice under the reign of Jehovah. Faith can say that the Lord reigns now: but He is not yet exerting royal power over the earth.
When Christ comes in His Kingdom every opponent will have to be put down, and consequently there must be judgment. The beast and the false prophet were set aside, as we see in chap. xix., and then comes the reign. And although every one is not to be converted, no open sin will be permitted. It may be a “feigned obedience” that is rendered by a large part of the people upon the earth, but still, in some sort, it will be obedience even from “the sons of the stranger.” That is the true thought of the millennial reign. It means a time, not when there will be no evil, but when evil will be suppressed by the presence of the Lord; when the heavenly glory will be in immediate connection with the delivered and gladsome earth; when the earthly people will be restored to their own land, converted, and owning that blessed One whom their fathers crucified; for in Zech. 12-14 we see the very circumstances, at least as to the earth, that I allude to. In the last chapter the Lord is “king over all the earth: in that day shall there be one Lord and his name one.” This is precisely the millennium. All nations are seen coming up to own the Lord: if any refuse, they are to be chastised. The Spirit of God particularly notices the punishment, viz., the withdrawal of rain from such nations as should not come up to keep the feast of tabernacles. In Egypt, where such a want would not be felt, the land having other sources of fertility, there should be another punishment, “the plague wherewith the Lord will smite the heathen,” &c. Plainly, then, the prophecy shows us the earthly glory under the reign of the Lord.
But Eph. 1 points us not merely to the heavenly glory, but to the union under Christ of the heavenlies and the earthlies—of all things both which are in the heavens and which are on the earth. It is not that all are to be reduced to the same level, but that all must be gathered in one united system, as having one head over all, even Christ. But the church is not included in any of these things. We are not confounded with either; on the contrary, we are spoken of as those who have obtained an inheritance in Christ over all. The church is not to be a glorious people only, over which Christ is to reign. We are heirs of God, and joint-heirs with Christ—not merely heirs under Christ, but with Him—according to the blessed type given at the very beginning of man's history, where, while Adam had the glory of being head over this lower world, his wife shares the dominion in virtue of her union with him. The church is the spiritual Eve of the Lord Jesus, the bride of the last Adam. This may somewhat explain the force of the words in Eph. 1:10, 2310That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10)
23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:23), and it shows us the importance of the day we are looking at in Rev. 20. For “the thousand years” answer to this very period, when the administration will be in the hands of the Lord Jesus, the exalted and manifested Head over all things, and the church will share all along with Him.
There is another remark that I would make. It is the New Testament alone that gives us the statement of the period of the reign. It is there that we find its duration of a thousand years defined. Almost all prophecy refers to it, but here its bounds are assigned, and its relation to the eternal state which succeeds.
In one sense Christ will reign, and the saints also, forever and ever. So it is laid down doctrinally, apart from time, as in Rom. 5:1717For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Romans 5:17), where it is said, “they shall reign in life by one, Jesus Christ.” This does not refer to the millennial reign particularly, which is only a part of the reigning in life by Christ Jesus. Our life in Christ, being an everlasting one, involves, to my mind, that, in a certain real and important sense, there will be a reigning blessedly and gloriously with Christ forever and ever. But, on the other hand, where we hear of a kingdom given to Christ, which He surrenders before the end to God even the Father, this special reign for a limited time has also a bearing on the heavenly saints. Of course the proper divine glory of Christ is distinct from these glories and can be communicated to none. But God spoke of a special reward—the reward of suffering for Christ. “If we suffer, we shall also reign with him.” “If so be that we suffer with him, that we may be also glorified together.” All this bears on the millennial reign. Christ will be then publicly exalted in the world—in the very place where He was despised and rejected. And the saints will be publicly exalted with Christ in the place of their shame and sorrow, where they have followed Christ with feeble and faltering steps, but where they clave to the name of Jesus, in spite of loss and reproach. But besides these special rewards, there is the glory, blessedness, and joy which will never pass away.
The millennium will be a time when many saints are to be brought to the knowledge of the Lord. It will be the great harvest of blessing—the time celebrated with such rapture in the Psalms and Prophets, when the knowledge of the Lord shall cover the earth, as the waters cover the sea. This does not imply necessarily that every person who knows the glory of Jehovah will know His grace, and be converted. Nevertheless, many will be brought to the Lord. But there will also be a true and real knowledge of God given at that very time. For the Holy Ghost will be poured out from on high in a special manner, of which the day of Pentecost was, in comparison, only like the former rain, while that will be as the latter rain. It was the foreshadowing of future fullness of blessing—greater at least in extent—which will be realized in the millennium.
Now the saints of “that day” will never suffer as a privilege,—never know what it is to follow Christ in reproach, and to be cast out with Him. Consequently they will not reign in the kingdom. All saints from the beginning, and up to the millennium, will have suffered with Christ more or less. But the church having pre-eminently known the fellowship of His sufferings, will, have special glory. And those saints who will be brought in after the millennium has commenced, and who have never known His sufferings, will not so share the kingdom. Those before it will be brought into the scene of glory, and changed, because corruption never can inherit incorruption. Therefore, when they are brought in where God makes all things new, there can be no question of their bearing the likeness of Christ, because they are part of the family of the last Adam, and as being in connection with Christ, and having His life, that life will have all its way as to both body and soul: they will be changed into His likeness. It is true that we have no positive statement as to the millennial saints, when this change will take place. But we may gather, I think, from general principles, that it will be in the interval after the millennium is over, and before the new heavens and new earth appear with their blessed inhabitants. But this silence of scripture has left room for some to be beguiled into the strange notion that the millennial saints will remain in their natural bodies, marrying and giving in marriage, throughout all eternity! Such a notion as this has no warrant whatever in the word of God. It resulted from always interpreting the expression “forever and ever,” as if it must mean eternity necessarily and in ever case. In some places it does, but in others it does not.
Supposing that God is speaking of an earthly state of things, and uses the expression, “reigning forever and ever,” as in Dan. 7 and Luke 1, it cannot be understood absolutely. The words must be limited by the subject-matter of which God is speaking. Thus, in human things, if a man buys a house “forever,” it does not mean throughout eternity, but as long as the world goes on in its present form and way; his right holds good while the earth subsists as left in the hands of man So God uses the phrase, “forever and ever,” when speaking of earthly things and people. Only the case is far stronger than in ordinary human transactions: for a revolution may despise and destroy every such deed of conveyance. But the kingdom of Christ, before which all opposing authority must bow and become null, is that which secures Israel, &c., in all the promises of God. Thus, “reigning over the house of Jacob” cannot but be modified by this—as long as the house of Jacob exists as such. But when the expression is in connection with the new heavens and earth, in the full sense, Israel is no longer found nationally earthly: such distinctions disappear, when men are raised from the dead or changed. When eternal life or eternal punishment is spoken of, we must take the expression in the largest sense, because these things have nothing to do with the earth; they belong to the resurrection-state. If applied to earthly things, it must be taken in a limited sense, but when applied to things outside this world, it must be taken absolutely in all its extent. Now in Dan. 7:2727And 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, and all dominions shall serve and obey him. (Daniel 7:27), “the kingdom under the whole heaven,” which is given to the people of the saints of the Most High, is said to be an everlasting kingdom. This, I apprehend, is the same period that is called here the thousand years.
The Holy Ghost, in the New Testament, gives us the winding up of all the ways of God, and shows us that what may have appeared to the Old Testament saints to be an absolutely everlasting condition, is limited and qualified by further revelations, which make known to us two stages, as it were, instead of one. Thus, the earthly kingdom, spoken of in Daniel, is to be “everlasting” in this sense, that it will never pass out of the dominion of Christ—never be taken out of His hands and given to another (as previous empires had been taken from their respective rulers), but it will remain, as long as God has an earthly kingdom at all, in His hands, and in the hands of the saints of the Most High. When the earthly state ceases, and that kingdom is given up, Christ reigns everlastingly, though in another way. For in the eternal state it will evidently not be a question of all people, nations, and languages serving Him.
This chapter passes cursorily over the millennial state, as far as men on the earth are concerned. If persons wish to look at the earthly part of the thousand years, they must search into the Old Testament. There it is spoken of constantly as “that day” —when the Gentiles will be brought in and blessed—when God's name will be exalted—when there will be a suspension of all warfare and strife. It is the day when the wilderness shall rejoice and blossom, like the garden of Eden, and when the ransomed of the Lord shall come to Zion with songs and everlasting joy upon their heads—and all sorrow and sighing shall flee away. These words are descriptions that the Holy Ghost gives of this blessed period in the kingdom. Many have been disposed to take the prophetic accounts of the millennium figuratively: but they must allow that these figures may be much more fully accomplished than they suppose. In other words, I take the glowing accounts given of the millennium in the Old Testament prophecies as emblems of real and abundant blessing on earth. These figures may have a sort of spiritual meaning too. But, allowing this, we do not take away the simple and natural meaning of the phrase. For instance, scripture speaks of the wolf and the lamb, and other animals that now devour one another, living together in union and peace. They may be applied as figures to describe what will be morally true of men—though I do not myself believe that this is the real intent.
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(To be continued.)