In this vision we have a very important prophetic theme. Many commentators just assume that the angel of verse 1 is Christ, personally, at his coming; and so, in their interpretations, they proceed to project the contents of this chapter into the future, beyond the second advent. And this opens a field for countless speculations, since it is out in the future where, in the nature of the case, no one can go at present to check up on the many assertions made.

My main purpose in this exposition is not to advocate or to defend any previously standardized system of interpretation. By an analytical process, I seek to develop the entire Revelation scene logically, systematically, according to the inherent and uniform laws governing symbolic language. Two “guide points,” we might term them, have at all times been employed in identifying all of the preceding symbolic representations: first, the nature of the symbol employed; and second, the time when the particular event represented thereby is due.

The uniformity of symbols has been abundantly shown, and so this amounts to a practical “law” of symbols. Chronological placement of the events under consideration has also been proved by many historical evidences. This, in connection with recognition of the general plan of the prophecies themselves—that they are laid out in distinct themes paralleling each other chronologically in historic time, often in their content as well—has made satisfactory identification and practical demonstration possible.

Having found a key that works successfully, uniformly, and satisfactorily throughout almost the entire field of recorded history, where we have opportunity to check up on our interpretations and prove them in the light of actual fulfillment, I must regard these remaining prophecies as being of the same general order as the long line of preceding predictions, covering several thousand years. Hence I must subject them to the same proved system of interpretation, whatever the results may be.

Let us therefore examine and apply the symbols of Revelation 20 in exactly the same manner as we have all the preceding characters in these visions. The first “guide point” is the nature of the symbol. The first object in this vision is an angel from heaven. Without attempting to analyze or prove anything, many of the interpreters merely assume that this signifies Christ at his second coming. But where is the proof that this angel signifies Christ at his second coming; or at any other time? If it does, we have here for the first time a violation of the principles of symbolic language.

In what does this particular application violate the nature of symbols? We have clearly shown throughout this exposition that analogy is the basic law of symbols; that objects are chosen because of their nature to represent corresponding character or quality elsewhere. We have also shown definitely that Deity cannot be symbolized, because there is no object of corresponding character to use for that purpose. Whenever the glorified Christ—the Christ essentially divine appears on the symbolic scene in the Revelation he comes in his own person, proclaiming his own name, unrepresented by another. In chapter 1 he definitely announces: “I am he that liveth, and was dead; and, behold, I am alive forevermore.” And in chapter 19, which we have just concluded, the glorified Christ appears himself, crowned with many crowns, called the Word of God, and labeled King of kings, and Lord of lords. Now that is his second coming—in the closing scene of chapter 19. Can the opening verse of chapter 20 possibly be an exact duplication of that coming?

The introductory symbol here is merely “an angel.” The fact that this angel possessed the key of the bottomless pit is no proof that he is Christ, even though in chapter 1:18 Jesus is said to have certain keys. In chapter 9:1 we find that a fallen star—the symbol of Mohammed—is also said to have “the key of the bottomless pit.” At the most, this expression is only a symbol of power and authority, be it good or bad. In the gospel the same figure is applied to God’s ministers, where they are given authority to bind the powers of wickedness on earth (Matt. 16:19; 18:18). The chain is a symbol of the power to bind.

We have noticed the appearance of angels time and again throughout these Revelation scenes. We have found no reason to regard any of these other angels as signifying Christ, and the commentators do not call them Christ—only this one. But in our system of interpretation, based on the definite law of symbols, we have had absolute uniformity. Whatever animal life (when presented in its native, original character) has been shown to signify in one instance, it has signified in every other instance. Human life, proved by divine interpretation to signify religious things, has been so applied in all cases. Angelic life has been definitely shown to signify religion also, either good or bad, according to the character of the particular symbolic angel presented. When the angel was of heavenly character, appearing in the symbolic scene on earth as a participant therein, he represented particularly the forthgoing of a divinely authorized message of some kind. And this application has been uniform throughout.

But this “angel” of Revelation 20 is not even especially distinguished. If he were represented as an archangel or some other heavenly being of superior rank, we might more consistently look for a special interpretation in this instance; but “an angel” carries no mark of distinction and he is here introduced in exactly the same manner as all the other angels.

We have still another active agent in this introductory vision requiring identification. The angel spoken of “laid hold on the dragon.” The dragon. Here again many of the interpreters merely assume, without proof, that this signifies the personal devil. And so a great series of prophecy is projected forward into the future by them on the basis of two unproved assumptions!

“The dragon”—the definite article; a particular dragon. Once again simple comparison will show us how the symbolism of a partly developed theme definitely assists us in placing correctly the completing facts when they appear properly symbolized in later, corresponding, parallel themes. This is not the first time in these prophecies that we have seen the dragon.

This evil creature first appeared in chapter 12, where he was introduced as “a great red dragon.” But ever afterwards he is referred to as the dragon, showing that there is only one dragon in the Book of Revelation. What was the dragon which first appeared in chapter 12? Was it the personal devil? By no means. He was merely “CALLED the Devil, and Satan” because he was doing the devil’s work so expertly. But he was not literally the devil. Beelzebub does not have seven heads and ten horns, and a tail dragging after him a third part of the stars of heaven! Furthermore, the dragon was represented as cast down, after which he resigned his power, and his seat, and his great authority to the beast. This of itself proves that the dragon was not Beelzebub; for so far as we know Beelzebub has not resigned yet! All the facts, already brought out in chapter 12, prove that the dragon was Rome under its pagan form of government—the same power as the fourth beast of Daniel’s vision. Through that system of false religion, paganism, he “deceiveth the whole world.”

The two agents of this double symbol, angel and dragon, must therefore be applied exactly the same as in previous corresponding usage in this Book of Revelation.

As to the second “guide point,” the chronological placement of the event, we have by comparison something to guide us definitely in this respect—something besides pure assumption. We have observed that the previous compound prophetic  theme, leading over long centuries, ENDED at the close of the preceding chapter with the actual second coming of Christ and the casting of his foes into the lake of fire. Now please observe here that the twentieth chapter, with which we are dealing, ENDS at the same time and in the same manner as the preceding series—with the final coming and with certain powers of wickedness being cast into the lake of fire. Are there to be two second comings? And are the wicked to be cast into the lake of fire twice? Is it not rather one event described twice?

If chapter 20 ends with the second coming and the judgment, it must begin before it ends. But where? Here is another example of parallelism; another serial treatment of prophecy running over the same period of time chronologically and duplicating the others in certain respects.

We know that the dragon of chapter 12 was pagan Rome in the days of primitive Christianity. This was shown by many historic facts and by a connecting line of prophecy from Daniel. Simple comparison between the beginning of that series of prophecy and the beginning of the present series will show that they are the same. In chapter 12 we have “a great red dragon”; here it is “THE dragon.” There, the dragon was cast down; here, the dragon is cast into a bottomless pit and shut up for a thousand years. How is the dragon cast down? In chapter 20, by “an angel”; in chapter 12, “Michael and his angels fought against the dragon,” etc.

These facts show clearly that the description of the dragon in chapter 12 and that of the dragon in chapter 20 are the same. This gives us with certainty another example of prophetic parallelism—the chronological placement of the series being WITHIN THE CHRISTIAN DISPENSATION, beginning with primitive Christianity, introduced at Christ’s first coming, and ending with his second coming and the great white throne judgment (20:11-15).

This entire picture then—angel from heaven, dragon, casting down of the dragon to the bottomless pit, etc.—is but another way of describing the same facts as set forth in the preceding parallel theme. But we shall find, as in all other examples of duplication, that the purpose is to bring out additional facts in the repeat series.

In the series opening with chapter 12 we have a number of leading characters introduced: woman, man-child, dragon. In that series, as treated, the man-child disappeared from the vision when he was caught up; the dragon was cast down, but not finally disposed of; for the last we saw of him there he was pursuing the woman. So far as that series is concerned, both man-child and dragon were dropped, while the narrative continued by bringing into prominence “the beast” as the successor to the dragon, and later a second beast, as a third character in the line. As a contrast to this we have followed the woman prophetically through “the wilderness” and through the “dark and cloudy day” of Protestantism, until just before the end of time she is (chap. 19) brought out of Babylon and represents the Bride. And in this same chapter 19 the second coming is actually described, at which we have the final disposition of both “beast” and “false prophet.” Thus those phases were finished.

Two all-important phases or characters introduced in chapter 12—man-child and dragon—were never finished. A duplicate symbolism is required in order to pick up these deferred ends and complete the picture. This we have in chapter 20. Since the two general themes begin at the same place and end at the same place, the middle of the series must lie in between.

The first deferred object in the chapter 12 theme treatment needing reintroduction in order to complete the general theme is the man-child. It will be recalled that in chapter 12 the man-child, being the offspring of the woman and of the same substance as the woman, was shown to have the same general application. That is, it signified another phase of the church, the double symbol being employed to carry two distinct lines of related truth, just as later a mother and her daughters were employed as a double symbol to distinguish two related phases of the apostate church. The man-child was shown cut off from the earth, apparently through martyrdom, and ascended up to God on high, where he disappeared from the earthly scene. He represents what we may call the upper phase of God’s church, the part gone home.

4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
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.


This “upper phase” of the church, the martyr spirits (martyrs being pointed out, doubtless, to make a sharp contrast with the reigning beast power on earth, represented as killing the saints), is set forth in Revelation 20:4: “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.” Not a word here about Christ or anyone else reigning personally on earth. In fact, the scene is not laid upon earth at all.

Who are the actors in this scene? Disembodied spirits: “I saw the SOULS of them that were beheaded for the witness of Jesus … and THEY lived and reigned with Christ a thousand years.” Where are these souls of the martyrs? They are “with Christ.” Wherever he is, they are. Paul says, and many other scriptures agree with the statement, that “Christ sitteth on the right hand of God” (Col. 3:1). Again Paul says, “I am in a strait betwixt two, having a desire to depart, and TO BE WITH CHRIST; which is far better; nevertheless to abide in the flesh is more needful for you” (Phil. 1:23-24).

This same thought concerning the reign of the martyrs in paradise while the powers of evil triumphed on earth was brought to view on the opening of the fifth seal (6:9-11). “And when he had opened the fifth seal, I saw under the altar the SOULS OF THEM THAT WERE SLAIN for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, THAT SHOULD BE KILLED AS THEY WERE, should be fulfilled.” This quotation will make clear one point concerning the refusal of the martyrs to worship the beast and his image. We are not to understand that every soul of the martyrs John saw in these visions reigned during the entire period under consideration. He beheld the reign of the saints above during the one thousand years specified, and he saw there the souls of all the martyrs—those which had been slain in the early days of Christianity (12:11), those who refused to worship the beast and were martyred (13:7), and also those who “should be killed as they were” (6:11) and were put to death shortly after the formation of the image of the beast (13:15; 16:6).

We cannot apply this period specified as literally one thousand years without varying from the other principles of time prophecy in the Revelation, for they are all symbolic; neither can we apply it according to the usual year-day method which, signifying 360,000 years, would throw this series of events out of harmony with the time periods allotted to the other themes of truth running over the same ground and terminating at the same point—the general judgment. Therefore, to be consistent we shall have to apply it as an indefinite length of time, on the same principle that “the hour of temptation” (3:10), the three days and a half (11:9), and the “hour” in which the ten kingdoms receive power with the beast (17:12) are applied.

This company of souls which 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 or physically resurrected. The Scriptures clearly teach that men in their ordinary condition are “DEAD in trespasses and sins” and that through salvation, which makes them “blessed and holy,” they are “quickened” to a new life in Christ (Eph. 2:1, 5). 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). This is sufficient to establish the point that the host of early Christians who had “passed from death unto life” in Christ and who had given their natural 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. Now the church at Smyrna received the sure promise from Christ himself that they should “not be hurt of the second death” (2:11); and this shows beyond all question that even at that early date they had had part in this first resurrection, which makes men “blessed and holy.”

Again, who are the actors in this heavenly world picture? “The SOULS of them that were slain.” Why were they slain? “For the word of God, and for the testimony which they held.” Where are they? Not on earth, for the scene is in contrast to the earth. Down here they were martyrs; up there they are arrayed in “white robes … every one of them.” What were they told to do? To “rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled.”

To sum up: (1) the actors: the martyrs, disembodied spirits. (2) The place: up above. (3) The time: particularly while the beast power was yet ruling on earth and killing the saints. Chronologically this places the entire scene within the Christian dispensation.

This scene above agrees with the promise made by the faithful and true Witness (3:21): “To him that overcometh will I grant to sit with me in my throne, EVEN AS I ALSO OVERCAME, and AM SET DOWN WITH MY FATHER IN HIS THRONE.” According to the Scriptures, when Christ ascended up on high he took his place immediately on the throne of everlasting dominion, with “angels, and authorities, and powers being made subject unto him” (I Pet. 3:21-22). (See also Ps. 103:19; Eph. 1:20-22; Phil. 2:9-11; Heb. 10:12-13; Acts 2:32-33; I Cor. 15:25-27.) Hence Christ is Now reigning above, King of kings and Lord of lords—King of the universe. And now as his faithful disciples also overcome they go at once “TO BE WITH CHRIST; which is far better”—to take their place with him in his throne.

When this phase of divine truth is clearly discerned there will be no need of the attempt made by some 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 (vss. 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” (1:7). If this does not prove that there is but one literal resurrection when Christ comes, how could such a fact be stated?

The Apostle Paul plainly declares: “There shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15). Not two resurrections of the dead, but “A resurrection” including both classes, good and bad. Furthermore, Jesus himself, in the same chapter in which he described “the first resurrection”—the one that “NOW IS”—says most positively that in that future resurrection which “is coming” all the literal dead shall then be raised. “Marvel not at this: for 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).

In their efforts to prove two literal resurrections, millenarians often quote with emphasis, “The dead in Christ shall rise first” (I Thess. 4:16). But taken in connection with the immediate context, anyone should see at a glance that no such thing as two resurrections is even intimated by the Apostle. Verses 15-17 simply teach 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 Paul was writing this for the comfort and the edification of the church. In the following chapter, however, the “sudden destruction” of the wicked 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 symbolized by the man-child, which 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. On the other hand, she is represented as driven into the wilderness, her public reign on earth ended by the holy city being trodden under foot by a profane multitude of apostate beast worshipers. At the same time 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 other passages in the Revelation applying to the same subject, 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 represented under two phases—those symbolized by the man-child, who were caught up to God through martyrdom and there lived and reigned with Christ; and those symbolized by the woman, who were deprived of their public reign on earth and were driven into the wilderness during the same period. The first phase reigned with him in paradise above (6:9-11); but “the rest” did not live and enjoy their public reign as in the early days of Christianity, until the expiration of the thousand-year period. Thus the earth phase of the church was divided into two historic stages of public manifestation; first, the triumphant spiritual reign of God’s saints: the spiritual aspect of the divine kingdom which Christ preached and every man pressed into (Luke 16:16; Rom. 5:17; Luke 17:20-21; Rom. 14:17; Col. 1:13; Rev. 1:9) in the morning time of the Christian dispensation; second, those living in the latter part of this dispensation, in the “time” specified by Daniel at the close of the 1,260-year period, when “judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom” (Dan. 7:22, 25-27).

It is true that some 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 the tens of thousands, the two witnesses were then in their sackcloth state, and thus the public triumphal reign of the saints on earth practically ceased. The statement of verse 5 that “the rest of the dead lived not again until the thousand years were finished” should be applied not in an individual sense, but in a general sense, the same as the reign above during the same period. It is evident that the phase of the church symbolized by the woman actually reigns triumphantly on earth once more 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.

It should be carefully noted that this resurrection after the thousand-year period is also termed “the FIRST resurrection”: “The rest of the dead lived not again until the thousand years were finished. This is the FIRST resurrection. Blessed and holy is he that hath part in the first resurrection.” This directly contradicts the popular theory that the first resurrection is a literal resurrection of the righteous dead when Christ comes, while one thousand years later there is to be a second literal resurrection, that of the wicked dead. The text declares that the resurrection after the thousand years is the “first” one, and that those who have part in it are “BLESSED AND HOLY.” The spiritual resurrection which Christ said “NOW IS” is the only resurrection that can be divided into, and publicly exhibited in two general parts, both before and after the thousand-year period, and still be the FIRST one; and that is the only one which, according to the Scriptures, makes men “blessed and holy.”

Then, too, this theory that the wicked dead will be raised in a second literal resurrection, one thousand years after the righteous dead, is directly contradicted by Christ himself; for four times in one discourse (John 6:39, 40, 44, 54) Jesus declares that he will resurrect the righteous dead at “the LAST day.” For example, verse 44: “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” There cannot be another day of resurrection a thousand years after the last day.

That theory is contradicted also by Paul. In I Thessalonians 4:14-17 (which we have previously considered), where the Apostle shows that the righteous living and the resurrected righteous dead will be “caught up together … and so shall we ever be with the Lord,” he declares that this resurrection will be effected by “the trump of God.” Now in I Corinthians 15:51-52 the same apostle affirms that this identical event, the transformation of the righteous living and the resurrection of the dead, will be “at the LAST TRUMP.” Here are his exact words: “Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, AT THE LAST TRUMP: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” There cannot be another “trump”—a thousand years after the LAST one—to awaken the wicked dead.

These reigning saints we are considering in Revelation 20, both the company existing before the thousand-year period and the other company brought to view afterward, are represented as having had “part in the first resurrection,” which made them “blessed and holy.” Still it is very evident that they had not yet been physically resurrected; for that event, which Christ said “is coming,” occurs much later in the present series, toward the close of this chapter, at which time it is said that the “sea gave up the dead which were in it, etc.”

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 (previously referred to by us), symbolizing the Babylonian, Medo-Persian, Grecian, and Roman Empires. Verse 18, connected with Daniel 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 spiritual kingdom of God in the earth (Mark 1:15; Luke 12:32; 16:16; Col. 1:13, etc.). The first three of the earthly kingdoms foretold by Daniel were afterwards telescoped, so to speak, into the succeeding Roman Empire; and when Rome went down they all went down. In chapter 12 of the Revelation we considered at length the downfall of Rome, particularly the part primitive Christianity had in overcoming and casting down the dragon. This event was described by symbolism, showing that “Michael and his angels fought against the dragon; and the dragon fought and his angels” (vs. 7). When the dragon “was cast out” John “heard a loud voice saying in heaven, Now is come salvation, and strength, and THE KINGDOM OF OUR GOD, and the power of his Christ” (vs. 10).

So Daniel’s prophecy of the coming kingdom in the days of the four kingdoms actually met its initial manifestation in Christ’s spiritual kingdom appearing in the days of pagan Rome. In Daniel’s prophecy now under consideration there 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 time—three times and a half, or forty-two months; prophetically, 1, 260 years. This, as heretofore explained, reaches to the year A.D. 1530. During this period the public reign of the saints on earth practically 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” (Dan. 7:26). 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.) And now, after the apostasy, in this restored spiritual reign of the saints on earth—the true CHURCH OF GOD—the very 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” (Dan. 7:27). It is only reasonable to suppose that this public reign again on earth would commence gradually and later reach its fulfillment, just as it ceased gradually in the early days. Therefore we cannot point out a definite historic date exactly marking the end of the thousand years any more than we can locate exactly the time of its commencement. But we must consider this symbolic expression simply as covering a long period of time, during which these important phases of 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 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 is again transferred to earth (vs. 9). 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 during the down-trodden state of the church on earth. This reign of the martyrs above is placed in direct contrast with quite another kind of public reign on earth during the same period—the dominion of the great apostasy, which consisted of multitudes of people worshiping the beast and receiving his mark.

If the “upper phase” of the church is represented by the man-child, what about the statement that he shall “rule with a rod of iron”?

In Revelation 19, where Christ appears on the white horse at his second coming, it is said of him that “he shall rule them with a rod of iron”—the same expression used of the man-child in Revelation 12. At first this might appear as proof that the man-child must be Christ personally, but another scripture completes the picture and gives us the whole truth on this. In Revelation 2:26-27 we read: “He that overcometh, and keepeth my works unto the end, To HIM will I give power over the nations: and HE shall rule them with a rod of iron.” Jude tells us when and how this will be fulfilled: “Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, TO EXECUTE JUDGMENT UPON ALL” (vss. 14-15). That is to say, the children of God who, like their Lord before them, are faithful unto death, are exalted at once to sit with Christ in his throne, even as he also overcame, and sat down with the Father in his throne (Rev. 3:21); and when he comes again to earth, they come with him and they share with him in retributive justice. Thus the church finally comes into its own, into the full measure of its high destiny.

This rule of the nations, however, is not a quiet, peaceable, beneficent supervision of national affairs in a restored Eden, as some fancifully suppose and picture so eloquently. The very text which declares that the overcomer shall receive power over the nations and rule them with a rod of iron, continues: “AS THE VESSELS OF A POTTER SHALL THEY BE BROKEN TO SHIVERS.” The “rule” is a final-judgment overthrow, the same as the description in chapter 19 where the same expression, “rule them with a rod of iron,” is used concerning Christ at his second coming, when he overthrew both beast and false prophet and put them into the lake of fire.

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 forever and ever.


We have already shown that “the dragon” of this chapter is the same as the “great red dragon” introduced in chapter 12 and there “CALLED the Devil, and Satan,” because he was the chief agent through whom Beelzebub was at that time working in order to deceive the whole world. Literally and actually the dragon was the old pagan Roman system, not the personal devil. We should remember, however, that just as Christ is personally identified with his own work and with those intelligent agents who are voluntarily performing his work, so also the personal devil, Beelzebub, must be regarded as the primary, moving factor operating in all those agents and agencies which are carrying on his business. That is to say, the personal devil is in, and back of everything directly opposed to God; therefore in that respect, and to that degree, the overthrow or binding of an active agent of Satan must be regarded as the overthrow or binding of Satan—but in this restricted sense only. It does not imply that the personal devil may not be actively operating in and through other agents at other times and places.

Now the particular agent introduced in chapter 12 as “the dragon,” “CALLED the Devil, and Satan” because of the nature of his devil-inspired business and represented as “cast out” by Michael and his angels, that same dragon is represented here in chapter 20 as “bound” by “an angel” for a thousand years; “and after that he must be loosed a little season.” If the dragon as “cast out,” “bound,” in those early days, was the overthrow of the particular method of Satan’s operations through paganism, then the loosing of the dragon in this chapter must signify just the reverse—the revival of paganism in the last days in direct opposition to the Word and truth of God. First it was paganism as enthroned in the Roman Empire; as released in these last days it is not necessarily confined to any one political setting, such as a supposed restoration of Rome. The narrative seems to imply a much wider manifestation, for he is to comprehend in his field of activity “the four quarters of the earth,” and “the breadth of the earth.”

In the earlier description, the church and the dragon were both confined in their operations to the then-known civilized world, the Roman Empire. It was in that restricted sense that the dragon was “cast out,” “bound,” which, as we have shown, was accomplished by the overthrow of paganism in the Roman State. During the Dark Ages which followed paganism, as such, was out of the picture (hence represented as in a “bottomless pit”), the historic narrative continuing with Christianity in its various aspects, true and false. But toward the end of time, after the apostasy, the theater enlarges and God’s work is pictured in the last days going “to every nation, and kindred, and tongue, and people.” It is a world-wide work now.

This very enlargement of the scene of action brings into prominence again the conflict of God’s truth with paganism. It is not now paganism in the old Roman Empire, nor as to be found in any imaginary revived Roman Empire: it is paganism as actually embodied today in Japan, China, India, Africa, and certain islands of the seas. I may add, also, it is paganism apparently experiencing a distinct revival in certain so-called civilized nations of our time. Those who ignore the true God of heaven and his divinely authorized redemptive religion and substitute therefor hero worship, emperor or dictator deification, or the absolute supremacy of the State over the minds and consciences of men are reviving the foundation principles of paganism. It is one of the evidences that we are in the last days and that Satan is “loosed out of His prison.”

We have seen that in his manifestation in the days of primitive Christianity the dragon was not merely passive in a system of false beliefs and errors; he was extremely active, putting forth the most determined efforts to destroy the church itself and to blot out the Christian name. In his release we may expect something of the same disposition. Under the first vials we saw to what lengths the system of infidelity released through Voltaire and his associates was carried in France in the attempt to extirpate Christianity itself, culminating in the terrible French Revolution and its aftereffects throughout Europe. Doubtless this was the initial remanifestation of this released dragon-power, as directly and openly opposed to Christianity in these last days.

The released dragon-Satan is to “go out to deceive the nations.” To deceive means to delude, to ensnare, to cause to believe what is false or disbelieve what is true, to lead into error. If heathenism always appeared in the open as heathenism it would not be very deceptive; but evidently it will in the last days come at times dressed in a different garb. One of the present-day satanic forms is in the guise of modern Spiritualism. Spiritualism, however, is not modern, although the encyclopedias do trace certain modern manifestations back to the Fox Sisters, at Hydesville, N.Y., in 1848. It existed far back in Old Testament times, for the backslidden Saul is shown consulting the witch of Endor, to have her bring up the spirit of the dead Samuel (I Samuel 28). But God was against the spiritualism of ancient times as he must be against its modern manifestation. Spiritualism has no place for the atoning blood of Jesus. It is not Christian; it is thoroughly pagan.

Another deceptive religious phenomenon, deeply rooted in paganism, is the system known as Christian Science. While it assumes the name Christian, in order to give it currency, in reality it is definitely unchristian in that its denial of the reality of matter and of sin is not only opposed to the genius of historic orthodox Christianity, but is absolutely contrary to the teaching of Scripture because it is a denial of the basic Christian doctrine of Christ’s blood atonement for sin. The historian knows the origin of this system is in oriental philosophy and that it is a revival of the fantastic idealism of the Gnostics of the first Christian century. The Apostle John wrote his First Epistle largely for the purpose of combating the Gnostic heresy, and he did it in no uncertain terms: “Every spirit that confesseth not that Jesus Christ is come IN THE FLESH is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world” (I John 4:3). And he repeats the thought in his second epistle: “Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a DECEIVER and an antichrist.… Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God” (vss. 7-9).

There are numerous other cults parading under some Christian pseudonym which in reality are pagan in origin and in nature. Whatever system denies or ignores the fundamental teaching of Christ as the world’s Savior and his sacrificial death as its exclusive hope, is not Christian.

Moreover, deception is by no means confined to those semi-pagan cults, some of which for convenience have assumed the Christian name. We have seen how Protestantism, because of its ecclesiastical corporations and systems of vested human rule and authority, is charged with deceiving men by thus making an “image to the beast.” And now in these later years a materialistic and evolutionary philosophy of life has so far penetrated its ranks already as to threaten the destruction of faith in divine, objective revelation, as set forth in the Christian Scriptures. The result places all systems of religion on practically the same evolutionary basis; thus, in effect, making Christ merely one of the gods of the pantheon. Here the dragon is getting in some of his best work in his present-day efforts to deceive the world.

But the final masterpiece of this dragon-Satan effort in the last days is his partnership with Gog and Magog—making a trinity of evil whose combined forces “went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city” (vss. 8-9). The main theater of action, or place where the scene is laid, is not now up in paradise, where the reign of the martyrs with Christ took place; it is staged on earth. Its focal point is “THE CAMP OF THE SAINTS … THE BELOVED CITY.” “The beloved city” is another example not only of parallelism in the various theme treatments, but of the return cycle; of church restoration in the last days. In the morning time it was the true saints of God in “the holy city” (11:1-2). Now before the end it is “THE CAMP OF THE SAINTS” and “THE BELOVED CITY.”

How beautifully all these truths harmonize! How wonderful all the lines of prophetic vision, though first treated singly in parallel themes, finally merge into one! From these comparisons everyone should see that the prophecies indicate before the end of time a church-kingdom restoration corresponding in essential quality to that first exhibited in the beginning of the Christian dispensation. Let us now consider the dragon-Gog-Magog combined effort against this restored “camp of the saints, and the beloved city.”

The terms Gog and Magog are difficult to trace; they seem to be lost in antiquity. But it is not difficult to determine their meaning, for the terms occur in Ezekiel 38-39, where they are evidently referred to as enemies of ancient Israel. That is sufficient. If they were enemies of God’s ancient covenant people, then the symbolism is drawn from the proper source to indicate enemies of the true people of God in the last days. They must signify something evil.

We have also other reasons for regarding these characters as representative of evil powers. First, because of their voluntary union with the released dragon-Satan, whom we know to be wholly bad; and second, because the entire group is engaged in a bad business, encompassing “the camp of the saints” and “the beloved city.”

But who, in these last days, are really represented by these terms Gog and Magog? The answer is given us in chapter 16:13-16: “And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.… And he gathered them together into a place called in the Hebrew tongue Armageddon.”

Compare this description with the verses we are now considering in chapter 20 and with the dragon-Gog-Magog combination there. We have here a trinity of evil also. The forces which they gather are the same. Their field of operation is the same: “the breadth of the earth,” in chapter 20; “the whole world,” in chapter 16. The time is the same—the final conflict, resulting in their complete overthrow, according to chapter 20; “the battle of that great day of God Almighty,” “Armageddon,” in chapter 16. So with the facts the same, the number of actors the same, the event the same, and the time the same, we must believe that they are the very same participants, the same, identical group. And this is further implied by the fact that the two (chaps. 16 and 20) have the same leader.

The dragon heads the list in both cases. He needs no further identification. Second on the list we have Gog in the one description, corresponding to beast in the other; and third, Magog, corresponds to “false prophet” in the other account. Since we know definitely what “beast” is, we know very definitely what Gog signifies—the papal system as described in the Revelation. And since we know what the “false prophet” is, we know what Magog means—the Protestant system as outlined in the foregoing prophecies.

This may appear as a terrible indictment of modern churchianity; but I am not responsible for the direct teachings and implications of the prophecies. Divine revelation has fixed this truth that its foundational certainty cannot be shaken. If the assertion that “unclean spirits” coming from this source is difficult of belief, let us not forget that in the corresponding epoch of time the angel from heaven (18:1-2) “cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is BECOME THE HABITATION OF DEVILS, AND THE HOLD OF EVERY FOUL SPIRIT, AND A CAGE OF EVERY UNCLEAN AND HATEFUL BIRD.” In view of these false spirits entrenched in modern Christendom, it is not surprising that there was “heard ANOTHER VOICE FROM HEAVEN, saying, COME OUT OF HER, MY PEOPLE” (18:4). And the record shows that they came out! No wonder the forces of evil combine against them!

In harmony with the nature of symbolic representation, this final conflict, or battle of Armageddon, should be regarded as primarily spiritual in nature; for its relation to “beast” and “false prophet”—Gog and Magog—would clearly imply something religious. It is simply the drawn battle between truth and error in the last days. It is a sad fact that modern Christendom, as we have already shown, is being honeycombed, as it were, with principles, practices, and philosophies which are more pagan than Christian. All these forces the true CHURCH OF GOD will have to combat in the last days. And this will be, and now is “Armageddon.”

This scene, that of drawn conflict between the combined Armageddon forces on the one side and the “camp of the saints” and “the beloved city” on the other, ought to impress us with the visible, clean-cut nature of God’s work in these last days. The call to God’s people is not only “out of” Babylon, but it is also clearly outside of Babylon that their main work is to lie. And just as Babylon is a general term applied in the Revelation to the city of sect confusion—all humanly organized churchianity—even so, and equally so, God’s true work in the last days is pictured as visibly, concretely, institutionally exhibited in “THE BELOVED CITY.”

This final gathering together of the people of God in “the camp of the saints” exhibits true unity. It is not merely a pious, tolerant, brotherly attitude which attempts to recognize and fellowship scattered Christians everywhere while doing nothing to remedy the unscriptural situation; for God’s voice from heaven calls for action—action that will produce definite results. However, the call is not to form a loose confederation of all kinds of religionists, but it is the actual gathering together of those whom God calls “MY PEOPLE.” It is the true “Israel of God,” drawn to the Lamb on Mount Zion by spiritual processes. Human schemes of organic union, the binding together of all types and kinds of professors in “union” efforts, belong rather to that other group, in opposition to the “saints.”

The final issue in the Armageddon conflict is clear: “Fire came down from God out of heaven, and devoured them.” The context, the verses immediately following, which describe in detail the event here briefly alluded to, show this to be the second coming.

11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
12 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.
13 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.
14 And death and hell were cast into the lake of fire. This is the second death.
15 And whosoever was not found written in the book of life was cast into the lake of fire.


This second-coming scene parallels exactly the one given at the close of the preceding series, at the end of chapter 19. The coming to judgment as described at the close of chapter 19, however, dealt properly with the major powers of evil given special consideration in that series—“beast” and “false prophet”—and they were put into the “lake of fire.” This second description in chapter 20 ends at the same place, but details more particularly the judgment on the dragon-devil—the principal evil character given special consideration in this concluding parallel theme; he also is “cast into the lake of fire … where the beast and the false prophet ARE.” And while this last series thus sums up the final judgment of God upon all the leading evil characters particularly outlined previously, it also emphasizes the fact of the responsibility of all men before God, as individuals, because every person “not found written in the book of life was cast into the lake of fire.”

This final event, ending with the dissolution of the earth itself, the resurrection, judgment, and final disposition of all the dead, leaves no time, no place, and no need for an earthly millennium such as is pictured so ingeniously and urged so persistently by a minority group of modern dispensationalists; but which was not the standard teaching and faith of the historic orthodox Christian church. It was not taught by the great church theologians. In accepting this Revelation account in its simplicity, and as it really is, which harmonizes with all the direct teachings of Christ and his apostles concerning the judgment day, we are relieved of the burden of speculative assertions imposed upon Christian thought by modern millennialists in the form of their thousand and one confusing and contradictory statements and opinions concerning second-coming events and last things.

In his teaching Christ declared many times that he would come again and that all men would be judged by him at his coming; but nowhere did he make a place for, or give any hint of, any long-drawn-out series of earth events, such as are pictured by modern dispensationalists, between that coming and the final judgment with its rewards and punishments.

In the Parable of the Tares (Matthew 13) Jesus said: “Gather ye together FIRST the tares, and bind them in bundles to burn them: but gather the wheat into my barn” (vs. 30). That is, dispose of the tares first; the wheat afterward. This order is repeated and re-emphasized in Christ’s own explanation of his parable: “As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and SHALL CAST THEM INTO A FURNACE OF FIRE: there shall be wailing and gnashing of teeth. THEN shall the righteous shine forth … in the kingdom of their Father” (vss. 40-43).

This agrees with the final scenes of the Revelation. Though the Bride is made ready for the coming of the Bridegroom, when he actually comes, however, not a word is said about the Bride, but instead, it is judgment upon the wicked first. In the coming described at the close of the series ending with chapter 19, it is judgment upon “beast” and “false prophet” and they are put into the “lake of fire,” which corresponds with the “furnace of fire” Christ mentioned. In the coming described at the close of the series in chapter 20, it is judgment upon the dragon-Satan, specifically, but including other evil characters also—“whosoever was not found written in the book of life”—and they are “cast into the lake of fire.” Tares first; the wheat afterward. To change the figure: it is now evil men first and the Bride afterward; hence the description of the Bride and her reward in “a new heaven and a new earth,” following the destruction of this present world, is reserved for the following chapter.


Smith, F. G. (2005; 2005). The Revelation Explained (pp. 275–300). James L. Fleming.