Hat tip: Crissy – thank you!
1 Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain [a]in his hand. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3 and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.
4 Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of [b]their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.
7 When the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the [c]seashore. 9 And they came up on the [d]broad plain of the earth and surrounded the camp of the [e]saints and the beloved city, and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and [f]brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.
[a] 20:1 Lit upon – [b] 20:4 Lit the – [c] 20:8 Lit sea – [d] 20:9 Lit breadth of the earth – [e] 20:9 Or holy ones – [f] 20:10 I.e. burning sulphur
22 Then a demon-possessed man who was blind and mute was brought to [v]Jesus, and He healed him, so that the mute man spoke and saw. 23 All the crowds were amazed, and were saying, “This man cannot be the Son of David, can he?” 24 But when the Pharisees heard this, they said, “This man casts out demons only by [w]Beelzebul the ruler of the demons.”
25 And knowing their thoughts Jesus said to them, “[x]Any kingdom divided against itself is laid waste; and [y]any city or house divided against itself will not stand.26 If Satan casts out Satan, he [z]is divided against himself; how then will his kingdom stand? 27 If I by [aa]Beelzebul cast out demons, by whom do your sons cast them out? For this reason they will be your judges. 28 But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. 29 Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house.
[v] Lit Him – [w] Or Beezebul; i.e. ruler of demons – [x] Lit Every – [y] Lit Every –[z] Lit was – [aa] V 24, note 1
16 But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. 17 When they saw Him, they worshiped Him; but some were doubtful.18 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 [e]Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,20 teaching them to observe all that I commanded you; and lo, I am with you [f]always, even to the end of the age.”
[e] Or Having gone; Gr aorist part. – [f] Lit all the days
If you’re interested in this topic please take a look. Professor Anthony Hoekema was an amillennialist who addressed this within a larger article on amillennialism itself. His explanation makes good Biblical sense.
As Hoekema explains in the rest of the article, amillennialism isn’t replacement theology or antisemitic. Amillennialism also isn’t a heresy but the view of many Reformed churches, including the Dutch Reformed church of which both he and Corrie ten Boom were members.
This teaching has been truly helpful to me.
By Anthony Hoekema
What is meant, then, by the binding of Satan? In Old Testament times, at least in the post-Abrahamic era, all the nations of the world except Israel were, so to speak, under Satan’s rule. At that time the people of Israel were the recipients of God’s special revelation, so that they knew God’s truth about themselves, about their sinfulness, and about the way they could obtain forgiveness and salvation. During this same time, however, the other nations of the world did not know that truth, and were therefore in ignorance and error (see Acts 17:30) — except for an occasional person, family or city which came into contact with God’s special revelation. One could say that during this time these nations were deceived by Satan, as our first parents had been deceived by Satan when they fell into sin in the Garden of Eden.
Just before his ascension, however, Christ gave his disciples his Great Commission: “Go and make disciples of all nations” (Mt. 28:19, NIV). At this point one can well imagine the disciples raising a disturbing question: How can we possibly do this if Satan continues to deceive the nations the way he has in the past? In Revelation 20:1-3 John gives a reassuring answer to this question. Paraphrased, his answer goes something like this: “During the gospel era which has now been ushered in, Satan will not be able to continue deceiving the nations the way he did in the past, for he has been bound. During this entire period, therefore, you, Christ’s disciples, will be able to preach the gospel and make disciples of all nations.”
This does not imply that Satan can do no harm whatever while he is bound. It means only what John says here: While Satan is bound he cannot deceive the nations in such a way as to keep them from learning about the truth of God. Later in the chapter we are told that when the thousand years are over, Satan will be released from his prison and will go out to deceive the nations of the world to gather them together to fight against and, if possible, to destroy the people of God (verses 7-9). This, however, he cannot do while he is bound. We conclude, then, that the binding of Satan during the gospel age means that, first, he cannot prevent the spread of the gospel, and second, he cannot gather all the enemies of Christ together to attack the church.
Is there any indication in the New Testament that Satan was bound at the time of the first coming of Christ? Indeed there is. When the Pharisees accused Jesus of casting out demons by the power of Satan, Jesus replied, “How can one enter a strong man’s house and plunder his goods, unless he first binds the strong man?” (Mt. 12:29). Interestingly enough, the word used by Matthew to describe the binding of the strong man is the same word used in Revelation 20 to describe the binding of Satan. One could say that Jesus bound the devil when he triumphed over him in the wilderness, refusing to give in to his temptations. Jesus’ casting out of demons, so he teaches us in this passage, was evidence of this triumph. One could counter that the binding of Satan mentioned here is reported in connection with the casting out of demons rather than in connection with the preaching of the gospel. But I would reply that the casting out of demons is an evidence of the presence of the kingdom of God (Mt. 12:28) and that it is precisely because the kingdom of God has come that the gospel can now be preached to all the nations (see Mt. 13:24-30, 47-50).
When the seventy returned from their preaching mission, they said to Jesus, “Lord, even the demons submit to us in your name.” Jesus replied, “I saw Satan fall like lightning from heaven” (Lk. 10:17-18, NIV). These words, needless to say, must not be interpreted literally. They must rather be understood to mean that Jesus saw in the works his disciples were doing an indication that Satan’s kingdom had just been dealt a crushing blow — that, in fact, a certain binding of Satan, a certain restriction of his power, had just taken place. In this instance Satan’s fall or binding is associated directly with the missionary activity of Jesus’ disciples.
Another passage which ties in the restriction of Satan’s activities with Christ’s missionary outreach is John 12:31-32:
“Now is the time for judgment on this world; now the prince of this world will be driven out. But I, when I am lifted up from the earth, will draw all men to myself’” (NIV).
It is interesting to note that the verb here translated “driven out” (ekballo) is derived from the same root as the word used in Revelation 20:3, “He [the angel] threw [ballo] him [Satan] into the Abyss.” Even more important, however, is the observation that Satan’s being “driven out” or “cast out” (RSV) is here associated with the fact that not only Jews but men of all nationalities shall be drawn to Christ as he hangs on the cross.
We see then that the binding of Satan described in Revelation 20:1-3 means that throughout the gospel age in which we now live the influence of Satan, though certainly not annihilated, is so curtailed that he cannot prevent the spread of the gospel to the nations of the world. Because of the binding of Satan during this present age, the nations cannot conquer the church, but the church is conquering the nations.3
“Anthony A. Hoekema was born in the Netherlands and immigrated to the United States in 1923. He attended Calvin College (A.B.), the University of Michigan (M.A.), Calvin Theological seminary (Th.B.) and Princeton Theological seminary (Th.D., 1953). After serving as minister of several Christian Reformed Churches (1944-56) he became Associate Professor Bible at Calvin College (1956-58). From 1958 to 1979, when he retired, he was Professor of Systematic Theology at Calvin Theological Seminary in Grand Rapids, Michigan. Professor Hoekema spent two sabbatical years in Cambridge, England (1965-66, 1973-74) and has written The Four Major Cults (1963), What about Tongue-Speaking? (1966), Holy Spirit Baptism (1972), The Bible and the Future (1979) and was a contributor to The Meaning of the Millennium from which these articles were taken (1977).”
Tomorrow afternoon I will be having a cervical injection for pain. Please pray for me. Also, because of the procedure, if you leave a comment on a post scheduled to be published tomorrow I will most likely approve and reply late. Lord bless you all, my dear brothers and sisters!
1 When the Lamb broke the seventh seal, there was silence in heaven for about half an hour. 2 And I saw the seven angels who stand before God, and seven trumpets were given to them.
3 Another angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might [a]add it to the prayers of all the [b]saints on the golden altar which was before the throne. 4 And the smoke of the incense, [c]with the prayers of the [d]saints, went up before God out of the angel’s hand. 5 Then the angel [e]took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning and an earthquake.
6 And the seven angels who had the seven trumpets prepared themselves to sound them.
[a] Lit give – [b] Or holy ones – [c] Or for – [d] V 3, note 2 – [e] Lit has taken
With this post I hope to continue to present expositions from Church History. Many of these excerpts are historicist and premillennial. Sadly, I will have to stop posting excerpts from modern book authors whose works are still under copyright, such as, the beautiful amillennialist commentary by William Hendriksen, More Than Conquerors. The posts that I’ve finished which include Hendriksen and the historicist Oral Edmond Colins will have to be edited.
I hope there is something here that is truly helpful to you! I’m trying to find the best things available to me.
“But the Lord is in His holy temple.
[u]Let all the earth be silent before Him.”
[u] Lit Hush before Him, all the earth
“[a] Be silent, all flesh, before the Lord; for He is aroused from His holy habitation.”
[a] Lit Hush
[a] Be silent before the Lord [b]God!
For the day of the Lord is near,
For the Lord has prepared a sacrifice,
He has consecrated His guests.
[a] Lit Hush – [b] Heb YHWH, usually rendered Lord
John Gill was a premillennialist and historicist.
Good news: I found Edward Bishop Elliott’s Horae Apocalypticae in a download pdf file format on Puritan Downloads at a very fair price (it is four volumes). The full title is Horae Apocalypticae; or, A Commentary on the Apocalypse, Critical and Historical; Including Also An Examination of the Chief Prophecies of Daniel (1862, 4 Volume Set) by E. B. Elliott. Thank you, Lord!
According to Reformed Books Online, Edward Elliott was an “historicist premillennial.” Charles Spurgeon considered Elliott’s work the standard on the subject (Wikipedia).
Victorinus (d. A.D. 303 or 304) wrote the earliest professed and continuous Apocalyptic Commentary now extant. He died a martyr for the Faith during the Emperor Diocletian’s persecution.
Elliott on Victorinus: “In Apoc. viii. the half-hour’s silence figured the beginning of eternal rest; one half-hour only being mentioned, to signify the subject’s then breaking off. For chronological order is not followed in the Apocalypse: but the Holy Spirit, when he has come to the chronological end, returns often, and repeats, by the way of supplement. . .
“Next comes the vision of the incense-offering Angel. Victorinus supposes this incense-offering to depict the prayers of saints: (specially, on Antichrist’s reign approaching, the prayer that they may not enter into temptation:) the Angel being figured, because Angels offer the prayers of the Church, as well as pour out wrath on Antichrist’s kingdom; which wrath was signified alike in the seven trumpets and seven vials, the one set of symbolizations supplying what was omitted in the other.”
“And when he opened (kai otan hnoixen). Here modal an is used with ote (used about the opening of the preceding six seals), but otan is not here rendered more indefinite, as is sometimes true ( Mark 3:11 ; Revelation 4:9 ), but here and possibly (can be repetition) in Mark 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973). There followed a silence (egeneto sigh). Second aorist middle of ginomai. “There came silence.” Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See Mark 10:4. About the space of half an hour (w hmiwron). Late and rare word (hmi, half, wra, hour), here only in N.T. Accusative of extent of time.”
Halley’s Bible Handbook, 1965, p. 714
Chapter 8:1-6 The Seventh Seal
“Out of the Seventh Seal came the Seven Trumpets. The Double Seven is thought to emphasize the idea of Totality. Thus in the Two Sevens, chapters 6 to 11, are outlined the Struggle, and the Complete, Final, Everlasting Victory of Christ over the ‘Kingdoms of the World’ (11:15).
“‘Prayers of the Saints’ (8:3,4). God about to Answer the Cries of the Martyrs of 6:9,10. Answer, the Awful Judgments of the Seven Trumpets. It seems to indicate the Prayer has some influence with God in shaping the course of history.
“‘The Half Hour’s Silence’ and ‘Thunders, Lightnings, Earthquake’ (8:1,5), may imply Momentous Events in the making.”
3 Some Pharisees came to Jesus, testing Him and asking, “Is it lawful for a man to divorce his wife for any reason at all?” 4 And He answered and said, “Have you not read that He who created them from the beginning made them male and female, 5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? 6 So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.”
“Loving Each Other. This is both the husband’s (Col. 3:19) and the wife’s duty (Tit. 2:4). Love is the great reason and comfort of marriage. This love is not merely romance, but genuine and constant affection and care for each other ‘fervently with a pure heart’ (1 Pet. 1:22). Marital love cannot be based on beauty or wealth, for these are passing, and not even on piety, for that may decay. It must be based upon God’s command which never changes. The marriage vow obliges ‘for better or for worse,’ and married persons ought to consider their own spouses the best in the world for them. Marital love must be durable, lasting even after death has severed the bond (Prov. 31:12). This true-hearted love brings true content and comfort in its train. It guards against adultery and jealousy. It prevents or lessens family trouble. Without it, the marriage is like a bone out of joint. There is pain until it is restored.”
*Perhaps some of what Pastor Steele said should be questioned but overall his words are worthy of acceptance.