20:1 Then I saw an angel descending from heaven, holding in his hand the key to the abyss and a huge chain. 20:2 He seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. 20:3 The angel then threw him into the abyss and locked and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then I saw thrones and seated on them were those who had been given authority to judge. I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They came to life and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) This is the first resurrection. 20:6 Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

This is the only passage where a time period of 1,000 years is mentioned.

From this passage the idea of the ‘millennium’ has entered Christian thought and speech.

Christians have puzzled over a number of questions:

(a) Are we to understand this as a literal period of 1,000 years, lying as yet in the future?  Or is this one of John’s many symbolic descriptions?

(b) What is the relationship between the millennium and Christ’s Second Coming?  Does it come before, or after?

(c) What other Bible passages (e.g. the Old Testament prophets) are relevant to the subject of the millennium?  What, if any, light do they shed on it?  Can any chronology of the end times be inferred?

1. Premillennialism

According to this view, the millennium will take place after Christ’s return and before the creation of the New Heavens and the New Earth (described in the next chapter).

At this time:

• Satan will be bound, Rev 20:2
• evil will exist on the earth, but in a severely limited way, Isa 65:20; Zech 13:3; Rev 20:7–15
• God’s kingdom is established on earth, Psa 72
• Israel will return to her land, Gen 12:7; 15:18–21; Ezek 39:25–29; 47:13–23.  This will comprise, for the first time, all the land that God promised to Abraham, Gen 15:18-21
• Christ will rule over Israel from Jerusalem, 2 Sam 7:12–16; Ps 89:3–4, 28–29
• Christ will fulfil all aspects – spiritual and physical – of the new covenant with Israel, Jer 31:31–34; Ezek 36:24–38
• Christ will, indeed, rule over the entire world, which will be unusually fruitful, in a way similar to its pre-fall condition, Isa 11:6–9; 27:6; 35:1-7; 65:20; Hos 2:21–23; Amos 9:13)
• people will live long lives, Isa 65:20
• believers will reign with Christ, 2 Tim 2:12; Rev 3:21; 20:4, and will judge the world, Rev 20:3
• the lion will lay down with the lamb, Isa 11:6-8
• the tribulation saints will be raised to reign with Christ (the ‘first resurrection’, Rev 20:5f).

The millennium is, accordingly, both a spiritual and a physical reality.

At the end of this period of 1,000 year, there will be a rebellion, and God will judge the wicked, Rev 20:11.

(a) According to historic (Classical) Premillennialism, the present Church Age will conclude with a period of Tribulation, followed by the return of Christ and the ‘catching up’ (‘rapture’) of believers who will reign with him on earth for 1,000 years.  At the beginning of this period Satan will be bound and cast into the bottomless pit.  At the end of this period, Satan will be loosed from the pit and will join forces with rebellious people to battle against Christ, but they will be decisively defeated.  Then will follow the resurrection of all unbelievers who have died throughout history, and they will be judged by Christ.  After this, believers will enter into their final state.

Grudem (Systematic Theology , 2nd ed.) makes out a case from the present chapter:

a. ‘The binding and imprisonment of Satan in the bottomless pit (vv. 2–3) imply a far greater restriction of his activity than anything we know in this present age.’
b. ‘The statement that those who were faithful “came to life” (v. 4) is best taken as referring to a bodily resurrection, for the next verse says, “This is the first resurrection.”….’
c. ‘On a premillennial interpretation, the reigning with Christ (in Rev. 20:4) is something that is still future, not something that is occurring now (as amillennialists claim).’  (See also Lk 19:17, 19; 1 Cor 6:3; Rev 2:26–27; 3:21)

Premillennialism was held by a number of Church Fathers, including Papias, Justin Martyr, Irenaeus and Tertullian.  It was also taught by Increase and Cotton Mather, John Gill, C.H. Spurgeon, George Eldon Ladd, Francis Schaeffer, J. Barton Payne, Carl. F.H. Henry, D.A. Carson, John Piper, Albert Mohler and Wayne Grudem.

(b) According to Dispensational Premillenialism, Christ’s return will be pretributational.  It will, in fact, be two-fold: a secret (and largely unexpected) return to ‘catch up’ (‘rapture’) believers to be with Christ for 7 years (1 Thess 4:16f); and then a public return of Christ with his people to reign on earth in the Millennium.  Then will follow a great rebellion, the final defeat of Satan and his forces, the resurrection of unbelievers, the judgement, and the new heavens and new earth, and finally will be ushered in the final state.

Advocates include: J.N. Darby, C.I. Scofield, L.S. Chafer, J. Dwight Pentecost, John Walvoord, C.C. Ryrie, Erwin Lutzer, Robert Lightner, and John McArthur.

During the Great Tribulation, many of the signs spoken of as preceding Christ’s return will take place.  There will be a great turning of the Jewish people as, in the midst of suffering, they trust Jesus their Messiah.

One feature of this form of Millennialism is a rather sharp distinction between the church and the Jewish people.  OT prophecies concering the Jewish people are not, according to this view, to be ‘spiritualised’ to refer to the church.

This approach relies on a somewhat literal interpretation of the present passage, especially in relation to the period of time mentioned (1,000 years).  However, adherents believe that the present text reflects many OT passages which speak of God overcoming the Serpent, his enabling of Israel to reign, and a reversal of the curse ( Isa 2:1–4; 11:1–16; Amos 9:13–14).

Lightner (The Last Days Handbook) elaborates his dispensational view:

The Millennium will serve to:

(a) Fulfil God’s promises to Abraham (Gen 12:2f): to make of his descendants a great nation; to have a multitude of descendants (Gen 15:5); for Israel to be given ‘everlasting possession of the promised land (Gen 15:18-21); and for the entire world to be blessed through Abraham.

(b) Fulfil God’s promises to the nation of Israel: the Palestinian Covenant (Deut 30:1-9) and some of the promises to David (2 Sam 7:16).

It ‘will begin about seventy-five days after the end of the Tribulation (Dan. 12:12).

Jerusalem will be the centre of Christ’s Millennial rule (Isa 33:17), assisted by a hierarchy consisting of David (Ezek. 37:24, 25), resurrected believers (Rev. 20:4), and those Jews who enter the millennial kingdom (Matt. 25:14–30).

The teaching ministry of the Father and Son, together with other competent teachers,(Isa. 54:13; Mic. 4:2; Jer. 3:15; Isa. 60:1–3) will result in the knowledge of the glory of the Lord and the ability to worship Him in purity (Zeph. 3:9).

The sun will shine more brightly in the Millennium and this will promote the overall prosperity of the period (Is. 30:26; Mal. 4:2). Even so, the glory of the Lord will far outshine the sun (Isa. 24:23).

‘The Millennium will be a time of great prosperity and activity (Joel 2:24–26; Amos 9:13, 14; Isa. 32:17, 18; 65:21, 22).’

‘The violent, predatory nature of the animal world will cease in the Millennium (Isa. 11:6–9; Hos. 2:18; Zech. 10:7, 8).’

Such a literal approach sits ill with a sound understanding of the book of Revelation as a whole.  It is a symbolical book, and it is wrong to substitute the symbol for the reality.  Morris points out that 1000, being the cube of 10, is symbolic of completeness, and the significance would then be that Satan is bound for the full period determined by God.

2. Postmillennialism

A period (not necessarily a literal 1,000 years) of spiritual and material prosperity will be inaugurated through the Church and will precede Christ’s return.

Among those claimed as advocates: Jonathan Edwards, B.B. Warfield, R.C. Sproul, and Iain Murray.

This period will generally be one of progressive gowth, as taught in parables such as the Mustard Seed (Mt 13:31f).

After this, a rebellion will occur, and then Christ will return in judgement and to create the new heaven and earth.

The Church stands in Israel’s former place as a kingdom of priests in the world (1 Pet 2:9f).  Israel’s mission, as set out in the OT, is now the Church’s mission.  The promises for Israel to bless the nations now apply to the Church.

Some postmillennialists understand the present passage to have been fulfilled in AD 70.  This is known as ‘preterism’.

According to others, Revelation presents a more figurative presentation of God’s victory.  The Millennium represents a theological idea rather than a definite epoch in history.

Postmillennialism is optimistic about the power of the gospel to improve all aspects of human life, and to usher in a ‘millennial age’ of peace and righteousness.  The experience of periodic revivals has led some to hope and pray for a great, final, revival of the work of the gospel.

Warfield suggests that these verses are about the intermediate state. Chapter 19 has depicted the church militant striving and conquering here on earth; the beginning of chapter 20 tells of the church expectant – not only waiting, but living and reigning with Christ, free from strife and safe from assault. These two – the church militant and the church expectant – constitute the church of Christ, and together pass through the great trial (latter part of chapter 20) to inherit the new heavens and new earth, chapter 21. This expresses in symbolic form what Paul says more directly when he says that, whether we wake or sleep, we shall all live together with Christ in the last great day, 1 Thess 4:15; 5:10; 1 Cor 15:39-40. (See Warfield, Selected Shorter Writings I, 348ff)

3. Amillennialism

According to this view, the period of 1,000 years is interpreted metaphorically.  It is a lengthy, but indefinite (to human understanding) period of time that refers to the present interval between Christ’s first and second comings, when Satan is unable to prevent the church’s evangelisation of the nations.  We might refer to it, then, as the ‘Church age’, or the ‘Gospel age’.  This would accord quite well with v3, and with the thought that Satan was ‘bound’ at the time of our Lord’s atoning death.

During this period, Christ reigns in heaven, and his people reign with him as the submit their lives to him and win the nations for him.

Christ’s rule during this time is principally spiritual, not physical.

Just as the present passage is interpreted figuratively, rather than literally, so such an approach is also applied to the OT passages that are appealed to in support of Premillenialism.

Amillennialism avoids problems such as multiple resurrections, the presence of evil on the earth during Christ’s reign, and so on.

Origen, Augustine, Aquinas, Luther, Calvin and others have all adopted this interpretation.

The following have also been claimed as advocates: O.T. Allis, Louis Berkhof, John Murray, Geerhardus Vos, Kim Riddlebarger, Sam Storms, Anthony Hoekema, J.I. Packer, Greg Beale and Vern Poythress.

Amillennialism sits well with a ‘recapitulation’ reading of Revelation: Rev 20:1-6 corresponds to Rev 17-19, which describes God’s judgement of evil in the present age.

For amillennialists, the binding of Satan in v1f took place during Jesus’ earthly ministry, Mt 12:28f; Lk 10:18.  The purpose is given in v3 – ‘so that he could not deceive the nations…’.  This speaks of the universal offer of the gospel.

In summary, amillennialism presents a simple plan, whereby the present gospel age (symbolised by the Millennium of Rev 20) is concluded by a cluster of events precipitated by Christ’s return: the general resurrection, the final judgement, and the inauguration of the new heaven and the new earth.

Beasley-Murray (NBC) summarises the view of Hendriksen, who:

‘identifies the binding of Satan (Rev 20:1–3) with his ejection from heaven (Rev 12:9), the thousand years of the church’s power (Rev 20:4–6) with its time of triumphant witness (Rev 11:2–6; 12:14–15), the onset of the armies of Gog and Magog (Rev 20:7–9) with the persecution of the church by the antichrist (Rev 11:7–10; 13:7–8), the ensuing destruction of those armies (Rev 20:9) with Armageddon (Rev 19:19–21), and the last judgment (Rev 20:11–15) with the Messianic judgment (Rev 14:14–20).’

Beasley-Murray finds ‘insuperable difficulties’ with this interpretation:

‘In Rev 12:9 Satan is cast out of heaven, where he may no longer accuse the saints before God, to earth, where his war against the church intensifies, because his time is short; in Rev 20:1–3 he is taken from earth and imprisoned in the Abyss, that he may no longer corrupt humanity. The judgment of Rev 14:14–20 is aligned with the Messianic judgments of the last times, above all that which happens at Christ’s coming (Rev 19:19–21); whereas the last judgment of Rev 20:11–15 is of all generations of humankind. The conquest of the evil powers is described in the indivisible passage Rev 19:19–21:3, and that takes place at Christ’s advent in glory, which is followed by his thousand years’ reign. Add to that the impossibility of reconciling the assumption of John, shared by the prophets generally, that the Lord may come soon (Rev 1:3; 22:20) with the notion that the thousand years’ kingdom will precede his coming, one has difficulty in attributing this scheme of interpretation to him.’

Critics of this view urge that the idea of Satan being ‘bound’ at the present time seems to fit ill with Eph 6:10ff and Rev 2:13.

Michael Gilbertson (The Meaning of the Millennium) identifies problems with each of the above approaches, and offers an alternative (or complementary) interpretation, which focuses on the ‘why?’, rather than the ‘where’ or ‘when’.  He writes:

‘I want to affirm strongly the Christian expecta-tion that Christ will return and that God will act to transform this world and to vindicate his people-and that this will actually happen in the future. My argument is that the symbol of the millennium tells us important truths about this event, rather than itself expressing literally what will happen.’

These truths concern:

1. The triumph of God
2. The Lordship of Christ
3. God’s vindication of his people
4. God’s commitment to transform this earth

Conclusion

With the possible exception of dispensational premillennialism, the three views are perhaps not so insulated from one another as might at first appear.

I believe, however, that the teaching of Scripture is best represented by amillennialism.

Rev 14:9 “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their torture will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.”

See also:

Rev 20:10 And the devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are too, and they will be tormented there day and night forever and ever.

Before presenting the two main options – traditionalist and annihilationist – it is worth noting that Michaels is not sure that the passage is actually about ‘hell’, as usually understood:

‘Although the language of these verses has contributed mightily to traditional Christian images of hell, it is difficult to say whether or not “hell,” as commonly understood, is in view here. Why, for example, is the torment going on in the presence of the holy angels and of the Lamb, thus (apparently) in heaven itself? The announcement seems related to a celebration of Babylon’s doom five chapters later: “Hallelujah! The smoke from her goes up for ever and ever” (19:3). That celebration too goes on in heaven (19:1). Probably both scenes are momentary previews of “hell” and hell’s finality in “the lake of fire” (19:20; 20:10, 14; 21:8), not the reality itself.’

1. Traditionalist interpretation

For many, this passage clinches the argument in favour of eternal conscious torment.  So Hoekema (The Bible and the Future), Carson (The Gagging of God), Blanchard (Whatever Happened to Hell?) and others.

John Wenham concedes that this text

‘is the most difficult passage that the conditionalist has to deal with.’

Beale offers two reasons why he thinks that the present passage evokes everlasting punishment:-

‘First, the parallel of Rev 20:10 refers to the devil, the beast, and the false prophet undergoing the judgment in “the lake of fire and brimstone” where “they will be tormented day and night forever and ever.” This does not say that their existence will be abolished forever but that they will suffer torment forever. The ungodly suffer the same fate as their three satanic leaders, who represent them.’

‘Second, the word “torment” (basanismos) in Rev 14:10-11 is used nowhere in Revelation or biblical literature in the sense of annihilation of one’s existence (against Fudge, who defines it as “lifeless desolation”). Without exception, in Revelation it refers to conscious suffering on the part of people (Rev 9:5; 11:10; 12:2; 18:7, 10, 15; 20:10)….The various forms of the word “torment” (the basanismos word group) elsewhere in the New Testament and LXX, when applied to people, also refer to conscious suffering, not annihilation (see Matt. 4:24; 8:6, 29; 18:34; Mark 5:7; 6:48; Luke 8:28; 16:23, 28; 2 Peter 2:8).’

In Morgan, Christopher W. Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment.

According to Yarbrough:-

‘Scripture implies that the smoke from the judgment of God’s enemies will not mar heavenly praise but if anything enhance it (Rev. 14:11; 19:3). Furthermore, in heaven “there will be no more death or mourning or crying or pain, for the old order of things has passed away” (Rev 21:4). So hell’s woes will ultimately be transcended by those blessed in the heavenly presence. This may appear callous at first glance, but it is what Scripture says.’

In Morgan, Christopher W. Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment.

D.A. Carson (The God Who is There) thinks that verse 11 teaches endless punishment:

‘This does not sound like a place where suffering comes to an end…It is an illusory comfort to suppose that those who end up here will eventually be annihilated.’

Carson and Blanchard stress the possessive pronoun – it is their torment: it belongs personally to them.  And it is ‘for ever and ever’.  Moreover, it persists ‘day and night’.  The inference drawn from this latter point, however, is disputed by Guillebaud and Fudge, who note that the expression suggests continuous suffering, but not necessarily endless suffering.

Beale (Shorter Commentary) focuses attention on the meaning of ‘torment’.  Nowhere in Scripture, he writes, is this term used in the sense of cessation of existence:

‘The nature of the torment is explained in the second part of v. 11 not as annihilation but as lack of rest. Therefore, the smoke is metaphorical of a continued reminder of the ongoing torment of restlessness, which endures for eternity.’

2. Annihilationalist interpretation

Bowles summarises:

‘Conditionalist writers have taken this comment (no rest, day or night) to refer to the uninterrupted suffering of the followers of the beast while it continues, without implying that it will continue forever.’

Bowles finds in vv9-11 an inverted parallelism:-

13. (A) If anyone worships the beast and its image, and receives a mark on his forehead or on his hand, (9)

14. (B) he also shall drink the wine of God’s wrath, poured unmixed into the cup of his anger, (10a)

15. (C) he shall be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. (10b)

16. (Ci) And the smoke of their torment goes up for ever and ever, (11a)

17. (Bi) and they have no rest, day or night, (11b)

18. (Ai) these worshippers of the beast and its image, and whoever receives the mark of its name. (11c).

Bowles thinks that each of the elements of the text admit to a conditionalist interpretation:-

The judgment of God by fire and sulfur is “a cipher for total destruction at Sodom and Gomorrah and thereafter (Gen 19: 23, 28; Deut 29: 23; Job 18: 15– 17; Isa 30: 27– 33; 34: 9– 11; Ezek 38: 22ff.).” The biblical image of judgment by fire and sulfur is a picture of decisive destruction and obliteration— not a picture of enduring torment. (Quoting Fudge)

‘The smoke of their torment rising for ever and ever’ alludes to the destruction of Sodom (Gen 19:28) and that of Edom (Isa 34:10ff).  Fudge again: “Isaiah says ‘its smoke will rise forever,’ telling us that Edom’s destruction is not only certain (not quenched) and complete (smoke rising) but also irreversible. The desolation will be unending.”  What it does not tell us is that the suffering is everlasting.

The passage from Isa 34 is worth quoting in full:

34:9 Edom’s streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn;
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.

It seems clear that the Revelation passage is based on this passage from Isaiah.  But it is also clear that the earlier passage has to do with the destruction of Edom, not its eternal torment.  The smoke rises ‘continually’, that is, without interruption, not without end.

But what about ‘no rest day or night’?

Chris Bolt, an advocate of the traditional doctrine, thinks that ‘no rest, day or night’

‘is not a picture of unfeeling, unsensing death. Rather, it speaks to a continued, conscious existence.’

But this is assertion without reason.  And, in any case, Bolt seems to assume that annihilationism teaches that the unsaved have no existence after death; but this is very much a minority position.  John Wenham said that the idea that ‘the first death is the end and that there is no Day of Judgment and that we are not judged according to our works’,

‘is plainly inscriptural and not the view of any conditionalist that I know. (Facing Hell, p255)

Broyles suggests:

‘“No rest day or night” is another way of saying that God’s wrath is poured out in full strength when the judgment is operating; it is quenchless, unremitting and overwhelming. In modern warfare terms, it is the equivalent of intense, day and night, bombing; there is no break until it obliterates the enemy. The meaning of Rev 14: 11 is in harmony with the passage in Isaiah 34 that lies behind it.’

In other words, says Broyles, the suffering is uninterrupted, while it continues.  And uninterrupted torment is not necessarily everlasting torment.

A conditionalist reading of this text, according to Broyles, is consistent with the immediate context, where Rev 14:14-20 depict the final judgement of the wicked as a scene of utter destruction, not of endless distress.  It is also consistent with the wider context of Revelation, where the parallel descriptions of God’s judgement on the unrighteous describe utter destruction and not endless torment (Rev 6: 12– 17; 11: 15– 18; 14: 6– 20; 16: 17– 21; 17: 1– 19: 5; 19: 6— 20: 21).  (in Christopher M. Date, Gregory G. Stump, Joshua W. Anderson. Rethinking Hell: Readings in Evangelical Conditionalism (p. 145ff).)

Ian Paul agrees:

‘Though the phrase smoke of their torment rises for ever and ever (AT) has been interpreted as indicating a continual experience of torment (which raises some particular theological problems), this is difficult to sustain in the light of the parallel at 19:3, where in an identical phrase the ‘smoke from [the city Babylon] rises for ever and ever’ (AT). It is impossible to imagine the city being perpetually destroyed; the image must signify the eternal effect of its destruction, rather than an eternal process of destruction (cf. the destruction of Edom in Isa 34:10).’

Peterson quotes Stott:

‘The fire itself is termed “eternal” and “unquenchable,” but it would be very odd if what is thrown into it proves indestructible. Our expectation would be the opposite: it would be consumed forever, not tormented forever. Hence it is the smoke (evidence that the fire has done its work) which “rises for ever and ever.”’

Peterson responds:

‘On the contrary, our expectation would be that the smoke would die out once the fire had finished its work. . . . The rest of the verse confirms our interpretation: “There is no rest day or night for those who worship the beast and his image.”‘

Elsewhere, Stott writes:

‘I do not myself think that the anxious question whether the nature of hell is an eternal conscious torment or an ultimate eternal annihilation can be settled by a simple appeal to these sentences. For one thing, we need to keep reminding ourselves that the content of Revelation is symbolic vision not literal reality. Further, the essence of hell is separation from God, whereas these sentences speak of torment ‘in the presence of the … Lamb’. What is clear is that hell is an eternal destruction, whatever the precise nature of this destruction may be, and that there will be no respite from it.’

(The Incomparable Christ, p205f)

According to Rev 20:10, the devil, the beast and the false prophet are thrown into the lake of fire and sulphur, where ‘they will be tormented there day and night forever and ever’.  Does not this last phrase (‘for ever and ever’) prove that the torment of the apostates in v11 is similarly everlasting?  Stott points out that the referents are different.  Moreover, ‘the devil, the beast and the false prophet’ are not people: they are best understood as symbols of various forms of hostility towards God.  Traditionalists such as Pawson, however, insist that these entitites are personal beings, given that they suffer the very personal experience of ‘torment’.

According to Boyd and Eddy,

‘These passages are not as problematic for the annihilationist view as they might initially seem. The phrase “forever and ever” can be translated “for ages upon ages,” which implies an indefinite but not necessarily unending period of time. Even more fundamentally, it is important to keep in mind that Revelation is a highly symbolic book. Its apocalyptic images should not be interpreted literally. This is particularly true of the phrase “forever and ever,” since phrases similar to this are used elsewhere in Scripture in contexts in which they clearly cannot literally mean unending (e.g., Gen. 49:26; Exod. 40:15; Num. 25:13; Ps. 24:7).’

(Across the Spectrum: Understanding Issues in Evangelical Theology)