Chapter Eleven - Jesus Shall Reign (19:1-20:15)

1. THE SECOND COMING OF THE LORD JESUS CHRIST (19:1-21)

For some time now, John's visions have been dark and foreboding. Chapter 16 pictured the seven bowls of God's wrath. Chapter 17 described the punishment of religious Babylon (i.e., the great prostitute). Chapter 18 dealt with the destruction of commercial Babylon. Against this bleak background, we now hear what has been called the "Hallelujah" Chorus in 19:1-6, which is the concluding remarks about the destruction of Babylon described in 17:1-18:24. It consists of a song of thanksgiving in heaven that God has judged the great harlot. After this thanksgiving, John depicts the events of the last-day in the rest of Chapter 19.

The dragon, the beast, and the false prophet are themselves en route to lead their followers into the last great battle of Armageddon at the great day of God Almighty (16:13-14). Preparations for the battle are also underway in the heavens. The holy angels are there, and the raptured saints are there, and all have been watching the terrible judgments on the earth, knowing that they very soon will also march forth to follow their King as He returns to earth.

Chapter 19 is divided into four sections:

1. The Hallelujah Choruses (19:1-6);

2. The Marriage Supper of the Lamb (19:7-10);

3. The Advent of Christ (19:11-16); and

4. The Battle of Armageddon (19:17-21).

1.1. The Hallelujah Choruses (19:1-6)

1.1.1. The hallelujah of a great multitude in heaven

Verse 19:1

The phrase "after these things" has occurred several times in Revelation to indicate a new vision (cf. 4:1; 7:1, 9; 15:5; 18:1; 19:1). John uses it in 19:1 as the scene shifts from the destruction of Babylon to the reaction of the heavenly multitude. It refers to the visions of chapters 17 and 18 and especially the fall of Babylon. In 18:20 there was the call to rejoice over Babylon's destruction. Now there is heaven's response to that call. 

What John heard is described as "a loud voice of a great multitude in heaven." This is undoubtedly the multitude of angels in 5:11 and the martyrs in 7:9-12. These martyrs, like those mentioned in connection with the fifth seal (cf. 6:9-11), have been waiting for the righteous and deserved judgment of God to fall upon the world dictator. With the completed revelation of that judgment, as given in chapters 17 and 18, they make a great note of praise in heaven. This is seen in the exclamation "hallelujah" (Greek: ἁλληλουϊά, transliteration: hallēlouia) (Hebrew: הַלֽלוּיָה, transliteration: halělûyâ) which comes from two Hebrew words. The first is a verb (Hebrew: הַלֽלוּ, transliteration: halělû) meaning give praise. The second is the name of God (Hebrew: יְֽהוָ֗ה, transliteration: yâhweh) in the shortened form (Hebrew: יָה, transliteration: yâ). It means praise Yahweh or praise the Lord. It appears twenty-four times in Psalms (e.g., 106:1; 113:1; 111:1; 150:1), and four times in Revelation (19:1, 3, 4, 6). Jews and Christians adopted "Hallelujah" as a liturgical exclamation of joy.

"Salvation and glory and power of our God" is a triumph shout in recognition of what God has done in bringing down once mighty Babylon. God planned salvation and chose us in Christ before the creation of the world (Ephesians 1:4-5, 11). When the human race plunged into sin, God stood ready to redeem His people. He receives the praise and glory for the redemptive work the Lamb has accomplished (7:10). The salvation that God initiated and the Lord Jesus fulfilled results in God’s displaying both His glory and power (cf. 5:12; 7:12). In the decisive battle against Satan, the victory belongs to God, whose glory is matchless and whose power is infinite. Each of these three great attributes of God should awaken its own response in the heart of man. The "salvation" of God should awaken the gratitude of man; the "glory" of God should awaken the reverence of man; the "power" of God should awaken the trust of man.  

Please note the "our" in "our God." Those giving praise had rejected the god of this world and his false messiah, and by faith had accepted the Lord Jesus as their God and Saviour.

Verse 19:2

God is praised due to the following three reasons:

1. His judgments are true and righteous (cf. 16:7);

2. He has judged the great harlot who was corrupting the earth with her immorality; and 

3. He has avenged the blood of His bond-servants.

This act of judgment is "true" because it is based on His covenant faithfulness. He has perfect knowledge (omniscience) and, therefore, He has all the facts so that all His judgments are correct, and in accord with the truth. It is also "righteous" because it is based on his holy character that must destroy all that is evil. His perfect righteousness cannot act unfairly. The same two attributes are also ascribed to God by the saints in 15:3 and by the voice of the altar in 16:7.

The legal basis is that the great harlot has "corrupted the earth with her immorality" (14:8; 17:2; 18:3, 23). Her "immorality" is her seductive and unholy alliances with the entire world. The punishment that the great harlot has received is precisely what she deserved. Now she has paid the price for her sinful folly.

In addition, God has "avenged the blood of his servants on her." The Old Testament states that God "will avenge the blood of his servants" (Deuteronomy 32:43; 2 Kings 9:7), and this is an extension of that covenant promise. The martyrs under the fifth seal asked God how long it would be until he would avenge their blood (Revelation 6:9-10). The blood of the saints and/or prophets is mentioned in 16:6, 17:6, and 18:24 as well. These prayers were partially answered in the seals, trumpets, and bowls judgments (16:5-6), and are now fully answered in the destruction here, which includes both Armageddon (16:12-16; 19:17-21) and the Great White Throne judgment (20:11-15). God does not allow His servants who suffered under the great harlot to go unavenged. Sometimes in this age there appears to be no justice, but this cannot and will not always be the case because of the character of God.

Verse 19:3

The second "Hallelujah" celebrates the extent of that punishment. It is given in connection with the statement, "Her smoke rises up forever and ever." Previously, the kings and mariners, who were allied with Babylon, grieved when they saw the smoke of her burning (18:9, 18). By way of contrast, the multitudes in heaven rejoice at seeing the smoke from Babylon’s fiery downfall, since it marks the end of the city’s tyranny.

This "smoke of torment" is in direct contrast to the "smoke of incense," the prayers of the saints (8:4), and the "smoke from the glory of God" that filled the temple (15:8). Also, the "eternal torment" of the unbelievers is in direct contrast to the God "who lives forever and ever" (1:18; 4:9, 10; 10:6; 15:7), and "reigns forever and ever" (11:15). 

This "smoke" is an allusion to the fire that will destroy Babylon (17:16; 18:8, 9, 18), the devastation caused by the war of Armageddon (16:12-16; 19:17-21), and her eternal punishment in the lake of fire (14:11; 19:20; 20:10, 14-15).

The verb "rises up" (Greek: ἀναβαίνει, transliteration: anabainei) is present tense, therefore the smoke is keeping on rising. It echoes what the gospels teach about unquenchable fire (Matthew 3:12; Luke 3:17; Mark 9:43).

The image of smoke, "rises up forever and ever" marks the finality, completeness, and irreversibility of God’s judgment (cf. Isaiah 34:10; Revelation 14:11). 

1.1.2. The hallelujah of the 24 elders and the four living beings

Verse 19:4

The third song comes from a different source, "the twenty-four elders and the four living beings." They are the celestial worship leaders in the book (4:8-10; 5:8, 11, 14; 7:11-17; 11:16; 14:3; 19:4).

Once more (4:10; 5:14), they "fell down and worshiped" God. Prostrating oneself is a more serious form of worship, symbolizing total surrender. The emphasis is on God’s complete sovereignty.

The worship is addressed to "God who sits on the throne" which is a title for the Holy Father (7:10). God, with His great power and steadfast love for us, sits permanently on the throne. But too often we are like the world, we want to usurp God's right to rule, but when we do, it is always our own loss.

They do not utter another hymn but instead give a solemn affirmation of the hymns sung by the great multitude. The adverb "Amen" (Greek: ἀμήν, transliteration: Amēn) is a translation of a Hebrew word אָמֵן of similar sound (transliteration: ’āmēn) meaning be it true. It is used to indicate solemn agreement with the words of another (cf. 1 Kings 1:36; Revelation 7:12). Elsewhere in the book of Revelation, "Amen":

1. concludes the doxology of 1:6;

2. affirms the prophecy of 1:7;

3. concludes the series of praise songs in 5:9-14;

4. frames the praise song of 7:12; and

5. concludes the book in 22:20, 21.

Thus, the "Amen" confirms the worship of the previous hymns, and the "hallelujah" continues the praise established in 19:1, 3. The combination "Amen. Hallelujah" occurs nowhere else in the New Testament but is found in Psalm 106:48, where it follows a prayer for deliverance from the nations. Here, that deliverance has already occurred, and this is thanksgiving for God’s mighty act. In light of all that God has accomplished for His people, the whole of the celestial kingdom can only say, "Praise Yahweh!"

1.1.3. The final hallelujah of the great multitude

Verse 19:5

This is the third group after the multitude in Revelation 19:1-3, and the twenty-four elders and living creatures in 19:4. Now the scene shifts from heaven to earth, and "a voice came from the throne" addresses the saints on earth for the praise.

Even though it comes "from the throne," it is not the voice of God, for it requests them to "praise our God." The voice is also not the Lord Jesus Christ, because of the first person plural pronoun "our" (Greek: ἡμῶν, transliteration: hēmōn) in the expression "our God." The Lord Jesus’ way of speaking of God is using first person singular pronoun "my" (Greek: μου, transliteration: mou) in the expressions "my Father" (John 20:17), and "my God" (Revelation 3:2). This is probably an angel, who is nearest the throne, bringing a divine message.

The phrase "praise our God" is a translation for "Hallelujah." The verb "Praise" (Greek: Αἰνεῖτε, transliteration: Aineite) is imperative present tense, which is a request of continuous praise. Therefore, it requests all believers to engage in joyous doxological praise continuously.

There are three descriptions of the saints in this verse:

1. "His servants" (Greek: δοῦλοι, transliteration: douloi) means a person who is legally owned and determined by his master. Therefore, servants of God are His special possession (1:1; 2:20; 7:3-4; 11:1-2, 18; 22:3, 6).

2. "You who fear him" (11:18) means more than reverence. This refers to that healthy fear of the holy God who is Judge and rewards both saint and sinner "according to their works" (2:23; 14:13; 18:6; 22:12).

3. "The small and great" (11:18; 20:12) reflects Psalm 115:13 and means all stand equally before God and have the privilege of worshipping Him.

In this statement, all social and economic distinctions are removed in the worship of God by His people. Before God and in Christ, all believers, as the blood-bought possession of the Lord Jesus, are His servants.

Verse 19:6

This is the second half of the united set of "Hallelujah" hymns in Revelation 19:1-10, with the first half (19:1-5) celebrating the destruction of Babylon (17:1-19:5), and the second half (19:6-10) describing the second coming of Christ and final war that destroys the empire of the beast (19:6-21).

Response to the heavenly request to praise our God (19:5) is immediate. John heard, "as it were, the voice of a great multitude ..." Another multitude thunders the New Testament’s final "Hallelujah!" There are several reasons to believe that this multitude is different from the previous one introduced in 19:1:

1. John’s use of "and I heard" to open the verse suggests that he has switched to a different subject.

2. The lack of definite articles in the Greek text for the two nouns "voice" and "multitude" suggests that John is not referring back to the multitude of 19:1.

3. The adjectives used to describe the two multitudes and their voices are also different.

It is better to see this as another angelic chorus in heaven due to the following reasons:

1. "The sound of many waters" compares to voices in 14:2 which were angelic.

2. "The sound of mighty [peals of] thunder" is similar to the expressions in 6:1; 10:1-4; 14:2 (cf. Ezekiel 1:24). In all these places the utterances had angelic sources.

3. It matches with 11:15-17 where angelic singers rejoiced in anticipation of the establishment of God’s kingdom on earth just as these do.

They sing a fourth heavenly "Hallelujah," and immediately furnishes the reason for doing so, "for the Lord our God, the Almighty, reigns." The title for God utilized by the singers is "the Lord our God, the Almighty" (1:8; 4:8; 11:17; 15:3; 16:7, 14; 21:22), stressing His omnipotence and lordship over His creation.

The kingdom of God can now replace the demolished world-power that had dominated the earth in opposition to God for so long. The verb "reigns" (Greek: ἐβασίλευσεν, transliteration: ebasileusen) means to rule as a king, and is proleptic and ingressive aorist tense. Looking back from the future point when the climactic battle of 19:19-21 is complete, the verb tense sees God’s assumption of power in reigning over the earth. They celebrate God has begun to accomplish what was forecast in 11:15-17, that is God’s heavenly rule on earth (cf. 1 Chronicles 16:31;  Psalm 93:1; 97:1; 99:1; Zechariah 14:9). This direct divine rule will continue into eternity in the New Jerusalem city (Revelation 21:1-3), but first it must demonstrate itself on the old earth during the Millennium (20:4).

1.2. The Marriage Supper of the Lamb (19:7-10)

Another announcement made at this time also results in great rejoicing and in glory being given to God. It is revealed to John that "the marriage of the Lamb has come and His bride has made herself ready" (19:7).

1.2.1. The historical background of the marriage custom

To truly grasp the significance and meaning of this passages, it would be helpful to explain the marriage custom of John's day which was in three stages:

1. betrothal;

2. presentation; and

3. marriage supper.

1.2.1.1. Phase 1: the betrothal

Marriage was by a contract drawn up between the fathers, often while the parties involved were still children. In other words, this was the negotiating phase. Though the marriage was not consummated at this point, they were considered legally married (cf. the word "husband" in Matthew 1:19, and also the word "betrothed" in 2 Corinthians 11:2), even though they did not live together. Whenever a believer receives the Lord Jesus Christ as Saviour he becomes a part of the bride of Christ. The church age is the betrothal phase, the time when God is calling out a bride for His Son.

The payment of a suitable dowry was also often a part of the procedure (cf. Ephesians 5:25). Thus, Christ gave His own life for us as a dowry. Today all believers are legally married to Jesus Christ and through living faithfully in the Word, we are kept as pure virgins, kept from Satan, apostasy or fornication (2 Corinthians 11:2; Ephesians 5:25-26; James 4:4).

1.2.1.2. Phase 2: the presentation

When the couple reached a suitable age the wedding took place. The father of the bridegroom would present the contract to the father of the bride. The bridegroom would then go to the house of the bride in the company of his friends and escort her to his home. This is the background for the parable of the ten virgins in Matthew 25:1-13.

During the betrothal phase the groom would prepare an apartment, a place to live in his father's house. Homes, especially for the wealthy, were often very large complexes. Only the portions which were needed, however, were finished and furnished. When a son was to be married, a portion was completed to make ready for the new bride (John 14:2-3). The church today is the virgin bride of Christ waiting in her home for the "coming" of her bridegroom. That "coming" is what is pictured in the idea of the "rapture" of the church (1 Thessalonians 4:13-18). The Lord Jesus Christ will come for His bride and take her back to His home at the rapture of the church (cf. John 14:1-6).

The groom and his friends would then escort the bride to their new home. The ceremony which followed was the "presentation" or actual marriage. This was considered the marriage ceremony. Ephesians 5:27 speaks of this presentation, that is Christ's present work of keeping the church pure and productive by loving her through the Word.

1.2.1.3. Phase 3: the marriage supper

The groom would invite many guests and gather all his friends to come to the marriage supper and view his bride. The length and lavishness of the supper would of course depend on the wealth and status of the bridegroom. It might last a day or a week or even longer. The Millennium represents the marriage supper where Christ displays His bride (i.e., the church).

In the parable of Matthew 22:l-10, we have an illustration of this custom. The parable pictures the rejection of Israel and Christ's gracious extension of the invitation to all nations. Originally, Christ had prepared a great supper of spiritual blessings, but Israel did not care, so the offer was extended to the nations or the Gentile world (cf. Romans 11:1-32). Guests who attended the marriage supper must wear a wedding garment (Matthew 22:11). Personal faith in the Lord Jesus Christ provides the wedding garment (i.e., righteous robe) necessary to get into the supper.

In Matthew 25:l-13, we have another reference to the marriage supper only this time it refers to the Millennium and the invitation is to come as ten virgins to this great supper. The invitation is to catechumen (i.e., foolish) and saints (i.e., wise) of the Tribulation to come to the marriage supper. Those who were foolish took no oil with them, therefore the bridegroom did not allow them to enter the marriage supper. Personal faith in the Lord Jesus Christ provides the oil (i.e., Holy Spirit) necessary to get into the supper.

1.2.2. The explanation of 19:7-9 in the light of this custom

Verse 19:7

The song begun in verse 6 continues with an exhortation to "rejoice and be glad and give the glory to" God. God deserves praise because "the marriage of the Lamb has come" and "His bride has made herself ready."

1.2.2.1. The identity of the bride

In the Old Testament, God is the bridegroom of Israel (cf. Isaiah 54:6; 62:5; Jeremiah 31:32; Ezekiel 16:7-14; Hosea 2:16, 19), and in the New Testament, Christ is the bridegroom of the church (cf. 2 Corinthians 11:2; Ephesians 5:25; Revelation 3:20; 19:9; 21:2, 9; 22:17). The figure of marriage denotes the intimate and indissoluble union of saints with the Messiah.

We need to establish the identity of the bride. Does she represent the saints of the church age only, or the saints both from the Old Testament era and the church age? Only the church is Christ’s bride (Ephesians 5:32) due to the following reasons:

1. She is a virgin bride (2 Corinthians 11:2) in waiting for her coming Bridegroom (Revelation 21:2, 9).

2. The place on Christ’s earthly throne promised to the church in the coming kingdom (3:21) is confirmation of her role as bride.

3. Christ’s anticipation of eating with her once again in the kingdom, when He instituted the Lord’s Supper (Matthew 26:29; Mark 14:25; Luke 22:16, 30).

4. The promise to the Laodicean church of participation in the marriage supper of the Lamb (3:20).

5. The apparel of Christ’s armies is the same as that of His bride (compare 19:14 with 19:8).

6. To come with Him at His return as His armies do presupposes their bodily resurrection prior to that time. The only ones who will have risen from the dead by then will be members of the body of Christ (1 Corinthians 15:51-52; 1 Thessalonians 4:13-18). Only they will have had opportunity to put on the prescribed attire for a triumphant return to earth with Christ.

7. The difficulty of including Israel along with the church as part of the bride is a chronological one. Old Testament saints  (Daniel 12:1-2) and Tribulation martyrs (Revelation 20:4) will rise in time for the Millennium, but not in time to join Christ in His triumphal return (19:14).

8. It is also impossible for saints who die during the Millennium to be a part of this company because their resurrection will also not come in time (20:5-6).

1.2.2.2. The separation of the marriage ceremony from the marriage supper

As explained in 1.2.1.2., according to the marriage custom of John’s day, the marriage ceremony (19:7) is separated from the marriage supper (19:9). It is necessary to have the marriage initiated in heaven after the rapture of the church, because when Christ’s army of saints return with Him to earth, they will have already put on their wedding apparel (19:8, 14). So, the marriage ceremony happens in heaven, but the celebration of that union with a grand marriage supper ensues on earth for the span of the Millennium.

1.2.2.3. The time and place of the marriage ceremony

The bride represents the church (i.e., the people of God between Pentecost and the Rapture of the church), therefore the marriage ceremony takes place in heaven after the rapture of the church, but before Christ returns to earth. The chronological sequence in chapter 19 and the location of the current scene in heaven argue for this time and place.

1.2.2.4. The time and place of the marriage supper

After the destruction of Babylon and at the end of the Tribulation, has the return of Christ to earth. This fixes the place of the marriage supper as on earth and the time as during the Millennium. Yet the marriage supper cannot transpire on earth in a completed sense until the rest of the saints, including the Tribulation martyrs, and the Old Testament saints, have been resurrected and have the chance to participate in it. Since the Lord Jesus Christ will be the bridegroom and the church will be the bride, they will be the guests of the marriage supper during the Millennium.

1.2.2.5. The integration of Israel with the church in the New Jerusalem city

After the Millennium, Israel will appear with the church in the New Jerusalem city, at that time, both of them are Christ’s bride (21:2, 9, 12, 14). The city’s twelve gates (21:12) and twelve foundations (21:14) prove the presence of both distinctive groups. So, the bride of Christ will be a growing body of people, with the church functioning as Christ’s bride during that phase of the marriage supper that comes during the Millennium, but with the integration of the new heaven and new earth (21:1), the bride receives the enhancement of the redeemed of Israel and of all ages, including the Millennium.

1.2.2.6. The bride has made herself ready

The preparedness of the bride for this marriage is a related reason for the celebration called for in the song of 19:7. Since the wedding day has arrived, the "bride has made herself ready." This brings out the responsibility of self-preparation (cf. 2 Corinthians 7:1; 1 John 3:3; Jude 1:21).

First, there is the personal responsibility in relation to salvation. To be a part of the bride, one must have accepted Christ as his personal Saviour from sin. Then, they must choose to walk by the Holy Spirit according to the Word, so they can produce good works. The emphasis here relates to the issue of true spirituality which results in preparation for eternity. 

The ultimate preparation is furnished by God because the preparation of the bride is the work of Christ (Ephesians 5:25-27). He has purchased His bride with His blood (Revelation 1:5; 5:9). Therefore, He expects her to live faithfully (2:10, 13), and to remain virgin for Him (cf. 14:4).

1.2.2.7. The bride's wedding gown

Verse 19:8

This verse continues with an explanation of the preparation of the bride. The marriage day has arrived, so "it was granted to her to clothe herself in fine linen, bright and pure." The verb "it was granted" (Greek: ἐδόθη, transliteration: edothē) was written in divine passive form, signaling something granted by God (cf. 6:2, 4, 8). In other words, God "gives" wedding gown to the bride.

The "fine linen" is the luxurious linen of 18:12. Compare the garish ostentation of the great harlot in 17:4 with the simple beauty here. These garments are "bright and pure," symbolizing the bride’s spiritual victory and purity, the same as the armies of heaven in 19:14 that wear "fine linen, white and pure" (cf. Isaiah 61:10).

The wedding gown that the bride wears is defined as "the righteous acts of the saints." This implies that the bride will have experienced some sort of a judgment, for the righteousness that she wears is not the righteousness of Christ, which has been imputed to her through her faith in Him. The noun "righteous acts" (Greek: δικαιώματα, transliteration: dikaiōmata) is plural, implying that the righteous acts of service performed following one's salvation are what is in view here. This idea fits with what is said about the judgment seat of Christ (Romans 14:10; 1 Corinthians 3:10-15; 2 Corinthians 5:10). Apparently, some time following the rapture of the church, but before their return with Christ (Revelation 19:11-16), all saints will be judged for their services. The issue is not one of salvation, for only those who are saved will be qualified to be present in heaven as members of the church. The issue is the saint's service, the result will be either reward or the loss of reward (1 Corinthians 3:11-15).

The "fine linen" is a part of the reward "granted to her" at the judgment seat of Christ to those who have served Him. At that moment, all the raptured saints will have been rewarded, purified, and made like Christ (1 John 3:2-3; Romans 8:29). In essence then, the church age is not only the betrothal stage, but a time where the bride is preparing her "fine linen" for the marriage ceremony.

In this parable, the church age saints (i.e., bride) will have put on her appropriate wedding gown (i.e., fine linen), and prepared to meet her Bridegroom (i.e., the Lord Jesus Christ).

1.2.2.8. The marriage supper of the Lamb

Verse 19:9

Following the praise to God and the announcement of the marriage of the Lamb, John is now instructed to write, "Blessed are those who are invited to the marriage supper of the Lamb." The speaker is probably the interpreting angel of chapter 17.

The "marriage supper of the Lamb" is the same event as the "messianic banquet" (Isaiah 25:6; Matthew 8:11; Luke 13:29; 14:15; 22:30). It is the custom of inviting guests to the marriage supper (cf. Matthew 22:2-14; 25:1-13). In this verse, as in verses 7 and 8, the bride of the Lamb is distinguished from the guests, the bride apparently being the church, and the guests will be the groups of Old Testament saints and Tribulation martyrs, who are never said to be part of the body of Christ, but who are, nevertheless, redeemed.

Here, we encounter the fourth of the seven beatitudes in Revelation (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). First, this is the pronouncement of blessing to those who are invited because the Millennium will be the most blessed time in the history of the earth. It will be an unprecedented time of blessing just as the Tribulation was an unprecedented time of misery. It will be a time worth waiting for and worth suffering for. Second, all men are invited, but to enter one must accept the invitation, and come with the right wedding garment, that is clothed in the righteousness of the Lord Jesus. This means one must first accept the invitation to believe on the Lord Jesus (Matthew 22:8-13; John 1:12; 3:3, 16; Romans 3:21-22; 4:5). Not only will the bride have her wedding gown, but every guest must wear a wedding garment, that is a righteousness robe, in order to participate the marriage supper and the Millennial reign of the Savior.

Next, John is told, "these are true words of God." This underscores the absolute certainty of this beatitude, and reinforces the sovereign character of this divine revelation. This authentication should not be limited to the beatitude itself but refer as well to the song of the heavenly multitude (19:6-8), and even to all that the angel has explained beginning with chapter 17.

It should be noted from 19:7-9 that apparently God maintains distinctions among His redeemed people. It is obvious that God treats the church age saints better than the others (e.g., the Tribulation saints). There is a reason for doing this. The Lord Jesus pronounced, "Blessed are those who have not seen and yet have believed" (John 20:29; cf. 1 Peter 1:8). This blessing comes to all who believe the gospel. Believers living in the church age are not deprived by not seeing Him physically, instead, they are the recipients of this special blessing. In this connection, it is now the right time to accept the Lord Jesus Christ as personal Saviour lest missing the blessing of the rapture of the church and the privilege to become the bride of Christ. 

Verse 19:10

1.3.6. His mouth comes a sharp sword (19:15a)

Verse 19:15a

John continues to expand the picture of Christ’s warlike appearance and show that in executing final judgment Christ will fulfill the prophecies in these Old Testament texts (Psalm 2:9; Isaiah 49:2; 11:4).

In the initial vision of Revelation, the Lord Jesus is pictured as "from his mouth came a sharp two-edged sword" (1:16; 2:12) with which he will wage war against the Nicolaitans (2:16). The same figure is used in 2 Thessalonians 2:8, where the Lord Jesus is to slay the lawless one with "the breath of His mouth." Therefore, "sharp sword" symbolizes the lethal power of His word of judgment (Hebrews 4:12). We are not to envision a literal sword but a death-dealing pronouncement that goes forth like a sharp sword from the mouth of Christ. The picture of "sharp sword" echoing Isaiah 49:2 says of God’s servant, "He has made my mouth like a sharp sword." Here, Isaiah’s prophecy is reaffirmed, and Christ is identified as the servant of God (Isaiah 49:3; cf. Luke 2:32; Acts 26:23).

With this sword, the rider "may smite the nations," which alludes to another of Isaiah’s references to Christ, "He will strike the earth with the rod of His mouth" (Isaiah 11:4). The same verse in Isaiah says, "with righteousness He shall judge," a thought echoed in Revelation 19:11b. The "nations" is a term used elsewhere in Revelation for the opponents of God (10:11; 11:2; 14:8). Their judgment marks the vindication of the faithful through the righteous justice of God in Christ.

1.3.7. His authority (19:15b-16)

Verse 19:15b

His authority is seen in 19:15b-16, including:

1. He will rule them with a rod of iron (cf. Psalm 2:9; Revelation 2:27).

2. He treads the wine press of the fierce wrath of God.

3. He has a name written, "KING OF KINGS, AND LORD OF LORDS" (19:16).

The phrase "He will rule them with a rod of iron" is an allusion to Psalm 2:9, which appeared twice elsewhere in Revelation (2:27; 12:5), it should be interpreted together with Isaiah 11:4 messianically.

The "rod of iron" further describes the nature of His rule. Shepherds normally used a staff made of wood with which they protected, cared for, and disciplined the sheep. This rod, however, is made of iron which symbolizes the strength, and unbreakable nature of His authority and rule. But here we encounter a difficulty, for the verb "rule" (Greek: ποιμανεῖ, transliteration: poimanei) means to shepherd (cf. Revelation 2:27; 12:5). Consequently, the "rod of iron" appears to be misplaced in the hand of the shepherd. But note that the Lord Jesus rules the nations as a shepherd-king who with this rod protects His own people and destroys His enemies. 

The phrase "He treads the wine press of the fierce wrath of God" further expresses His authority. This description returns to what He must do in order to take up His rule on earth. The picture is that of treading a wine press full of grapes. So, when Christ returns with His armies and lands on the Mount of Olives, He will literally destroy hundreds of thousands and their blood will flow through Israel (Isaiah 63:1-6; Joel 3:12-14; Revelation 14:19-20).

The verb "treads" (Greek: πατεῖ, transliteration: patei) is present tense of continual action. This means He continues the judgment until all the enemies are defeated. The armies of the beast will be wiped out, and then the rest of mankind will be gathered for judgment. The unbelievers will be cast directly into the lake of fire. Believers will be allowed to go into the Millennial kingdom of Christ. The sequence of events are as follows:

1. The Tribulation judgments will wipe out many via the seals, trumpets, and bowls (Revelation 6-18).

2. Christ participates for the final battle of Armageddon with all armies gathered to do battle (Revelation 19:11-19).

3. The Antichrist and False Prophet will be cast directly into the lake of fire (Revelation 19:20).

4. The armies of the world are destroyed as the treading of the wine press (Revelation 19:15, 17, 19, 21).

5. This followed by the judgment of the rest of the living Jews and Gentiles (Matthew 25:31-34).

6. Then comes the Millennial reign of Jesus Christ (Revelation 20:4, 6).

The phrase "of the fierce wrath" combines two ideas, one from that of the winepress (14:19) and the other from that of the cup of God’s wrath (14:10). The resultant combination expresses the intense fierceness of God’s wrath that His enemies must drink. This will be carried out because He is "God Almighty" (1:8), the one whose omnipotence guarantees that justice will be done.

1.3.8. King of kings and lord of lords (19:16)

Verse 19:16

In addition to the qualities already assigned to Him as "Faithful and True" (19:11), and "the Word of God" (19:13), a further name "KING OF KINGS, AND LORD OF LORDS" (19:16) helps to identify the nature of the Messiah (i.e., the Lord Jesus Christ). 

The "robe" is a symbol of majesty (cf. Esther 6:8-11; Isaiah 22:21; Matthew 27:28, 31; Revelation 1:13). The verb "written" (Greek: γεγραμμένον, transliteration: gegrammenon) is perfect tense which means it is a permanent name. There will be no one who can dethrone Christ as Satan dethroned Adam and Eve.

This final name of Christ is written "on His robe and on His thigh." This does not refer to two positions but one, that spot on His robe at thigh level. Warriors are noted as wearing their sword attached to the "thigh" (Judges 3:16, 21). This is where His sword would rest (Judges 3:16, 21) and where it could be seen as He rode a horse.

His authority is also seen in His Name, "KING OF KINGS, AND LORD OF LORDS." The doubling of the name "King of kings" was a practice of the Persians and Parthians to emphasize the supremacy of their royalties (Ezra 7:12), but only the Messiah qualifies for it in its true sense. The name occurs in the Old Testament (Deuteronomy 10:17; Daniel 2:37, 47; 8:25) and New Testament (1 Timothy 6:15; Revelation 17:14), where it is always used of God. Thus, this is another place where the divinity of Christ is stressed.

1.4. The Battle of Armageddon (19:17-21)

Following the vision of Christ with His armies, John is given another striking vision which may be divided up as follows:

1. the great supper for the birds (19:17-18);

2. the conflict with all the armies of the earth (19:19);

3. Antichrist and False Prophet are thrown into the lake of fire (19:20); and

4. the conquest of the remaining ones (19:21).

The events discussed here describe the battle of Armageddon which will begin with the invasion of the king of the north and her allies from the middle of the Tribulation. At that time, the king of the north will be destroyed on the mountains of Israel by God (Ezekiel 38:14-23; 39:1-4). This leaves a vacuum of power. The beast (i.e., Antichrist) of the western confederacy, seeing this as an opportunity to strengthen his power, he will move into Israel, break his peace treaty with Israel (Daniel 9:27), and begin to conquer greater portions of the earth (Daniel 11:40-43).

But at the end of the Tribulation, the kings of the East and North are marching to Israel to do battle with the beast and his armies (Daniel 11:44-45). Here, all the remaining armies of the earth will gather to do battle with one another to gain control the world (Revelation 9:13-19; 16:12-16), especially Israel (Joel 3:9-14).

Then, the heaven is suddenly opened, and there, appearing for all the world to see the Lord Jesus Christ with His armies. But in hardened rebellion and in spite of the awesome wonder of the Lord Jesus in heaven, the armies of the world unite together to do battle with Christ. Revelation 19:17-21 portray the results and the victory of Christ.

1.4.1. The great supper for the birds (19:17-18)

Verse 19:17

John saw "an angel standing in the sun." How the angel stands in the sun is not explained. Whether he stands in the sun itself or merely in its light is not specifically stated. The most natural explanation is that the angel is standing in the light of the sun with the angel himself possibly shining with even greater brilliance. Like Christ in 1:16, the mighty angels in 10:1 and 18:1, this angel is imbued with the radiant character of God.

The fact the angel "cried out with a loud voice" signifies that something very important is impending (cf. 6:10; 7:2, 10; 10:3; 14:15; 18:2).

The message of the angel is addressed to "all the birds which fly in mid heaven." The angel is not just talking about birds which fly, but about those that are noted for soaring high in the sky and noted for eating flesh, e.g., vultures (cf. Job 39:26-30; Ezekiel 39:17-20; Matthew 24:28; Luke 17:37).

Both the verbs "Come" (Greek: Δεῦτε, transliteration: Deute) and "assemble" (Greek: συνάγεσθε, transliteration: synagesthe) are imperative mood, therefore it is an urgent request for the birds to come and gather for the "great supper of God."

Verse 19:18

Verse 18 shows the purpose of this assembly of the birds - operation cleanup. The invitation now lists those who will provide food for the birds:

1. kings;

2. commanders;

3. mighty men;

4. cavalry troops; and

5. men both free and slave, small and great.

It also follows the pattern of Revelation 6:15 and 13:16 in stating the various social distinctions among peoples so as to emphasize the universality of the judgment, therefore God's judgment through this battle is no respecter of persons (cf. Romans 2:6-11). This is a list to show that everyone who participates in the battle of Armageddon will be destroyed. The only survivors of this awful battle will be those loyal to Christ who have not died or suffered martyrdom (e.g., Revelation 12:13-17). They will enter the Millennial kingdom as mortals (i.e., those not yet received resurrected bodies), and will repopulate the earth.

Right away, a great contrast occurs with this section of Revelation 19. Above, in verse 9, saints are invited to the marriage supper of the Lamb. But here, birds are invited to another supper, it is to eat the flesh of those killed in this battle. Either one accepts God's supper of grace, or he must face God's judgment of sins.

1.4.2. The conflict with all the armies of the earth (19:19)

Verse 19:19

Earlier we learned that the dragon, the beast, and the false prophet began preparing for this battle in the sixth bowl of 16:13-16, sending out demonic spirits to call the nations to war. John now sees "the beast and the kings of the earth and their armies gathered" against the Messiah and His army. The battle of Armageddon has arrived.

There are many passages that describe this final battle in the Old Testament (Isaiah 31:4; 59:17-20; 63:1-5; Ezekiel 38:2-9; 39:1-8; Daniel 12:1-3; Joel 3:9-16; Micah 4:11-12; Zechariah 12:3-9; 14:2-9) and in the New Testament (Matthew 24:30; Luke 21:27; 1 Thessalonians 5:1-3; 2 Thessalonians 2:8).

The "beast" (i.e., Antichrist) as leader of this world army is the principal focus. By this time, he has achieved worldwide supremacy, so it is appropriate for him to be at the forefront. The "kings of the earth" must include the ten kings who were the beast’s allies in Revelation 17:12-14. Later three will rebel and will be destroyed, so only these seven will be left (Daniel 7:8, 20; Revelation 17:12-17).  But "the kings of the earth and their armies" also refers to all the remaining military forces of the earth, primarily the "kings from the East" who now unite together against Christ. They are the longstanding enemies of the Lord’s Anointed (Psalm 2:2).

In 2013, the "One Belt One Road: Silk Road Economic Belt" project initiates by China, includes constructing roads and railways connecting China with the Middle East and Europe, would make it possible for the "kings from the rising of the sun" to travel from the far east to the land of Israel to assemble at Armageddon.

MAP SHOWING TRADE ROUTES FOR "ONE BELT ONE ROAD: SILK ROAD ECONOMIC BELT"

The sixth bowl judgment dried up the Euphrates to prepare the way for the coming of the "kings from the rising of the sun" (Revelation 16:12), and the sixth trumpet mentioned an army of two hundred million that would sweep across the same river (9:16-19).

The purpose of this large assembly of military strength is "to make war against Him who sat upon the horse, and against His army." While the understood reason for the nations to assemble at Armageddon is to contest the authority of Antichrist as world ruler, the appearance of the Lord Jesus Christ coming from heaven will constitute a much greater problem for these armies. They will understand that Christ's coming means judgment for them (Matthew 24:30), therefore they will join forces against the King of kings for one final attempt to prevent His return. No doubt, this will be Satan's final futile attempt to keep Christ from reigning.

1.4.3. The Antichrist and False Prophet are thrown into the lake of fire (19:20)

Verse 19:20

The judgment occurs in two parts. First, the beast (i.e., the Antichrist) and the false prophet are judged: "And the beast was captured, and with him the false prophet." This is followed by their being "thrown alive into the lake of fire which burns with brimstone," and then by the execution of their followers (19:21).

The description of the beast and the false prophet: "who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image," here reminds us of the reason for their judgment:

1. the beast made divine claims (Daniel 9:27; Matthew 24:15; 2 Thessalonians 2:4; Revelation 13:1, 6, 8); and

2. the false prophet used intimidation to force the world to support this claim (13:13-17).

The most dramatic part of this verse is that these two were "thrown alive into the lake of fire which burns with brimstone." The fact that they enter this destruction while alive increases the horror of the picture (cf. Numbers 16:30; Psalm 55:15). The reason for the emphasis is that this is not the normal sequence of the destruction of unbelievers. The normal sequence is:

1. physical death (Luke 16:22);

2. torments in Hades (Luke 16:23);

3. the resurrection of the unbelievers (Revelation 20:12-13a);

4. the Great White Throne Judgment (20:11-12); and

5. the Lake of Fire or the second death (20:14-15).

The Lake of Fire is a place that God has prepared as the final abode for Satan and his demonic followers (Matthew 25:41). When the Antichrist and the False Prophet are cast there at the time of Christ's return, they appear to be the first occupants of that place of eternal separation from God. They will be joined later by others (Revelation 20:10, 14-15), but apparently for the first one thousand years they will be the only ones there.

LOCATION OF THE LAKE OF FIRE

Hell, Hades and Abyss are clearly distinguished from each other in the New Testament. The Lake of Fire (Greek: λίμνην τοῦ πυρὸς, transliteration: limnēn tou pyros) which is a place of permanent punishment, is also called Hell (Greek: γέεννα, transliteration: geenna) in the New Testament (Matthew 5:22; 10:28; 18:9; 23:15; Mark 9:43, 45, 47; James 3:6). Hades is the intermediate state between physical death and the resurrection (Matthew 16:18; Luke 16:23; Acts 2:27) and is sometimes used synonymously with death (Revelation 1:18; 6:8; 20:13). Abyss is a temporary place of confinement for fallen angels (Luke 8:31; Revelation 9:1-2; 20:1, 3).

1.4.4. The conquest of the remaining ones (19:21)

Verse 19:21

The "rest" refers to the armies following the beast and the false prophet, and all those participating the battle of Armageddon. They had plenty of opportunity to repent but did not do so. The present age reveals the grace of God and suspended judgment. The age to come that those who spurn His grace must experience His wrath.

The instrument of killing is the "sword which came from the mouth" of Christ (cf. Isaiah 11:4; 49:2; 2 Thessalonians 2:8; Revelation 1:16; 19:15). Those opposing Him will probably use conventional weapons, but His weaponry will be of a different nature. The account does not specify exactly how the Lord Jesus accomplishes the slaughter, but the actual destruction of the armies is certain. God has used unconventional means for bringing death before (cf. Joshua 10:11-13; 2 Kings 19:35; Jeremiah 28:16-17; Acts 5:5, 10).

Their destiny will be similar to that of any person who dies today. Physically their lives will end, and their bodies will be left behind on the earth. Their slain bodies are not given a decent burial, instead "all the birds were filled with their flesh" (cf. Revelation 19:17). The non-material natures of those who die will go to the Hades, which refers to the temporary dwelling place of the spirits of the unbelievers. There they will await resurrection and final judgment at the end of the Millennium (20:11-15).

2. THE MILLENNIAL REIGN OF CHRIST AND THE GREAT WHITE THRONE JUDGMENT (20:1-15)

2.1. Various Views of the Millennium

There are three views about the Millennium, they are:

1. Amillennialism;

2. Postmillennialism; and

3. Premillennialism.

2.1.1. Amillennialism

This view goes back only as far as Augustine in the third century. It denies the literal reign of Christ on earth. Satan is conceived as bound at the first coming of Christ and the present church age between the first and second comings of Christ is seen as the fulfillment of the Millennium. It is being fulfilled now on earth, and is equivalent to the kingdom of God in you. There will be no more Millennium than there is now, and that Christ's second coming is immediately followed by the eternal state. The prefix "A" simply means a denial of the Millennium.

This Amillennial view has a great impact on a vast amount of Scripture. For instance, all the kingdom restoration prophecies to Israel are spiritualized. Either they are spiritualized to apply to the church today, or they have been abrogated entirely and have no fulfillment at all. As an illustration, rather than pointing to a literal reign of Christ on earth, Isaiah 11:4-10 refers to the peace of mind of the believer. The key factor here is the method of interpretation. In the amillennial and postmillennial positions one must spiritualize a large amount of Scripture.

AMILLENNIALISM

2.1.2. Postmillennialism

This view originated in the writings of a Unitarian (false cult) by the name of Daniel Whitby (1628-1725). It holds that the whole world will be Christianized and brought to submission to the gospel before the return of Christ. The prefix "post" expresses the view that Christ returns after the Millennium. The world wars and continuation of global strife demonstrate the error of this view along with such passages as Matthew 24:4-31; 2 Timothy 3:1, 13; 4:3; and 2 Thessalonians 2:2-3.

POSTMILLENNIALISM

2.1.3. Premillennialism

This view held by the early church fathers of the second century as Papias, Justin Martyr, Irenaeus, and Tertullian. It holds that Christ will personally return and reign on earth for one thousand years. The prefix "pre" expresses the view that Christ returns first, then literally reigns on earth. It also views Christ as fulfilling all the Old Testament prophecies literally in a kingdom on earth. The premillennial view is the result of a literal interpretation of Revelation 20, i.e., according to its normal, more obvious meaning. Figures are taken figuratively, but they are not spiritualized.

PREMILLENNIALISM

2.2. Reasons for the Literal Interpretation

2.2.1. Definition of the literal interpretation

This is the method that gives to each word the same exact basic meaning it would have in normal, ordinary, customary usage whether in writing or speaking or thinking. This method is called the grammatical-historical method because it is based on contextual, grammatical, lexical, and historical considerations.

2.2.2. Definition of the allegorical or spiritual interpretation

It is that method of interpreting a passage of Scripture that regards the literal sense as merely the vehicle for a secondary, more spiritual, and more profound sense. In this method the historical import is either denied or ignored and the emphasis is placed entirely on a secondary sense so that the original words or events have no significance.

2.2.3. The danger of the allegorical or spiritual interpretation

It does not really interpret Scripture. It goes beyond all well-defined principles and laws of interpretation, and leaves one open to the unlimited scope of one's own fancy. The interpretation may be twisted by the interpreter's doctrinal positions, his social or educational background.

2.2.4. Reasons for interpreting Revelation 20 by the literal method

We have the following reasons for interpreting Revelation 20 by the literal method:

1. Expositors usually understand 20:10-12 literally. Why not 20:1-9?

2. There is no reason to spiritualize it other than because of a bias against the thousand-year reign.

3. Those who take it otherwise cannot agree on what it means.

4. If the Millennium refers to the present age between the first and second comings of Christ (i.e., today), then the passage teaches Satan is bound today (20:1-3) and this in no way fits with Scripture. Satan is very active in the present age (Acts 5:3, 2 Corinthians 4:3-4; Ephesians 2:2; 1 Thessalonians 2:18; 2 Timothy 2:26; and 1 Peter 5:8), in fact, he will become more active as time goes along (1 Timothy 4:1).

5. Some maintain Revelation is full of symbolic visions that cannot be pressed for literal meaning. However, throughout the book of Revelation it interprets itself. Specific explanations are given to John that explain the visions and give their meaning. Expositors are not free to inject their own preconceived ideas.

6. The thousand years are mentioned in verses 1-4 which describe the vision, but verses 5-7 give the divine interpretation of these verses and the thousand years are mentioned in all these verses. Thus, we are not left to conjecture.

7. Irenaeus held that the Millennial kingdom was something of a training period in preparation for the "New Heavens and New Earth." And then, the new Jerusalem above shall descend, the Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption, and prepared for Salvation. Then, when all things are made new, we shall truly dwell in the city of God. He claims that this was the tradition that had been passed down from John himself.

2.3. The Millennial Reign of Christ (20:1-10)

Like the calm after a storm, chapter 20, which brings us into the Millennial reign of Christ, is a sigh of relief with the binding of Satan and the resurrection and reward of the Tribulation martyrs. Remember that chapters 4-22 is all futuristic. The first part described the Tribulation (chapters 4-19). The second part describes the Millennial reign of Christ and Great White Throne judgment (chapter 20), and the third part takes us into the eternal state (chapters 21-22).

The Millennial reign of Christ is one of the greatest and most important chapters of the Bible. It is a reign of peace and righteousness on earth. It is in this future period that many Old and New Testament prophecies will find their ultimate fulfillment (Psalms 2:1-12; 24:1-10; 72:2-19; Isaiah 2:1-4; 4:2-6; 9:6-7; 11:1-12; Jeremiah 23:5-6; Daniel 2:44; 7:13-14; Hosea 3:4-5; Amos 9:11-15; Micah 4:1-8; Zechariah 8:1-8; 14:8-21; Matthew 25:31-46; Acts 15:16-18; Romans 8:19; 11:25-27).

2.3.1. Satan and the abyss (20:1-3)

Verse 20:1

Scripture describes this present time in which we live as an evil age and Satan is called "the god of this world" (2 Corinthians 4:4). Today Satan is free and walks about as a roaring lion seeking someone to devour (1 Peter 5:8). Consequently, during the Millennial reign of Christ on earth, Satan and his demon hosts will be bound and put out of action until the very end of the thousand-year reign of our Lord Jesus (Revelation 20:7-10).

The "angel" is probably the one who in 9:1 descends from heaven with a key to the abyss. In 9:1, he opened the abyss. Now he will close it. The reason this angel "descending from heaven" is that Satan’s location is now on earth. He lost his place in heaven earlier (12:9, 12).

The fact the angel having "the key of the abyss" shows he has been given authority and power from God to carry out this assignment. The key here is the fourth in Revelation (with 1:18; 3:7; 9:1), demonstrating God’s control over His created realm.

The noun "abyss" (Greek: ἀβύσσου, transliteration: abyssou) means "bottomless pit." It mentioned earlier (11:7; 17:8), is different from the lake of fire (19:20; 20:10). This is a prison of fallen angels or called demons or unclean spirits (Luke 8:31; 2 Peter 2:4; Jude 1:6) where they await their final destiny.

The angel has not only a key but also "a great chain in his hand" in order to bind Satan more securely. This intensifies the prison imagery. When Satan is not only thrown in the abyss but shackled inside with a "great chain," and then the angel locks the gates shut, he is not going to escape. It is not a material chain such as would bind a physical being, is rather one that would be sufficient to shackle a spiritual being (e.g., Satan). With this in mind, it is a literal binding of Satan. The Gadarene demoniac was strong enough to tear the chains apart (Mark 5:3-4), but this chain is too "great" for that, even for the dragon himself. The chain is in the angel’s hand and ready for use. This binding and imprisonment of Satan will absolutely stop his activity during the Millennium.

Verse 20:2

Swinging into action immediately, the angel "seized the dragon." The verb "seized" (Greek: ἐκράτησεν, transliteration: ekratēsen) denotes the employment of force. This angel, operating under God's authority and power, will possess the strength necessary to seize the dragon, and bind him in the abyss with no possibility of escape.

There can be no doubt as to the meaning of the word "dragon" here, for it is expressly said to mean "the serpent of old, who is the Devil and Satan." The rest of the verse records the indictment, and reiterates the list of evil titles of Satan (Revelation 12:9), including:

1. the dragon;

2. the serpent of old;

3. the Devil; and

4. Satan.

"The dragon" stresses Satan's violent character, and emphasizes his end time activity (12:3, 4, 7, 13, 16, 17; 13:2, 4, 11; 16:13). It would seem that it refers to some residual power of Satan that would exist after the beast and false prophet should be destroyed. It may include all the forms of wickedness which Satan shall have kept up on the earth for perpetuating his reign.

"That ancient serpent" is undoubtedly an allusion to the serpent that deceived our first parents at the Garden of Eden (Genesis 3:1-7, 13-15), and therefore a proof that it was Satan that, under the form of a serpent, deceived them. It draws our attention to his crafty character, his usurpation of man's rule on earth, and his constant activity of temptation and deception.

"The Devil" means slanderer and defamer. It reminds us of Satan's activity to impugn the character of God (Job 1:6-12) and to accuse believers (Romans 8:33-34; cf. Revelation 2:10; 12:9-10, 12).

"Satan" means adversary (1 Peter 5:8). It points to Satan as the opponent of God and believers (cf. Revelation  2:9, 13, 24; 3:9; 12:9). Satan may appear as an angel of light (2 Corinthians 11:14), but it is only a deception to further aid him in his work as the arch adversary of God.

In regard to the repetition of the evil titles of Satan here, there are two purposes for doing this:

1. This resembles a court indictment, in which special care is taken to identify the culprit, by a sufficient number of aliases. Thus, Satan has appeared in different forms that would be represented by a fiery dragon, cunning serpent, defamer devil or adversary Satan.

2. This pictures the legal sentence being read in God’s law court. The dragon is guilty because he is "the serpent of old," who deceives human beings into sin. He stands before God without excuse because he is "the Devil and Satan" who accuses God’s people day and night (Revelation 12:10).

The angel "bound" him for a thousand years. The binding of a spiritual being is a mystery to humans accustomed to the material world only. The idea behind this securing of the great enemy is the same as that in Isaiah 24:21-22, where God declares his victory over the evil powers of heaven and earth: "They will be herded together like prisoners bound in a dungeon; they will be shut up in a prison and be punished after many days." Whatever it is, it is the same as the binding of the angels in Revelation 9:14 which prohibited their movement and activity.

The duration of the binding is "a thousand years" (Greek: χίλια ἔτη, transliteration: chilia etē). This is the period usually designated as the Millennium. The sixfold repetition of this number of years (20:2, 3, 4, 5, 6, 7) indicates its great importance. Much debate has focused on definition of the thousand-year period. Bible scholars stated that it should be understood either: