Commentary on Revelation, Lecture 5
LECTURE V.
Vers. 4.
And I saw thrones, and they sat upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witnesse of Iesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
5.
But the rest of the dead lived not again untill the thousand years were finished. This is the first resurrection.
6.
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
THese words contain the second event contemporary with the former, to wit, the good condition of the Saints during that time of Satans binding. What was their estate during these thousand years? I saw, saith Iohn, them sit on Thrones, and they lived and reigned a thousand years.
In this we are to consider, 1. the persons whose condition is set forth. 2. The condition it self, 1. generally set out, vers. 4. in the beginning and end thereof. 2. They are described by the condition of the rest of the world opposit to it, vers. 5. 3. It is set out in that wherein their happinesse and difference from others consisted, ver. 6.
Although the relative they be in the words placed before any antecedent, yet we take they that sat, or, were set, on the thrones, not to look to Judges, as if they were different from the persons afterward described (as a party complaining, or pleading, are from the Judges) but we take them for one, to wit, they sat on them, or some sat on them, That is, these that were beheaded for the witnesse of God, &c. for, their sitting on thrones, is after expounded by living and reigning.
2. They sit to whom judgement is given, that is, for whom, and in whose behalf, as will after appear. Now they are, 1. The souls of them that were slain for the witnesse of Iesus, and for the word of God, that is, (as is cleared before) the successours of these Martyrs who professed the same truth with them; so the witnesses raised, (Chap. 11.) are the same with these who were killed, and Iohn is one with Elias, Matth. 11. and 17. It is then Martyrs who suffered for Christ, 1. by heathens, 2. by Antichrist: for, to that end, that is added, These who had not worshipped the beast: to shew, 1. that the cause of their Martyrdoom, was adhering to Christ, and shuning Antichrist. 2. To shew the time they belong to, to wit, heathen persecution and Antichrists tyranny. 3. They are partakers who neither worship his image, nor receive his mark, that is, all who keep themselves free, Chap. 13. and so were by that obnoxious to his persecution (as all such were, ibid vers. 17.) all these now, to wit, serious and honest professours of the Gospel, are understood here; for, all such, whether actually Martyrs or not, were comprehended under these descriptions in the Churches low condition. Chap. 13. now they are of the same extent, while he speaketh of the Churches good estate.
The good condition they are made partakers of, is sundry wayes set out, 1. by the preparation made to it, I saw thrones, &c. Where three circumstances are, 1. He saw thrones, that is, whereas before, such a thing was not visible, now I saw way made for a good condition to the Church, and thrones (which are an evidence and sign of ruling and soveraignity) set for them; this is not literally to be understood, but meronymically for the thing it signifieth. 2. They sat, or were sit on them, that is, these Martyrs and confessours, who formerly had scarce a seat to sit on, had now thrones, a good, free and thriving condition, unto which by God they were exalted, as the witnesses in their successours were, Chap. 11. 3. Iudgement was given them. Iudgement is taken sometimes actively, for power and ability to Judge, Psal. 72.2. sometimes passively, for a righteous sentence past, Psal. 94. judgement shall return to righteousness; sometimes righteousnesse, or a good cause or innocent person and justice are separated: sometimes God maketh them meet, and justice is upon the side of a good cause or innocent person, and so it is here, that is, these that wanted justice and had none formerly to decide in their favours, now the case is altered, and they get law and mens justice for them, which formerly stood against them, (See, Chap. 13.) that they might not buy not sell: Now, (as it were) their long lying appeals before God, crying for Justice, are called, and sentence passed in their favours, even when they are gone. In which contest, because these Martyrs began it, and its one decision for all; and because men thought the Martyrs had no more a hearing left them, Therefore is the sentence especially, as it were, intimated and decided in their favours, out of honour and respect to them who were past, and also to these who were present, as being successours to such and accounted one with them. See, Iob 27.2. and Isa. 26.18. where judgement is taken thus, and by this sitting on the throne they are declared to be so, If otherwise we take judgement, it will be the same that reigning is afterward, or qualifications fitting for reigning, such as are promised to Solomon, Psal. 72.2.
This good condition is set further out in it self, in the end of the verse, as that which followed this preparation, in three things, 1. They lived, I take it to be all one with what is said, vers. 5. To rise again; for, there this life is called the resurrection, and the dead, their not rising is called they lived not again, i.e. in prosperity. Hence these phrases, Let the King live for ever; and, among heathens, non est vivere vita, sed valere. This life includeth, 1. that they enjoyed a spirituall life and had fellowship with God in Christ such as others had not. See Gal. 2.20, 21. I live, not I, but Christ liveth in me: this is included as being opposit to the rest of the dead world. 2. To live includeth a comfortable, life even in opposition to externall discouragements, and dying daily by hazards. Paul, in that respect, saith of himself, 1 Corinth. 15. he died daily, and so it is understood, I live, if ye stand fast, I have enough, I am chearfull; this living must be here taken-in, as it is opposit to these Martyrs former dying, while yet they lived spiritually, and is opposed to the troubles following, when after the thousand years they cease to live so, which cannot be understood of spiritual or heavenly life only, which is alway the same. 3. They live taketh in not only living separately, and (to speak so) individually in some persons (which might have been in the saddest times) but in a Church-estate and a publick combined profession. So the Jews in-coming is called life from the dead, Rom. 11. and the Jews restauration, Ezek. 37. a raising up again of dry bones; and thus here, their living is opposed to the Churches fleeing formerly, wherein she had not the publick liberty of Ordinances, but was shut up in the Temple, Chap. 11. ver. 2. 2. By reigning is understood but a further degree and qualification of the life mentioned, being opposed to the same three straits, as their life is, especially to the suffering and reproached condition which the Saints and Martyrs formerly had. Now, when the Church is revived and getteth new life after such a deadly condition, it not only liveth, but reigneth, that is, enjoyeth these in a good measure of abundance and freedom in respect of what they had. That as the former is called life from the dead (Rom. 11. their present condition being compared with what it was) so this is reigning opposit to slavery, as Dan. 2. the Saints are said to have the Kingdom in respect of their freedom under the Maccabees, in comparison of their former straits under Antiochus.
The third thing is the time, a thousand years: which sheweth, that this freedom is to be of a long continuance, at least comparatively with any other time. This is, in sum, the meaning, during that time of Satans restraint, the Church had a good free condition in respect of what she formerly had for a long time, so that these, who for their honesty were martyred universally by heathens and Antichrist, are now brought, in Gods providence, to a free profession of the Truth, and some light and shelter provided for them untill this time expire.
From which it appeareth, 1. That these reigning here, are the whole Church and professors of the Faith sincerely, and not some few only.
2. That Antichrists height and tyranny must go before the computation of this time, they being such who have suffered by him that are now admitted to reign, and therefore the words cannot bear to be applyed to a suffering condition of the Church outwardly, and a good condition spiritually; for, then it must set out her most difficult strait, wherein most Martyrs suffered under Antichrist; But that cannot be, seing the first thousand years do not reach that time; or, it must set out her condition after that time is past, and that immediately after the turn.
3. It followeth then, that the computation is to begin when the Church getteth a living and being in any good condition and freedom after Antichrists height: For, 1. their killing goeth before. 2. Their living followeth next. Hence are we to account them living, after the interruption of Antichrists universal kingdom, wherein none were admitted in any part of the world by Law to have life or being, but such as had his mark. See Chap. 13. and 11. which will fall under the vials and begin with them, as is said: for, at their beginning began the Saints to have visible Church-profession allowed them, as Chap. 11. for, though at that time Antichrists kingdom hath not a full end (till at least the sixth vial end) yet it cannot be said they live not, nor have a visible Church-profession till that time. So we are to term this beginning at the change of the former time, when the Church and Saints lived not so, even as after Constantine, the Church suffered much by Heathens here and there, yet still that persecution is brought no further than his time, because there in its height it was interrupted and stopped. Hence also we may gather not only the contemporating of the thousand years with the vials, but of the vials with the seventh trumpet by the same reason: for, the thousand years contemporate with the seventh trumpet (as is granted by Mede) and therefore with the vials the contemporary of the thousand years, according to the rule, Qua conveniunt uni tertio, inter se conveniunt. As also, we may gather the succeeding of the vials to the one thousand two hundred and sixty dayes of the Churches flight immediately; for, if the Churches condition under the vials be living and visible reigning in part, then it cannot be fleeing, but supposeth her return, and so must immediatly succeed to that, as is formerly said.
4. It must follow from this, that Antichrists beginning must be reckoned sooner than many do, and that that opinion of Papists three years and an half, is but a groundlesse conceit and dream, opposit to this word, which supposeth Antichrist to be much sooner in the world.
In their good condition particularly they are said to reign, not simply, but with Christ: which sheweth, 1. He and they reign on earth together, that so when He is interrupted (as it were) as Chap. 11. so are they. 2. To show the nature of their Kingdom, that it agreeth with His in time, when He reigneth, so doth it in the things wherein His reigning consisteth; so that in what respects Christ, as Head to His visible Church and King to them, is said visibly and eminently to reign, so are they according to their several relations, He as Head, they as Members, that is, as He reigneth in purity, and power of Ordinances, and multitude of Professors and liberty to be worshipped; so do they by partaking joyntly of all these in and with Christ. So to reign with Christ, differeth, 1. from reigning simply; 2. from Christs reigning with them, as if He took share with them; No, but He admitteth them to share with Him. 3. It differeth from Christs reigning in them, which is meerly spiritual and alway continual; This is in an outward enjoying of the Ordinances visible (as fellowship invisible) and a freedom in these, and their reign is more or lesse, according as Christs is, Therefore must necessarily consist in enjoying such things as these by which He reigneth.
2. The good condition of the Church and Saints, ver. 5. is set down by the sad condition that all the rest of the world were in, All that time they lived not again: and that it might be known what life they lived not again, it is added, This is the first resurrection, not the second, which is common both to good and bad, Dan. 12.1, 2.
There are three things in the first part of the verse to be cleared. 1. Who these rest of the dead are, who are opposed to these who lived, ver. 4. In a word, It is the successors of of these heart enemies and persecuters, who had still a succession of the like in the world. They are all by nature dead that live in the world, Eph. 2. But some continue so, 1 Tim. 5. as the widow that is dead while she liveth; and (Matth. 8.) let the dead bury their dead. So here, they are accounted the rest of the dead, even all who are opposed to the successors of the Martyrs, as all contradistinguished from the Martyrs who formerly were dead, but now live.
2. It is said they did not live, that is, enjoy the former happy condition of the Church, or did not come to that way of persecuting the Church actively as they had done before and were to do after these thousand years. In which tyrannizing over the Church, consisted the life of their predecessors the persecuters, as these, that are Saints now, died in their predecessors the Martyrs; so contra, these wicked did live and reign in their predecessors the persecuters, while the Church was martyred, but now are as dead men bound up and restrained from acting that life in a great measure (as if they were not living) and thus it seemeth to consist with their living after the thousand years are past, which is not as if they were converted, but letten loose again to their old exercise; these that were hypocrits before, vent now their enimity more; and wicked men formerly restrained, now aim to bring-under again Christs Church.
3. From this we may expound what is said till the thousand years expire, as the tearm of their deadnesse: for, 1. it is not bodily rising again (for yet the resurrection is not come) nor spirituall rising again; for, the number of Saints is rather fewer after this resurrection and the thousand years are past, than moe, but as there is a life of grace and of the Saints, so is there a life of corruption and of the wicked and wickednesse, which may for a time be restrained. Now, after the thousand years wickednesse and wicked men live, that is, do break out in their enimity against the Church to persecute again by Gog and Magog, as if personally they were risen, and persecution (that was almost seeming to be dead) is revived. Thus, seing Satans binding hath a tearm, and the Saints reign a tearm, it is suitable also that the death of these wicked men, here understood, have a tearm also, which can be no otherwise than this. Hence these three are still observable, 1. Satans loosing, the Saints dying, and the persecuters living, before the thousand years. 2. Satans binding, the Saints living and the persecuters dying, during that time (not simply, but in part;) so after the thousand years, Satan is loose again, the Church in hazard again and her good condition interrupted, and so the persecuters they get life and heart again, which is like that healing of the wound, Chap. 13. of the head of the beast, not in the same person but in a successor with the same principles, and the giving life again to the image of the beast, vers. 13, 14. and so the Saints their living and dying, will answer well to the persecuters dying and living.
If any object, that these dead, are supposed to be dead before the thousand years▪ Ans. Observe for clearing it, his manner of comparison; for, the world preceeding that time, is, as it were, divided in these two, Martyrs and confessors keeping themselves free, and persecuters; both these are spoken of as dead. Again, the Church or generation succeeding, during these thousand years, are looked upon as the raising again of that former generation: now, saith he, The difference between this generation and what went before, shall be so great, that men would think that all the former Martyrs and honest Christians were brought to life again, they shall be so many; But for the persecuters that lived in their times, they shall not appear so as they formerly did during that time, in which respect they are said to be dead, and not to rise, because once they were numerous, and now it is not so: and though this cannot universally as yet be said; yet, in this and other Nations, blessed be God, If it be asked, what hath become of former sincere Christians? It may be answered, they are living again in their successors: But if it be asked, what is become of the Pope, and open persecuters that once prevailed here? It may be said, they are dead, and not arisen, but are in their graves; and, by Gods blessing, may not that which in so great part is fulfilled in some Nations, be in due time extended to others? and so here, the rest of the dead, importeth no more but that they are found in a dead state during these thousand years, and that they do not again recover what they lost by it, till these thousand years were expired: and thus they are rather supposed to be living before it, and interrupted by it, which again they recover in their successors Gog and Magog, when it is finished; and this we conceive doth answer the scope.
This is called the first resurrection. It is, 1. applied to spirituall living again, Ioh. 5. 23, &c. and is opposed to sinfull death or death in sin, and so resurrection to glory is distinguished from it. Thus all Saints at all times, rise as they are made to believe, and this is personall, and cannot be fecluded here. 2. Resurrection is taken oftentimes as of Churches and Nations, as Rom. 11. of the Iews in-coming and conversion, and Ezek. 37. whenas the Church spreadeth so, as if a Nation were born in one day, Isa. 66. or, as if all the former Saints, which were lost as to men, were again, like Rachels children, restored, as it is Ier. 31. vers. 15, 16, &c. This is after an eclipse, when visibly the Church was decayed almost, and hath again multitudes brought out of that darknesse to the profession of the truth formerly obscured. And so we take it here. 1. It is called the first resurrection, in opposition to the generall death and darknesse over the Church in Antichrists time, which being as a death, this may well be called a resurrection. 2. It is called a first, as distinguished from the generall resurrection to come, when God shall raise good and bad, Dan. 12. and bring them to judgement. These both meet together here; yet, it would seem, that seing he speaketh here of the Church together, as living after the death and darknesse she had been in, as if her former honest members were arisen; It is most agreeable to the scope, to take-in especially the out-breaking of a generall profession of truth by Saints in a visible Church-state, yet so as including the former, Therefore it is not called living simply in respect of the second death following, but living again, or rising, in respect of what is past, And the first resurrection, as being compared with that resurrection coming. Hence it is, that this first resurrection is the same here with living formerly mentioned, and opposed to the death that the rest of menly still in; and therefore is contemporary with, and peculiar unto, these thousand years, it being one of the expressions, which sumeth up the Saints good condition during that time. This, saith he, is the first resurrection, that is, this living, &c.
In the sixth Verse, he subjoyneth two things to this, 1. the qualification in generall of these who shall be partakers of this great priviledge of the first resurrection. 2. The advantages and prerogatives that follow it. Both which will confirm, that by this resurrection is understood the Churches good condition, outward and inward sincere reality of grace in all the parts of it. Their advantages in generall, (which is all one with their qualifications) are two, 1. They are, or, he is, blessed: that comprehendeth all, he is a happy man who shall share of this condition and shall believe in Christ. Obj. But (may it be said) are not all happy who ever believed, why is it so said now especially? Answ. So are all that ever die in Christ, yet is there a peculiar blessednesse that belongeth to some time, as Chap. 14.13. so it is in blessednesse here now in this time. It hath to Believers more clearnesse, more light, liberty and publick profession of the Gospel, and that with fewer temptations and straits generally than at other times before and after; it is a good time to fall in, and happy is he who shall have his lot in it, as Chap. 19. blessed are they that are called to the supper of the Lamb, ut supra.
The second qualification will clear this, And holy is he: that, doth hold forth in generall an abounding in holinesse during this time, when the Iews shall be provoked to jealousie, seing here this is the scope. Think not that all who shall professe during this time, are pertakers of this resurrection, No, that is a singularly happy man and blessed, and a singularly holy man, he must be and he shall be, so qualified and fitted for it, in more holinesse than ordinary. This is not as if all Saints then on earth, were more holy than others that were before that time, or shall follow after; but that, in generall, holinesse shall at that time be more rife in the Church; and therefore that reigning of all Saints must not be so understood, as if all individually should flourish in the world, but that generally their condition should be better than formerly. Or, take these words generally, to shew the effects of that resurrection, or what they are the better that partake of it (for, both may be) they are blessed singularily, and holy: which sheweth, 1. wherein their blessednesse especially consisteth, to wit, in holinesse, that is their happinesse, which is more than any outward liberty to deborde. If it be asked, what singular thing of holinesse is spoken of in that time? Answ. The degree, it is like, will be more eminent. 2. the extent more universall. And, 3. it will be much now when hypocrites abound (as alwayes they do when Religion is in request) to be holy then, hypocrisie and prosperity being greater enemies to grace than open profanity and persecution: But he that partaketh of this resurrection, he is both happy and holy together.
The advantages more particularly are exprest, and they are three in number. The first is negatively exprest, on such the second death shall have no power. This second death was spoken of, Chap. 2, and it followeth, Chap. 21.8. In a word, it is to be casten in the lake that burneth with fire and brimstone, that is, hell. If any say, so we here make three deaths or four. 1. Spirituall. 2. Naturall or temporall death, which cometh on all. 3. Eternall death. And, 4. We have spoken of a generall death or deadnesse in respect of the defections of Churches. Answ. Look to every death, and put it with its own contradistinguishing member, and there will be but two, as, 1. a spirituall death of the soul in sin; and, 2. of wrath in hell. Again, a temporall death of the body common to all; and, 2. an eternall death of soul and body, that is the second here. 3. There is a generall deadnesse in the Churches great eclipsing under Antichrist, and the womans fleeing, and the witnesses killing; and there is a second death fore-against that of the generall passing of the sentence against all the wicked together. However, these that are partakers of this resurrection, they cannot partake of any of these. Hence it appeareth, 1. what their prerogative is; it is freedom from hell, they even then are not alway keeped from the first death, but from the second death. 2. It sheweth it is not a bodily resurrection here (for, many such are not necessarily keeped from hell) but spirituall in faith and holinesse with fruits.
The second advantage, is, they shall be priests of God, and of Christ: that was (Chap. 5.) Priests to God, here it is of God. I conceive the scope is the same, to shew their advancement to serve and worship God, as Priests in a familiar way. Or, it may be Priests of God, excellent Priests, as trees of God, harpes of God, &c. when any thing is excellent, so it is called. However, the words imply, 1. that is a great priviledge to get God worshipped and to be true worshippers, as it was to be high Priest. 2. That Believers are eminently admitted to this freedom at this time by this resurrection: for, 1. there are two sorts of sacrifices, one, proper to the Law; and another, common to the Gospel, Mal. 1. pure offerings, a contrite heart, &c. So there are two sorts of Priests, one by office, that is gone, there being now no proper materiall sacrifice; and that is not meant here, this priviledge being applicable to women and children who are not capable of that office. 2. Another, improperly, in respect of free and full admission to spirituall sacrifices to Him, without the intervention of any high Priest but Jesus Christ, which may be in opposition to the plurality of mediators and intercessors formerly had recourse to. If any object, that these are common priviledges to all Believers at all times, Rev. 1. ver. 6. and Chap. 5.10. Answ. So is reigning with Him. See, Chap. 5. ver. 10. where Priests and Kings are together. By which it appeareth, that these dayes bring no new thing in kind, but in degree. These shall be eminently under that time, and more frequent in the Church, and have moe to partake of them than formerly.
The third, (which is before) they shall reign with him a thousand years, so as ver. 4. and is in place of what is said, Chap. 5.10. They shall be Priests to God, and Kings; which confirmeth the answer formerly given, and must be understood as it agreeth with all Believers; for, all of them are Kings and Priests, which sheweth it to be spirituall; and if Priests here be parallel to that, Chap. 5. why not to reign also, only allowing to the Church in generall a more eminent degree of this life and reign?