Commentary on Revelation, Lecture 6
LECTURE VI.
Vers. 7.
And when the thousand years are expired, Satan shall be loosed out of his prison.
8.
And shall go out to deceive the nations, which are in the four quarters of the earth, Gog and Magog, to gather them together to battell … the number of whom is as the sand of the sea.
9.
And they went up on the breadth of the earth, and compassed the camp of the Saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
10.
And the devil that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night, for ever and ever.
WE have heard the first two contemporary events, to wit, Satan's binding, the Saints living and the worlds lying still in death: now followeth the little loose that was foretold to be given to Satan after these thousand years expire▪ when for a time their case is turned, the devil is loosed, the wicked fall again to their former practice of persecution, and the Saints are straitned: yet thus it is qualified; 1. It is for a short time. 2. It is not an universall overturning and laying wast all as formerly, but encompassing, and, as it were, a besieging and putting to a pinch. 3. A glorious and immediate delivery, God raising the siege Himself.
This event is set out in these steps, 1. Satans loosing, and the time when it shall be, it is, after the thousand years expire, vers. 7. 2. There is his design and enterprise to stir up Nations against the Church, that hath had long quietnesse, and now possibly have fallen secure under it, vers. 8. 3. His successe, he getteth them together in a great number, and they proceed to encompasse the holy city, ver. 9. 4. There is the event and result of this tragedy as to them, and comedy as to the people of God, the deliverance of the one, and overthrow of the other, and that in two steps, 1. temporall, vers. 9. the second, eternall, vers. 10. The Dragon is cast into the lake to be tormented for ever, There being after that no liberty given him to mar the peace of the Church of Christ, which sheweth this must be neer the end.
This loosing of Satan out of prison, must be in reference to his former binding, (… contra) that as he was restrained from engaging the Nations in such open and universall hostility against the Church as had been, Now his loosing must be the giving of him some link loose, to be able to bring more of that about than during the time of his restraint, as appeareth in the two verses following, 1. In that he went out to deceive, and more vigorously set about it. 2. In that he did it more successfully than formerly, yet not without a link upon him; so that his binding is not absolute before, more than his loosing is now, but comparatively. Secondly, Consider the time when he getteth this liberty, and so of all this event that is foretold. 1. It is clear after the thousand years expire, and therefore it is yet to come, much of the thousand years being to passe, for which cause we may be, yea must be, the more generall in the events themselves. 2. We may say, it is not a long time, but, as was said, a little space, ver. 3. comparatively to his former loosings, and the Church interveening tranquillity; so this fury of the devil will not be so long as former outbreakings, and he is soon taken by the Lord, even, as it were, after rendevouzing, when they are thinking to carrie all before them; but how long it is, cannot be determined, the Lord having keeped it in His own hand and power. 3. This certainly falleth within the seventh vial, scing it comprehendeth the Dragons overthrow, who outlived the beast, the object both here (vers. 10.) and there, being the devils kingdom, and that after the beasts overthrow. The end following both, and phrases relating to both, will clear it: we take it to belong to the latter part of the seventh vial, the Churches good condition probably after the sixth expired, and the seventh begun, being at its height: even then Satan is let loose, and when he cometh to a height again, he is taken, and the vial, with hailstones from heaven, (as Chap. 16.) cometh upon Gog and Magog, as Ezek. 38. and 39. and with fire also, as here. Fourthly, (Which cleareth both the former) this is not long before the day of judgement; for, it is Satans last loose: thereafter he is in the lake, not for a thousand years, but for ever; which saith there is no more to do with him on earth, and the judgement also is reserved for him till the last day. Beside, it being the …tion of the seventh vial, the judgement cannot be long after. And therefore, in order of matter, (as well as of words) it is subjoyned, and so to be understood. It is therefore probably the last event preceeding the day of judgement though there may be some intervall after this of Gog, as there was betwixt that Gog (Ezek. 39.) and Christs first coming; but long it cannot be, so much of the vial being spent before it come to this.
If it be said, This seemeth not consistent with what is said of the worlds security when Christ shall come again, if now there be such troubles. Answ. Christs speech, (Mat. 24▪) holdeth forth security in the profain world as was in the old, opposit to Noah: And these two agree well to the condition of the wicked, proud, profain world: beside, trials being ordinary, and battels not so strange, it may possibly be little taken notice of by many of the Church, especially if any intervall be, or help be given to contest with these enemies, men may be more taken up with the one, than the other; yet that peace is best applied to the world, and, it may be, this event of Gog, is even unexpected to the Church.
The devils improving this liberty (for he is not long quiet afterward,) is set down, ver. 8. And it is, 1. set down generally, he shall go out, that is, with more vehement onsets and temptations, to deceive the nations, that is, to bring them against Christ and His Church, as if they might prevail over them, or as if there were some advantage to be gotten by bearing them down, or by some such thing to engage them to battell against the Saints, wherein is the greatest beguil of the world. These Nations are said to be in the four quarters of the earth, 1. for their number, 2. for the universality of this uproar and rage that shall be on all hands, and from all quarters, raised up against the Church, who shall be as a City besieged by them.
More particularly they are described whom he deceiveth, Gog and Magog. By some Gog is expounded secret, from the Hebrew GAG tectum; Magog, open, from the Hebrew word MIGAG à tecto, and so taketh-in secret and open enemies: of which I shall say nothing: Only it cannot be applyed to the Pope or Turk, these being enemies to arise after the thousand years expire; who have a conjunct interest in fighting against the Church, and that upon an Ecclesiastick account, which the Turks professe not, their power withall most probably being before this broken. It seemeth respect is had, 1. to Magog, whose posterity is spoken of, Gen. 10.3. of whom, as Iosephus, cap. 6.7. Ant. Iud. and others with him, write that the Scythae are come, and by these are meaned barbarous nations at a distance brought upon the Church while she hath peace in her self: for, their encompassing seemeth to hold forth an external force and violence from without. 2. It relateth and alludeth especially to that Gog and Magog in Ezek. 38.39. where, as the hurt the Jews got after their peace and return from Babylon, was by these; and as that stir was bitter, but short by Autiochus, and the last before Christs first coming; So in allusion to that, these are the Churches last enemies, setting upon her after her deliverance from mystical Babylons tyranny; So these last enemies that trouble the Churches peace, after her restoring from spirituall Babylon, before Christs second coming, are called Gog and Magog, even as there is an allusion in the names and titles, that all the enemies of the Church of the Gospel get, unto the names of the Churches enemies under the Law: for, both had three great and especial enemies, 1. of old Egypt, who oppressed the Church of the Jews in her infancy; in allusion to that, the heathen Emperour, the Churches fifth enemy (Chap. 12.) is called a dragon, as Pharoah was, Psal. 74. and Ezek. 27. See Chap. 12. 2. Their next great oppressing enemy was Babylon, that led them and kept them long time captive, answerable to this Antichrists captivity, is frequently compared to Babylons in this Book. The third enemy the Jews had after they had gotten a little peace at home, was the Lagidae and Seleucidae, especially under Antiochus Epiphanes. These by Ezekiel (chap. 38, and 39.) are called Gog and Magog: Answerable to this are these enemies here called so; partly, because they follow the peace and outgate the Church hath after her delivery from mysticall Babylon; partly, as being of the like nature, cruel, violent, &c. yet soon restrained, so that they never come to vent and execute their malice against the Church as former enemies did; partly, because they go immediatly before Christs second coming, as these did, as the last enemies before His first coming. And this we think the safest reason of these names Gog and Magog, without enquiring for any further mysterie in them. More particularly, the end of his gathering them, is set down, to battel: he mindeth it against the Church, but God turneth the battel against them: I take it not for one singular battel, but to war against, to oppresse and persecute the Church openly and avowedly.
Lastly, their number is expressed to be exceeding great, even as the sand of the sea, alluding to some places where that expression is used, Iudg. 7.12. 2 Sam. 17.11. Whereby it appeareth, 1. what number of wicked are in the world, even in the Churches best time. 2. That if they were not restrained, the Church in her best estate would be little in comparison of them. 3. That they want but a loosing, and soon are stirred, as afterward followeth.
The successe followeth in two steps, vers. 9. First, he prevailed so with them that they went up on the breadth of the earth. Not only used he endeavours, but many were engaged, and almost the face of the earth was covered with them, they were so many. 2. They come so far without resistance, that they compasse the camp of the Saints about, and the beloved City. By the camp of the Saints, and the beloved City, are meaned one thing, to wit, the visible Church. It is called (Chap. 11. ver. 2.) the holy City. Then here a Camp and a City, to shew it was not so to be trod on, but encompassed, the strait is not so great now as then, Chap. 11. only, before, it was in freedom, now it is beset as a besieged City round about. She is called the Camp of the Saints, 1. In allusion to Israels marching in the wildernesse, to shew that the visible Church is on her way and march like an Army. 2. In allusion to wars, wherein the weaker keeped themselves within fortified Camps, and the enemies encompassing, is as setting on them (as it were) in their fortifications, when they have all the field at their command. And this suiteth with the scope here, where the Church is brought to that strait as a little Army intrenched are, when a greater lyeth down round about them, as Isa. 1. vers. 8. They are called the beloved City, 1. In allusion to Ierusalem which was so called, the Saints being a spirituall City and Incorporation in a Church-estate to God. 2. To shew their strait also, that not only in the fields was the Camp besieged (which was a great strait) but at home their chief City, as it was in Hezekiah's time, when no other place almost but Ierusalem was free, and it besieged also.
4. The event followeth, ver. 9. shewing what came of this. 1. A temporall overthrow on the devils instruments, fire came down from God out of heaven, and devoured them. It alludeth to that terrible destruction of Sodom, Gen. 19. or, to that delivery of Ierusalem, which God wrought by sending an Angel from heaven to destroy Sennacherib's Army, Isa. 37. when Ierusalem was straitly besieged; but especially to that of Gog and Magog, Ezek. 38. and 39. whom God is said to destroy from heaven with fire, as it is expressed in the Prophets words; It is, upon the matter, all one with that of hailstones, Chap. 16. under the seventh vial, that being an other mean used in Gog's destruction with this mentioned here. It saith, it will be terrible and unexpected, and that wherein Gods hand will immediately and eminently appear beyond (if not without) all humane appearance and means. And though the words expressing the judgement, be borrowed (as Iohns manner is) from Ezekiel, as also the names Gog and Magog; yet do they not necessarily tend both to one scope.
The temporall judgement on the instruments of this trouble, is past: followeth now the eternal judgement on the head, the devil, spoken of, ver. 10. he is taken and cast into the pit: and although he ranged a while after the beast, yet both meet together now. This judgement is set out, first, by describing the party judged, It is, the devil, that deceived these Nations: whereby it appeareth, 1. that it is the devil himself, the old Serpent, that is bound here, it being he who especially deceiveth the Nations and draweth them to enmity against the Saints and Church. 2. That his deceiving (though he be principall) keepeth not off wrath from these that are deceived by him, but the judgement often first lighteth on them. 3. It sheweth, that all the great projects that the devil putteth the men of the world unto, the furthest length and successe they have, it proveth still deceit to them. 4. That the Devils restlesse deceiving of others, turneth to his own judgement in the end; and his deceiving is marked as an eminent aggravation of his guilt, that seing these who were deceived, suffered justly, much more he who did deceive them.
2. This judgement is set out, in shewing its nature what it was, or, where it was, he was cast into the lake of fire and brimstone, that is, hell, vers. 14. compared unto a great lake that is continually boyling with fire and brimstone for its horriblenesse and painfulness, that being one of the terriblest tortures we can imagine, it is in such a torment he is cast; a fire for torment, and a lake for abundance. Concerning which it may be asked, Is not the devil casten at first to hell when he fell? Answ. From Iude, it is clear he is condemned to it: Yet, 2. it is clear from the Gospel, that the actual and final shutting him and them up (for, there are many devils) is suspended till the end come. Therefore are these words, Art Thou come to torment us, before the time? Matth. 8.11. And Iude ver. 6. They are kept in chains, &c. Also in Gods justice he having a link loose to deceive the wicked world, and sometimes to exercise His own People till the end come; Now, he is actually condemned to that place and pain. Schoolmen say he hath three judgments, 1. When he was cast from heaven. 2. In Christs death. 3. At the day of judgement, when not only the prince of the world is judged by the Gospel, but punished finally.
2. It may be asked, where it is, (for, that there is such a place, it is clear,) If beneath in the center of the earth, if in the air, or beyond, or without the world? Answ. this needeth not much be debated, it is, and was of old prepared for the devil and his angels, and that it is down and beneath, as to the place of the glorified Saints (it is probable) seing the Scripture speaketh ever so of it; And that example of Korah, Dathan, and Abirams destruction, (Numb. 16.) seemeth pregnant. It is certainly a most horrible place, fitted with darknesse and torment for the declaring of Gods justice: this being the devils dwelling, folks would be loath to dwell with him.
3. They ask, whether any materiall fire be there or not, really to burn? Answ. Certainly there is a great pain there, even the greatest, as we account of fire; yet certainly, seing it is souls especially that are tormented there, and it is such a fire as the devil is tormented with, who is a spirit, It must therefore be a fire of far other naturall vehemency and penetrancy than ours is, which now we make use of, it being kindled by Gods wrath without and within for such an end, if any such materiall fire be, which may also more directly affect bodies.
3. This place, or judgement, is set out by its companions, or former indwellers, It is the lake, Chap. 19. where the beast and false prophet were cast, and where now they are; the devil, whose judgement was a little suspended, is now sent after them. And this we conceive is added, 1. To shew that this part is the continuation of what remained in that, Chap. 19. of the devils last judgeing. 2. To point out a joynt partaking of the beast and the devil, the superiour agent, in judgement, even in the same judgement. 3. That this event of the devils casting in the lake, is posterior to the beasts destruction, which must be, seing the beast is there before him; which maketh some, who plead for Antichrists standing till Christs second coming, find a necessity here to make the devils judging posterior to his. Neither can the supplying of any word alter it (which some would be at, to evite this) as where the beast was to be seen, or was to be cast. For, 1. It is ordinary, even in the verses before, to omit in the original the substantive (est, is, are, or, were) but not so in other words. 2. The scope here, is to shew, that it was the same with the beasts judgement preceeding, and therefore relateth to it, as a thing going before indeed; and not only so expressed in words, seing the events are different; and this is declared or explained by that, Chap. 16. Therefore that must be clearer than the other, and so before it in time; Especially here, seing the scope is to shew, that now the devil, as the last enemy, is put down, and shareth with those that went before.
4. The judgement is set out in three, 1. It is torment, horrible pain that affecteth even the devils. 2. It is without intermission, night and day: there is no nights ease, not a drop of cold water there. 3. It is eternal; it is for ever and ever, it never endeth, even after thousands of years are expired; when millions of years are by, it is but beginning. Hence appeareth, 1. the falshood of the errors of those who say, that length of time shall end wrath, and that devils and reprobates after a long time will be relieved, which was Origen's opinion. 2. See hence the benefit of the first resurrection now, and aim at it to be keeped from this death. All this concerning Satans last judgement may, by anticipation, be set down now for continuation of the story of that event. It is indeed after the last judgement, when Saints shall judge Angels, 1 Cor. 6. Hell is a cruel place even to devils: well are they that are freed from it, and never know it in experience. If it were believed, men would rather put their head in the fire than sin.