Commentary on Revelation, Vision 7 · Chapter 20 · Part 1 · Commentary
THE COMMENTARY.
ANd I ſaw] Beza: Then I ſaw: which muſt be underſtood of the order of the Viſions (for this he ſaw after the former) not of the order of the events, as if this taking of the Dragon, The order obſerveableand theſe thouſand yeers ſhould in time follow the damnation of the Beast: For ſeeing the Beaſt is Antichriſt, certainly his deſtruction and caſting into hell, ſhall not be but by the brightneſſe of Chriſts coming, and in the laſt Iudgement, as was ſhewed in the foregoing Viſion. 2. Theſ. 2:8But after the laſt judgement, there ſhall not be a thouſand yeeres in which Satan ſhall be bound, and theſe things be done, which Iohn now ſeeth. And therefore the Events of this Viſion ſhall not follow, but in time goe before the events of the foregoing Viſion.
This is a certaine Argument, that this Viſion is diverſe from the former: and is no particular Viſion, which ſupplies the former: and that in the Viſions a continuated order of Hiſtory, or Times, is not to be obſerved, as moſt Interpreters imagine.
Wherefore after all other apparitions, This laſt Viſion is a recapitulation of all the foregoing viſions.this laſt Viſion (as it were in place of a concluſion) is exhibited unto Iohn, in which under new types, and the wonderfull binding, looſing, and condemnation of the Dragon, and of the deſcription of the Heavenly Ieruſalem, is ſet forth unto Iohn the entire face of the Church, prefiguring the Hiſtory from the firſt gathering thereof among the Gentiles, untill its laſt glorification in Heaven, not indeed by a vaine repetition of the ſame things, but a moſt profitable revealing of things divers from the former myſteries: viz. touching the overthrow of Paganiſme among the Gentiles through the coming of Chriſt, of the tempeſts and diſtractions of the laſt thouſand years: with which (beſides the cruelty of the Beaſt) the Church ſhal be exerciſed, and of the moſt joyfull end of all the calamities of the Church. For touching the Firſt, Iohn till now had ſeen nothing: Of the Second, he had ſeen ſomewhat, but obſcurely, under the ſixt Trumpet: Of the third alſo he had heard but very little by one of the foure and twenty Elders, towards the end of the ſecond Viſion. Now it was very much for Iohns (and ours) inſtruction and conſolation, that none of theſe things ſhould be hid from him. Therefore, there was weighty reaſons, why after the other Viſions, this alſo at laſt ſhould be exhibited. Thus much briefly touching the Order.
An Angell come downe from Heaven] This Angell figures out CHRIST, as the adjuncts and effects do prove. For he hath the Key of the bottomleſſe Pit, that is, the power of hell and death, which Chriſt before attributes to himſelfe, Gen. 3:15. Heb. 2.14. Luk. 11.22Chap. 18. ver. 18. and he bindeth Satan, which is proper to Chriſt: for hee it is, that bruiſed the head of the (old) Serpent, Who through death deſtroyed him that had the power of death, that is, the devill: He, I ſay, is that Stronger, taking the houſe and dividing the ſpoile of the ſtrong armed man: Neither is it new that Chriſt ſhould be repreſented by an Angell in this REVELATION, as we ſee Chap. 7.2. Chap. 8.3. Chap. 10.1, &c.
But that it ſhould be ſome miniſteriall Angell, who (while Chriſt was ſuffering on the Croſſe) coming from Heaven, bound the devill in the bottomleſſe Pit, is a fiction of Ribera's, contrary to the truth of the Goſpell, Tob. 8.3.and is not in the leaſt to be proved by the Apocryphall Hiſtory touching Raphael, apprehending the devill, and binding him in the deſarts of Aegypt.
Iohn therefore ſaw Chriſt in the forme of an Angell, not falling, but deſcending from Heaven, to wit, by his Incarnation: Eph. 4.10. Ioh. 3.13.Hee that deſcended is the ſame alſo that aſcended. And no man aſcended up to Heaven, but he that came downe from Heaven, even the ſon of man which is in Heaven.
But thou wilt ſay, to what purpoſe was it, that Iohn ſhould ſee the Incarnation of the Son of God, a thing known and paſt ſome while before? Yea it was to great purpoſe, at leaſt in a word to note the originall of the Authour of ſo great a worke, which then began to be done, and which was to continue a thouſand yeeres, that Satan being reſtrained from ſeducing the nations, the fullneſſe of the Gentiles ſhould come into the Church, he therefore ſaw Chriſt deſcending from Heaven, that he ſhould bind Satan, that is, deſtroy the workes of the devill, as other, ſo chiefly that horrible Idolatry and diabolicall worſhippings, by which (Iudea excepted) he had hitherto ſeduced all Nations.
This end of the Angels deſcending, and this cauſe of the Dragons binding is plainly declared ver. 3. For if Satan ſhould have been permitted to ſway any longer among the Gentiles: in vaine the Apoſtles had preached the Goſpell unto them. Therefore Satan was to be bound, that is, by the ſingular power of God reſtrained, that he ſhould no longer bewitch the Nations, who by the preaching of the Goſpell were to be gathered unto the Church of Chriſt.
Now I ſee no reaſon why we ſhould leave ſo cleare and plaine an Interpretation: eſpecially ſeeing ſuch as like not the ſame, alledge nothing more probable or agreeable to the preſent Type. The firſt birth or beginning of the Church gathered of the Iewes and Gentiles, was ſomewhat more manifeſtly ſhewed unto Iohn, under the Type of a woman in travell, Chapter 12. unto which the Hiſtory of this Chapter doth much accord, as I touched in the Preface of the Viſion.
Having the Key of the bottomleſſe Pit] Touching this Key and Pit, See Chap. 1. ver. 18. and Chap. 9.1.
The Key of the bottomleſſe pit is the power of Hell. This Chriſt hath one way, Antichriſt another way, as was there ſhewed. The Pope hath the ſame by prevarication: How chriſt & the Pope have the keyes of the bottomleſſe pit.Chriſt by power given him of the Father. The Pope hath it to open the Pit of Hell, and thence to draw out the peſtilent ſmoake of his doctrine, and the helliſh Locuſts. Chriſt hath it to ſhut up the Dragon in the bottomleſſe pit.
A great Chaine] That is long and ſtrong enough, to bind the moſt cruell adverſarie, as the forme of a Dragon Chap. 12.13. ſhewes him to bee. This Chaine doth metaphorically denote the omnipotency of Chriſt, and all other meanes by which he hath bound Satan, as his Paſſion, Croſſe, Death, and Buriall, Reſurrection, Aſcenſion, the ſending of the Holy Ghoſt, and chiefly the doctrine of the Goſpell, by the preaching whereof, Chriſt hath as ſtrongly bound Satan, by deſtroying and rooting out Paganiſme among the Gentiles, and converting them to the Faith: as when a mightie adverſary is bound by the Conquerour with a great chaine.
2. And he laid hold on the Dragon] What is this, but the caſting out of the Dragon, and his Angels into the earth by Michael, as in Chap. 12.9? This Angell therefore and Michael there ſpoken of, is one, viz. Chriſt, whoſe Victory over Satan was there figured out generally, that he ſhould no more accuſe the Elect in the ſight of God: but here ſpecially, that he ſhould no more ſeduce the Nations, as it is in verſe 3.
And that we may certainly know that this Dragon is the ſame, whom Michael there did vanquiſh, The ſame dragon that is here bound, was overcome in chap. 12.he is here ſet forth by the ſame Titles: The old Serpent, the devill, Satan: the reaſon of which we there expounded. Now this ſo exact a deſcription doth altogether conſtraine us to underſtand here by the Dragon none other ſave the devill and Satan. For wherefore ſhould hee be defined with ſo many names which alwayes in Scripture denote the devill, if ſome other adverſary ought to be underſtood. Therefore in this place I can no more ſubſcribe to Brightman (who will have this Angell to be Constantine, the Dragon Maxentius and Maximinus, whom he deſtroyed for the good of the Church) then to Lyra interpreting this Dragon of the Emperour Henry V. being bound with the Chaine of Excommunication by Pope Calixtus.
Bound him] This binding, ſaith ANDREAS, is the caſting downe of the devill, which was done by the force of the Lords Paſſion: The binding of Satan.for thereby the power of Satan is bound: a token of which thing was ſeene in the deſtruction and overthrow of the heatheniſh Idolatry, the demoliſhing of Idolatrous Temples, the ceaſing of Sacrifices on their Altars, and at length the knowledge and obeying the will of God revealed throughout the whole world: the ſum is, It is Chriſts victory over Satan, of which mention is made in the Goſpell: The Prince of this world is judged. Io. 16.11. Luk. 10.18 Ioh. 12.13I ſaw Satan as lightning fall from Heaven: Now ſhall the Prince of this world be caſt forth. But the manner of his binding is more exactly expreſſed in the following verſe.
3. And caſt him into the bottomleſſe Pit] That is, thruſt him, as it were fettered, into the Infernall Priſon.
And ſhut him] For, ſhut him up, locking as it were the bottomleſſe Pit, that the Dragon might not come forth.
And ſet a ſeale upon him] To wit, on the doore of the bottomleſſe Pit, that neither he ſhould breake out, or any dare to breake open the priſon before the time: as the Iews ſealed the doore of Chriſts Sepulchre. Mat. 27.66. Dan: 6.17.And Darius with his owne Signet ſealed the Den of Lions, that there might come no deliverance to Daniel, ſave onelyonly from God. All theſe things are ſpoken after the manner of men, to ſignifie the fullneſſe of Chriſts victory over Satan, for by his power and dominion Satan is kept as faſt bound, as a Malefactor in Priſon, and ſhackled by the Iudge. An evidence hereof we have often in the Goſpell, where the devils beſeech Chriſt that he would not ſend them into the bottomleſſe Pit, or priſon: Luk. 8.31but the end which is added, is well to be obſerved
That he ſhould no more ſeduce the Nation] To wit, with ſo free and full ſway as formerly he had done. The Particle foreign no more, is very emphaticall. This is the end for which Chriſt bound Satan, that he ſhould deceive the Nations no more. Formerly therefore he had freely ſeduced them: now he is bound, or hindred from further ſeducing them, that is, from hindring any longer the faith and preaching of the Goſpell unto the Nations.
Now hereby is intimated, that Paganiſme, Aug: l, 4. de C. D. c, 25 & L. 6. c. 2, &c.in which divers kinds of gods were worſhipped in ſtead of the true God, the Sacrifices that were offered to Idols, the Oracles which they had from devils, with the exerciſe of their foule and ungodly worſhip, came not ſo much by humane invention, as by the deceit of the devill: but after Chriſts coming and ſuffering on the Croſſe, and the Goſpell by the preaching of the Apoſtles being publiſhed, not onelyonly to the Iewes, but by little and little to the Gentiles alſo: hereupon the Oracles of the devils were altogether ſilenced, the Groves, Altars, and Temples of the falſe gods began to lie waſt: yea the Gentiles deteſting the Impoſtures of Satan, embraced the faith of Chriſt, giving over their Magicall Bookes to Vulcan: a remarkeable example whereof we read touching the Epheſians, Act. 19.8.
Suidas alſo recordeth that Auguſtus enquiring of the Oracle of Apollo, what man ſhould rule after him, received this Anſwer from Satan.
foreign
foreign
foreign
An Hebrew Child, the King of Gods
Commands mee to avoyd
This place, and forthwith to returne
To Pluto's darkeſome ſhade.
From theſe our Altars bid thou art
In ſilence therefore to depart.
Augustus having received this Anſwer went away, and ſet up an Altar in Capitolium, with this Inſcription in Romane Letters. foreign. THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD.
Thus therefore the Angell hath bound the Dragon, Chriſt by his coming overthrew Paganiſme, delivered the Gentiles from the ſeduction of Satan, and brought them to the light of the Goſpell and faith of the Church.
But it may be demanded: Was not Satan of old thruſt into priſon, and bound with the chaines of darkeneſſe, as it is ſaid, 2. Pet. 2.1. & Jude ver. 6. Beſides, hath not Satan even after Chriſts coming raged powerfully, and yet doth?
Unto the former it is anſwered: that the evill Angels indeed from the time of their firſt Apoſtacie, were adjudged unto the priſon of hell: yet not ſo, but that they might very freely goe abroad to hurt the ſons of men, ſo farre as the judgements of God ſhould permit and ſuffer the ſame. The devill therefore by his free raging in Paganiſme, held as it were his Kingdome among the Gentiles before Chriſts coming, by Gods permiſſion. But now by Chriſts coming from Heaven, Satan is ſaid, by a ſpeciall judgement, to be bound, and thruſt into the bottomleſſe Pit, becauſe Chriſt did chiefly deſtroy his workes and kingdome among the Gentiles, when by the light of the Goſpell he opened the eyes of the blind, that the deceits of Satan being diſcovered and condemned by them, they might give themſelves on to Chriſt.
VntoUnto the latter I ſay: That Satan hath very many Emiſſary Angels under him, by whom (howſoever bound himſelfe yet) he is hurtfull to mankind, and to the Church: and ceaſeth not to reigne in the hearts of the children of diſobedience. But the head being bound, what ſhould the ſervants doe? for though God permit theſe to wander abroad the thouſand yeers, notwithſtanding they could not any longer uphold Paganiſme.
But thou wilt ſay, In Chap. 12.9. not onelyonly the Dragon is ſaid to be caſt into the Earth by Michael, Chriſt, but his Angels were alſo caſt downe with him. I anſwer. That more generall Type of the fourth Ʋiſion noted, that the devill with his Angels, was ſo overcome by the death and reſurrection of Chriſt, as that neither he, nor they could ſuppreſſe the Church in its birth and growth. But this more ſpeciall Type of the laſt Viſion denoteth, that the Prince of devils was ſo bound in the firſt thouſand yeers, that neither he himſelfe, nor his Emiſſary Angels could any longer uphold Paganiſme, Satans binding is not to be underſtood abſolutely.or hinder the courſe of the Goſpell among the Gentiles. The binding of Satan therefore muſt not be underſtood abſolutely, as if he then ceaſed altogether to do miſchief, but comparatively, & with limitation, that he could no longer bewitch the nations with ſuch groſſe Idol-worſhip, as he had before done, Lib. 20. de C. D. cap. 7.of which Auguſtin: To this end, (ſaith he) the devill is bound and ſhut up in the bottomleſſe Pit, that now he ſhould not ſeduce the Nations, of which the Church conſiſteth, which before hee powerfully ſeduced, ſo long as they were out of the Church: for neither is it ſaid, that he ſhould deceive none, but that now he ſhould not ſeduce the Nations, in which undoubtedly he would have the Church to be underſtood. And in the following Ch. he expounds the binding more fully: The binding of the devil is this, viz. not to be permitted to exerciſe the whole tentation, which he can either by force, or fraud, to ſeduce and draw men unto him, by violent or fraudulent deceiving of them: the which if it ſhould have been permitted in ſo long time, and in ſo great weakneſſe of many, hee would have cast downe very many whom the LORD would not ſuffer to be overcome, and have hindred the faithfull from beleeving, which that he might not do, he is bound. Thus he. Enough of the binding, how, and why Satan is bound. Let us ſee the time; It is ſaid in ver. 2. He bound him for a thouſand yeeres: Here he ſaith, That he ſhould deceive the Nations no more, till the thouſand yeers be fulfilled: and after that, hee must be looſed a little ſeaſon. In which he ſheweth three things.
First, how long he ſhal be kept bound: not alwayes, but a definite, or ſet time, untill thoſe thouſand yeeres ſhould be fulfilled: ſo that Satans Impriſonment ſhall continue a thouſand yeers.
Secondly, what ſhalbe afterward: He muſt be looſed, that is, from his chaine out of the bottomleſſe Pit, to rage or ſway freely. For as the binding was a reſtraint that he could not rage freely among the Nations: ſo his looſing ſhall be a permiſſion to ſway freely among them, yea among the Chriſtians alſo.
But leaſt thou ſhouldeſt demand, How ſatan muſt belooſed.why this hurtfull Dragon ſhall not rather be kept up in priſon? he ſaith, foreign, He must be looſed, that is, ſet at liberty, viz. by the Angell Christ, who had bound him before: which may not be underſtood of coaction, as if he ſhould force Chriſt to let him go, and that Chriſt through weakneſſe could keepe him in captivity no longer: nor yet of any abſolute neceſſity, as if God could not do otherwiſe: but of a neceſſity of the divine Counſell; the reaſons of whoſe counſell are known by the events, Why God would have the Dragon looſed.which ſhal follow the looſing, ver. 8.9. It ſeemed good to the divine wiſedom againe to make uſe of Satans actions after his looſing, for to execute ſome of his judgements in the latter times, in the deceiving of the Nations, and Gog and Magog, that they ſhould trouble the campe of the Saints: but at length bee devoured by fire from Heaven.
Therefore the Dragon muſt be looſed, becauſe God hath ſo decreed, and that for moſt righteous cauſes: Firſt, that it might appear how great the fury and power of Satan is, unleſſe he be reſtrained by God. Secondly, that the glory of God might be illuſtrated in the admirable overthrow of the adverſaries, and the preſervation of the Saints. For if he ſhould never be looſed, ſaith Auſtin, Lib. 20, de C. d. cap. 8.his maligne power would the leſſe appeare, and the moſt faithfull patience of the holy City be the leſſe tryed: to be ſhort, it would bee the leſſe diſcerned how the Omnipotent God hath ſo well made uſe of Satan to his owne hurt, who hath not altogether taken him away from the tentation of the Saints, although he be caſt forth according to the inward man from true beleevers, that they might withſtand his aſſaults without: and in this reſpect hath bound him, least innumerable perſons ſhould be infected by the pouring out, and exerciſe of his full malice: or that ſuch who ought to encreaſe and multiply the Church (as ſome by comming to the faith, others already beleeving) ſhould be kept off and withdrawne from the ſame.
Thirdly, he ſheweth how long Satan ſhal freely goe about after his looſing: A little ſeaſon: which Ribera according to the common opinion of Papiſts, underſtands to be three yeeres and an halfe, or of the Kingdome of ANTICHRIST: but this cannot ſtand, becauſe the Beaſt, or Antichriſt, ſhall alſo reigne ſome while before this little ſeaſon, the thouſand yeeres yet during, as ſhall appeare from verſe 4. Alcaſar makes it to be a few years or dayes, from the end of the thouſand yeers, unto the day of Iudgement: But neither can this ſtand: becauſe the things ſhal not be of a few years or dayes which are ſpoken touching the Dragon being let looſe, verſe 8. I ASSENT indeed that the laſt time, from the end of the thouſand yeares, untill the day of Iudgement is here to be underſtood. But this time cannot be meant of a few years or dayes, as I ſhall ſhew, verſe 8. What the little ſeaſon of the Dragons looſing is.but ſhall containe ſome ages. Yea now already from the end of the thouſand yeeres, to wit, from the yeare of our Lord M LXXIII, when the Beaſt, Gregory VII. began to reigne with both ſwords, five Ages, and that which runs on, hath hitherto dured, and ſhall dure to the day of Iudgement.
Notwithſtanding he rightly calleth the ſame a little time, for many reaſons, Why it is called littlewhither we reſpect GOD, to whom a thouſand yeers are as yeſterday, the ſeventy yeers of the Captivity a ſmall moment: Or the Dragon: unto whom all the time of his raging is but a little and a ſhort ſeaſon, though it continue ſome ages: Pſal. 90.4. Iſay. 52.7.(See before in Chap. 12: 12.) becauſe his rage and malice can never be ſatiated. Or the ages paſt ſince the Creation, in compariſon of which Iohn calleth the whole time of the Goſpell the laſt houre. 1. Ioh. 2.18Or laſtly (and ſo I thinke Iohn intended) in reſpect of theſe thouſand yeeres which that ſhort time ſhall not exceed, but ſhalbe ſhorter then the ſame: becauſe God according to the promiſe, will for the Elects ſake ſhorten thoſe dayes of Satans rage, and of the Gogiſh war, Mat. 24.22.by the ſudden coming of Chriſt to judgement, the which is alſo intimated in this Propheſie, v. 9.
To theſe I adde a morall Reaſon: that as for the comfort of the Godly, the whole time of our tribulation in this life, is by the Apoſtle called, A light affliction for a moment, 2. Cor, 4.17although in it ſelfe it is often long and heavy: ſo for the comfort of the Godly, the time of Satans raging is called a little ſeaſon, leaſt the Godly for fear thereof ſhould be diſ-heartened: For his rage ſhall dure but a ſhort ſeaſon: now all things that are of ſmall continuance, are tollerable, though great, ſaith Cicero. Cicero de Ancit.It commendeth alſo the wiſdome, goodneſſe, and power of God, who knowes indeed how to prove, and exerciſe his Church: Notwithſtanding hee permits not Satan to rage any longer, then himſelfe pleaſeth, and ſo farre as may ſtand with our weakneſſe.
But now at length we come to treat of the Thouſand yeers: The difficulty about the thouſand yeers.And I confeſſe that I take in hand this argument tremblingly: becauſe I ſee that many Interpreters, both Ancient and Moderne, have ſtumbled at this ſtone: And the more I thinke upon it, the leſſe I finde how to unty the knot that hath troubled ſo many: And having done all that I can, I find it more eaſie to ſay what theſe thouſand years are not, then what they are. For it ſeemeth that the Holy Ghoſt was pleaſed as it were to ſeale this Booke to all men by this darke myſterie, the ſearching whereof might indeed exerciſe our ſtudy, but reſtrain the boldneſſe of a raſh definition. Wherefore I do not promiſe, after all others, ſo to unlooſe this knot touching the thouſand yeers, and millenary reigne of the Martyrs, as to ſatisfie all men: but will ſpeake what the LORD hath given me to ſee, following the ſteps of others ſo farre as I may.
Firſt obſerve, that the thouſand years are here ſix times iterated.
Thrice it is ſaid that Satan was bound for a thouſand years and afterward looſed, verſe 2.3.7.
Twice it is ſaid that the Saints ſhall reign a thouſand yeers with Chriſt, ver. 4.6.
Once, that the reſt of the dead lived not again, till the thouſand yeers were finiſhed, v. 5.
There are therefore a thouſand yeers of Satans captivity, and of the reſt of the dead: There are alſo a thouſand yeers of the Saints reigning with Chriſt: Whence ariſeth the firſt neceſſary Queſtion of all, Whether theſe thouſand yeeres bee the ſame, or diverſe?
Of old, the Chiliaſts or Millenaries affirmed them to be diverſe (whoſe opinion is anon to be examined:) And ſome learned Interpreters of theſe times alſo, and among the reſt, BRIGHTMAN, Theſe thouſand yeers, ſaith he, in which the Saints ſhall reign with Christ, do begin where the former ended. Thus Satan ſhould be bound a thouſand years, and afterward Chriſt ſhould reign a thouſand years.
But I judge that one, and the ſame terme of a thouſand yeers is denoted, and the reaſon is plain in the Text: becauſe in verſe 2. & 6. the thouſand yeers are ſaid to be foreign without an article: but foure times afterward with an article foreign, Theſe thouſand yeers, emphatically, and ſignificantly, as if he ſhould ſay, Satans Impriſonment ſhall continue a thouſand yeers, and during theſe thouſand yeers, the Martyrs ſhall live, and reign with Chriſt, afterward Satan ſhall be looſed. Wherefore the ſame terme of a thouſand yeers is noted: although in ver. 6. it be more largely extended, as there we ſhall ſee.
There is alſo another reaſon, ab incommodo: for it ſeems not convenient to ſay, that the Saints, after Satans looſing, and when he again rageth, ſhould then reign: Nay, rather they ſhall reign, Satan being as yet bound: for this raging enemy being looſed, would ſcarce ſuffer them to reign.
Beſides, the other opinion doth with the Chiliaſts and Papiſts too much determinate, and circumſcribe the time of Chriſts comming to Iudgement, againſt the expreſſe ſaying of Chriſt: Mat. 24.26:Of that houre and day no man knoweth, &c. And therefore I ſay, that both Satans binding, and the Saints reigning with Chriſt, ſhall bee in the ſame thouſand yeeres.
Now touching theſe things, It is demanded,
I. Whither the thouſand yeeres be definitely, or indefinitely to bee underſtood?
II. If definitely, where they are to begin and end?
III. What condition John did ſee the Saints to be in, during theſe thouſand yeers.
IV. What Satan is ſaid to attempt, after the accompliſhing of theſe thouſand yeers.
In the expounding of theſe Queſtions, thoſe things are contained which follow in Verſe 11.