Revelation 20

Study Guide 172: Revelation 19-22 ENTRANCE TO ETERNITY Overview These final chapters of the Bible give us Scripture’ s clearest portraits of eternity. In them we see the destiny of saved and unsaved alike. One stereotype of Christianity that is found in literature and the media is the “ hellfire evangelist.” He is usually portrayed as an Elmer Gantry: someone so twisted by his own sins that he finds release only by laying a burden of guilt on his listeners. He frightens them with visions of a God who seeks any excuse to drag people away to endless torment. Often Christians, captivated by the vision of God’ s love in Jesus, turn away from the picture of a lake of fire and the idea of eternal damnation. A few theologians have also looked for other ways to describe the destiny of those who resist God’ s grace to the end. Some have suggested annihilation — the idea that for the lost, death is simply the end. The evil people of this world slip into death as into some endless and dreamless sleep; they simply cease to exist. Others have supposed a final reconciliation of all with God. Colossians 1:20 is taken to mean that the Hitlers of this world will find a place in glory with those they massacred. But the Bible affirms the existence of a real heaven — and a real hell. And the Bible also answers the question, “ How could a loving God condemn anyone to a lake of eternal fire?” Yet we do not need to fear hell. In Jesus, our destiny is heaven.

Commentary As background to understanding these last chapters of Revelation, where we are confronted with a lake of burning sulfur as well as a renewed and holy earth, we need to think about the nature of human beings. To see who humanity is, we must go back before the Fall (Genesis 3:1-24) to the story of Adam and Eve, told in Genesis 1-2. “ Let Us make man in Our image, in Our likeness. . . . So God created man in His own image, in the image of God He created Him” (Genesis 1:26-27). There are many other statements in Scripture that speak of man’ s identity and destiny. “ You made him [man] a little lower than the heavenly beings,” the psalmist exults (Psalms 8:5). Short-lived though we are (Psalms 144:4), yet only we in all creation have a share in the image and likeness of God. Only we have been chosen to be lifted to glory (Hebrews 2:10) and to be called “ brethren” by the God who stooped to take on human nature (Hebrews 2:17). God has always intended an unimaginable exaltation for His people. The fact that sin broke into human experience and tainted the race has not changed God’ s commitment to us. In fact, our sin became the occasion for the fullest expression of God’ s love: He came as a Man to bear sin’ s punishment so that we might become righteousness in Him (2 Corinthians 5:21). At the same time, God’ s act of rescue, and Scripture itself, tells us that human beings are not mere sparks that glow in the dark and then are gone. God’ s gift of life to man, investing in us His own likeness and image, made us more than the animals. We are persons in the same way God is a Person. Because we share this with Him, we are too significant to disappear as though we had never been. The very nature of human beings as bearers of the divine likeness demands that even after the body has returned to dust, the personality, the “ living being” of Genesis 2:7, must remain. Unlike God in that we have a beginning, we are like God in that once we are born we have no end! To suppose that even the lost can suffer annihilation is to deny a significance to the individual that the Bible and the death of Jesus for us constantly affirms.

Who Is God? To see each human being as a person of eternal significance tells us something about God as well. He is a Person who loves eternally. You and I know what it means to suffer the loss of a loved one. Even a child suffers when a pet dies. But what a difference between the two. We know that our loved one still lives, while the pet is gone. The human being has eternal significance; the pet lives for a brief moment and then exists only as a memory. But God could not create a race to be the focus of His love whose members would lose their being and live only in His memory. He gave us something of His own nature in Creation so that He might love us and know our love forever. When we ask the question, “ Who is God?” we can only reply that He is a Person who, in love and perfect holiness, chose to create beings with whom He would share Himself, whatever the cost. And the cost was one He, not we, had to pay! It was the price of anguish, as over and over His loved ones rejected His love. It was the price of crucifixion-death, as His loved ones nailed Him to the cross. It was the price of seeing many of His loved ones reject forgiveness, selecting instead an endless death. If we were to be truly like Him, truly free beings with choice and personal responsibility, then God could not demand that we accept His love against our will. He could not program us so that we did not have the possibility of real choice. He chose to suffer His own deep pain over each one who refuses to turn to Him. He allowed people the freedom to be endlessly separated from Him. All this may sound speculative or philosophical. But several things are clear. He does not want “ anyone to perish, but everyone to come to repentance” (2 Peter 3:9). Certainly God’ s choosing to suffer in order to rescue beings who turned against Him demonstrates once and for all that God takes no delight in our punishment. God is not the kind of person who would enjoy condemning anyone to a lake of fire. It is because there is no other way to deal with the results of sin in beings whose nature grants them endless existence that the lake of fire of Revelation will exist. But for man to be truly human, and for God to share Himself with man, some such way to deal with sin had to be. It is not desirable. But it is necessary.

Hallelujah: Revelation 19:1-21In spite of the pain, there is joy in heaven as history’ s end comes. As the glorified figure of the Lamb prepares to battle His enemies on earth, we hear the multitude shouting: Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give Him glory! Revelation 19:6-7Heaven open (Revelation 19:11-21). Immediately Christ Himself enters the battle. “ He is dressed in a robe dipped in blood,” and “ He treads the winepress of the fury of the wrath of God Almighty” (Revelation 19:13, Revelation 19:15). The armies of the beast are gathered on earth to make war against Christ. . . . But their efforts are futile. The two human members of the evil triumvirate are “ thrown alive into the fiery lake of burning sulfur” (Revelation 19:20). As for the rest of their army, all are killed in the battle, and “ all the birds gorged themselves on their flesh” (Revelation 19:21). The irresistible power of the Lamb who is also King of kings and Lord of lords ends the battle almost before it begins!

Interlude: Revelation 20:1-10The thousand years. Now we find, somewhat surprisingly, that the battle described in Revelation 19:1-21 is followed by a period of a thousand years (Revelation 20:3-4, Revelation 20:6-7). During this period several things happen. First, Satan is “ locked and sealed” in the Abyss, to “ keep him from deceiving the nations anymore” until the thousand years end (Revelation 20:3). Second, there is a “ first resurrection” at which believers killed during the time of terror and the Antichrist’ s rule are given new life. “ They will be priests of God and of Christ and will reign with Him for a thousand years” (Revelation 20:6). The text specifically says that the rest of the dead will not come to life until this thousand-year period is over. Then, after the thousand years of Christ’ s rule on earth, Satan is released from his prison, and the final battle is fought (Revelation 20:7-10). Why a thousand-year interlude? Many suggestions have been made. Certainly the Old Testament prophecies of a glorious kingdom on earth can be fulfilled during this time span. But even more may be involved. One suggestion is that during this time sin’ s true nature will again be demonstrated. Sin has found expression throughout the ages in the characters of both individuals and societies. Often today society itself is blamed for individual failure: the environment, some argue, programs people into actions which, in a just and moral society, they would never voluntarily choose. The rule of Jesus and the resurrected saints will provide a truly just, moral society, and thus an ideal environment. Individuals will be released from those social pressures that now stimulate them toward wrong choices. Will human beings be “ good” under ideal conditions? Revelation suggests that once Satan is freed (Revelation 20:8), he will succeed in deceiving the nations. Millions will choose, against their environmental setting, to follow Satan and rebel against God. As we look at Revelation’ s terrible picture of final judgment, we can never forget that those who have taken sides against God have done so by their own free choice. The character of sin is again revealed in the final rebellion, and the judgment of God is shown to be just. Fire flares from heaven to destroy the rebellious host. The devil is “ thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown.” And Scripture adds, “ They will be tormented day and night forever and ever” (Revelation 20:10).

The Great White Throne: Revelation 20:11-15Now suddenly earth and the heavens are gone. We’ re shown an empty universe . . . empty except for the throne of God and for humanity, gathered before Him. Of all that God has created, only human beings, whose personalities are indestructible, remain. All the dead not raised in the first resurrection are here, and each person is judged according to what he has done. All whose names are not written in the Book of Life are judged by their works. Since this judgment is based on the criteria of their own actions rather than on their faith in Christ, all fall short (Romans 6:23). Then the Scripture states clearly and simply, all are “ thrown into the lake of fire.” Two resurrections. This is one of the concepts taught in Revelation that is only hinted at in the Old Testament. Daniel spoke of a resurrection in which those who “ sleep in the dust of the earth shall awake: some to everlasting life, others to shame and everlasting contempt” (Daniel 12:2). But dividing the resurrection into two widely separated events is a distinctive contribution of the Book of Revelation. Forever and ever. The second resurrection, a prelude to official condemnation, is a resurrection to death rather than to life. When the believer is resurrected, he is transformed, changed to the image of Christ (Romans 8:29; 1 John 3:2). In the resurrection of the unsaved, the individual is unchanged. He is conscious, aware, but his character and his attitude toward God retains sin’ s twist. The man consumed with anger is an angry man still. The jealous person is still jealous. The lustful still lust. In the lake of fire, the old desires burn, but are forever unsatisfied. This is one reason why the lake of fire is called the second death (Revelation 20:14). It is an endless captivity to what one is when he dies. There is no hope for change, no hope for growth, no hope for transformation. Fixed forever, unchangeable, the personality of the lost burns as much from inner torment as from the cauldron John can only liken to burning sulfur. In this picture you and I can find no pleasure. And neither can God. But because the human personality does have endless conscious existence, and because people were made free to choose so that they might freely choose to love God, those who will not respond to God condemn themselves. Now we can understand a little more of God. Against His own desires that all might be saved, God did create man like Himself, and so give the gift of endless life to all. create man like Himself, and so give each of us the freedom to choose. come in Incarnation to take on Himself the suffering that brings us forgiveness. offer that forgiveness as a grace/gift to all who will receive it by faith, and withhold the punishment sin deserves, extending the day of grace and postponing judgment. But ultimately God bring all mankind before Him to face the final judgment that holiness demands. God’ s desire is to bring all to everlasting life. But Scripture says that “ the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars — their place will be in the fiery lake of burning sulfur. This is the second death” (Revelation 21:8).

Another View: Revelation 21:1-22:6 The description of the final judgment has been somber and sparse. There are no psalms of praise here, no sounds of joy and gladness. There is only a grim description of what must come. But in the last two chapters of Revelation there is an obvious change of tone. We are given another view of eternity. With the task of judgment past, now the family gathers to share the joy of God’ s presence and the rich gifts He has prepared for those who love Him. In these chapters we have a hint of what we call “ heaven.” It is a different picture from the stereotype of the dead becoming “ angels,” and then relaxing on the clouds with harps. Instead we see a scene in which we each keep our individual identity — yet a world where everything is truly new. The New Jerusalem. The first vision is of a sky city, coming down from heaven over a newly created earth. This is the Holy City, the New Jerusalem, and is identified as the dwelling place of God. From now on He will be “ with men, and He will live with them” (Revelation 21:3). God’ s presence will bring perfect peace and joy; “ He will wipe away every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4). This magnificent city is described as a cube some 1,500 miles long and wide and high. Its walls are of pure gold; its foundations are of precious stones; its streets are transparent. Most importantly, the city has no temple. Nor does the city need sun or moon; God’ s presence within it gives light: “ The nations will walk by its light, and the kings of the earth will bring their splendor into it” (Revelation 21:24). John then goes on to picture the river of the water of life. Its clear water flows from the throne of God right through the middle of the city. The trees by its banks yield fruit; its leaves are for the “ healing of the nations.” In this new universe there is no curse; there is personal access to God; there is no night. God’ s presence provides light, and the people “ will reign forever and ever” (Revelation 22:5). New cosmology. Other passages of Scripture tell us that the present heavens will “ disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare” (2 Peter 3:10). So, Peter continued, the Christian is one who looks forward to a “ new heaven and a new earth, the home of righteousness” (2 Peter 3:13). Peter echoed Isaiah, who prophesied: Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. Isaiah 5:17New humanity. Little is said here about the future of mankind, aside from the implication that kings and nations still exist. Men are still men, not angels. And none who enjoy this new and endless existence are tainted by sin. To see more of what the future holds for us, we need to look at other New Testament passages. We find that when we stand in God’ s presence, we will be transformed into Jesus’ likeness. “ We shall be like Him, for we shall see Him as He is” (1 John 3:2). And Paul said that God has predestined us “ to be conformed to the likeness of His Son” (Romans 8:29). All that mankind potentially is . . . all that Jesus was as a Man . . . we will be. Paul told the Corinthians that the believer’ s resurrection body will be imperishable in contrast to our present perishable body. It will be marked by power rather than weakness. It will be controlled by the spiritual, rather than subject to the physical. Yes, the dead “ will be raised imperishable, and we shall be changed” (1 Corinthians 15:52, see 1 Corinthians 15:35-54). When the mortal becomes immortal, then death itself will be swallowed up in our great victory. In these words of Scripture we see a glorious promise. But the scene is so far removed from our present situation that it is hard to get any clear picture. We can perhaps see more in the Gospel’ s description of Christ after His resurrection. He was able to eat with His disciples; He had flesh and bones (Luke 24:1-53; John 21:1-25). Yet He also could “ appear” among them in a locked room (John 20:19). He was recognizable: the same individual, yet different. Jesus’ new capacities will undoubtedly be ours as well in resurrection. The greatest wonder of all is that we shall be like Him, freed from every stain of sin. To be perfected and yet retain our individual self — this is our glorious destiny. “ He who overcomes,” God promises, “ will inherit all this, and I will be his God and he will be My son” (Revelation 21:7). New dreams? Many have asked, “ What will we do then?” God has given every believer gifts for ministry; each one of us participates in the great work God is doing in our world. One of His first gifts was the gift of work to Adam and Eve, so they could share in the Creation act (Genesis 2:15). He made people able to have dominion and capable of taking an active role in the supervision of God’ s universe. Would our creative and active God shape eternity for a passive existence? Against this background, some have made fascinating suggestions about our ministry in eternity. One great Bible teacher, Dr. Donald Grey Barnhouse, used to tell of his expectation that one day God would say to him, “ Donald, go create a world, people it, and govern it for Me.” The endless universe itself seemed to Dr. Barnhouse a stage for the fulfillment of God’ s plan for man. We, who have been made in His image and likeness, and given a destiny of dominion, must (it seemed to Barnhouse) fulfill that destiny in some universal way. But all such ideas are speculation. We are not told in Scripture just what our role or ministry in eternity will be. Yet we do know that God shaped us uniquely for Himself and for His glory. We can be sure that eternity will be full, and fulfilling, to each one of us.

Coming Soon: Revelation 22:7-21Three times in these closing paragraphs the promise is made, “ Behold, I am coming soon.” Eternity may seem far off. Yet for each of us the return of Jesus and the events foretold in Revelation have an immediacy. “ Soon” may be tomorrow! There is nothing that must happen before the events we have read of in Revelation may begin. These paragraphs also make it clear that we are to learn to live with this sense of immediacy. Thus John reports, “ Blessed is he who keeps the words of the prophecy of this book” (Revelation 22:7). But how can we keep the words of the prophecy? We have been shown what God Himself will do at history’ s end. What is there for us to keep? The next verses explain. The vision of a glorified Christ, stepping into history to judge, will have an impact on every reader. It is not an evangelistic impact: no one can be frightened into heaven. The good news that brings salvation is the story of the love and forgiveness God offers human beings in Jesus. And so the voice of John warns, “ Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy” (Revelation 22:11). The words of this book will move each reader in the life direction he or she has chosen to go!If we have taken to heart God’ s call to holiness, seeing the future in Revelation will stimulate us to a holy life. If we have taken to heart God’ s call to do right, then seeing Jesus at history’ s end will deepen our desire to do right. Illusion is always the enemy of holiness. We delude ourselves into thinking that what we do now is unimportant, that we need not make choices, that we need not act responsibly. We may feel that we only need settle down and wait for Christ to come, and all our problems will be over. But we are ministers, members of the body of Christ! As such, we are His voice and arms and legs and hands and feet in this time of grace. And the present time is of utmost importance. The present time is the Age of Grace, the time of God’ s kindness and tolerance and patience, meant to lead all persons to repentance (Romans 2:4). In this age of God’ s extended kindness, you and I, as agents of His reconciliation, are called to grow more like Him and to communicate by our own love His love for others. The unveiling of the righteous Judge in Revelation is not meant to overpower us with guilt because of what we may not have done in the past. It is rather to help us look ahead and motivate us to live for Christ and for others. He is coming soon; the judgment will then begin. While we yearn for that coming for our sakes, we also yearn to share the love of God with others now . . . for their sakes. Revelation, then, is a book for believers. The Spirit and the Bride say, “ Come.” And because we are convinced that He will come soon, we dedicate ourselves to do right and to be holy. but for the others, the message of judgment will not melt the heart like the message of God’ s love. For them the Good News of Jesus’ life and death, unveiled in John’ s Gospel as the coming of grace and love, is the message we have to share.

Teaching Guide Prepare Read these Revelation chapters several times, to sense the tone of each.

Explore

1. Have your group members brainstorm everything they can think of that convinces them God is a loving Person.
2. Luke 16:19-31 reports the story of a rich man and a beggar named Lazarus. What in the story suggests that the dead are not only conscious, but also retain their capacity to sense and feel?
3. Have your group members read Revelation 3:19-20, and then answer these questions: What is the tone of the chapters? Is there any hint of vindictiveness? How do these chapters help you understand the character of sin?
4. Finally, brainstorm together: “ Can you think of any alternatives to the final judgment described here?” List your group members’ suggestions. Then in a minilecture speak about the nature of man and the nature of God. In view of these truths, evaluate the alternative. Can your members see why God did not choose any of them?

Expand Have your group read individually the picture of “ heaven” given in Revelation 21-22. Afterward, ask each to share: “ What one thing in this picture is most attractive to you?”

Apply Suggest that we cannot “ frighten” anyone into heaven (see Revelation 22:11). But encourage each group member, in view of the reality of both hell and heaven, to pray for and witness to neighbors and friends.