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PREMILLENNIALtSM

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READ BEFORE THE TORONTO MINISTERIAL ASSOCIATION
ON 6th FEBRUARY, 1882. ,

RELATION TO REVELATIONS XX. : MO.

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PROFESSOR OF SYSTEMATIC THE(>LOGY, KNOX COLI K<;K, IORONTO,

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PREMILLENNIALISM

RELATION TO REVELATIONS XX. : MO.

^ f »l>fv

HEAD BEFORE THE TORONTO MINISTERIAL ASSOCIATION
ON 6rH FEBRUARY, 1S82.

WILLIAM MAOLAREIN*,

PROFESSOR OF SYSTEMATIC THE(>LOGY, KNOX COLLEGE, lORONTO.

TORONTO ;

JAMES BAIN & SON, 53 KINO STREET EASI'.

1882.

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PREFATORY NOTE.

The following paper was read before a large meeting of the
Toronto Ministerial Association, and was discussed with much in-
terest at two successive meetings by the brethren. The interest
which the topic excited has led me to think that a wider circle might
profitably have their attention directed to it. Several of the brethren
who heard the paper read, and others from a distance who had
seen it noticed in the daily papers, have expressed a desire for
its publication. I have therefore revised it, and added a few
sentences to bring out my meaning more clearly. I have seen
no cause, in any case, to modify the views originally expressed. The
frank interchange of opinion which took place after the paper was
read, gave every opportunity for brethren po differed from me in
sentiment, to point out what was unsatisfact*. / in the paper. But, I
think, it mist have been apparent, even to themselves, that nothing
which seriously touched any of the positions, I have laid down, was
adduced. I send forth these pages with increased confidence that
they are fitted to aid in elucidating an important passage of God's
Word, and that they are adapted to help enquirers in attaining more
scriptural views, both of the time and of the object of Christ's Second
Advent. The ground covered by this paper is verj' small, but it is
of such vital moment, that it goes far to settle the whole discussion.
For, if the literal interpretation of Rev. xx : i-io fails to teach, as I
have endeavoured to show, what is essential as a foundation for the
Premillennial theory, there are no other passages which can supply
what is here lacking.

Toronto, loth March, 1882.

Rev. XX: i-io and Premillennialism.

Premillennialism is bound up with the literal interpretation of
this passage. This is the only place where the Scriptures even seem
to speak of two resurrections, separated from each other by a length-
ened period, and here alone is there reference to a reign of Christ
with his saints, limited to a thousand years. 15ut these points are
so essential to the Premillennial theory that, as any one who reflects
can perceive, there can be no Premillennialism without them.

Premillennialists, however, maintain that this passage teaches
there shall be two distinct resurrections, separated from each other,
by, at least, a millennium, and that the saints shall rise in the first
resurrection and reign with Christ, on earth, for a thousand years.
After that, the wicked shall be raised up and judged.

It is undeniable that these points are not definitely taught in
any other portion of the Word of God, and it is not, we think, over-
stating the matter to say, that many other Scriptures seem, according
to their natural sense, entirely inconsistent with the truth of these
positions. It is claimed, however, by Premillennialists that two
resurrections and the literal reign of Christ and his risen saints upon
earth for a thousand years, are so distinctly revealed here that they
must be accepted as facts, and must rule our interpretation of all
prophecy, and also govern our views of many plain didactic portions,
of Scripture. Mr. Birks, speaking in reference to this passage, says,
" It is enough that one clear statement should be given, before the
inspired volume closed, which might serve as a key to all the other
prophecies, and brighten into fuller and fuller evidence, when the
time of the fulfilment should be drawing near." Birks, however, is
not the only author of this class who regards Rev. xx : i-io, as the
key to interpret prophecy. Some time ago, there came into my
hands a small tract, of a few pages, by an author who has written
somewhat largely on prophecy. It is entitled " A K ey to Open the

Main Lock of Prophecy," and the first page is adorned with the
representation of a key so large in proportion to the whole produc-
tion, as to suggest the thought that, if this key were in a vigourous
hand and did not happe'^ to fit the wards of the lock, the lock might
receive a terrible wrench. In glancing over this rather minute trea-
tise, I soon discovered that the potent key which is to unlock the
entire range of Old and New Testament prophecy is the passage to
whicli I have ventured to call your attention, or rather, to speak
more exactly, the Premillennial interpretation of it.

I could never see any reason why these verses sSould have such
a commanding influence assigned to them in the interpretation of
Scripture. It has alawys appeared to me a more natural procedure
to interpret the utterances of a comparatively obscure, symbolic book
by the plain statements of other portions of the Word of God, than
to invert the process, and to interpret the clear by the obscure. Be
this as it may, there can be no question that in the hands of Premil-
lennialists, this key is made to work marvellous changes in the views
which ordinary Christians gather from the plain teachings of other
portions of the Bible. To illustrate : it has been the common faith
of the church of Christ, from the beginning, that the Scriptures teach
a second personal advent of the Lord Jesus Christ. It is evident to
ordinary readers of the Bible, that Christ " shall come a second time,
without sin unto salvation." And this exhausts their faith on the
topic. But the Premillennialist, with the aid of this key, has dis-
covered no less than three advents of Christ, yet future. He shall
come a second time/^r his saints, a third time, with his saints, and a
fourth time after the millennium, to judge the wicked from the great
white throne. To affirm, as some Premillennialists do, that these
three future Advents, demanded by their theory, are only different
stages of " the whole return " of Christ to the earth, is to abuse lan-
. guage, in order to conceal the unscriptural features of the theory. If
three Advents, each having appropriated to it a distinctive work, and
separated by lengthened periods of diverse character, can be counted
as one, then we can see no reason why the First and Second Ad-
vents of Christ should not be reckoned as different stages of the same
coming of our Lord. It is to be feared that writers of the school to
which we are adverting, often impose both on themselves and on
their readers, by confounding together the three future advents in-
volved in their theory. Rev. Dr. J. H. Brookes, in a paper which

he conirib.ites to '• Premillennial Essays," quotes no less tlian one
//////</rtr// texts to bring out, "the relation of the secon<l coming of
Christ to the teachings of the New Testament." In glancing over
this somewhat formidable array of texts, I observed that only a small
proportion of them had, according to this author's theory, any refer-
ence to Christ's second coming. Some refer to his third coming and
some to \\\Q fourth, and many of them, can by no fair handling of
their language, be made to refer to any future Advent oi Ciirist,
recognized by Premillennialism, e. g , 2 Thess. i : 6-10, anJ Matt.
XXV : 31-46.

To take another illustration of the potency of the key : it !ias
been the common conviction of ordinary readers, that the Scriptures
teach a. general resurrection and ^ general judgment of the entire race
at the Second Coming of Christ. This belief the ancient Church
expressed in the article of the Creed, which declares that Christ
"shall come to judge the quick and the dead." But Premillennial-
ism with its key, will allow no general resurrection or general judg-
ment in the ordinary acceptation of these terms. It provides a
resurrection and a judgment for the righteous, or a portion of them,
at Christ's S^r<7«^ Coming, and a resurrection and a judgment for the
wicked at Christ's /<;«/-//! Coming; but it has no resurrection or judg-
ment for the myriads of the righteous who live and die during the
Millennium. For there is no hint in this chapter of any resurrection
or judgment takmg place during the thousand years, and Premij-
lernialists are careful to inform us that the resurrection and jutlgmenl
which follow the Millennium, are confined to the wicked dead.

Whether these views are true or false is not the point at present
btrfore us, but the relition which they sustain to the supposed teach-
ing of Rev. XX : i-io. And we apprehend, that it scarcely admits of
dispute, that it is usually when the readers of the Bible have been
persuaded that that passage shuts them up to the acceptance of two
literal resurrections, with a millennial reign of Christ and his risen
saints on earth between, that they begin to search for confirmatory
evidence in other portions of the Sacred Volume, and to interj)ret
all Scripture in harmony with these imagined facts. It becomes
very important therefore for us to ascertain the real meaning
of this section of the Word, and its exact bearing upon Premil-
lennialism. And in dealing with it, we should be specially careful to
ascertain the precise teaching of the Spirit, and not permit any pre-

conceived theory to lead us either to add to, or take away from what
God has revealed for our instruction.

There are two modes of interpreting this portion of Scripture,
viz. : the literal^ and \hQ figurative or the spiritual. It will be neces-
sary to glance at these in succession, in order to determine the
bearing of each upon Premillennialism.

I. The literal interpretation.

This view is necessarily adopted by all Premillennialists, who
see in these verses a prediction of two literal resurrections and of a
corporeal reign of Christ and his risen saints upon earth. We shall
not, at this stage, discuss the correctness of the literal interpretation.
Let that remain au open question, or, if you prefer it, assume that
the literal is the true interpretation. Does the passage so construed,
teach what Premillennialists see in it ? We are compelled to answer.
No. Even when taken in the most liters' %shion, it fails, in our
judgment, to teach what is essential as a foundation for the Pre-
millennial theory.

I. There is nothing in the text, or context to connect the
resurrection here described, or the reign which it introduces with the
second Advent of Christ. There is a great battle described in the
previous chapter, in which Christ and his followers completely van-
quish the beast and his followers ; but this does not imply a personal
.\dvent of Chiist to our world. I am aware that many Premillen-
nialists, led apparently by the necessities of their theory, assert that
it does. Birks, in his " Four Prophetic Empires," referring to Rev.
xix. 1 1-2 1, says, " A full and distinct narrative of the Lord's appear-
ing from heaven is detailed by the prophet just before the Millennium,
and forms its immediate introduction." Lord, in his " Exposition of
the Apocalypse," take^ the same view. He speaks freely of the
•descent of Christ to the earth, as set forth in this vision. The office
of the horse on which he rides, " is simply to symbolize the descent
of Christ to the earth as a king and to show that his Advent is visi-
ble." " The armies in heaven that follow him are of the same cor-
poreal nature as he, manifestly, from their being seated on horses,
and are shown to be raised and glorified saints."* — p. 509. These
authors regard the battle as a physical conflict, and the slaughter as
•literal, even although it is expressly declared, v. 21, that "the rem-

* The italics are mine. — IV. M.

fiant
6W01

'n what

fiant were slain with the sword of him that sat upon the horse, which
sword proceeded out of his mouth " ! !

Not to mention other objections to this remarkable interpreta-
tion, it is very marvellous that th^se intelligent Preniillennialists did
not perceive that, if the armies which followed Christ were redeemed
men in the same corporeal nature as their Lord — were, in fact, raised
and glorified saints, who had conquered in a great physical conflict,
£hap. xix. 1 1-2 1, they cannot possibly require to be raised from the
dead literally, in chap. xx. 4 6. If these authors are correct, the
resurrection of chap. xx. 4-6 must be a spiritual or figurative one,
otherwise there has been discovered a resurrection which precedes
the first resurrection ! ! ! Other authors of this school, in their
.anxiety to find a personal Advent of Christ here to which they can
iink the first resurrection, have ventured to suggest that the angel
spoken of, chap. xx. i, is Christ. But surely it is unnecessary to
refute this notion. For the intelligent student of the Apocalypse
knows that Christ is constantly distinguished from the angels, \vho
frequently play an important part in connection with the revelations
given — vide chaps, xviii. i and xix. 10. A careful examination of
this passage and its context, makes it evident that there is absolutely
nothing to show that the resurrection spoken of takes place at the
Second Coming of Christ.

If it is said that in other portions of Scripture the resurrection
is associated with the Second Coming of Christ, we reply. Yes. The
resurrection of all the dead, and the judgment of " the quick and
the dead" are associated with Christ's glorious appearing; but that
is a very different thing from the resurrection of a small portion of
the human race, which is all that these words taken literally can teach.
There were certain of the saints who rose from the dead in connec-
tion with the crucifixion of Christ (Matt, xxvii. 52, 53), but their
resurrection was not associated with the Second Advent, and does
not at all interfere with the general resurrection, at the last day.

The resurrection here described, whatever its nature, is not
represented as a concomitant of Christ's Second Advent. This
connection, however, must in some way be imported or assumed as
a fact, before the passage can have ever an apparent bearing upon
Tremillennialism.

But when we turn to other portions of the New Testament, we
discover that they plainly teach a universal resurrection of all who

are in their graves, and a general judgment of mankind, bad and
good, as concomitants of Christ's Second Advent. I need only
refer to a few passages : '* Marvel not at this ; for the hour is coming,
in the which all that are in the graves shall hear his voice, and shall
come forth ; they that have done good unto the resurrection of life,
and they that have done evil unto the resurrection of damnation." —
John V : 28-29. No one reading these words would think that the
resurrection of the righteous and of the wicked, which are both said
to take place when the dead shall hear the voice of the Son of Man,
can be separated by more than a thousand years. It is only when
the teachings of Rev. xx, i-io, are supposed to shut us up to this
belief, that any one would so construe this language. " Behold he
cometh with clouds, and every eye shall see him, and they also that
pierced him, and all kindreds of the earth shall wail because of him."
Rev. 1 5 6. Can any one, whose mind is not blinded by theory,
imagine that this language does not require us to believe that the
whole human race shall see Christ when, at his Second Advent, he
cometh with clouds ? But Premillennialism requires us to believe
that when he cometh with clouds every eye shall not see him. His
saints shall see him, when he comes for them, but his Advent may,
perhaps, be unknown to the rest of mankind. They that pierced
him, who have long been in their graves, shall slumber on, with all
the wicked dead, and shall not see him until more than a thousand
years have elapsed after his Second Advent. This language must
receive a terrible wrench before it can be brought into harmony with
the theory. See also 2 Tim., iv, i ; Rev. xx, 11-15 ; Matt, xxv, 31-
46 ; Mark viii, 38. Compare Matt, x, 32-33 ; Rom. ii, 5-16 }
a Thes., i, 6-10; 2 Peter, iii: 7, 10 and 12. These plain texts,
and many more, must be put upon the rack, 3nd their language sub-
jected to severe torture, in order that this partial resurrection may
have found for it a connection with Christ's Second Coming, of which
there is no hint in the text or its context.

Surely it would be, in every way, more respectful to the Word
of God to allow this resurrection, whatever its nature, to stand as
we find it here, entirely unconnected with Christ's Second Advent.
I can see but one objection to this course : it would spoil the great
key which is to unlock all the prophecies of the Old and New
Testaments.

2. This passage, construed literally, does not teach a resurrec-

tion of all the saints who have died prior to the time indicated. It
is clearly a martyr scene. " The souls of them that were beheaded
for the witness of Jesus, 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," may point to a
somewhat numerous class ; but by no fair construction can the
words be made to include all "the dead in Christ." Some Premil-
lennialists, even at the risk of endangering their theory, have candidly
admitted that the first resurrectioi' does not include all saints, but
only the martyrs. The majority of them, however, see here what
their theory demands, but what no literal interpretation of the
language gives, viz., a resurrection of all saints. But when men
assume that this occurrence takes place at the Second Coming of
Christ, they appear to feel themselves at liberty to import into the
words a range of meaning which is entirely foreign to them, and the
martyrs are at once transformed into all "the dead in Christ."

3. There is nothing said here of the reign of the risen saints or
martyrs with Christ ofi earth. That it is to be on earth is filled in
from the imngination. It is said, " they lived and reigned with
Christ a thousand years." But where ? The Apocalypse does not
answer. We know that Christ has gone into heaven, and that the
" heavens must receive him until the restitution of all things." — Acts
iii, 21. If this is a literal reign of the risen saints, the natural mference
would seem to be that they reign with Christ, where Christ now is.
We have seen that there is no hint here, or in tlie context of the per-
sonal return of Christ to the earth.

I am free to admit, that T regard this earth ac the scene of the
millennial reign. But those who insist on a literal interpretation of
the prophecy have no right to go beyond what is involved in the
literal meaning of its terms. I infer that this reign will be on earth,
because the binding and loosing of Satan are viewed evidently in
relation to his earthly activity ; and the reign of the saints is, in my
view, inconceivable apart from the practical binding of Satan. But
if the reign of the saints is regarded as something which is not really
involved in the binding of Satan, I see nothing in the passage to
indicate that the reign is to be on earth. Moses Stuart, who sup-
poses that this passage teaches a literal resurrection of the martyrs,
has pointed out, with great distinctness, that all we are, upon this
supposition, required to believe is that the martyrs, as a special hon-

our and reward, are raised up and permitted to enter upon heavenly
glory earlier than others. " As lo the notion," he says, '* of a descent
to the earth of Christ and the martyrs, and their visible reign here,
there is not a word in the text, nor even an implication, at least I
<:an find none." — (Commentary, p. 708.)

While Premillennialism is bound up with the literal interpreta-
tion of this passage, it is quite evident that the literal interpretation
is by no means bound up with Premillennialism. All that the most
stringent literalism can deduce from the words, might have occurred
any night since the prophecy was recorded, without the living inhabi-
tants of the world being aware of the fact, and without any disturb-
ance of the present order of the economy of grace. It is evident
that the resurrection spoken of is not connected with the Second
Advent of Christ, it does not include all the saints, and there
is no reference to a visible reign of Christ upon earth.

II. We must now examine \.\\q figurative or spiritual interpreta-
tion. It is commended to us for acceptance by various considerations,
which we can only sketch. Not only does this prophecy occur in a
book which deals largely in symbolical and figurative representatioTis,
but we observe :

1. That the opening verses of the chapter prepare us for a
ifigurative description. No one imagines that the abyss has a door
and a lock which can be opened literally with a key. No one sup-
poses that an evil spirit can be bound literally with a chain, such as
one can carry in his hand. These are symbols which represent
realities which do not belong to the material sphere. But, if the key,
the chain, and the binding are figurative, why may not the resurrec-
tion be figurative also ?

We observe :

2. That the Scriptures frequently speak of a revival of the
■Church, or of the Cause of God under the figure of a resurrection.
Isaiah, long before, could write : " Thy dead men shall live, together
with my dead body shall they arise. Awake and sing, ye that dwell
in dust ; for thy dew is as the dew of herbs, and the earth shall cast
out the dead." chap, xxvi, 19. Hosea uses the same figure, chap,
vi, 3, and Ezekiel, by his vision of the dry bones, chap, xxxvii, 10-14,
rousl have made all the readers of the Old Testament familiar with
this im igerv. But the example which is, perhaps, most in point is

heavenly
a descent
ign here,
It least I

terpreta-
)retation
he most
Dccurred
inhabi-
distiirb-
evideni
Second
d there

erpreta-
sraiions,
cur in a
itations,

iS for a
! a door
ne sup-
such as
present
the key,
^surrec-

of the
ection.
•gather
t dwell
ill cast

chap.
10-14,
r with
>int is

supplied by an earlier chapter of the Apocalypse itself. In chap,
xi, 7-12, the death and resurrection of the two witnesses is described
in language which demands a literal interpretation quite as clearly
as Rev. xx, i-io, yet the great majority of the best commentators,
including many Premillennialists, like Elliott, do not believe that the
literal death and subsequent resurrection of two individual witnesses
is there foretold. Some explain it of the extinction, through persecu-
tion, of two lines of witnesses, and of their practical resurrection
when Luther and his coadjutors appeared upon the stage. Moses
Stuart is specially emphatic in rejecting the literal interpretation of
the prophecy of the two witnesses. He writes : " That literally two
and only two witnesses were to appear in these times of peculiar
wickedness ; that they were to be literally raised from the dead and
to ascend into heaven, etc., we need not strive to disprove in com-
menting on such a book as the Apocalypse." Commentary, p. 599.
It does seem rather strange that in commenting on the same book,
a few chapters farther on, he should have found it necessary to
believe that it teaches, in direct opposition to the apparent scope of
Scripture, a literal resurrection of the martyrs a thousand years
before the rest of mankind. This example of a figurative resurrec-
tion in the Apocalypse itself should prepare our minds for accepting
it here.

We observe :

3. That the sequence 0/ thought in the passage and its context
is exactly what the figurative interpretation demands.

(i.) In the close of last chapter (xix, iJ-21), we have brought
before us a great battle between Christ and his followers, and the
beast and his followers. But, however realistic the description of
the contest, the battle, in which the armies of heaven and of earth
meet, and in which the slaughter is effected by the sword which pro-
ceedeth out of Christ's mouth (v. 21), is not an ordinary battle,
fought with carnal weapons. It is only in so far as antagonistic
spiritual principles bring about, as they often do incidentally, a
pliysical conflict, that the physical element can be recognized in this
battle. In its distinctive character, it is a conflict between the
powers of light and of darkness. The issue of the contest is that
the beast and the false prophet are utterly overthrown and cast into
the lake of fire, and their followers, who are here styled the remnant ^

(ol AoiTTot), are slain with the sword wliich proceedeth out of Christ's
mouth. The cause which they espoused is dead. This is the state of
matters when the twentieth chapter opens.

(2.) Then follows \.\\q binding of Satan, and his imprisonment in
the abyss for a thousand years, in order that he may deceive the
nations no more till the thousand years are finished, when he shall
be loosed for a little season.

It is not necessary, to our present purpose, to decide, or to
attempt to decide, the exact realities represented by this binding and
imprisonment, which so effectually arrest the power of the tempter.
Temptation may be rendered powerless over us, either when
removed from us, or when we get such abundant grace and strength
that we rise completely superior to its malign potency. Whether
this binding is to be accomplished by the fiat of the Omnipotent
placing some restraint on the great adversary, or by the bestowal of
such abundant grace upon men that his temptations shall everywhere
practically lose their power over them, the result will be substantially
the same.

(3.) When Satan is thus bound, then the martyrs rise and reign.

When the foes of Christ vvere triumphant, they were put to
death. Now, when the enemies of Christ have been overthrown
and slain, and Satan put under restraint, they seem everywhere to
came to life and triumph. This is a natural, we might say. almost
a necessary sequence, if the resurrection is spiritual, or figurative,
but not otherwise. For surely God can raise the dead in spiritual
bodies, and render them forever secure whether Satan is bound, or
not ! But God cannot raise and render triumphant the cause which
the martyrs sustained, without binding Satan practically. And, if
the binding of Satan, in the sense of external restraint, is necessary
to the highest success of the cause of God, then the binding accord-
ing to the figurative interpretation, sustains to what follows the rela-
tion of a means to an end, whereas upon the other view it sustains
to it no relation save that oi Juxtaposition.

But observe :

(4.) That the rest of the dead (ot XotToi), live again at the
the end of the thousand years. These are the remnant of ch xix :
21. where the same phrase is used in the Greek. When this vision
opened they were dead^ but we are led to expect that they will again

reviv

the <

mille

his p

vast

mak(

had

lives,

rectic

visio

two

one

ness

the<

who

ever

revive. For we are informed in verse 5, that '* the rest (ol Xoittoi) of
the dead lived not again until the thousand years were finished."
We are led, therefore, to expect their reappearance at the close of the
millennium. This is exactly what we find. Sutan is loosed out of
his prison, and goes forth to deceive the nations, and gradually a
vast revolution is effected, and open, flagrant rebellion against God
makes its appearance. The party which during the thousand years,
had disappeared from view, once more comes inio the ascendant. It
lives, but its resuscitation is not dignified with the name of a resur-
rection. For wickedness, even when active, is a form of death. This
vision, extending from the fourth verse to the end of the tenth, covers
two distinct periods, one long and the other comparatively short, the
one a reign of righteousness and the other an outbreak of ungodli-
ness. It opens with the resurrection of the martyrs, and closes with
the overthrow of the wicked, and with the final destruction of Satan
who is c?st into the lake of fire to be '* tormented day and night fur
ever and ever," v. 10. .

(5.) Then follows, in another vision, vs. 11-15, Xht general resur-
rection, where all the dead, the great and the small, stand before God,
and the general judgment, where all mankind are judged according to
their works. The books are opened and another book which is the
book of life, that those written in it may receive their portion. "And
whosoever was not found written in the book of life was cast into the
lake of fire." v. 15. In chapters twenty-one and twenty-two, there
is presented to us, in new visions, the final abode of the righteous,
on which John expatiates more largely. It may be said that, if, in
the closing vision of the twentieth chapter, we have a representation
of the general judgment, of the righteous as well as of the wicked;
why are not the rewards of the righteous set forth along with the
doom of the ungodly ? This objection overlooks what, at this stage,
was presented to the eye of John in vision. " And I saw a great
white throne, and him that sat upon it, from whose face the earth
and the heaven fled away, and there was found no place for them."
v. II. Where then could the righteous be sent to enjoy their por-
tion ? The earth and the heaven have disappeared from the fore-
ground of vision. The lake of fire, seen in the last vision, is still
visible, but with this exception, every thing else on which the pro-
phet's eye had rested, seems to have vanished. And now the entire
prophetic panorama is filled with the great white throne and him
who sits upon it, and the countless myriads of the dead, great and

:(J

small who stand in serried ranks before the Judge. It is not until
the opening verse of the next chapter, that the prophetic panorama
moves on, and it becomes possible to present to the eye the rewards
of the righteou". Then John writes, " And I saw a new heaven and
a new earth : for the first heaven and the first earth were passed
away." And immediatt^ly after, ho adds, " And I John saw the holy
city, new Jerusalem, oniing down from (iod, out of heaven, pre-
pared as a bride adorned for her husband," and then throughout
almost two entire chapters he expatiates on the glory of the city and
the blessedness of its inhabitants.

It is instructive to notice that this view of the passage brings
us to the exa :t order of events indicated by the teaching of our
Lord in crnnection with the final judgment. According to Premil-
lennianism, Christ, at his Second Advent, comes for his saints, and
takes them out of the world, leaving the wicked behind. Then,
after the Millennium, and after the righteous have, in some way not
explained, been judged and blessed, all the wicked are raised up
and judged by themselves from the great white throne. You will
observe that in the parable of the wheat and the tares, our Lord
reverses this order of events in the most express and definite terms,
" Let both grow together until the harvest, and in the time of harvest
I will say to the ^-eapers, gather first the tares, and bind them in
bundles to burn them ; but gather the wheat into my barn." Matt,
xiii : 30. In the explanation of the parable given by our Lord, the
same order is insisted upon. " The Son of Man shall send forth
His angels, and they shall gather out of His Kingdom all things
that offend and do iniquity ; and shall cast them into a furnace of
fire ; there shall be wailing and gnashing of teeth. Then shall the
righteous shine forth as the sun in the kingdom of their Father."
Matt, xiii : 41-43.

In that striking description of the last judgment in Matt, xxvj:
31-46,* where all nations are represented as gathered simultaneously
at Christ's bar, and separated according to their personal character,

*The attempts which Preniilleniannists have made to evade the force of the
testimony of Matt, xxv : 31-46. to a general judgment, at the Second Coming of
Christ, are among the saddest exhibitions which the history of Bible interpreta-
tion presents. The favorite mode of bringing this passage into harmony with
the theory is to represent it as foretelling a judgment upon the liotng nations.
But in what sense are the living nations to be judged ? Is it to be a personal
judgment upon each individual, according to his character and works? By no
means. It would be just as difficult, upon the Premillennial theory, to find a place

and rewarded according to their works, tlie eternal rewards meted
out, are executed upon the righteous and the wicked in the same
order. " And these shall go away into ereruisting punishmeut, but
the righteous into life eternal" Matt, xxv : 46.

The order, Ihcretore, to whicii we are conducted by the figura-
tive interpretation of Rev. xx : i-io, is precisely that foreshown by
Christ himself. The wicked are first separated and cast into the
lake of fire, and then " the righteous shine forth as the sun in the
kingdom of their Father."

In 2 Thess. i : 6-10, the apostle looking forward to the Second
Advent of Christ, and the judgment then to be executed on the
righteous and the wicked, arranges the events in the same order as
our Lord has done in Matthew's Gospel. And Paul in this one
passage repeats the fact of the punishment of the wicked, and the
rewarding of the righteous, in the same order, as if to show that it
was no fortuitous arrangement he had followed, while the bestowal
both of the punishment and of the reward is linked in time with the
revelation of the Lord Jesus from heaven at his Second Advent. It
is only necessary to read the passage and mark the order of events
as laid down by Paul, to recognize the value of this testimony :
"Seeing it is a righteous thing with God to recompense, (i) tribula.
tion to them that trouble you ; and (2) to you who are troubled rest
with us ; when the Lord y^esus shall be revealed from heaven with his
mighty angels in flaming firey (i.) taking vengeance on them that
know not God, and that obey not the Gospel of our Lord Jesus
Christ ; who shall be punished with everlasting destruction from the

for such a judgment of the living nations, as for a judgment upon the entire race,
at one grand assize. What then is meant by this judgment of the living nations ?
It is something of the nature of national judgments. Those terrible visitations
which God often sends upon masses of men, or communities, are of this order.
Famine, pestilence and war are familiar examples.

What are the distinguishing features of //aZ/cwrt/ judgments ? (i.) They are
indiscriminate. Within their sphere, they smite all classes of the community.
The bad and the good are alike liable to suffer from them. (2.) Their punish-
ments are temporal. Nations exist only in this world, and can be punished only
in time. Nations have no future life, in which they can either enjoy rewards or
suffei punishments. It seems almost incredible that any man can read Matt.
xxv : 31-46 and not perceive that what is there described lacks every feature of a
national judgment, and possesses the very opposite characteristics.

(l) it K discriminating and personal. Men are separated from each other
according to their moral character, and their relation to Christ. Then they &-f
rewarded according to their works. Each is dealt with personally.

(2.) The rewards and punishments meted out are eternal. *' These shall go
away into everlasting punishment, but the righteous into life eternal." To apply
the language of this sublime description to mere national judgments is not ta
interpret, but to pervert Scripture.

presence of the Lord, and from the glory of His power ; when Jle
shall come (2) to be glorified in His saints, and admired in all them
tliat believe," etc.

The order of events so definitely taught by Christ, and so dis-
tinctly followed by Paul, coinciding so remarkiibiy with the order
required by the figurative interpretation of Rev. xx : i-io, should
be some evidence for those who value God's word above theory,
that we have found the real key to this important section of Scrip-
ture.

It is also apparent —

4. That this passage is, in various respects, inconsistent with the
literal view of the first resurrection.

(1). The literal view makes the promise, " Blessed and holy is
he that hath part in the first resurrection : on such the second death
hath no power," v. 6, a mere truism. Surely it is not necessary to
assure the readers of God's Word, that those raised up in spiritual
and glorified bodies, shall not be cast into the lake of fire, and ex-
posed to the pains of the second death, v. 14. But, if the first
resurrection points to the possession by multitudes of a certain
character and spirit in the present life, then we can discover a mean-
ing in the promise, and see its parallel in the announcement, " He
that overcometh shall not be hurt of the second death." Rev, li: 11.

(2). It makes the limitation of the reign of the saints with Christ
to a thousand years seem unaccountable. Christ's kingdom is re-
peatedly declared to be an everlasting kingdom. "But the saints of
the Most High shall take the kingdom, and possess the kingdom for
ever, even for ever and ever." — Dan. vii, 18. See also Is. vii, 7 ; Dan.
ii, 44 ; Luke i, 32-33 ; Heb. i, 8. Why then limit their reign with
Christ to a thousand years ? If this points to a period during which
the Church enjoys marked prosperity, the limitation is easily under-
stood ; but if it refers to the reign of the redeemed with Christ, con-
sidered in itself, we see no reason why they should be said to reign for
a thousand years, when they shall reign with him through eternity. It
has been said that the limitation has reference to the persons over
whom they reign. The misfortune is that the passage says nothing of
their reigning over any body. It afiirms simply that "they reigned with
Christ." I am aware it is sometimes said that the very word
" reign " necessarily implies persons over whom the saints reign.
This, however, indicates an imperfect acquaintance with the usage

7i>hen J/e
all them

:i so dis-
lie order
should
theory,
of Scrip-

with the

1 holy is
rid death
ssary to
spiritual
and ex-
the first
I certain
a mean-
It, "He
V. li: II.

h Christ
m is re-
saints of
dom for
7 ; Dan.
gn with
g which
' under-
ist, con-
eign for
lity. It
ns over
hing of
ed with
' word
reign.
! usage

of that word in the Holy Scriptures. When Paul, in Rom. v, 1 7,
says, ** Much more they which receive abundance of grace, and of
the gift of righteousness, shall rei^n in life by one, Jesus Christ,"
there is no implication of persons over whom they reign. See also
I. Cor., iv, 8 ; Rev. xxii, 5.

(3). The opening of the book of life clearly indicates that those
whose names are written in it are then to be made known ; but
what can be the meaning of this if a large portion of them have
already been reigning with Christ visibly before men for more than
a thQusand years ?

(4). The language of verse 4 is not, as we have seen, sufficiently
comprehensive to include all "the dead in Christ," i. Thess., 4,-i6 ;
and the language of verses 12-13 is altogether too comprehensive to
refer to the resurrection of only one class of men.

There is one objection to the figurative view which Premillenni-
alists urge with great vehemence. We are told that if the first resur-
rection is figurative, so must be the second. In reply, we may say,
(i) that we do not consider the conclusion at all alarming. We
have seen that there is good reason to believe that the second
resurrection, which is implied in the mention of a first, takes place
immediately after the thousand years, when Satan is loosed out of
his prison and goes forth to deceive the nations. Then the remnant
who were slain (chap, xix, 21) evidently come to life again, animated
with the same hatred to Christ and his cause, and acting the same
part as of old. Premillennialists, like Dallas and Birks, try to find
" the rest of the dead," (01 Xoittoi), in the dead, great and small, who
stand before the great white throne. But there is nothing in the
language to lead us to imagine that only the wicked are included in
the resurrection described in such comprehensive terms in vs. 12-13.
This idea is not suggested by the words of inspiration, but by the
exigencies of a theory. But we reply (2) that there is nc solid
foundation for the position that if the first resurrection is figurative,
the second must be figurative also. This is a matter which can be
decided only by the scope of the writer and the manner in which
the subject is handled. I know of no rule of language to prevent
an author from exchanging figurative for literal language in the
course of a few sentences, and still less am I aware of any law of
language to forbid a prophet presenting us with a figurative resurrec-
tion in one vision, and with a literal resurrection in another. Nor
have we far to seek for an example of this transition from the figura-

i >

tive to the literal, provided the first resurrection is accepted as
literal. For surely no one, Birks and Lord to the contrary notwith.
standing, can seriously believe that the slaughter of ch. xix, ai, which
was effected by the sword which proceedeth out of Christ's mouth
is to be taken literally. But if we can pass from a figurative slaughter
to a literal resurrection, we can pass with equal propriety from a figura.
tive to a literal resurrection. All figurative language owes much of
its force and beauty to our ability to pass consciously, at oflce, from
the literal to the figurative, and vice verm. No one deems a familiar
song less intelligible because it passes, in a single stanza, from John
Brown's body, which lies mouldering in the ground, to his soul which
goes marching on. And to draw an illustration from the writings of
the same author who penned the Apocalypse, we find in John v,
25-29, that Christ speaks of two resurrections, but all interpreters
are agreed that the first is spiritual or figurative, and the second
literal. Our Lord, moreover, declares that we must be born again.
The first birth was literal, but it does not follow, as Nicodemus
imagined, that a man must enter a second time into his mother's
womb and be born. This objection, therefore, need disturb no one.
We must now close our examination of this important section
of God's Word. We have seen that the passage taken literally does
not teach what is essential as a foundation for the Premillennial
theory. The resurrection spoken of is not connected with Christ's
Second Advent ; it does not include all the saints ; and the millen-
nial reign is not said to be on earth.

We have seen that the figurative interpretation is commended to
us by weighty considerations. Not only does the description occur
in a book which is largely symbolic, but the opening statements of
the chapter, prepare us for a figurative interpretation. The idea of
a revival of God's church or cause, under the notion of a resurrection,
was familiar to all the readers of the Old Testament, and is used in
the eleventh chapter of this book very much as it is here. And the
entire sequence of thought in the passage and its context, is that
which the figurative or spiritual view demands, and the order of
events, thus brought out, is that foreshown by Christ, and announced
by the Apostle Paul. We have also seen that in many points the
passage is inconsistent with the literal interpretation.

When therefore Premillennialism builds its vast prophetic system
on the supposed literal teachings of this passage, it presents the ap.
pearance of an inverted pyramid. It rests on a very small point,
and, as we have seen, an exceedingly uncertain one.

cepted as
Y notwith.

a I, which
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s much of
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a familiar
rom John
oul which
mtings of
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mother's
} no one.
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ended to
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Catalogue of Theological and Other Books.

■ , .., I .,-1 ■ o-o ^st-O

Trench's (Arch.) Notes on the Miracles of Our Lord, 8vo. clo.$4 oo

Gaussen (Dr.) on the ( anon of Scripture. 8vo., clotli i 50

Hodge's (Dr.) Princeton Sermons. 8vo,, cloili 3 50

Blackie's (Prof.) Four Phases of Morals. 121110., cloth i 50 ^i^^

Birks' (T. R.) Modern I'hysical Fatalism. 8vo., cloth i 75

Hudson's (G. F.) Critical Concordance of Ne-w Testament.

i2mo 2 50

Taylor (Dr. W. M.) on the Gospel Miracles. 121110., clotb... i 50

Cooper (Thos.) on the Atonement. 121110., doth i 75

Buchsel's (Dr.) Ministerial Experiences. 121110., cloth i 00 V

Reid's History of the Presbyterian Church in Ireland. 3V0I.S. 500 ' .

Taylor's ^'Di. wY.) Ministry of the Word. i2mo,, cloth i 35 ':

Arnot (Dr. "W.) on the Parables of our Lord. 121110-, cloth. 2 50 v

Atonement (The), and other Discourses, bein{,- a .Second Series of Plain ■ .■:

Pulpit Talks, by Rev. T. Cooper, 1 21110., cloth i 75 <

* ^ ^__ .- \^S.'' ■

Mullan's Series of Pamphlets on Religion and Science. ^

POST Svo., PAPER COVERS, EACH 16 CENTS ,

. Atomism. Dr. Tyndall's Atomic Theory of the Universe Examined and re- ^ ■;•

fated. By Professor Watts, D.D. , -> -
Design in the Structure and Fertilization of Plants. A Proof of

the existence of God. By Rev. A. C. Murphy. ".l-i,

Herbert Spencer's Principles of Biology. By Rev. Professor Watts. ' ' ,j

Man's Responsibility for His Belief. By Rev. John Macnaughtan. . .■ •

Miracles and Prophecy. Direct proofs that the Bible is a revelation from

God. By Rev. C. A, Murphy. -jVI'v

Prayer in Relation to Natural Law. By Rev. Professor Wallace. '• rf

Science and Revelation ; their Distinctive Provinces. With a review of
the theories of Tyndall, Huxley, Darwin and Herbert Spencer. By Rev.
<, . Professor Porter.

The Achievements of the Bible a Proof of its Divine Origin, '^^^n/
By Rev. Mr. Magill, Cork. , ; '

The Doctrine of an Inn personal God, and its effect upon Morality and V' i.^
Religion. By Rev. W. T. Martin. j ...jrV

I The Life and Character of Christ, an evidence of the truth of Christi- , ') V,
' anil). By Rev. John Morgan. .A-'

Theological Colleges ; Their Place and Influence in the Church and the >' %:,■!,
World. By J. L. Porter, D.D., LL.D., Professor of Biblical Criticism.

Yayin ; or, the Bible Wine Question. The testinnony of Scripture, and of Bible
J, ^ Lands, against recent sacramentnri.«ni innovations. 'By Professor Watts, ^ "j..^

^' ^ Wallace and Murphy, Belfast, and Rev, Wm. Wright, B.A., Damascus. ^^ .
Edited by Professor Watts.

, . ' ./ Books ordered from this list mailed free to any part of the Dominion. ■ ,. ^ '.'

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61 KING ST. EAST, TORONTO. Jt'X