Jesus was to reign a thousand years

JESUS WAS TO REIGN A THOUSANDYEARS
EDITED BY GLENN PEASE
Revelation20:6 6Blessedand holy are those who share
in the first resurrection. The second death has no
power over them, but they will be priests of God and
of Christand will reign with him for a thousandyears.
The First Resurrection BY SPURGEON
“And I saw thrones and they sat upon then and judgment was given
unto them: and I saw the souls of them that were beheadedfor the
witness of Jesus and for the Word of God and which had not
worshipped the beast, neither his image, neither had receivedhis mark
upon their foreheads, or in their hands. And they lived and reigned with
Christ a thousand years. But the rest of the dead lived not again until
the thousand years were finished. This is the first resurrection. Blessed
and holy is he that has part in the first resurrection; on such the second
death has no power, but they shall be priests of God and of Christ and
shall reign with Him a thousand years.”
Revelation20:4, 5, 6
You will bear me witness, my Friends, that it is exceedinglyseldomI ever
intrude into the mysteries of the future with regardeither to the second
advent, the millennial reign, or the first and secondresurrection. As often as
we come acrossit in our expositions we do not turn aside from the point, but if
guilty at all on this point, it is rather in being too silent than saying too much.
And now, in bringing forward this question this morning I would say I do not
do it to amuse your curiosity by novelty, or that I may pretend to have the
true key of the prophecies which are as yet unfulfilled. I scarcelythink it
would be justifiable for me to spend my time upon prophetic studies for which

I have not the necessarytalent, nor is it the vocationto which my Masterhas
ordained me.
I think some ministers would do far more for the profit of God’s people if they
would preach more about the first advent and less about the second. But I
have chosenthis topic because I believe it has practicalbearings and may be
made useful, instructive and rousing to us all. I find that the most earnestof
the Puritan preachers did not forbear to dwell upon this mysterious subject. I
turn to Charnock and in his disquisition upon the Immutability of God he
does not hesitate to speak ofthe conflagrationof the world, of the millennial
reign and the new heavens and new earth.
I turn to Richard Baxter, a man who above all other men loved the souls of
men. Who more, perhaps, than any man with the exception of the Apostle
Paul, travailed in birth for souls–andI find him making a barbed arrow out of
the doctrine of the coming of the Lord and thrusting this greatTruth into the
very heart and conscienceofunbelievers–as thoughit were Heaven’s own
sword. And John Bunyan too–plain, honest John–he who preachedso simply
that a child could comprehend him and was certainly never guilty of having
written upon his forehead the word “Mystery”–he, too, speaksofthe advent
of Christ and of the glories which shall follow and uses this doctrine as a
stimulus to the saints and as a warning to the ungodly.
I do not think therefore I need tremble very much if the charge should be
brought againstme of bringing before you an unprofitable subject. It shall
profit if God shall bless the word. And if it is God’s Word we may expect His
blessing if we preachit all. But He will withdraw it if we refrain from teaching
any part of His counselbecause inour pretended wisdom we fancy that it
would not have practicaleffect.
Now, my dear Friends, in introducing againthese texts to you I shall just
remark that in the first text which relates to the people of God, we have three
greatprivileges. And in the secondtext, which relates to the ungodly who are
not in covenantwith Christ, we have three greatand terrible things which
may soonbe perceived.
1. First of all, we will take the first text with its THREE PRIVILEGES.
“Blessedand holy is he that has part in the first resurrection: on such
the seconddeathhas no power, but they shall be priests of God and of
Christ and shall reign with Him a thousand years.”
Before I proceedto enter into these privileges I must remark that two modes
of understanding this verse have been proposed, both of which I think are
untenable. I have been reading carefully through Albert Barnes. In his

opinion, the first resurrectionhere spokenof is a resurrectionof principles–a
resurrectionof the patience, the undaunted courage, the holy boldness and
constancyof the ancient martyrs. He says these greatprinciples have been
forgottenand, as it were, buried and that during the spiritual reign of Christ
which is to come these greatprinciples will have a resurrection.
Now, I appealto you, would you, in reading that passage, think this to be the
meaning? Would any man believe that to be its meaning, if he had not some
thesis to defend? The fact is we sometimes readScripture thinking of what it
ought to say, rather than what it does say. I do not hesitate to affirm that any
simple-minded person who was intent upon discovering the mind of the Spirit
and not upon finding a method by which the words could be compelledto
express his own mind would saythat the resurrectionof principles or the
resurrectionof doctrines does not give the fair meaning of the words here
stated.
Brethren, cannot you perceive at a glance that this is the resurrection of men?
And is it not a literal resurrection, too? Does it not say, “I saw the souls of
them that were beheadedfor the witness of Jesus”? Is it not written, “The rest
of the dead lived not?” Does this mean the rest of the dead principles? The
rest of the dead doctrines? You cannot so translate it. It is–we have no doubt
whatever–a literalresurrection of the saints of God and not of principles nor
of doctrines.
But another interpretation has been proposed. I once had the misfortune to
listen to an excellentfriend of mine who was preaching upon this very text.
And I must confess I did not attend with very greatpatience to his exposition.
He said it meant blessedand holy is he who has been born again, who has
been regeneratedand so has had a resurrectionfrom dead works by the
resurrectionof the Lord Jesus Christ. All the while he was preaching I could
not help but wish that I could propose to him the difficulty to make this
metaphoricalinterpretation agree with the literal fact–that the rest of the
dead lived not till the thousand years were finished.
For if the first resurrectionhere spokenof is a metaphorical, or spiritual, or
typical resurrection–whythe next where it speaks ofthe resurrection of the
dead must be spiritual and mystical and metaphorical too! Now, no one would
agree with this. When you read a chapter you are not to say, “This part is a
symbol and is to be read so and the next part is to be read literally.” Brethren,
the Holy Spirit does not jumble metaphors and facts together. A typical book
has plain indications that it is so intended and when you come upon a literal
passagein a typical chapter it is always attachedto something else which is

distinctly literal so that you cannot, without violence to common sense, make a
typical meaning out of it.
The fact is, in reading this passagewith an unbiased judgment–having no
purpose whateverto serve, having no theory to defend–and I confess I have
none, for I know but very little about mysteries to come–Icould not help
seeing there are two literal resurrections here spokenof–one ofthe spirits of
the just and the other of the bodies of the wicked. One of the saints who sleep
in Jesus, whom Godshall bring with Him and another of those who live and
die impenitent, who perish in their sins.
But this by way of preface to this first text. Let me now proceed. There are
three privileges in the text.
Now as to the first privilege, the priority of resurrection. I think Scripture is
exceedinglyplain and explicit upon this point. You have perhaps imagined
that all men will rise at the same moment–that the trump of the archangelwill
break open every grave at the same instant and sound in the earof every
sleeperat the identical moment. Such I do not think is the testimony of the
Word of God. I think the Word of God teaches and teaches indisputably, that
the saints shall rise first. And be the interval of time whateverit may, whether
the thousand years are literal years, or a very long period of time, I am not
now about to determine. I have nothing to do except with the fact that there
are two resurrections, a resurrection of the just and afterwards of the unjust–
a time when the saints of God shall rise–anaftertime when the wickedshall
rise to the resurrection of damnation.
I shall now refer you to one or two passagesin Scripture and you will use your
Bibles and follow me. First, let us look at the words of the Apostle in that
chapter which we use generally as a burial service, the First Epistle to the
Corinthians, 15:20-24:“But now is Christ risen from the dead and become the
first fruits of them that slept. For since by man came death, by man came also
the resurrectionof the dead. For as in Adam all die, even so in Christ shall all
be made alive. But every man in his own order: Christ the first fruits;
afterward they that are Christ’s at His coming. Then comes the end, when He
shall have delivered up the kingdom to God, even the Father, when he shall
have put down all rule and all authority and power.”
There has been an interval of two thousand years between“Christ the first
fruits” and the “afterwardthey that are Christ’s at His coming.” Why not
then a thousand years betweenthat first resurrectionand “the end.” Here is a
resurrectionof those who are Christ’s and of them only. As for the wicked,
one would scarce know that they would rise at all from this passage, if it were

not for the generalstatement, “All shall be made alive.” And even this may
not be so comprehensive as at first sight it seems. It is enough for me that
there is here a particular and exclusive resurrectionof those who are Christ’s.
Turn to another passage,whichis perhaps plainer still, the First Epistle to the
Thessalonians, 4:13-17–“ButI would not have you to be ignorant, brethren,
concerning them which are asleep, that you sorrow not, even as others which
have no hope. For if we believe that Jesus died and rose again, even so them
also which sleepin Jesus willGod bring with Him. For this we say unto you by
the word of the Lord, that we which are alive and remain unto the coming of
the Lord shall not prevent”–or have a preference beyond–“themwhich are
asleep. Forthe Lord Himself shall descendfrom Heaven with a shout, with the
voice of the archangeland with the trump of God: and the dead in Christ shall
rise first: then we which are alive and remain shall be caught up togetherwith
them in the clouds, to meet the Lord in the air–and so shall we everbe with
the Lord.”
Here is nothing said whateverabout the resurrectionof the wicked–itis only
statedthat the dead in Christ shall rise first. Our Apostle is evidently speaking
of a first resurrection. And since we know that a first resurrection implies a
secondand since we know that the wickeddeadare to rise as well as the
righteous dead, we draft the inference that the wickeddead shall rise at the
secondresurrection, after the interval betweenthe two resurrections shall
have been accomplished.
Turn to Philippians 3, verses 8 and 10-11 and compare them. “Yes doubtless
and I count all things but loss for the excellencyof the knowledge ofChrist
Jesus my Lord: for whom I have suffered the loss of all things and do count
them but dung, that I may win Christ.” “ThatI may know Him and the power
of His resurrectionand the fellowship of His sufferings, being made
conformable unto His death. If by any means I might attain unto the
resurrectionof the dead.” What does he mean there? Every one will rise, no
orthodox Christian doubts that. The doctrine of a generalresurrectionis
receivedby all the Christian Church. What, then, is this resurrectionafter
which Paul was exerting himself, if by any means he might attain unto it?
It could not be the generalresurrection. He would attain unto that live as he
wish. It must have been some superior resurrectionof which only those shall
be partakers who have knownChrist and the power of His resurrection,
having been made conformable unto His death. I think you cannotinterpret
this passageorgive it any force of meaning, unless you admit that there is to
be a prior resurrectionof the just before the resurrectionof the unjust. If you
will turn to a passagein Luke 20:35-36, whichprobably is fresh upon your

memories, you will find there something which I will venture to call a clear
proof of a specialresurrection.
The Sadducees hadproposed a difficulty as to the relationship of men and
women in the future state and Jesus here says, “But they which shall be
accountedworthy to obtain that world and the resurrectionfrom the dead,
neither marry, nor are given in marriage:neither can they die any more: for
they are equal unto the angels and are the children of God, being the children
of the resurrection.” Now, brethren, there is some worthiness necessaryfor
this resurrection. Do you not perceive it? There is some distinction involved in
being called the children of the resurrection. Now, againI sayyou do not
doubt but that all shall rise. In that sense, then, every man would be one of the
children of the resurrection. In that sense, no worthiness would be required
for resurrectionat all.
There must be, then, a resurrectionfor which worthiness is needed, a
resurrectionwhich shall be a distinguished privilege, which, being obtained,
shall confer upon its possessorthe distinguished and honorable title of a
“child of the resurrection.” It seems to me that this is plain enoughand can be
put beyond all dispute. In chapter14 of the same Gospel, in verse 13-14, you
have a promise made to those who, when they make a feast, do not do it with
the intention of getting anything in return. “When you make a feast, callthe
poor, the maimed, the lame, the blind: and you shall be blessed;for they
cannot recompense you: for you shall be recompensedat the resurrection of
the just.”
I would not insist upon it that this would prove that the just rose at a different
time. But still there is to be a resurrectionof the just and on the other hand,
there is to be a resurrectionof the unjust, And the time of recompense forthe
righteous is to be the resurrectionof the just, which is spokenof as being a
particular period. He might just as well have said, “You shall be recompensed
at the generalresurrection.” There was no need to have said, “At the
resurrectionof the just,” if the two are to happen at the same time. The words
“of the just” are superfluous in the passageunless they do refer to some era
distinguished and distinct from the resurrectionof the unjust.
I will not say that this is any clearproof, but still, all these things put together
with other passages Imight quote if time did not fail me, would, I think,
establishupon a Scriptural basis the doctrine of the two resurrections. But I
would refer to one more, which seems to me to be exceedinglyclear, in John
6:39, 40, 44, 54. In these verses the Savior four times over speaks ofHis own
believing people and promises them a resurrection. “I will raise him up at the
last day.” Now, is there any joy or beauty in this, to the people of God in

particular, unless there be a specialtyin it for them? It is the lot of all to rise
and yet we have here a privilege for the elect!Surely, Brethren, there is a
different resurrection.
Besides, there is yet a passagewhich now springs to my memory in Hebrews
11:35, where the Apostle, speaking of the trials of the godly and their noble
endurance, speaks ofthem as, “not accepting deliverance that they might
obtain a better resurrection.” The betterness was not in the after results of
resurrection, but in the resurrection itself. How, then could it be a better
resurrection, unless there is some distinction betweenthe resurrectionof the
saint and the resurrection of the sinner? Let the one be a resurrection of
splendor–letthe other be a resurrection of gloomand horror–and let there be
a marked division betweenthe two. That as it was in the beginning it may be
even to the end, the Lord has put a difference betweenhim that fears God and
him that fears him not.
I am wellaware that I have not been able to put the argument so well but that
any antagonistmay cavil at it. But I have been preaching to my own
congregationrather than fighting with opponents and I hope you will take
these passages andweighthem for yourselves. If they do not teach you that
the dead in Christ shall rise first, do not believe me if I saythey do. If you
cannot perceive the fact yourself, if the Holy Spirit does not show it to you,
why then read the passage againand then find if you can find another and a
better meaning. I have no purpose to serve exceptto make the Scripture as
plain to you as possible.
And I sayit yet again–Ihave not a shadow of a doubt in my own soul that
these passages do teachus that there shall first of all be a resurrection
concerning which it shall be said, “Blessedand holy is he that has part in the
first resurrection, on such the seconddeath has no power, but they shall be
priests of God and of Christ and shall reign with Him a thousand years.”
I now pass on to the secondprivilege here promised to the godly. The second
death on them has no power. This, too, is a literal death–none the less literal
because its main terror is spiritual–for a spiritual death is as literal as a carnal
death. The death which shall come upon the ungodly without exception can
never touch the righteous. Oh, Brethren, this is the best of all. As for the first
resurrection, if Christ has granted that to His people there must be something
glorious in it if we cannotperceive it. “It does not yet appear what we shall be,
but we know when He shall appear we shall be like Him.”
I think the glories of the first resurrectionbelong to the glories which shall be
revealedin us rather than the glories that are revealedto us. What shall be

the majestyof that form in which we shall rise? What is the distinguished
happiness we shall then enjoy? We can but guess ata distance–wecannot
know it fully. But on this point we can understand what Scripture states and
understand this much well–thatdamnation, the seconddeath–shallhave no
poweron those who rise at the first resurrection. How should it? How can
damnation fall on any but those who are sinners and are guilty of sin? And the
saints are not guilty of sin. They have sinned like others and they were by
nature the children of wrath even as others. But their sin has been lifted from
them–it was laid upon the Scapegoats'headof old.
He, the Eternal Substitute, even our Lord Jesus, carriedall their guilt and
their iniquity into the wilderness of forgetfulness where it shall never be found
againstthem forever. They wearthe Savior’s righteousness, evenas they have
been washedin His blood. And what wrath can lie on the man who is not only
guiltless through the blood, but is meritorious through imputed
righteousness?Oh, arm of Justice, you are nerveless to smite the blood-
washed. Oh, you flames of Hell, how could even so much as the breath of your
heat pass upon the man who is safelycoveredin the Savior’s wounds? How is
it possible for you, O Deaths, Destructions, Horrors, Glooms, Plaguesand
Terrors, so much as to flit like a cloud over the serene skyof the spirit which
has found peace with God through the blood of Christ?
No, Brethren–
“Boldshall I stand in that greatday;
For who anything to my charge shalllay?
While, through Your blood, absolvedI am
From sin’s tremendous curse and shame.”
There shall be a seconddeath. But over us it shall have no power. Do you
understand the beauty of the picture? As if we might walk through the flames
of Hell and they should have no powerto devour us any more than when the
holy children pacedwith ease overthe hot coals of Nebuchadnezzar’s seven
times heated furnace. Death may bend his bow and fit the arrow to the string–
but we laugh at you, O Death! And you, O Hell, we will despise!For over both
of you, enemies of man, we shall be more than conquerors through Him that
has loved us. We shall stand invulnerable and invincible, defying and laughing
to scornour every foe. And all this because we are washedfrom sin and
coveredwith a spotless righteousness.
But there is another reasonwhy the seconddeath can have no poweron the
believer–Becausewhenthe prince of this world comes againstus–we shallbe
able to say what our Masterdid, “He has nothing in Me.” When we shall rise

againwe shall be freed from all corruption–no evil tendencies shall remain in
us. “I will cleanse their blood that I have not cleansed–forthe Lord dwells in
Zion.” “Without spot or wrinkle, or any such thing”–without even the shadow
of a spot which the eye of omniscience coulddiscover–we shallbe as pure as
Adam before his fall–as holy as the Immaculate manhood when it first came
from the Divine Hand.
We shall be better than Adam for Adam might sin. We shall be so established
in goodness, inTruth and in righteousness thatwe shall not even be tempted
again, much less shall we have any fear of falling. We shall stand spotless and
faultless at the last greatday. Brethren, lift up your heads–contending with
sin, castdown with doubts–lift up your heads and wipe the tears from your
eyes!There are days coming the like of which angels have not seen–butyou
shall see them. There are times coming when your spirits shall no more fear
the chain, nor shall you even remember the wormwoodand the gall.
“What, though your inbred sins require
Your flesh to see the dust–
Yet as the Lord your Saviorrose
So all His followers must.”
And when they rise they shall leave the old Adam behind them. Blessedday!
One of the most blessedparts of Heaven–ofHeavenabove or of Heaven
below–willbe freedom from the tendency to sin–a total death to that old
nature which has been our plague and woe.
There is yet a third privilege in the text, upon which I shall speak but briefly. I
believe this to be also one of the glories that shall be revealed.
The third privilege of the text is, “They shall reign with Him a thousand
years.” Here is another point upon which there has been a long and very
vigorous contention. It was believedin the early Church–I do not know
whether there is any Scriptural foundation for the precise date they fixed–that
the sevenththousand years of the world’s history would be a Sabbath. That as
there were six days of toil in the week and the seventh was a day of rest, so the
world would have six thousand years of toil and sorrow and the seventh
thousand would be a thousand years of rest.
I say I do not know that there is any Scripture for that. I do know that there is
none againstit. I believe the Lord Himself shall come, “but of that day and of
that hour knows no man, no not even the angels of God.” And I think it is idle
to attempt to fix the year or even the century when Christ shall come. Our
business is to expect Him always, to be always looking for His appealing,
watching for His coming. Whether He comes atcock-crow, ormidnight, or at

morning watch, we need be ready to go in with the wise virgins into the
marriage feastand to rejoice with our Beloved.
If there have been any dates given, I am not able at present to find them. All
these dates and mysteries I can leave to much more learned men and men who
give their whole time to it. The book of Revelationneeds another expounder
besides those who have loadedour shelves until they groan, for they have
generallymade confusionworse confounded. Their expositions have been
rather “an obviation” than a revelation. They have rather darkenedcounsel
by words without knowledge thanmade the dark things plain. I am prepared
to go about as far as my predecessorDr. Gill went–as far as the old fathers of
the Church went, as far as Baxter and Bunyan would have gone–butto go no
further than that.
Yet I think we may say this morning there it in our text a distinct promise that
the saints are to reign with Christ a thousand years and I believe they are to
reign with Him upon this earth. There are some passageswhichI think obtain
a singular fullness of meaning if this is true. Turn to Psalm 37:10, 11. It is that
Psalmwhere David has been fretting himself because ofthe evildoers and
their prosperity upon the earth. He says, “Foryet a little while and the wicked
shall not be: yes, you shall diligently considerhis place and it shall not be. But
the meek shall inherit the earth; and shall delight themselves in the
abundance of peace.” Youcan interpret that to mean that the meek man shall
enjoy much more of this world’s goods than the sinner and that he shall have
abundance of peace.
But I think you have given it a lean meaning, a very leanmeaning, indeed. If it
is true that these meek ones shall yet possess this very earth and that here, in
the abundance of peace through the Messiah’s reign, they shall rejoice in it, I
think you have found a fuller meaning and one which has a God-like meaning.
So it is that God’s promises always have a wider meaning than we can
conceive. Now, in this case, if it only means that the meek are to have what
they gain in this life, which is very little indeed–if they are only to have what
they enjoy here upon earth–whichis so little–I think if in this life only they
have hope, they are of men the most miserable.
If it only means that, then the promise means less than we might conceive it to
mean. But if it means that they shall have glory even here, then you have given
to it one of the widestmeanings you can conceive–ameaning like the meanings
usually given to the promises of God–wide, large, extensive and worthy of
Himself. Brethren, the meek do not inherit the earth to any greatdegree at
present and we look for this in another age. Let me quote the language of
Christ, lest you should think this passagepeculiarto the Old Testament

dispensation, “Blessedare the meek, for they shall inherit the earth.” How?
Where? When? Notnow, certainly, not in Christ’s days, not in Apostolic times
by any means.
What did the meek inherit, Brethren? Fire wood, flames, racks, pincers,
dungeons. Their inheritance indeed, was nothing. They were destitute,
addicted, tormented. They wandered about in sheepskins and goatskins andif
the meek are ever to inherit the earth, certainly it must be in some age to
come, for they have never inherited it yet. Turn again to a passagein
Revelation5:9, 10–“Andthey sung a new song.” It is the very song we sang
this morning and it runs thus, “You are worthy to take the Book and to open
the seals thereof:for You were slain and have redeemedus to God by Your
blood out of every kindred and tongue and people and nation. And have made
us unto our God kings and priests–andwe shall reign on the earth.”
Whether anyone disputes the genuineness ofthese words, I do not know. But
if they mean anything at all–if the Holy Spirit meant to set forth any
meaning–surelyit must have been that the people of Christ shall reign on the
earth. Besides, rememberour Savior’s words in Matthew 19:28-29, where in
answerto a question which had been put by Peter as to what His saints should
have as the result of their losses forHis sake, He said unto them, “Verily I say
unto you, that you which have followedMe, in the regenerationwhenthe Son
of Man shall sit in the Throne of His glory, you also shall sit upon twelve
thrones, judging the twelve tribes of Israel. And everyone that has forsaken
houses, or brethren, or sisters, orfather, or mother, or wife, or children, or
lands, for My name’s sake, shallreceive anhundredfold and shall inherit
everlasting life.”
It seems that Christ here is to come in the regeneration, whenin a newborn
world there shall be joys fitted for the newborn spirits–and then there shall be
splendors and glories for the Apostles first and for all those who by any means
have suffered any lossesfor Christ Jesus. You find such passagesas these in
Isaiah24:23, “The Lord of Hosts shall reign in Mount Zion and in Jerusalem
and before His ancients gloriously.” Indeed, I could not now take up your time
by quoting many passagesin which it seems to me that nothing but the
triumph on the very spot where they have fought the battle, nothing but the
glory in the very place where they have had the tug of war, will meet the
meaning of God’s Word.
I do look forward to this with joy, that though I may sleepin Christ before my
Mastercomes and I know not whether that shall be or not, yet I shall rise at
the day of His appearing and shall be recompensedat the resurrectionof the
just if I have truly and faithfully served Him. And that recompense shallbe to

be made like unto Him and to partake of His glories before the eyes of men–
and to reign with Him during the thousand years. Dr. Watts, I believe,
understood that Christ is to come literally, for he says–
“Nordoes it yet appear
How greatwe must be made;
But e,
We shall be like our Head.
A hope so much divine
May trials well endure,
May purge our souls from sense and sin
As Christ the Lord is pure.”
But to gatherup what I have said and to make one other observation–this
doctrine which I have preached just now is not an unpracticalone. For
throughout the New Testamentwheneverthe Apostle wants to stir up men to
patience, to labor, to hope, to endurance, to holiness–he generallysays
something about the advent of Christ. “Be patient, Brethren,” says he, “for
the coming of the Lord draws near.” “Let your moderation be known unto all
men, the Lord is at hand.” “Judge nothing before the time, till the Lord
come.” “Whenthe great Shepherd shall appear, you also shall appear with
Him in glory.” Brethren, I think we shall do wrong if we make too much of
this. But we shall do equally wrong if we make too little of it.
Let us give it a fair place in our thoughts and especiallyletthose of us who
fear God and believe in Jesus take this to be a window through which we can
look when the house is dark and our home is full of misery. Let us look to the
time when we shall rise among the first, following Christ the first fruits–when
we shall reign with Christ, sharing in His glories–andwhen we shall know
that the seconddeath over us has no power.
II. I shall now turn to the secondpart of the discourse briefly. To the ungodly
THREE THINGS IN SIMPLICITY.
Sinner, you have heard us speak ofthe resurrectionof the righteous. To you
the word “resurrection” has no music. There is no flash of joy in your spirit
when you hear that the dead shall rise again. But oh, I pray you lend me your
ear while I assure you in God’s name that you shall rise. Not only shall your
soul live–you have perhaps become so brutish that you forget you have a soul–
but your body itself shall live. Those eyes that have been full of lust shall see
sights of horror. Those ears whichhave listenedto the temptations of the Evil
One shall hear the thunders of the Dayof Judgment. Those very feet that bare

you to the theatershall attempt, but utterly fail to sustain you when Christ
shall sit in judgment.
Think not when your body is put into the soilthat you have done with it. It
has been partner with your soulin sin. It shall be sharer with your soul in the
punishment. He is able to castboth body and soul into Hell. The heathens
believe in the immortality of the soul. We need not therefore prove what a
heathen could conceive. It is the doctrine of the resurrectionof the body which
is peculiar to Christianity. You are not prepared to castawaythe Revelation
of God, I know. You receive that Book as being God’s Book and it tells me
that the dead, both small and great, shall rise. When the archangel’s trump
shall sound, the whole of the old inhabitants of the world before the Flood
shall rise out of the ocean.
The buried palaces, the sunken homes shall all give up the multitude who once
married and were given in marriage until Noahentered into the ark. Up shall
rise from the greatdeeps of the fathomless sea, thousands upon thousands of
bodies of men who have slept now these three and four thousand years. Every
churchyard, too, where men have been quietly buried with Christian rites but
yet were unchristian still, shall yield up its dead. The battlefield shall yield a
mighty harvest–a harvestwhich was sownin blood–whichshall be reaped in
tempest. Every place where man has lived and man has died shall see the
dying quickened once againand flesh and blood once more instinct with life.
But the main thing with you is that you will be there. Living and dying as you
now are. Ungodly and unconverted the most awful curse that could fall on
you–with the exceptionof the damnation of your soul–is the sure and certain
resurrectionof your body. Go, now and paint it if you will and seek a beauty
which the worm shall loathe. Go and pamper your body–drink the sweetand
eat the fat. Go and luxuriate and indulge it in ease. Oh, Sir, you may well
pamper your bodies, for there is short enough time for your body to have
mirth in. And when that short time is over you shall drink another wine–the
dregs of the cup of God’s wrath which the wickedshalldrain to the lastdrop.
Satisfy your ears with music now–youshall soonhear nothing but the howling
of the damned! Go your way–eat, drink and be merry. But for all these the
Lord shall bring you into judgment–sevenfoldfor all your sinful pleasures–yes
seventy times seven., Forall your joys of lust and wickednessand crime shall
the Lord be avengedon you in the greatand terrible day of His wrath. Sinner,
think of this and when you sin think of the resurrection.
But after the resurrection, according to the text, comes the judgment. You
have cursed God. The oath died away. No, Sir, it did not–it imprinted itself

upon the greatBook ofGod’s remembrance. You have entered the chamber
of wantonness, orthe hall of infidelity. You have walkedthrough the stews of
grime and through the stenchand filth of the brothel. You have wandered
into sin and plunged into it, thinking it would all die with the day–that as the
night covers up the sights of the day, so the night of death should cover up the
deeds of your day of life. Notso. The books shall be opened. I think I see your
blanching cheeks–closing youreyes because you dare not look upon the Judge
when He opens that page where stands your history.
I hear yon sinner, boldest among you all. He is crying, “You rocks fall on me.”
There they stand, sublime and dread, those granite rooks. He would rather be
crushed than stand there before the avenging Eye. But the mountains will not
loosen. Theirflinty bowels feelno pangs of sympathy, they will not move. You
stand while the fiery Eye looks you through and through. And the dread voice
reads on and on, your every actand word and thought. I see you as the
shameful crimes are read and men and angels hear. I see your horror as a
nameless deedis told in terms explicit, which none canmisunderstand. I hear
your thoughts brought out–that lust, that murder which was in the thought,
but never grew into the deed.
And you are all this while astonishedlike Belshazzar when he saw the writing
on the wall and his loins were loose and he was terribly afraid. So shall it be
with you. And yet againand againand again, shall you send up that awful
shriek, “Hide us! hide us from the face of Him that sits upon the Throne and
from the wrath of the Lamb!”
But then comes the end, the lastof all. After death the judgment, after
judgment the damnation. If it is a dreadful thing to live again, if it is a more
dreadful thing still to spend the first day of that life in the grand assize of
God–how much more awful shall it be when the sentence is pronounced and
the terror of punishment shall begin! We believe that the souls of the wicked
are alreadytormented, but this judgment will castboth body and soul into the
lake of fire. Men and women, you who fear not God and have no faith in
Jesus, I cannotpicture to you the damnation. Across it let me draw a curtain.
But though we must not picture it, I pray you realize it.
When Martin has painted some of his sublime pictures, he has generally
heightened the effect by masses ofdarkness. Surelythis is the way in which
God has painted Hell–rather by masses ofdarkness than by definiteness of
light. This much we know–Hellis a place of absence from God–a place for the
development of sin, where every passionis unbridled, every lust unrestrained.
A place where God punishes night and day those who sin night and day–a
place where there is never sleep, or rest or hope–a place where a drop of

wateris denied, though thirst shall burn the tongue. A place where pleasure
never breathed, where light never dawned, where anything like consolation
was never heard of–a place where the Gospelis denied, where mercy droops
her wings and dies.
Hell is a place where vengeance reigns andshakes his head and brandishes his
sword–a place offury and of burning–a place the like of which imagination
has not pictured. May God grant it may be a place which you shall never see
and whose dread you shall never feel. Sinner, instead of preaching it to you,
let me bid you die from it. Die, sinner and flight from Hell becomes
impossible–youare losteternally. Oh, while yet you are on praying ground, I
pray you, think on your end. “Becauseshe remembered not her latter end, she
came down wonderfully.” Let it not be said thus of you. Think! think! this
warning may be the last you shall ever hear. You may never be spared to
come to a place of worship again. Perhaps, while you sit here the last sands
are dropping from the hour glass–andthen no more warning canbe given–
because redemption and escape shallbe impossible to you.
Soul, I lift up before you now Christ the Crucified One–“Whosoeverbelieves
on Him shall never perish, but have eternal life.” As Moses lifted up the
serpent in the wilderness so this morning the Son of Man is lifted up. Sinner,
see His wounds. Look to His thorn-crowned head. See the nails of His hands
and of His feet. Do you perceive Him? Hark, while He cries, “Why have you
forsakenMe?” Listenagainwhile He says, “It is finished! It is finished!”
Salvationfinished!
And now, salvation is freely preachedto you. Believe on Christ and you shall
be saved. Trust Him and all the horrors of the future shall have no powerover
you. But the splendors of this prophecy shall be fulfilled, be they what they
may. Oh that this morning some of you may trust my Masterfor the first time
in your lives! And this done, you need not curiously enquire what the future
shall be, but you may sit down calmly and say, “Come whenit will, my soulis
on the Rock ofAges. It fears no ill. It fears no tempest. It defies all pain. Come
quickly! Come quickly! Even so, come quickly, Lord Jesus.”
BIBLEHUB RESOURCES

"the First Resurrection."
Revelation20:6
S. Conway
Blessedand holy is he that hath part in the first resurrection. It is a common
remark that we are to learn much concerning the Divine administration in the
kingdom of heaven by observing the laws of his administration amongstmen
now, in this presentlife. And there canbe no question that God deals with
men here by a system of specialrewards. He holds before us, as we enter life,
prizes of greateror less value, that we may be stimulated to diligence in the
road along which these prizes lie. But it has been too commonly thought that
in the kingdom of heaven there is nothing of this kind. That there one reward
awaits all alike, and one penalty all to whom penalty is appointed. And the
effecthas been to make imperfect, unspiritual, and self-indulgent Christians
all too content with themselves and their condition before God. They have
what they are pleasedto callfaith, which in them is only a lazy reliance upon
what the Lord Jesus Christ has done; and as they believe, certainly, in
justification by faith, they deem themselves justified, and on the way to be
glorified; and what can any one need more? But the subject which our text
brings before us, and the whole teaching of God's Word, is utterly subversive
of this popular and plausible but pernicious belief. It teaches that there is a
"prize" of our high calling of Godin Christ Jesus; a being, if faithful, first in
the kingdom of heaven, or, if unfaithful, last; a being greatestorleast;a
crownof life; a recompense of ten cities as well as of five; and much also of the
same kind. Especiallyis this doctrine of specialrewardto the faithful
confirmed by this truth of the first resurrection. Let us inquire -
I. WHAT DOES IT MEAN? Surely that which it seems to say - that the
faithful servants of Christ, of whom those who had been beheadedfor his sake
are named as representing all the rest, shall rise from the dead, and live and
reign with Christ for a vast period, here calleda thousand years, whilst all the
rest of the dead shall have no resurrectionuntil this period be past. Therefore
there is a first resurrectionfor the saints of God, and another, inferior and
later one, for all the rest of the dead. So this Scripture seems to teach. But
many have affirmed that, howevermuch it may seemto teachthis, in reality it
does not. For, it is affirmed:
1. That there is nothing else like it in all the restof Scripture. It stands all
alone. But if it be really taught here, our failing to find it elsewhere willnot
excuse us from accepting it. We acceptotherdoctrines even if declaredbut

once. Take 1 Corinthians 15. Where but there shall we find not a few of the
truths it teaches?And there are other instances beside. But we do not admit
that it stands alone, not by any means (cf. infra).
2. That it is all metaphor, like the restof the book. But all is not metaphor,
and what is and what is not canbe readily distinguished. The resurrection is
not a metaphor.
3. That it means baptism. We read that Christians have "risen with Christ in
baptism" (Romans 6:4; Colossians2:12). Here, then, it is said, is the first
resurrection. But St. John, in our text and its context, is speaking ofmen who
have died, have been beheadedfor Christ; the death is a literal one, so
therefore must the resurrectionbe. If it were a spiritual death that were told
of, then the resurrection might be spiritual also. And the living with Christ
comes afterdeath. How, then, canit be baptism?
4. Others, many, say that it tells of the thousand years or more which stretch
from the fourth century to the fourteenth. At the beginning of the fourth,
persecutionby heathen Rome ceased, Rome herselfadopting the Christian
faith. Fora thousand years after, her ministers and Churches, it might be
said, lived and reigned. But then came the capture of Constantinople, and the
establishment of the Turkish empire, and the dominance over so large a
portion of the once Christian world of the Mohammedan imposture. Well, if
Satanwas "bound" during all that period whenever - so one would ask - was
there a time when he seemedmore free? If that thousand years were the
millennium, or like it, then may we be delivered from such another one!
5. The entire present dispensation. Referenceis made to our Lord's word as to
the "fall" of Satan"from heaven;" as to his being "judged" and "castout;"
and it is said that this is Satan's condition now - fallen, judged, castout,
bound, shut up in the abyss, reservedfor condemnation - and has been so ever
since our Lord was here on earth; and that during all this period the faithful
have lived and reigned with Christ. Again, we say, such interpretation makes
a mockeryof the millennium, and empties St. John's words of well nigh all
their meaning. Therefore, onthe sound principle of interpretation that, when
a literal meaning will stand in any Scripture, the meaning furthest from that
is generallythe worst, we acceptthat literal meaning, and the more so that the
question -
II. WHERE IS THE PROOF OF IT? is one that canbe satisfactorily
answered.
1. In the Old Testamentthere were many Scriptures which had led the Jews to
the belief that for faithful Israelthere was to be a specialresurrection. Such

texts were Isaiah25:8; Isaiah26:1; Ezekiel37.;Daniel 12. And this belief of
their resurrectionwhen Messiahcame was whatSt. Paul called "the hope of
Israel." And this generalbelief our Lord never contradicted, which he who
said, "If it were not so I would have told you," would assuredly have done.
But:
2. The New Testamentmust, of course, furnish the largerproof. Our Lord
perpetually speaks ofthe resurrection of the goodand of the evil as of
separate things. He tells (John 5:29) of "the resurrectionof life" and of "the
resurrectionof judgment;" and in ver. 24 he has said that believers "shallnot
come into judgment." Here, then, is a resurrectionwith which believers can
have nothing to do, and another which is specially theirs. Then cf. John 6:39,
40, "I will raise him up at the last day." This is severaltimes repeated. But
why, if every one is to be raised up at the last day - if that be the general
resurrection, why is there this mark of distinction for "him" if there be none?
We conclude there is a distinction. Another and a more glorious resurrection
awaits "him" than awaits others. Then (Luke 14:14) the Lord speaks of"the
resurrectionof the just." Why does he not speak ofthe generalresurrectionif
there be nothing specialfor "the just"? He teaches us that there is. Again
(Luke 20:35), he speaks ofa resurrectionfor the children of God, who shall be
equal to the angels, which is a resurrection"from among the dead" (ἐκ), and
for which they who sharedin it neededto be "countedworthy." But this is not
the case withthe generalresurrection;therefore we gatherthat this is a
specialone. Then 1 Corinthians 15:22-24, where the order of the resurrection
is given - "every man in his ownorder: Christ... afterward they that are
Christ's at his coming;" and then, after the greatwork of subjugating all
things is accomplished- "then cometh the end." But with this we know is
associatedthatresurrection of "the rest of the dead" of which we read in this
chapter (ver. 12). See, too, in Matthew 24:31. The gathering togetherof the
electis told of, and then afterwards - we know not how long - the judgment of
the heathen, the nations, of which we are told at the close of Matthew 25. See,
too, Philippians 3:14. Now, "the resurrection from the dead" which St. Paul
there speaks ofas "the prize of his high calling," and after which he strove, if
"by any means he might attain unto it" - for as yet he had not attained to it,
and therefore he still pressed, as an eagerracer, towards the goal - this
resurrectioncould not be the generalone, for he knew that he would rise
again;nor either does it mean simply being saved, for he knew that he was
savedalready. It must mean, therefore, a specialresurrection - this of which
our text tells; a prize - the prize, indeed. And we read of "a better
resurrection" after which the saints of old strove. And Christians are called

"firstfruits," and "the Church of the Firstborn" - expressions whichdenote
priority and privilege such as the first resurrectiondeclares. We hold it,
therefore, to be no vain and unauthorized imagination which believes that in
these remarkable verses St. John does teachwhat his words so evidently seem
to affirm.
III. WHAT IS THE INFLUENCE IT SHOULD HAVE UPON US? St. John's
purpose, or rather the Holy Spirit's purpose through him, was by this glorious
revelation to do in an especialmanner that which was the greatdesign of the
whole book - to comfort, strengthen, and inspire with holy courage the
persecutedChurch. And we canhardly imagine that it failed to do this. The
imagery is takenfrom facts within their own experience - the constitution of
the empire, in which the varied kings who ruled over the provinces each
contributed to the powerand glory of the whole; and the priestly service in
the temple with which they had long been familiar. The book is full of Jewish
imagery throughout. The vision, therefore, assuredto them that the lot of
their faithful brethren the martyrs, and all of like mind with them, should
speedily and wondrously be changed. Poor, persecuted, downtrodden, the
offscouring of all things now, they should be as kings;their dungeons they
should exchange forthrones; their dreadful death for life - life eternal, life
with Christ. Vast capacityfor ministering to the glory of the reign of Christ
should be theirs, for they should be kings under him, their Lord. Constant
access to his presence and the ministry of intercessionfor their brethren -
these, too, should be theirs, for they were also to be his priests. 'Twas worth
living for, worth suffering for, worth dying for, let the death come in what
dreadful form it might. So would they feel and speak and act, and this was
what was intended. "Strong consolation"they needed, and "strong
consolationthey had," as God's people ever have had and will have when
placed in like circumstances.And for ourselves - for the vision is for all
Christ's faithful ones as well as for the martyrs - what should be the influence
of this doctrine of the first resurrectionupon us? Surely we should "have
respectunto the recompense of the reward." If Christ have put this reward
before us, we should have respectto it. Is it fitting, some may ask, that
Christ's servants should serve him with their eyes on the reward? Was it
fitting that any reward which Christ promised to bestow should be without
appreciation? Think what this promise is. It is not merely blessedness -it
could not but be that - but it means kingship and priesthood. That is to say,
dropping the metaphors, it means infinitely increasedcapacityfor serving
Christ and furthering his glory; it means, as his priest, constantaccess to his
presence, and the duty and privilege of intercessionfor his people. Yes, the

faithful now with Christ are serving him as they never could before. It is no
indolent case in which they abide, but one of service as well as honour, in
forms which as yet we cannot know. The kingdom of Christ is the better for
what they do. "Are they not all ministering spirits, sent forth to minister?"
Nor canwe doubt that the greatfunctions which are involved in the idea of
priesthood are theirs also - to draw near to God and to intercede for the
people. They who on earth were so fervent in prayer are they all at once
strickendumb there? No; they arc priests of Christ, and by virtue of that
office they are intercessors. Is this a recompense of rewardfor which we need
have no respect? Should it not rouse our energies and callforth our most
strenuous endeavours? Holiness, conformity to the mind and will of God, is
the condition of this blessedness. The rewards of Christ are not mere external
things, but inward and spiritual possessions.Therefore to say that we shall be
content with the lowestplace in heaven, as many do say, may sound like
humility and Christian meekness;but it means being content with less of
likeness to Christ, less of his spirit, less of his love. Priority and privilege in
heaven, the share in this first resurrection, are according to these things; and
how can we be content with but little of them? It is not humility, it is not self
denial, it is wrong to Christ himself, to be indifferent to this reward. Whilst
low in the dust as regards yourself, have a lofty ambition in regardto this. Oh,
then, seek, strive, pray, for this holiness of heart and life, that you may be of
those blessedones who have part in the first resurrection! - S.C.
Biblical Illustrator
The souls of them that were beheaded for the witness of Jesus.

Revelation20:4-6
Martyrdom a testimony
Homilist.
I. Martyrs are SOMETIMESMURDEREDMEN. All murders are not
martyrdoms; all martyrdoms are murders. For a man to spend his life amidst
socialscorn, civil disabilities, and religious intolerance, on accountof his
coscientiousbeliefs, is a martyrdom, his life is a protracted and painful dying.
But thousands have been murdered, and that by every variety of method
which satanic cruelty could invent.
II. Martyrs are ALWAYS WITNESSING men.
1. To the invincibility of the human will
2. To the force of the religious sentiment.
3. To the powerof the soul over the body.
III. Martyrs are OFTEN CHRISTIAN men. Those whom John saw were
those who were "witnessesofJesus, and for the Word of God"
1. They bare witness to the sustaining grace ofChrist.
2. They bear witness againstthe lukewarmness ofliving Christians.
IV. Martyrs who are Christians ENTER HEAVEN.
1. As an encouragementto the persecutedChristian.
2. As a warning to persecutors.
(Homilist.)
Lived and reigned with Christ a thousand years
The millennium
H. Monod.
It is seldom that our sermons bear on the prophecies, and especiallyon the
unfulfilled prophecies. Severalreasons bind us to this reserve. First, the study
of unfulfilled prophecies has only a secondaryimportance, and is not essential
to salvation. Further, and just because they are not essentialto salvation, the
unfulfilled prophecies are wrapped up in a considerable amount of obscurity.
This fact proves that the study of the prophecies is not without dangers, and
that is another reasonwhich should bind a personto devote himself to it only
with moderation. Those who give themselves up too exclusively to this study
are easilytempted to hand over to the backgroundthe greattruths of the

faith, in order to devote their chief interest to speculations, curious, perhaps,
and often attractive; but nearly always without benefit to practicallife, and
sometimes even dangerous. Nevertheless, it must not be inferred from what
precedes that we absolutely condemn the study of the prophecies. Farfrom it.
Restrainedwithin its legitimate bounds, the study of the prophecies presents
not only matter of greatinterest but of greatblessing, and many Christians do
wrong when they lay aside completely that considerable portion of the Holy
Scriptures. I desire particularly to call your attention to that glorious reign of
Christ which is announced in a greatnumber of prophecies, and more
particularly in the words of our text, and which is known in the Christian
Church under the name of the millennium. What meaning should we give to
these declarations, and in what will that reign of Christ upon earth precisely
consist? Two different systems divide on this point those Christians who are
occupiedwith the prophecies. A certain number of them take the declarations
of Scripture in their literal sense;they believe that the Saviour is really to
return to the earth, to found here a temporal kingdom; that He will literally
sit in His body on the throne of David; that during that reign, which will
continue a thousand years, the believing dead only will rise to have part in the
glory of their Head; and that this kingdom of Christ will be an epochof
temporal prosperity. The other class ofinterpreters understand these
prophecies in a figurative sense. Theythink that by the reign of Christ must
be understood the dominion which He exercises oversouls by the gospel, and
that the main point in these magnificent oracles is the spiritual progress ofthe
Church; they think that this resurrectionof believing souls spokenof in our
text denotes nothing more than the awakening ofthe spirit of faith. The
Christian law having become the rule, and infidelity the exception; the gospel
covering the whole earth with its sweetand holy influence; that is what the
millennium would be. Of these two interpretations we do not hesitate to prefer
the last.
1. Observe, first, that the spiritual or symbolicalinterpretation is more in
agreementwith the modes of style observedin generalby the prophets, and in
particular in the Apocalypse. This style, from one end of the book to the other,
is essentiallysymbolical and figurative; everywhere moral ideas are concealed
under a veil of material images;words are incessantlyturned aside from their
proper meaning to receive meanings altogethernovel. In this style, quite
impregnated with the symbolical, a church becomes a candlestick, a minister
becomes a star.
2. Notonly is that interpretation legitimate, in so far as it is in agreementwith
the analogyof Scripture, but it is in a manner required by the very

expressions ofour text. In fact, observe well that St. John speaks onlyof the
"souls" ofthose who had been put to death for the testimony of Jesus;these
are the souls which are to revive againand reign with Christ. Now, souls
cannot rise again, in the proper sense ofthe word.
3. In the third place, the literal interpretation is not in harmony with the other
passagesofHoly Scripture which relate to the resurrection. Nowhere is the
resurrectionspokenof as to take place twice or at two different periods. This
greatevent is always representedto us as to take place for all men at once,
with this only difference, that the resurrectionof the just will immediately
precede that of the wicked. The following passages clearlyestablishthis
(Daniel 12:2; John 5:28; 1 Thessalonians4:16, 17). It evidently follows from
these statements that the resurrectionof the dead, both of the just and of the
wicked, shallbe immediately followedby the judgment and eternal life.
4. In the fourth place, it is impossible to comprehend how a return to the earth
could add anything to the happiness of the righteous who died in the faith, and
are gatheredinto the rest which is reserved for the people of God. The error
of the Jews consistedpreciselyin representing the Messiahas a temporal
King; it is into a similar error that the millennarians of to-day fall.
5. And then, what becomes, in the systemof literal interpretation, of the death
of believers who are born during the millennium? In the actual state of things,
the death of believers is a deliverance; they die in peace, becausethey leave a
life of trials and an abode of misery to go to the Lord; but it would not be so
during the period of the millennium, if the literal interpretation were true.
6. If the literal interpretation were true, there would then be three comings of
Christ — one to save the world, another to judge it, and a third and
intermediate one to occupy the throne of the millennium. Now Scripture
constantly presents to us the last judgment as the Lord's secondcoming; and
nowhere is an intermediate coming admitted.
7. Finally the text is the only passage ofHoly Scripture where a resurrectionis
spokenof to take place before the end of the world; whilst a greatnumber of
other prophecies with regard to the millennium announce clearly the progress
and generaltriumph of the gospel. Now, which is more rational: to explain
numerous and clearprophecies by one single and enigmaticalpassage in the
Apocalypse, or rather to explain the single and obscure passageby the clear
and numerous prophecies? To put such a question is to answerit. It appears
then established, as far as we can be positive in such a matter, that the reign of
Christ, known under the name of the millennium, is to be understood in a
spiritual sense, and that the subject is the authority which He will exercise

over souls by the progress ofthe gospel. The doctrine of the millennium, as we
have presentedit to you, has important consequencesas regards conversion
and as regards salvation. Indeed, since that glorious reign of Christ is a
spiritual reign, since it will essentiallyconsistin the submission of hearts to
the gospelofJesus Christ, it depends upon eachof us as to whether the
millennium should commence in our case from the present: in order to that,
no more is necessarythan that we submit our heart to the gospeland give
ourselves to Christ. May God grant that a greatnumber of souls may know in
this church of themselves this reign of Christ, at once so powerful and so
tender, so sweetand so glorious!
(H. Monod.)
The millennium
H. Monod.
Scripture reveals to us, in a greatmany prophecies, that a time will come
when the whole earth shall know God our Saviour: that is what it calls, in its
figurative style, the reign of Christ. It does not follow from this, however, that
all men will from the heart be converted to the gospel:the expressions ofthe
prophecy go not so far; they speak only of the knowledge ofthe Lord as about
to coverthe whole earth; and we know that knowledge may co-existwith an
unconverted heart. One of the features characteristic ofthat glorious period is
that the gospel, by that very means through which it will have become
dominant, will have penetrated to the most elevatedclassesand to the rulers
of the nations. Governments will be inspired by the gospel, administrations
will be Christian (Psalm 138:4, 5). Jesus Christ shall then continue to reign in
this sense, thatHis gospelwill be seatedonthe throne in the person of
sovereigns convertedto the Christian faith. Then the religion of Christ will no
longerbe a mere political instrument in the hand of governments; it will no
longercover, as with a sacredmantle, the views of a profane ambition; it will
be the sincere expressionof the moral life of states. Among the blessedresults
which the gospelwill necessarilyproduce in the world when submissive to its
laws, one of those which Scripture puts in the first class, and to which it
reverts most readily, is the abolishment of war and the establishment of a
universal peace. Justas in consequenceofthe progress ofcivilisation and the
softening of manners we no longercomprehend legaltorture, just as we no
longercomprehend slavery, so a time will come when men will no longer
comprehend that there could ever have existed a thing so odious, so horrible,
so absurd as war. At the same time that enmities will be appeasedamong

nations, they shall also cease among individuals. Hatred, vengeance, personal
violence, will come to an end; the most unyielding characters will be softened;
concord, charity, sincerity will preside over all the relations existing among
men; natures the most opposedto one anotherwill learn to draw near and
love one another. At the same time that the gospelhaving become dominant, it
will produce quite naturally another blessedconsequence, whichat first view
does not seemto depend on its influence. I mean a considerable diminution of
physical and moral suffering. Without doubt there will still be trials, but every
person will then make an effort to alleviate the sufferings of those who
surround him. In a word, the temporal happiness of mankind will increase
beyond calculation, and will realise the most characteristic descriptions of
prophecy (Isaiah 65:18, 19). At the same time that suffering will decrease, and
always by a natural consequenceofthe benefits attachedto the gospel, the
duration of human life will be increased;it will reachthe utmost limit which
nature assigns it; neither vice, nor despair, nor violence, will any longer
abridge the days of man (Isaiah65:20-22). The extensionof human life in
duration will necessarilybe accompaniedby an extraordinary increase ofthe
population. It is easyto understand how much more rapid that increase would
be if wars, vice, intemperance, selfishness, poverty, and the want of confidence
in God, did not come and put obstaclesin the way. We may conclude that the
number of men who will live on the earth during the millennium will go
beyond that of the men who will have lived during all the preceding ages;so
that the portion of mankind which shall be savedwill be infinitely more
numerous, taken altogether, than those who shall be lost; and that thus" grace
will abound over sin" (Romans 5:20, 21). That extraordinary increase of
population is moreovera characteristic feature of the prophecies relating to
the millennium (Psalm72:16; Isaiah60:22). Another feature of the glorious
period when the gospelwhich has the promise of the life that now is as well as
of that which is to come, shall prevail, is an unprecedentedscope being given
to industry and to the arts and sciences.Commerce will no more have for its
spring selfishness,nor for its means fraud: consecratedto the generalgoodof
humanity, it will freely exchange the produce of all nations, and enrich them,
the one by the other (Isaiah 9:17, 18). Howevermarvellous the prospects
which we have unfolded may appear, all these blessings are the natural and
necessaryconsequencesofthe gospelhaving become dominant in the earth.
Let the time only come when the whole earth shall be coveredwith the
knowledge ofthe Lord, and all the wonders of the millennium are not only
possible, but they are in some sort unavoidable. The whole question then
reduces itself to knowing if it is really possible that a time should come when
all the nations of the earth will be convertedto the gospelof Jesus Christ.

Observe, in the first place, that the gospel, from that very considerationthat it
is the truth, ought of necessityto make progress in the world, and gainlittle
by little upon error. In its struggle againstpaganismthe gospelcannotbe
overcome:it never has been, it never will be. The conversionof the heathen
world can then be only a question of time. Observe, in the secondplace, that,
in the very nature of things, the progress of the gospelin the world proceeds
of necessitywith a perpetually increasing rapidity. The result of eachnew
year is not the same as that of the preceding one; but it is double, treble, or
fourfold. The conversionof the heathen world is therefore sure after a given
time, and everything announces that this time need not be very considerable.
Let them come then after all, and tell us that the work of missions is useless;
that the evangelisationofthe world is a chimera; that the sacrifices made for
the conversionof the heathen are lost; that all these efforts are but a drop of
waterwhich loses itselfin an ocean. We know on what to depend. We know
that missions are a work, not only appointed by God, but reasonable,
productive, and full of prospect; we know that the millennium is not only a
brilliant ideal createdby prophecy, but that it will be the natural, regular,
unfailing consequence ofwhat passes now and henceforth under our eyes. A
last question might remain for examination on the subjectof the millennium:
we do not attach greatimportance to it, for it is more curious than useful.
What conjectures may we form as to the period in the future when the
millennium should commence? Letus remark, in the first place, that from the
present state of the world, and the progress which the gospelhas made since
the commencementof our century, it is to be presumed that the millennium
ought not to be very far distant. A century and a half ought to suffice,
according to all human probabilities, to bring about the conversionof the
world. It is thus that the creationof the world was accomplishedin six days,
or rather in six periods; the seventh day, or seventhperiod, is a sabbath or
rest. The ceremonialpurifications ordained by Moses were continuedduring
six days, and were terminated on the seventh. In the sacrifices offeredfor
grievous sins, the sprinkling of blood was made seven times, on the seventh
sprinkling the atonement was accomplished. In the visions of the Apocalypse,
the Apostle St. John sees a book sealedwith sevenseals, eachofthese seals
represents a period in the future of the Church. Since then it is a character,
which seems essentialto the dispensations ofGod, that they should continue
during sevenperiods, and never beyond the seventh, we may suppose, by
analogy, that the present world is to continue during seven periods of a
thousand years, the lastof which would be the millennium. That supposition
acquires especiallya high degree ofprobability when we compare the present
dispensation, consideredin its successive phases,with the accountof creation.

According to a very ancient tradition, and one found already among the Jews,
the six days of Genesis would be six periods of a thousand years — a
supposition which is confirmed by two passagesofScripture, where it is said,
in speaking particularly of the creation, "That one day is with the Lord as a
thousand years, and a thousand years as one day." This moral creation, like
the physical creation, is to be accomplishedin six days, or in six thousand
years. In the physical creationthere is a progressive gradationfrom beings
less perfectto beings more perfect; there is the same in the moral creation,
where humanity goes onperfecting itself from age to age, and from one
thousand years to another. The end of the millennium will be the signal of the
events which are to mark the end of the world. "When the thousand years
shall be accomplished," the prophet has told us, "Satanwill be loosedfrom his
prison, and he will afresh seduce the inhabitants of the earth." But that last
seductionwill continue but a moment, and will bring with it the final defeatof
all the powers of darkness;the dead shall rise to appear in judgment, and the
economyof time will give place to that of eternity.
(H. Monod.)
Christ's millennial reign
J. Gibb.
I. THE WITNESSES OF JESUS SHALL REIGN IN CONJUNCTIONWITH
HIMSELF, AS THEIR HEAD. As the Church is the spouse of Christ, she
cheerfully acknowledges His supreme authority in everything, and reverently
honours Him as her glorious head; yet she shares the felicity of His victories,
and, on the full establishment of His kingdom, she will be advanced, to reign
togetherwith Him and partake of His dominion.
II. THE WITNESSESOF JESUS SHALL REIGN WITH HIM ON THE
EARTH, AND EXERCISE POSITIVE POWER OVER THE NATIONS. The
kingdom of Christ is heavenly and spiritual. It is the kingdom of truth and
righteousness, liberty and peace, love and joy. But, notwithstanding the
peculiar nature of the reign of Jesus, the earth is clearlyrepresentedas the
scene ofHis dominion. He was encouragedto ask of the Father, the heathen
for His inheritance and the uttermost parts of the earth for His possession. On
the earth, He will divide the spoil with the strong; judge among the nations;
rebuke many people; break in pieces the oppressor. Canit be a low or carnal
thing for Christ to reign on the earth? Does it become them who are spiritual
to despise that dominion as mean and carnalwhich God the Father promised
to confer on His beloved Son, as the meet reward of His matchless humiliation

and obedience? Canthat be unworthy of the esteemof His spouse which is not
below the dignity of Christ Himself?
III. THE SAINTS SHALL REIGN PERSONALLY WITH CHRIST ON THE
EARTH. The honourable privilege is not promised to His saints during their
imperfect and militant state, which is the proper period of that course of
humble obedience and discipline, by which they are prepared for their future
exaltation. It constitutes an important part of that gracious rewardwhich
shall be conferred on the faithful soldiers of Jesus, afterthey overcome their
spiritual adversaries and finish their goodwarfare. John saw them that were
beheadedfor the witness of Jesus advancedto reign with Him as kings and
priests of God. Nor shall this high privilege be exclusively confined to those
who were beheaded, or in any other way put to death, for the sake ofthe
gospel. The disciples of Jesus that lived in former ages shallshare it generally;
and that not merely in a figurative sense, by the revival of the cause of
religion, which they promoted during their lives, but by being put in the
personalpossessionofpositive powerand dominion along with their glorious
Redeemer. Those who share the kingdom of Jesus must certainly reign while
He reigns. Their dominion, in conjunction with Him, must be enjoyed during
the proper period of His mediatorial kingdom, and not after the termination
of it.
IV. THE SAINTS SHALL REIGN WITH CHRIST IN AN INCORPOREAL
AND INVISIBLE MANNER. It is not saidthat the bodies of the slain
witnesses shallbe raisedfrom the grave to sit on thrones with Christ. The
resurrectionof their bodies could indeed add nothing to their influence and
happiness in reigning on the earth amongstimperfect creatures. The visible
and bodily reign of Jesus and His immortal saints, among sinful men, would
out off all occasionfor living by faith, and interfere with the performance of
almost every part of gospelduty. We are accordinglyinformed in our text
that, at the first resurrection, the souls of them who were beheadedfor the
witnesses ofJesus shalllive and reign with Him. The souls of the martyrs are
representedas living, and experiencing a kind of resurrection, at the
commencementof the millennium, as they shall then be exalted from a state of
rest and expectationto a state of activity and dominion. Materialists and
sceptics may refuse to believe what cannot be perceived by the senses, and
scoffat the doctrine of a future state;but, if we confess the self-conscious
existence ofspirits and angels both good and bad, and allow that the angels
are indefatigably employed in doing goodor evil, according to their nature,
why should we hesitate to admit the future activity of those holy spirits that
shall live and reign with Jesus Christ?

V. THE SOULS OF THE SAINTS SHALL REIGN WITH VARIOUS
DIFFERENT DEGREES OF AUTHORITY, in proportion to their religious
attainments and sufferings while in the body. This may be consideredhighly
probable, on the ground of analogy. All those works of God with which we are
acquainted show that He delights in order and subordination. But Jesus has
not left this important matter to be determined by human conjecture or
remote inference. He has promised to reward His servants according to their
works. The parable of the ten servants contains a striking example of this
(Luke 19:11-19).
VI. THE SAINTS OF JESUS SHALL ALL REIGN WITH HIM IN A VERY
GLORIOUS MANNER, FAR SURPASSING OUR PRESENT
COMPREHENSION. The reignof the saints will be glorious, because alltheir
former prayers shall be answered, their ardent desires shallbe granted, and
their long continued expectationexceeded. Theyshall obtain their dominion
from Christ Himself, as a token of His high approbation, and the gracious
reward of their faithful services andpatient sufferings while in the body. If
the tokens ofpersonalregard with which earthly sovereigns rewardtheir
principal servants be honourable, who can sufficiently estimate the glory of
that reward which the King of kings will conferwhen He shall say, "Well
done, thou goodand faithful servant," etc. The saints shall reign togetherin a
state of glorious harmony and perfect love. There will be no
misunderstanding, contradiction, or bitter passions, among the spirits of the
just made perfect. Their love shall be pure without dissimulation: its ardour
shall admit of no decrease;and their felicity shall be mutually augmented by
beholding the dignity and happiness of eachother. They shall enjoy the most
intimate and delightful fellowship with Christ Himself. They shall see Him
ruling His enemies with a rod of iron, and subduing the hearts of sinners to
Himself by the word of His grace;the progressive accomplishmentof His
promises to the gospelchurch will fill them with admiration and delight; and,
whilst they share His victories and dominion, they shall cordially unite, with
adoring angels, in ascribing the highest glory and praise to Himself
(Revelation5:8-12; Revelation19:1-7). The extent and efficacyof their
dominion shall be glorious. None of their adversaries shallbe able either to
defeator resistthem. The beneficial effects of their reign shall be glorious.
Righteousness, goodness, andhappiness shall be as generaland abundant
among mankind as wickednessand misery have hitherto been. All the joyful
predictions of Scripture respecting the prosperity and glory of the Church in
the lastdays shall be accomplished. The posterity of Israelshall be converted,
with the fulness of the Gentiles.

VII. THE SAINTS SHALL REIGN TOGETHERWITH JESUS DURING A
VERY LONG PERIOD. The Lord frequently pours contempt upon the
princes of the earth by causing their greatpower to terminate in sudden
defeatand debasement. The dominion of the saints shall not be of this
transient kind. Perhaps the round number of years mentioned in the text
ought to be understood in an indefinite sense, as denoting a very large space of
time in a generalway, the precise extent of which is not fixed. Conclusion:
1. The view of the text which is now presented ought to be examined with
much candour and deliberation before it be altogetherrejected.
2. The text sets before us an object of the most laudable and hopeful ambition.
Compared with this dignity, all human distinctions are insignificant and vain;
yet it is accessible to all the servants of Jesus, smalland great.
3. This shows how reasonable and advantageousit is for men to forsake all
that they have for Christ, in order to win Him and be found in Him. In
forsaking all for Christ, we renounce only those things that are vain,
ensnaring, and perishing, to obtain the righteousness offaith, conformity to
His perfectimage, and fellowship with Him in the enjoyment of His heavenly
kingdom.
4. This subjectfurnishes a powerful incitement to faithfulness and
perseverance in the service of Christ.
5. The hope of reigning with Jesus should induce His disciples to show all
meekness andpatience while suffering for His sake. The cross is the way to the
crown. The meek shall inherit the earth. Those who suffer with Jesus shall
reign with Him.
6. This subjectaffords strong consolationto believers in the prospectof
putting off their earthly tabernacle. Theyknow that their soulshall not sleep
in a state of dark insensibility, while their body is in the dust. Death to them
will be gain.
(J. Gibb.)
The age of moral triumph
D. Thomas, D. D.
I. THE ENTIRE OVERTHROW OF MORALEVIL.
1. The great enemy will have lost his stand-place in the world. Error,
prejudice, selfishness, evilpassions, etc., willhave gone. He will have no
fulcrum for his lever.

2. The fall of the greatenemy will be complete for a time. The more humanity
progressesin intelligence, rectitude, and holiness, the more hopeless his
condition becomes.
II. THE UNIVERSAL SOVEREIGNTYOF CHRIST.
1. The only true sovereigntyis spiritual.
2. A religious spiritual sovereigntyover man is the greatwant of the race. He
who rules the human mind — directs its faculties, energies,and feelings
rightly — is man's greatestbenefactor. This Christ does in the highest and
most perfect manner.
III. THE GENERALASCENDANCYOF GREAT SOULS.
1. They will be men who have passedthrough a spiritual resurrection.
2. They will be men of martyr-mould.
3. They will be men possessing exclusive ascendancy.
4. They will be men raisedfor ever beyond the reachof all future evil.
IV. THE EXTENSIVE DURATION OF THE WHOLE.
1. This long period of holiness is a glorious set-off againstall the preceding
ages ofdepravity and sin.
2. This long period of holiness serves wonderfully to heighten our ideas of the
grandeur of Christ's work.
(D. Thomas, D. D.)
The blesseddead living and reigning with Christ during the thousand years
C. Clemance, D. D.
I. HERE IS A VISION OF MEN FROM EARTH— not of men on it. "The
souls." (So in Revelation6:11.) That the expressionrefers here to men in what
is calledthe disembodied state, scarcelyadmits of question. They are clear
and distinct words, fitting in with other statements ofGod's Word, teaching
us that the souls of the blesseddeadhave already passedinto a higher life:
that there is no lapse in their blessedrelationship to Jesus.
II. THE BLESSED SAINTS ARE SEEN IN A MORE ELEVATED SPHERE
OF HOLY SERVICE. They are "living and reigning with Christ." They share
with Him the government of the world. Here they were "kings and priests"
unto God. But in the higher state of being the meaning of these names, and the

glorious dignity they include, become far more manifest than when here
below.
III. THEIR PASSING UPWARD, IN DEATH, TO THIS HIGHER STATE IS
CALLED THE FIRST RESURRECTION.And most intelligibly so. "Surely,"
says the Rev. F. D. Maurice, "if one takes the words as they stand, they do not
describe a descentof Christ to earth, but an ascentof'the saints' to reign with
Him." The thought of a real resurrectionwithout a bodily rising from the
grave ought to be no difficulty to those accustomedto scriptural phraseology.
If, when a man passes from death to life, the phrase "risen with Christ," is not
inappropriate, neither can it be so when he makes the transition from earth to
heaven to be "at home" with Jesus.
IV. BLESSED EVEN IN THIS FIRST RESURRECTION, THE SAINTS
AWAIT IN HOPE THE CONSUMMATION OF THEIR BLISS. The
blessednessindicatedhere extends over the thousand years. While the Church
on earth is enjoying its millennial calm, believers above are reigning in life
with Jesus Christ. Knowing the blessedness oftheir first resurrection, they
can look forward with joyful hope to their second.
V. THEIR GLORY WILL BE CONSUMMATEDAT THE
RESURRECTIONOF THE BODY. "Forthis, as the ultimate outlook, the
apostle says, believers are waiting (Romans 8:23). The first resurrectionis
that to a higher state of spiritual being. The secondwill be to the completed
state of glorified life of both body and spirit.
VI. FOR THE WICKED THERE IS NO SUCH FIRST RESURRECTION.
"The rest of the dead lived not again (ἀνέξησαν,) till the thousand years were
expired." For the wicked, death brings nothing which canbe calleda
resurrectionat all. "The wickedis driven awayin his wickedness."After
death they are not extinct. They exist. They are in Hades. But their life in the
invisible realm is no "resurrection." No suchreward is theirs. They chose the
paths of sin and selfishness,and they can but reap as they have sown. The
statementof the text is, however, only negative. "They lived not again till,"
etc. What their state is, positively, we are not told.
(C. Clemance, D. D.)
The reign of the martyrs with Christ
W. Benham, B. D.
Instead of looking forward to some future age for the thousand years, is it not
more reasonable and helpful to saythat we ourselves are living in them? From

the time when the Catholic Church was setup in the world and its principles
exhibited, all that is noble and intelligent in man, all that he recognisesin
himself as immortal and made for a higher life, refuses to listen to the beast
and to be deceivedby him, but acknowledgesthe Lamb as its true King. The
thousand years, i.e., the long period which elapses afterthe setting up of the
Church — and surely this interpretation is more in accordwith what we get
from the Bible than an arbitrary fixture of just one thousand years of 365
days each— these thousand years, up to this hour, have been marked by
evidences that Christ has chained the devil, has proved Himself strongerthan
the devil, not merely when He resistedhis temptations, but ever since. The
earth has gone on acquiring new life and strength and capacity, just so far as
it has recognisedthe Lamb for its true Lord, and thus purity has been exalted
above lust, thus slaveryhas been abolished, hospitals have been built, the poor
have been educated, prisons have been reformed, criminals have been
appealedto by nobler motives than self-interest. There is enough to do yet,
God knows;but what has been done has all been clone on principles which
Christ laid down, and what is still to be achievedwill be done on the same
basis, namely, that self-sacrifice is the true life of God's earth. And what does
it all mean but that Christ has chained the dragon? Then St. John says that he
saw the souls of them that were beheadedfor the witness of Jesus and for the
Word of God — the early Christian martyrs, in fact — and they lived and
reigned with Christ for a thousand years. They were killed: the world saw no
more of them; but St. John says that he did. To him it was revealedwhat their
subsequent lot was — they lived and reigned with Christ in the thousand
years. They live and reign with Him now, therefore. Where? That we cannot
tell. We know that they have not yet their perfect consummation and bliss.
But see whatwe do know. Christ is reigning now. But is that reigning merely
resting on His throne as a glorious spectacleto look upon? Which of us
seriouslysupposes that reigning with Christ means sitting with a golden
crownon, holding a sceptre? The reign of Christ is a more real thing — a very
active thing — and the martyrs who died for His sake, becausethey would not
worship the beast, reign even as He does. There is to me wonderful help and
consolationin all which this involves. The witnesses ofChrist, who caredso
much for their fellow men whilst they lived on the earth, who had laboured to
do it good, and seemedto have laboured in vain, who had told their fellow
men who their true King was;they, after they were no more seen, reigned
with Christ, i.e., they exerciseda greaterinfluence, had a greaterpower, than
ever they had before, and became from the unseen world efficient servants of
Him who had given up His life for the salvationof men. This is their high
reward, exactly that reward which their Lord promised in His parable. He

whose pound had gainedfive pounds was to be ruler over five cities. They are
not offeredidleness or luxurious indulgence, they are to enter into the joy of
their Lord, to have the delight of knowing more and more of His purposes,
and of working in conformity with them. They die and are seenno more, but
any gooddeed which they have ever done goes forth conquering and to
conquer. And, the apostle declares, this is the first resurrection, which they
who have lived evil lives and followedthe beasthave no part in. How often we
see goodand faithful men, whose careeris altogetheruseful and beneficial, cut
off in the midst of their work!We think to ourselves, "How much goodthis
man would have done if he had lived! What a loss to the Church!" So it seems
to us, and so it seemedto the first Christians, for we are told "they made great
lamentation over him." But God knew better than they. He took His martyr
awaythat he might reign with Christ. Well, was there any evidence of his so
reigning? Were any victories of his ever seenany more? Many, no doubt,
which we know nothing about.
(W. Benham, B. D.)
This is the first resurrection
The first resurrection
C. H. Spurgeon.
I. THREE PRIVILEGES.
1. Priority of resurrection(1 Corinthians 15:20; 1 Thessalonians 4:13;
Philippians 3:8-11; Luke 20:35;John 6:39, 40, 44, 54). "I will raise him up at
the lastday." Now, is there any joy or beauty in this, to the people of God in
particular, unless there be a speciality in it for them? It is the lot of all to rise,
and yet we have here a privilege for the elect!Surely there is a different
resurrection. Besides, there is yet a passagein the Hebrews where the apostle,
speaking ofthe trials of the godly, and their noble endurance, speaks ofthem
as, "not accepting deliverance that they might obtain a better resurrection."
The betterness was not in the after results of resurrection, but in the
resurrectionitself. How, then, could it be a better resurrection, unless there be
some distinction betweenthe resurrection of the saint and the resurrectionof
the sinner? Pass on to the secondprivilege here promised to the godly.
2. The seconddeath on them hath no power. This, too, is a literal death; none
the less literal because its main terror is spiritual, for a spiritual death is as
literal as a cameldeath. The death which shall come upon the ungodly without
exceptioncan never touch the righteous. Oh, this is the best of all. As for the

first resurrection, if Christ hath granted that to His people there must be
something glorious in it if we cannot perceive it. "It doth not yet appearwhat
we shall be, but we know when He shall appearwe shall be like Him." I think
the glories ofthe first resurrectionbelong to the glories which shall be
revealedin us rather than the glories that are revealedto us.
3. "Theyshall reign with Him a thousand years." I believe this reign of the
saints with Christ is to be upon earth (Psalm37:10, 11; Revelation5:9, 10;
Matthew 19:28). You find such passages as these in the Word of God, "The
Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before His
ancients gloriously." You find another like this in Zechariah, "My God shall
come with the multitude of His saints."
II. To the ungodly THREE THINGS IN SIMPLICITY.
1. Sinner, you have heard us speak of the resurrectionof the righteous. To you
the word "resurrection" has no music. There is no flash of joy in your spirit
when you hear that the dead shall rise again. But oh, I pray thee lend me thine
ear while I assure thee in God's name that thou shalt rise. Not only shall your
soul live — you have perhaps become so brutish that you forgetyou have a
soul — but your body itself shall live. Go thou thy way, eat, drink, and be
merry; but for all these the Lord shall bring thee into judgment.
2. But after the resurrection, according to the text, comes the judgment.
3. After judgment, the damnation.
(C. H. Spurgeon.)
J. A. Seiss, D. D.
My convictionis clearthat the resurrectionhere spokenof is the resurrection
of the saints from their graves, in the sense of the Nicene Creed, where it is
confessed:"I look for the resurrectionof the dead, and the life of the world to
come." The placing of it as the first in a categoryoftwo resurrections, the
secondof which is specificallystated to be the literal rising again of such as
were not raisedin the first, fixes the sense to be a literal resurrection.
1. It is a resurrectionof saints only. They that have part in it are "blessedand
holy." It is true that "as in Adam all die, even so in Christ shall all be made
alive" (1 Corinthians 15:22). But it is immediately added, "every man in his
own order." It is not a summary thing, all at once, and the same in all cases.
The resurrectionof the wickedis in no respectidentical with that of the saints,

exceptthat it will be a recall to some sort of corporeallife. There is a
"resurrectionof life," and there is a "resurrectionof damnation" (John 5:29);
and it is impossible that these should be one and the same. There is a
"resurrectionof the just" — "a better resurrection" — a resurrection out
from among the dead, for which greatzeal and devotion are requisite (Luke
14:14;Hebrews 11:35;Philippians 3:10, 11) — which is everywhere
emphasisedand distinguished from another, more general, and less desirable.
As it is "the resurrectionof the just," the unjust have no share in it. As it is a
resurrectionfrom among the dead ones, it is necessarilyeclectic, raising some
and leaving others, and so interposing a difference as to time, which
distinguishes the resurrectionof some as in advance of the resurrectionof the
rest.
2. It is a resurrectionwhich takes place in different stages, andnot all at one
and the same time. Paul tells us expressly that there is an "order" in it, which
brings up some at one time, and others at other times. It starts with "Christ
the first-fruits"; afterwards they that are Christ's at His coming; then (still
later) the end, "completion, or last" (1 Corinthians 15:23, 24). Christ's
resurrectionwas also attended with the resurrection of others (Matthew
27:52, 53).
3. It is a resurrectionwhich as a whole is nowhere pictorially described. The
reasonis, that the subjectis not capable of it.
4. The completion of this resurrectionintroduces a wonderful change in the
earth's history. It is the breaking through of an immortal power; — a power
which sweeps away, as chaffbefore the wind, the whole economyof mortal
and dragon rule, and thrusts to death and Hades every one found rising up or
stiffening himself againstit; — a powerwhich gives to the nations new, just,
and righteous laws, in the administration of immortal rulers, whose goodand
holy commands men must obey or die. I think of the coming in of that power
— of the havoc it must needs make in the whole order of things — of the
confusionit will cause in the depraved cabinets and courts and legislatures of
the world — of the revolution it must work in business customs, in
corporationmanagements — of the changes it must bring into churches, into
pulpits, into pews, into worship, into schools, into the newspapers, into book-
making and book-reading, into thinking and philosophy, and into all the
schemes, enterprises, judgments, pursuits, and doings of men. And a good
thing it will be for the nations when that day comes. There canbe nothing
better than God's law. There can be nothing more just, more reasonable,
more thoroughly or wisely adapted to all the well-being of man and the
highest wholesomenessofhuman society. All the blessednessin the universe is

built upon it. All that is needed for the establishment of a holy and happy
order is for men to obey that law, for it to be put in living force, for it to be
incarnated in the feelings, actions, andlives of men. And this is what is to be
effectedwhen "the children of the resurrection" gettheir crowns, and go into
power, with Christ the All-Ruler at their head.
5. The completion of this resurrectionpromotes the subjects of it to a
transcendentglory.
(J. A. Seiss, D. D.)
H. Bonar, D. D.
I. WHEN IS IT TO BE? When the Lord comes the secondtime. In the
preceding chapterHe is describedas coming with the hosts of heaven for the
destruction of His enemies (1 Corinthians 15:23; 1 Thessalonians 4:16;2
Thessalonians 2:1). He comes as the resurrectionand the life; the abolisherof
death, the spoilerof the grave, the raiser of His saints.
II. WHO IT IS TO CONSIST OF. This passage speaksonly of the martyrs
and the non-worshippers of the beast;but other passagesshow that all His
saints are to be partakers of this reward. They have suffered with Him here,
and they shall reign with Him here.
III. WHAT IT DOES FOR THOSE WHO SHARE IT. It brings to them such
things as the following: —
1. Blessedness. Godonly knowethhow much that word implies, as spokenby
Him who cannotlie, who exaggerates nothing, and whose simplestwords are
His greatest.
2. Holiness. They are pre-eminently "the saints of God"; setapart for Him;
consecratedand purified, both outwardly and inwardly; dwelt in by Him
whose name is the "Holy Ghost";and calledto specialservice in virtue of
their consecration. Priestly-royalservice is to be theirs throughout the eternal
ages.
3. Preservationfrom the seconddeath. They rise to an immortality which
shall never be recalled. No dying again, in any sense ofthe word; not a
fragment of mortality about them, nothing of this vile body, and nothing of
that corruption or darkness oranguish which shall be the portion of those
who rise at the close of the thousand years.

4. The possessionofa heavenly priesthood. They are made priests unto God
and Christ — both to the Father and the Son. Priestly nearness and access;
priestly powerand honour and service;priestly glory and dignity; — this is
their recompense.
5. The possessionofthe kingdom.
(H. Bonar, D. D.)
J. Donne.
Of these words of this first resurrectionthere are three expositions authorised
by persons of goodnote in the Church. First, that this first resurrectionis a
resurrectionfrom that low estate to which persecutionhad brought the
Church. Secondly, that it is a resurrectionfrom the death of sin, of actual and
habitual sin; so it belongs to every particular penitent soul. And thirdly,
because afterthis resurrection, it is said that we shall reign with Christ a
thousand years, it hath also been takenfor the state of the soul in heaven after
it is parted from the body by death; and so it belongs to all them who are
departed in the Lord. And then the occasionof the day, which we celebrate
now, being the resurrection of our Lord and Saviour Christ Jesus, invites me
to propose a fourth sense, orrather use of the words;not indeed as an
exposition of the words, but as a convenient exaltation of our devotion: which
is, that this first resurrectionshould be the first-fruits of the dead; the first
rising is the first riser, Christ Jesus:for as Christ says of Himself, that He is
the resurrection, so He is the first resurrection, the root of the resurrection.
He upon whom our resurrection, all our kinds of resurrections are founded.
(J. Donne.)
On such the seconddeath hath no power
The happiness of being savedfrom the seconddeath
A. Horneck, D. D.
I. WHAT THE SECONDDEATHIS. A secondsupposes a first; and that
which universally we have the clearestnotion of is, that death which funerals
and the mourners who go about the streets convince us of. For —
1. Death, in the natural signification of the word, is a separationof the soul
from the body. Plants die, and beasts and birds and fishes and insects die; and
so man dies (Hebrews 9:27). And this is the first death, which all men, both

goodand bad, are subject to; and from which none can plead exemption,
exceptpreserved from it by the miraculous powerof God; as were Enoch and
Elias.
2. The seconddeath no creature is capable of but man, no inferior creature;
devils and apostate spirits are, but none below the dignity of man; for this
death is the wages ofsin, and contempt of mercy and the grace ofGod. This
seconddeath is punishment. It is true the first is so too; but by the death and
resurrectionof the Lord Jesus that punishment is softened, or rather turned
into a mercy, exchangedfor eternal life; but from this seconddeath there is no
possibility of any release afterit is once inflicted. And that we may rightly
understand the nature of it, the Holy Ghostin the chapter before us specifies
what it is, for so we read (ver. 14), "And death and hell"; i.e., wickedmen who
had been dead, and the devil and his angels," were castinto the lake of fire."
"This is the seconddeath." And again, Revelation21:8.
II. WHY IT IS CALLED DEATH, AND THE SECOND DEATH.
1. The common death of mankind is a separationofthe soul from the body;
and there being in hell a signal separation, eitherof the soul, or of soul and
body after the resurrection, from the love of God's complacencyand the
societyof saints, and from all joy and comfort, the true life of the soul, it is
upon that accountthat this future torment is calleddeath.
2. The unhappy sufferer in the lake of fire is always dying, and yet never dies;
the anguish he lies under puts him into such agonies that one would think he is
expiring every moment, and yet he lives (Mark 9:44).
3. The sufferer in this lake wishes to die, and yet doth not die. The intolerable
torment forces him into vehement desires after something that may put a
period to his anguish. Common death frees men from the troubles and
diseasesofthe body, and puts an end to the pain we feelhere.
4. It is calledthe seconddeath, i.e., a death different from the common and
natural. In this sense the word "second" is used sometimes (as Daniel 7:5).
And, indeed, it is a death of another nature, attended with other
circumstances and with other consequences.It is, if I may sayso, a death and
no death; a death joined with sense, thatbreaks the man, but doth not destroy
him; destroys his well-being, but not his being; his felicity, but not his
substance.
III. WHO THE HAPPY PERSONS ARE ON WHOM THIS SECOND
DEATH HATH NO POWER, AND WHY THEY FALL NOT UNDER THAT
DOMINION.

Jesus was to reign a thousand years

Jesus was to reign a thousand years

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