Revelation (The John Walvoord Prophecy Commentaries)

by John Walvoord

“Hallelujah! For the Lord our God the Almighty reigns.” Bruce calls this expression “the keynote of the whole book.”

“Worship God,” means that God alone should be worshiped.

In many respects, Christ’s second coming is not only the high point of Revelation, but the high point of all history. Here is the manifestation of the Son of God in glory, the demonstration of the sovereignty of God, and the beginning of the end of human rebellion. How poverty-stricken is any theology that minimizes the second coming of Christ, and how limited the hope that does not include this glorious climax to God’s program of exalting His Son and putting all creation under His control (cf. Ps. 2).

Generally speaking, major views of the millennium fall into three categories, which must be understood in order to arrive at a proper interpretation of this chapter. These are (1) the literal and premillennial interpretation, which this exposition reflects, that the thousand-year reign of Christ in the earth is a literal period of time preceded and followed by resurrection and judgment. Smith also notes that “the early church was unanimous in holding this view”2; (2) the amillennial view which, as the name suggests, denies the literal nature of an earthly millennial kingdom over which Christ reigns for a thousand years; and (3) the postmillennial view, which basically states that Christ will return at the end of the millennium, seen as a “golden age” of ever-increasing righteousness and victory for the church. In this view, Christ’s triumphant return is the capstone to this glorious period.

Premillennial interpretation. Johnson notes that one view held by some premillenarians is called the “end-historical” view, which he says is the early church’s basic view and which he summarizes in this way: “Parousia—defeat of Antichrist—binding of Satan—resurrection—Millennium—release of Satan—final judgment—new heavens and earth.”3

Another form of premillennialism emphasizes the soteriological character of the millennium. This point of view is usually advocated by covenant theologians who are premillennial. The millennium is considered by them as primarily an aspect of God’s soteriological program, and the political character of the kingdom and the prominence of the nation Israel are subordinated. For this reason, some attempt a synthesis of the amillennial and premillennial points of view by finding some prophecies relating to the future kingdom as being fulfilled in the present age.

The most popular form of premillennialism is supported by premillenarians who consider the millennium an aspect of God’s theocratic program, a fulfillment of the promise given to David that his kingdom and throne would continue forever over the house of Israel. Advocates of this view believe that the millennium is a p...

Amillennial interpretation. This is essentially a denial that there will be a thousand-year reign of Christ on earth after His second advent. There are a great variety of amillennial interpretations, and adherents of this view also form several subdivisions. (1) The historic Augustinian form of amillennialism is based on Augustine’s work The City of God. In his discussion of the millennium, Augustine advanced the theory that the thousand years are a reference to the period between the first and second advents of Christ—that is, the church age. As MacArthur points out, Augustine’s position as the pre-eminent theologian of the early church ensured that amillennialism would dominate the church for centuries.

Buis, an amillenarian belonging to the preterist school of interpretation, believes that the thousand years describe the period between the first and second advents of Christ. His reasons for holding this position are typical of the amillennial position: 1. No other passage of Scripture mentions such a thousand-year period. Obscure passages are to be interpreted in the light of less obscure passages, and not vice versa. 2. The entire book [of Revelation] is one filled with symbolism; therefore any doctrine based on insisting upon a literal thousand-year period is building on a weak foundation. 3. The amillennial position agrees most fully with the interpretation that the primary application of the beast was the Roman Empire. 4. The creeds of the church such as the Apostles’ Creed make no mention of such a literal period between this age and the eternal kingdom. The greatest Bible scholars of all times, the Reformers, were not premillenarian.

Premillenarians have objected to these types of arguments as being inconclusive. The six mentions of “a thousand years” in Revelation 20 are sufficient to establish the doctrine as scriptural. Amillennarians base much of their position on the argument that numbers in Revelation, such as the thousand years, are symbolic and thus not to be understood literally. Thomas ably refutes this presupposition,6 and MacArthur adds, “It is highly doubtful that any symbolic number would be repeated six times in a text, as a thousand is here.”7 Hoehner notes, “Whenever the number one thousand is used in Revelation, it refers to something definite.”7 Examples are the 144,000 (Rev. 4:7; 14:1, 3); the 1,260 days (Rev. 11:3; 12:6); the 1,600 stadia (Rev. 14:20); and the 12,000 stadia (Rev. 21:16).

Postmillennialism. From the standpoint of church history, postmillennialism has to be considered a relatively recent view. Its adherents regard the thousand-year reign of Christ as being completed prior to His second coming. It is very similar to amillennial interpretations in that it views the millennium as the final triumph of the gospel in the present age. MacArthur summarizes the view well: “Postmillennialism teaches that before [Christ’s] return will come the best period in history, so that Christ will return at the end of a long golden age of peace and harmony.”11 These interpreters see the gospel as achieving greater and greater triumph until Christ returns.

With the twentieth century now behind us, it is hard to imagine that the world is becoming a better and brighter place, with the gospel triumphing more and more. Two world wars dashed a lot of the optimism of earlier postmillennialists, and we can safely say that little has happened in the secular world in the decades since to lead serious Bible students to believe we are in a golden age of Christian ascendancy and triumph. On the contrary, the witness of Scripture is, “In the last days there will come times of difficulty” (2 Tim. 3:1).

Therefore, with the vision recorded as it is, accompanied by the divine interpretation, expositors are not free to inject their own preconceived ideas but must accept the plain statements and interpretations of the passage as given. They must accept the interpretation in its ordinary and literal meaning.

If this is done, there is no other alternative than the premillennial interpretation that holds that at the second coming of Christ, Satan will be bound for a thousand years.13 This will constitute one of the major features of Christ’s righteous rule upon the earth and in fact will make possible the peace and tranquility and absence of spiritual warfare predicted for the millennial kingdom. The period before Satan is bound, which is the great tribulation, and the period at the close of the millennium, when Satan is again loosed, stand in sharp contrast to the tranquility of the thousand years in between. The fact is that the only period in all human history in which Satan will not execute his work of deception will be the thousand years in which Christ will reign.

“The day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.” Passages such as Revelation 20:11 and 2 Peter 3:10 state explicitly that this destruction is literal and physical. It would be most natural that the present earth and heaven, the scene of the struggle with Satan and sin, should be displaced by an entirely new order suited for eternity. The whole structure of the universe is operating on the principle of a clock that is running down. What could be simpler than for God to create a new heaven and a new earth by divine decree in keeping with His purposes for eternity?

Even Bible-believing Christians have tended to tone down the awfulness of eternal death for the unsaved. A thorough appreciation of eternal punishment, however, will in the end enhance the doctrine of God’s grace and make His love all the more wonderful for those who enter into its truth. The fact of eternal punishment is not limited to this passage of Scripture, for Christ Himself speaks of the destiny of the evil in many passages (Matt. 13:42; 25:41, 46; etc.). Earlier in Revelation itself (14:11) eternal punishment is predicted for those who receive the mark of the beast. A confirming note is also added in Revelation 21:8. The only revelation that has been given concerning the eternal state recognizes two destinies only: one of blessedness in the presence of the Lord, the other of eternal punishment.

Most important, however, is the fact that the city is declared to come down from God. Nothing is said about the New Jerusalem being created at this point and the language seems to imply that it has been in existence in heaven prior to this event. Nothing is revealed concerning this in Scripture unless the expression of John 14:2, “I go to prepare a place for you,” refers to this.

God’s presence assures an entirely new state for those who inhabit the New Jerusalem. In contrast to their former suffering that included going through the tribulation for many of these saints, God will wipe away each of their tears. There is no just ground for assuming from this text that believers will shed tears in heaven concerning the failures of their former life on earth. The emphasis here is on the comfort of God, not on the remorse of His people.

The careful expositor, therefore, will not confuse Israel and the church as if one were the other, nor deny to both their respective places of privilege in God’s program.

“Why should healing be necessary in eternity to come?” The answer is in the Greek word for “healing,” therapeian, from which the English word therapeutic is derived. Rather than specifically meaning “healing,” it should be understood as “health-giving,” as the word in its root meaning has the idea of serving or ministering. In other words, the leaves of the tree promote the enjoyment of life in the New Jerusalem and are not for correcting ills that do not exist.3 This is confirmed by the fact that there is no more curse, as indicated in verse 3.

Christ continues for all eternity as King of kings and Lord of lords, even though the scene of His mediatorial and millennial rule over the earth is changed to the new heaven and the new earth. There is no contradiction, therefore, in calling these believers servants and at the same time recognizing them as reigning with Christ.

How ironic that this final book of the Bible, more neglected and misinterpreted than any other book, should carry these special blessings to those who properly regard its promises and divine revelation. The reason is not that this book contains more or varied revelations, but rather that this book above all others honors and exalts the Lord Jesus Christ.

22:17 The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price. The Holy Spirit and Christ’s bride, the church, now issue a wonderful invitation to eternal life.

This final book of the Scriptures, which began with the revelation of Jesus Christ, ends with a prayer that His grace might be with those who have witnessed the scene. Probably no book in the Bible presents in more stark contrast the grace of God as seen in the lives and destinies of the saints as compared to the righteous judgment of God on evil. In no other book are the issues made more specific. The Revelation is the presentation in the Word of God of what the saints will witness and experience in the glorious consummation of the ages. With John we can pray, “Come, Lord Jesus!”