Justification by faith & the types of the Hebrew economy

Another look at the Millenium:
A review of Riddlebarger

K E H Richards
Banning, CA
©2004

Kim Riddlebarger, who earned his PhD at Fuller Theological Seminary, is presently pastor of the Christ Reformed Church in Anaheim, California. However, his influence reaches far beyond his congregation because he is a visiting professor of systematic theology at California’s Westminster Theological Seminary and also because he’s the co-host of the White Horse Inn radio program which is aired by stations across North America.

This review focuses on one chapter in his book A Case for Amillennialism: Understanding the end Times. The chapter in question (15) is simply and clearly entitled “Revelation 20:1-10: A Thousand Years.” It’s organized in four main sections: “The Issues at Stake,” “How Are We to Understand the Symbols in Revelation?” “Recapitulation,” and “An Exposition of Revelation 20:1-10.”

What are the issues at stake? They are the major interpretational differences between preterists, premillenarians, postmillenarians and amillenarians. That there are varieties of interpretations within each of these categories is recognized, but the author points out some of the major differences. For example, premillenarians see Revelation 20:1-10 as descriptive of events to take place in the future–after the return of Christ and the first resurrection. They believe also that from Revelation 19:1-20:15 the events described are in strict chronological order. Thus Christ’s coming must be seen as occurring prior to the millennial reign.

Postmillennialists agree that the events of chapter 19 precede those of chapter 20. However, many of them claim the description (in 19:11-16) of Jesus riding a white horse does not point to the second coming but to the triumph of the gospel during the church age which is the millennium. The millennium will be followed by a brief period of apostasy. Then Christ will come (the second coming is found in 20:11ff.).

Preterists, on the other hand, generally see Revelation’s prophecies as referring to events having come to pass before all the apostles had died. However, they see the binding of Satan as something that began with Christ’s ministry and continues today through the propagation of the gospel. This will continue until the world is Christianized.

Amillennialism affirms that what is described in Revelation 20:1-10 is not to be understood as dealing totally with the past (as do “full” preterists) nor totally with the future.

In his discussion of how we are to understand the symbols of Revelation Riddlebarger pleads that to properly interpret we must give attention to genre, and context (both historical and biblical).He affirms that the only authoritative source for the meaning of the symbols in Revelation is the “rest of Scripture, especially the Old Testament. . .” (200).

He also affirms (201) that Revelation is fundamentally a series of visions each of which depicts the course of the present age from a different perspective (recapitulation). . . .”It is a hermeneutical mistake to read the book as if it were arranged chronologically.He believes one should not assume, for example, that the events described in Revelation 19 chronologically precede those in chapter 20.It is a mistake because chapter 20 describes a period that is also described in chapter 12, and that period is clearly the present age.This can be demonstrated by comparing the two passages – Revelation 12:7-11 with Revelation 20:1-6.He then provides a chart (202) to this end:

*“Revelation* 12:7-11**	*“Revelation* 12:7-11**
(1) heavenly scene (v. 7)	(1) heavenly scene (v. 1)
(2) angelic battle against Satan and his host (vv. 7-8)	(2) presupposed angelic battle with Satan (v. 2)
(3) Satan cast to earth (v. 9)	(3) Satan cast into the abyss (v. 3)
(4) the angels’ evil opponent called ‘the great dragon, . . . that ancient serpent called the devil or Satan, who leads the whole world astray’ (v. 9)	(4) the angels’ evil opponent called ‘the dragon, that ancient serpent, who is the devil or Satan,’ restrained from ‘deceiving the nations anymore’ (vv. 2-3), to be released later ‘to deceive the nations in the four corners of the earth’ (vv. 3, 7-8)
(5) Satan ‘is filled with fury, because he knows that his time is short’ (v. 12)	(5) Satan to be ‘set free for a short time’ after his imprisonment (v. 3)
(6) Satan’s fall, resulting in the kingdom of Christ and his saints (v. 10)	(6) Satan’s fall, resulting in the kingdom of Christ and his saints (v. 4)
(7) the saints’ kingship, based not only on the fall of Satan and Christ’s victory but also on the saints’ faithfulness even to death in holding to ‘the word of their testimony’ (v. 11)”	(7) the saints’ kingship, based not only on the fall of Satan but also on their faith fulness even to death because of their ‘testimony for Jesus and because of the word of God’ (v. 4)”

If the parallels adduced by Riddlebarger are legitimate, they constitute a persuasive argument for seeing chapter 20 as a recapitulation of chapter 12–showing that these two chapters are speaking of the same period.That 12 describes the present age is clear.If 20 does the same, then the millennium does not follow Christ’s coming.It precedes it and is the present age.And if the millennium precedes the return of Christ, then we are not justified in saying that things described in 19:11-21 (“Faithful and True” on “a white horse” judging and making “war”) happen before those described in 20:1-3.

Riddlebarger points to evidence of recapitulation in both Revelation 19:11-21 and Revelation 20:7-10.Some of this evidence, he believes, “has to do with the similarities between the two battles here depicted by John.”In both 19 and 20 John draws heavily upon the imagery of Ezekiel 38 and 39 which describe the defeat of Gog of the land of Magog (cf. 38:2).In Ezekiel 39:17-20 the prophet describes the gory scene in which animals and “birds” are called to come and eat the flesh of “mighty men and all the men of war” at God’s “table” and be glutted.The similarity of Ezekiel’s imagery and that of John is obvious, for in Revelation 19:17-18 John says:

And I saw an angel standing in the sun; and he cried out with a loud voice, saying to all the birds which fly in mid-heaven, “Come, assemble for the great supper of God; in order that you may eat of the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and those who sit on them and the flesh of all men, both free men and slaves, and small and great” (NASB).

We can see that the prophetic imagery of Ezekiel 38-39 finds fulfillment in the events described in Revelation 19:11-21 which, most agree, take place at Christ’s coming (v. 11). Moving on immediately to Revelation 20:7-10 we notice that the rebels there are called “Gog and Magog.”They are like “the sand of the seashore” in number.They are the “nations which are in the four corners of the earth” (v. 8).These appear to be the same as “the nations” composed of “all men” referred to in 19:15, 18.So Riddlebarger concludes that “the two visions of Revelation 19:11-21 and Revelation 20:7-10 are of the same battle. . . “ (205).He further points out that in both visions the “fire” of God’s judgment destroys his enemies.“One vision depicts the judgment on the nations, the beast, and the false prophet.The other depicts the judgment on the nations and on Satan himself” (205-206).If both depictions of battle, that in 19 and that in 20, refer to the same battle, then the battle of 20 does not chronologically follow the battle of chapter 19.

To further strengthen the position that chapters 19 and 20 are not sequential Riddlebarger refers the reader to Revelation 15:1 which says, regarding the seven last plagues, that “in them the wrath of God is finished” (NASB).If the plagues complete God’s wrath, then one cannot, logically, affirm that a thousand years later “fire” comes down from heaven to destroy the enemies of God and of His people.Of course, if one sees this present age as the millennial age, there is no logical conflict here.At the end of this age the unrepentant are destroyed as Jesus is “revealed from heaven with His mighty angels in flaming fire” (2 Thess.1:8; cf. Lk. 9:26; Heb. 12:29).

Finally, we come to Riddlebarger’s “. . . Exposition of Revelation 20:1-10.”He deals with this passage in sections, the first being verses 1-3:

And I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand.And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years, and threw him into the abyss, and shut it and sealed it over him, so that he should not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time (NASB).

We’re reminded that the identity of the “dragon” or “serpent” is clearly provided by the text itself.Those terms are to be understood as symbolizing “the devil,” that is, “Satan” (v. 2).The identity of the “angel” is more problematic.Riddlebarger is not dogmatic here, but he favors the idea that the “angel” is not Christ, but an angelic representative of Christ.He takes this position because Revelation provides other examples where angels are presented as the instruments of divine activity (8:6; 9:1-2; see also 1:1).

There is more debate, however, over the actions of the “angel” and what is meant by “a thousand years.”Our author argues that since numbers are used symbolically throughout Revelation, we should not assume something different here.He adds that we find the “thousand years” mentioned in a context where symbols are already abundant (“chain,” “abyss,” “serpent”).He thinks Ladd is probably correct in calling attention to the fact that 1000 is 10 to the third power, “i.e., one thousand, symbolizes an ideal period of time, a time of completion” (210).

That the binding of Satan marks the beginning of the “thousand years” is clear.But what is meant by this binding?The text (v. 3) tells us Satan is bound “so that he should not deceive the nations any longer, until the thousand years were completed. . . .”So how can the author hold to the view that we are living in the millennium now?After all, there is much evil in the world.Are we to believe, in spite of this, that Satan may be correctly described as “bound” at the present time?The answer is yes.Our author agrees with G. K. Beale that the “abyss” simply symbolizes the sphere where Satan and his associates operate (211).It is a realm of restriction.

The binding of Satan symbolizes the change that took place with the ministry, death and resurrection of Christ.It does not mean that all of Satan’s operations cease during the millennial age.It does mean that “after the coming of the long-expected Messiah, Satan lost certain authority which he possessed prior to the life, death, burial, resurrection, and ascension of the Savior” (210).This is evident as we look at a basic pattern of redemptive history.Through deception Satan succeeded in bringing sin and death into the world.“Through the agency of Israel’s pagan neighbors, Satan prevented the nation [Israel] from fulfilling its assigned role in the promised land as a light to the nations. . .” (211).But now, since Christ’s time it can be said of His church that “the gates of Hades shall not overpower it” (Matt. 16:18 NASB).

“This interpretation certainly fits with the language we find throughout the New Testament which speaks of Christ’s triumphal victory over Satan.This victory is evident in Colossians 2:15, when Paul writes that ‘having disarmed the powers and authorities, he made a spectacle of them, triumphing over them by the cross’” (211).In the question “How can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man?” (Matt. 12:29 NASB) Jesus was announcing his power over the Devil and the arrival of the kingdom of God.When Jesus said “I was watching Satan fall from heaven like lightning,” (Lk. 10:18 NASB) he was affirming that the ministry of His seventy envoys was a demonstration of overcoming Satan’s power.Also, Jesus’ affirmation that “now the ruler of this world shall be cast out” referred to a loss that Satan suffered as a result of Christ’s suffering the judgment for sin for all humankind (Jn. 12:31).

The amillennial view is quite aware that Satan is the “god” of this age who blinds the minds of “the unbelieving” (2 Cor. 4:4).He still prowls like a lion looking for “someone to devour” (1 Pet. 5:8).But the amillennial view is that Satan is now prevented from deceiving the nations.He and his minions are under a certain amount of restraint (cf. 2 Thess. 2:1-12).

At the end of the “thousand years” Satan is released from the “abyss” (v. 3) and is no longer restrained as before.This release is also pictured in Revelation 9:2-6.This is related to the time when the restraint of the “lawless one” shall be lifted and he suddenly appears on the scene with “all power and signs and false wonders, and with all the deception of wickedness for those who perish. . . “ (2 Thess. 2:9-10).But he will be destroyed when the Lord appears (vv. 7-8).

Now we come to Revelation 20:4-6:

And I saw thrones, and they sat on them, and judgment was given to them.And I saw the souls of those who had been beheaded because of the testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a thousand years.The rest of the dead did not come to life until the thousand years were completed.This is the first resurrection.Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years (NASB).

Here we see a shift of focus–away from Satan and the abyss to believers ^[i] and their reigning with Christ.The period brought to view is apparently the same as we were dealing with in the previous three verses–the “thousand years.”The location seems to be in heaven with Christ where there are thrones (cf. 4:2ff.) and where He reigns.

There are many questions that call for answers as one attempts to exegete the millennium passage, but one of the most important has to be: What is the meaning of “came to life” at the end of v.4, and “come to life” in v. 5?In both instances the phrase is translated from the same Greek word (ez_san).A premillennialist argument points out that the events of Revelation 20 occur following those of chapter 19.Therefore the passage in question makes the most sense if we understand the first resurrection to be that of believers resulting from Christ’s return, and the second resurrection as taking place a thousand years later.

But amillennialists like Riddlebarger, as we’ve already noticed, believe that the “thousand years” is coincident with the present age.One who holds this latter view must therefore understand the “first resurrection” as occurring before the return of Christ.Also, the second resurrection is viewed as occurring at the end of the present age (as described in 1 Cor. 15:35-57; 1 Thess. 4:13-18).

Amillennialists insist that the phrase “came to life” must not be seen as capable of only one meaning, i.e., came to life in a physical resurrection.The root verb za_ has a certain amount of fluidity.In Revelation 1:18 it refers to physical life.But in Revelation 3:1 it clearly has reference to spiritual life.So the coming to life to “reign with” Christ “for a thousand years” may refer to something other than a physical resurrection.It may refer to a spiritual resurrection.Certain New Testament passages describe such a resurrection:

Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life [zw/yn aiw/nion], and does not come into judgment, but has passed out of death into life [zw/yn].Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice of the Son of God; and those who hear shall live [zysousin] (John 5:24-25 NASB).

In his Gospel John not only has Christ teaching that believers pass from death to life (spiritual resurrection) in the present age, but that (if they die physically before Christ returns) they will one day be raised up from their graves (physical resurrection of “life [zw/yn],” 5:28-29).Since we find these two types of resurrection in close proximity in John 5, we should not be too surprised to find them in close proximity in John’s book of Revelation (20:4-6).

Of course, the apostle Paul, was also well aware of these two resurrections.In 1 Corinthians 15 he focused on the physical, future resurrection.But in Ephesians 2:1-6 we find him referring to the spiritual resurrection which occurs every time a person becomes a believer:

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.But God being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus (NASB).

We notice that there is a sense in which Christians (the raised up ones) are even now in heavenly places seated with Christ.These ideas appear to parallel “and I saw thrones and they sat upon them, and judgment was given to them. . . .And they came to life and reigned with Christ for a thousand years” (Rev. 20:4, emphasis added).

Finally, Riddlebarger points out that Revelation 20, verses 7-10 “recapitulate John’s discussion of Christ’s return in judgment depicted in Revelation 19:11-21. John is describing that time when the thousand years are over and God’s restraint of Satan is ended.In Revelation 19, we learned of the fate of the beast and the false prophet, while in chapter 20, we learned of the fate of Satan himself.All of these events coincide with the great apostasy immediately before the end of the age (2 Thess. 2:1-12), and which is the occasion for Christ’s return in final judgment when the beast mercilessly makes ‘war against the saints’ (Rev. 13:7).The amillennial interpretation of this passage is that John was depicting the kingdom of God coming in glory, crushing all forces of unbelief once and for all.This is nothing less than the glorious victory of the comsummation.On this day, the kingdoms of the world become the kingdom of our God and of his Christ.This is the end of the age, when the temporal gives way to the eternal.”^[ii]

In a few broad strokes of the verbal brush I have tried to paint a picture of Riddlebarger’s explanation of Revelation 20:1-10.All the arguments he presents in favor of the amillennial view seem to me to carry some weight.Perhaps the one of primary importance is the evidence he presents to show that Revelation 20:1-6 is a recapitulation of 12:7-11.If this view of recapitulation is accepted, then one must logically dispense with the view common to premillennialism – that the events of chapter 20 chronologically follow those of chapter 19.

The second most important argument is that “come to life” (ezysan) cannot be legitimately limited to mean “come to life in a physical resurrection.”The original word can refer to spiritual resurrection.Joining this line of reasoning with the recapitulation evidences and all the additional arguments Riddlebarger has presented, one is faced with what appears to be a reasonable case for amillennialism.

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