Study Focus: Revelation 19–22 begins with final events just before and during the second coming of Jesus (Revelation 19) and then gives readers a glimpse of the future beyond that event: through the millennium (Revelation 20) and into eternity (Revelation 21 and 22).
Introduction: The last four chapters of the book of Revelation offer the clearest and most detailed account in the Bible of events just before, during, and after the Second Coming. While there are hints of a millennium elsewhere in the Bible (1 Cor. 15:20–22, Isa. 26:19–21), these final chapters in Revelation are the only place where such a time period is clearly laid out. The account of the 1,000 years comes between the second coming of Jesus and His third and permanent return to this earth.
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. Will God Transform the Old Earth or Make a New One?
II. The Relation of Babylon’s Fall to the Fifth Seal
III. Three Views of the Millennium
IV. Will Eternity End Up Boring? What Will God’s People Be Doing With All of That Time?
V. The Backgrounds That Explain the New Jerusalem
VI. The Shape of the New Jerusalem
Life Application: The “Life Application” section explores God’s purpose for both the 1,000 years of Revelation 20 and for biblical prophecy. The final “Life Application” explores how to respond to the teachings of Revelation.
Part II: Commentary
See “Introduction” of part I for brief summaries of Revelation 19–22.
Main Themes of Lesson 13 Elaborated:
I. Will God Transform the Old Earth or Make a New One?
Revelation 20:11 states that the old earth and sky “fled away” from the presence of the One seated on the great white throne (ESV, RSV). Good synonyms for “fled away” (Greek: ephugen) are “vanish” and “disappear.” Because “no place was found for them” after they vanished, this wording could imply that, when God makes “all things new” (Rev. 21:5, NKJV), He will build a brand-new earth, rather than “recycle” the materials of the old earth into the new one. On the other hand, Wednesday’s study points out that “new” in Greek (kainos) means something new in quality rather than in origin or time (see 2 Cor. 5:17). But notice also Mark 2:21, wherein new in time also is implied.
II. The Relation of Babylon’s Fall to the Fifth Seal
Sabbath afternoon’s study states: “With the destruction of Babylon, the prayer of God’s people in the scene of the fifth seal is ultimately answered.” How so? Revelation 19:1, 2 makes a strong allusion to Revelation 6:10. In that verse, the souls under the altar cry out to God: “How long will it be before you judge and avenge our blood . . . ?” (Rev. 6:10, NRSV). What the Greek literally says is: “How long . . . not judging [Greek: krineis] and not avenging [Greek: ekdikeis]?” The verb “is” or “will be” is understood in the original and can be appropriately inserted into a translation. From the perspective of the metaphorical souls under the altar, there is no evidence that God is judging or avenging their cases.
It is striking, therefore, that Revelation 19 uses the same two judgment words (“judging” and “avenging”) in the past tense to describe the fall of Babylon. The great multitude in heaven celebrate the fact that God has “judged [Greek: ekrinen] the great harlot . . . and has avenged [Greek: exedikêsan] on her the blood of his servants” (Rev. 19:2, ESV). There is a clear relationship between the prayer of the fifth seal and the fall of Babylon.
III. Three Views of the Millennium
Premillenialism: The second coming of Jesus is before the 1,000 years.
Postmillennialism: The second coming of Jesus is after the 1,000 years.
Amillennialism: The 1,000 years are simply a metaphor for the entire
Christian age; there are no literal 1,000 years. The third view requires that the first resurrection (Rev. 20:4, 5) at the beginning of the millennium be a spiritual one, that it is, rather, the new creation that comes with the gospel (John 5:22–25, 2 Cor. 5:17).
What is the biblical evidence for premillennialism, the Seventh-day Adventist position on the 1,000 years of Revelation 20? The Bible points to the following: (1) The structure of Revelation. The dragon (Revelation 12), beast (Revelation 13), false prophet (Revelation 13), and Babylon enter the end-time picture in that order. They then exit in reverse order: Babylon (Revelation 18), false prophet (Revelation 19), beast (Revelation 19), and dragon (Revelation 20). If the beast, the false prophet, and Babylon have passed off the scene by Revelation 20:3, then, logically, the millennium must be after the Second Coming. (2) The normal meaning of “came to life” (Rev. 20:4, NRSV [Greek: ezêsan]) and “resurrection” (Rev. 20:5 [Greek: anastasis]) is a bodily resurrection, not a spiritual one (John 11:25, Rom. 14:9, Rev. 2:8). (3) The resurrection of people who have been “beheaded” (Rev. 20:4) must be more than just a spiritual one. (4) The “beheaded souls” suffered the beheading because they had accepted the gospel. Their resurrection is not when they receive the gospel; it happens after their beheading. There is no spiritual meaning for the word “beheading” (Greek: pepelekismenonˉ ).
IV. Will Eternity End Up Boring? What Will God’s People Be Doing With All of That Time?
The Bible indicates three significant roles that redeemed sinners will play throughout eternity. They will be kings, priests, and students.
Revelation indicates that redeemed sinners will join God in ruler-ship over the universe (Rev. 3:21, Rev. 7:15–17). Sitting with Jesus on His throne means that they will be part of the government of the universe.
They serve not only as kings but as priests. In the ancient world, there were two kinds of high-status people. The highest status in the political realm was king, and the highest status in the religious realm was priest. Power corrupts, but those who have been humbled by suffering can be trusted with power. To be a priest in eternity includes taking an active lead in worship (Rev. 5:9–13) and bearing a unique testimony based on earthly experience with sin and its consequences (Rev. 14:3). He who is faithful in little things will be put in charge of big things (Matt. 25:21).
While school can sometimes be a chore, real learning is never a chore. God has ingrained curiosity into the core of our being, and there are few joys as meaningful as discovery. When we learn at our own pace, when we learn in our areas of interest, when our curiosity piques our attention, learning is the most joyous of experiences possible. And there are so many things in the universe to learn. We will spend an eternity learning and growing, and it will be truly a delight.
V. The Backgrounds That Explain the New Jerusalem
The vision of the New Jerusalem is grounded in the rest of the Bible. The waters flowing from the throne (Rev. 22:1) and the tree of life (Rev. 22:2) recall the Garden of Eden. The radiance of the city and its cubical shape (Rev. 21:11, 16) recall the tabernacle and the temple (Exod. 40:34, 35; 1 Kings 6:20; 1 Kings 8:11). There are only two cubes in the Bible: the Most Holy Place in the sanctuary and the New Jerusalem. The very name “New Jerusalem” brings to mind the capital city of David’s kingdom. Many parts of the design of the city also recall Ezekiel’s visionary temple (Ezekiel 40–48). And many details of the New Jerusalem recall the promises to the overcomers in the seven-churches portion of Revelation (for example, the tree of life [Rev. 2:7, Rev. 22:2]). So the vision of the New Jerusalem has precursors in the history of God’s leading throughout the Bible.
VI. The Shape of the New Jerusalem
The length, width, and height of the New Jerusalem are all the same, suggesting a perfect cube (Rev. 21:16). Most people envision it as a cube, and this shape is probably correct. The description of the New Jerusalem makes abundant use of the number 12: 12 gates, 12 foundations, walls 144 cubits high, and dimensions measuring 12,000 stadia (Rev. 21:12–21).A cube has 12 edges. While the text does not specify the shape, a cube would be consistent with the symbolism and recall the Most Holy Place.
Part III: Life Application
Why is the millennium necessary when the Second Coming seems to have brought all things to an end? (1) Recovery time for the righteous. There will be a need for coming to terms with the fact that some are there and some are not. Revelation 22:2 speaks of the leaves of the tree of life being for the healing of the nations. There may be people there you didn’t like or didn’t expect to see in heaven. Others you expected to see are missing. The 1,000 years will provide time to learn and grow as eternity begins. (2) Examination time for the righteous. The redeemed will be free to explore the “books of heaven,” getting answers to questions about God, about those we loved who are not there, and about issues in the great controversy.
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Key Text: Revelation 21:5
Study Focus: Revelation 19–22 begins with final events just before and during the second coming of Jesus (Revelation 19) and then gives readers a glimpse of the future beyond that event: through the millennium (Revelation 20) and into eternity (Revelation 21 and 22).
Introduction: The last four chapters of the book of Revelation offer the clearest and most detailed account in the Bible of events just before, during, and after the Second Coming. While there are hints of a millennium elsewhere in the Bible (1 Cor. 15:20–22, Isa. 26:19–21), these final chapters in Revelation are the only place where such a time period is clearly laid out. The account of the 1,000 years comes between the second coming of Jesus and His third and permanent return to this earth.
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. Will God Transform the Old Earth or Make a New One?
II. The Relation of Babylon’s Fall to the Fifth Seal
III. Three Views of the Millennium
IV. Will Eternity End Up Boring? What Will God’s People Be Doing With All of That Time?
V. The Backgrounds That Explain the New Jerusalem
VI. The Shape of the New Jerusalem
Life Application: The “Life Application” section explores God’s purpose for both the 1,000 years of Revelation 20 and for biblical prophecy. The final “Life Application” explores how to respond to the teachings of Revelation.
Part II: Commentary
See “Introduction” of part I for brief summaries of Revelation 19–22.
Main Themes of Lesson 13 Elaborated:
I. Will God Transform the Old Earth or Make a New One?
Revelation 20:11 states that the old earth and sky “fled away” from the presence of the One seated on the great white throne (ESV, RSV). Good synonyms for “fled away” (Greek: ephugen) are “vanish” and “disappear.” Because “no place was found for them” after they vanished, this wording could imply that, when God makes “all things new” (Rev. 21:5, NKJV), He will build a brand-new earth, rather than “recycle” the materials of the old earth into the new one. On the other hand, Wednesday’s study points out that “new” in Greek (kainos) means something new in quality rather than in origin or time (see 2 Cor. 5:17). But notice also Mark 2:21, wherein new in time also is implied.
II. The Relation of Babylon’s Fall to the Fifth Seal
Sabbath afternoon’s study states: “With the destruction of Babylon, the prayer of God’s people in the scene of the fifth seal is ultimately answered.” How so? Revelation 19:1, 2 makes a strong allusion to Revelation 6:10. In that verse, the souls under the altar cry out to God: “How long will it be before you judge and avenge our blood . . . ?” (Rev. 6:10, NRSV). What the Greek literally says is: “How long . . . not judging [Greek: krineis] and not avenging [Greek: ekdikeis]?” The verb “is” or “will be” is understood in the original and can be appropriately inserted into a translation. From the perspective of the metaphorical souls under the altar, there is no evidence that God is judging or avenging their cases.
It is striking, therefore, that Revelation 19 uses the same two judgment words (“judging” and “avenging”) in the past tense to describe the fall of Babylon. The great multitude in heaven celebrate the fact that God has “judged [Greek: ekrinen] the great harlot . . . and has avenged [Greek: exedikêsan] on her the blood of his servants” (Rev. 19:2, ESV). There is a clear relationship between the prayer of the fifth seal and the fall of Babylon.
III. Three Views of the Millennium
Christian age; there are no literal 1,000 years. The third view requires that the first resurrection (Rev. 20:4, 5) at the beginning of the millennium be a spiritual one, that it is, rather, the new creation that comes with the gospel (John 5:22–25, 2 Cor. 5:17).
What is the biblical evidence for premillennialism, the Seventh-day Adventist position on the 1,000 years of Revelation 20? The Bible points to the following: (1) The structure of Revelation. The dragon (Revelation 12), beast (Revelation 13), false prophet (Revelation 13), and Babylon enter the end-time picture in that order. They then exit in reverse order: Babylon (Revelation 18), false prophet (Revelation 19), beast (Revelation 19), and dragon (Revelation 20). If the beast, the false prophet, and Babylon have passed off the scene by Revelation 20:3, then, logically, the millennium must be after the Second Coming. (2) The normal meaning of “came to life” (Rev. 20:4, NRSV [Greek: ezêsan]) and “resurrection” (Rev. 20:5 [Greek: anastasis]) is a bodily resurrection, not a spiritual one (John 11:25, Rom. 14:9, Rev. 2:8). (3) The resurrection of people who have been “beheaded” (Rev. 20:4) must be more than just a spiritual one. (4) The “beheaded souls” suffered the beheading because they had accepted the gospel. Their resurrection is not when they receive the gospel; it happens after their beheading. There is no spiritual meaning for the word “beheading” (Greek: pepelekismenonˉ ).
IV. Will Eternity End Up Boring? What Will God’s People Be Doing With All of That Time?
The Bible indicates three significant roles that redeemed sinners will play throughout eternity. They will be kings, priests, and students.
V. The Backgrounds That Explain the New Jerusalem
The vision of the New Jerusalem is grounded in the rest of the Bible. The waters flowing from the throne (Rev. 22:1) and the tree of life (Rev. 22:2) recall the Garden of Eden. The radiance of the city and its cubical shape (Rev. 21:11, 16) recall the tabernacle and the temple (Exod. 40:34, 35; 1 Kings 6:20; 1 Kings 8:11). There are only two cubes in the Bible: the Most Holy Place in the sanctuary and the New Jerusalem. The very name “New Jerusalem” brings to mind the capital city of David’s kingdom. Many parts of the design of the city also recall Ezekiel’s visionary temple (Ezekiel 40–48). And many details of the New Jerusalem recall the promises to the overcomers in the seven-churches portion of Revelation (for example, the tree of life [Rev. 2:7, Rev. 22:2]). So the vision of the New Jerusalem has precursors in the history of God’s leading throughout the Bible.
VI. The Shape of the New Jerusalem
The length, width, and height of the New Jerusalem are all the same, suggesting a perfect cube (Rev. 21:16). Most people envision it as a cube, and this shape is probably correct. The description of the New Jerusalem makes abundant use of the number 12: 12 gates, 12 foundations, walls 144 cubits high, and dimensions measuring 12,000 stadia (Rev. 21:12–21).A cube has 12 edges. While the text does not specify the shape, a cube would be consistent with the symbolism and recall the Most Holy Place.
Part III: Life Application