Chapter 20
This chapter is perhaps where the majority of conflicting eschatological concepts are born. Again, like much of Revelation, the question centers around whether or not the text should be interpreted literally or figuratively. Many theologies are built on the eschatological interpretation of the existence (or non-existence) of a literal thousand-year period, and when Satan is bound.[1]
The Millennial (One Thousand Years) Period
1 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain.
John sees an angel descending from heaven holding the key to the bottomless pit and a big chain. In chapter one we read that Jesus has the keys to death and Hades (see Revelation 1:18) and then In chapter nine we read that Satan is given the key to the bottomless pit (also known as Hades,[2] see Revelation 9:1). Satan is no longer in possession of the key as he was only given it to torment people during the fifth trumpet plague (see Revelation 9:1-21).
2 And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, 3 and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.
The angel with the key to the bottomless pit and the chain seizes the dragon. John adds several of the dragon’s other names, including “the ancient serpent,” an allusion to the Genesis account of the serpent that tempted Eve in the garden (see Genesis 3:1-19); the devil; and Satan. Then the angel binds Satan and throws him into the bottomless pit and seals him in where he will stay for one thousand years. A place where he can no longer deceive the people of the world.
At the end of a thousand years he will be released for a little while, no time frame is given. Satan was not immediately thrown in the Lake of Fire, like the beast from the sea (the antichrist) and the beast from the land (the false prophet) were (see Revelation 19:20), because God still had one final task for him. During the one-thousand year period the earth will see two types of inhabitants, those that received their glorified bodies and those that have not (being those who survived the Tribulation and had offspring, just as people do today). During this time people will live longer and there will not be any demonic deception or evil practices, much of creation will be different (see Isaiah 11:1-9; 35:1-10; 65:20; Habakkuk 2:4; Zechariah 14:9-11; Romans 8:19-22). Those born during this period will not experience temptation from Satan nor from any of his minions. Near the end of the thousand years, Satan will be released so that he can attempt to influence those that had not received their glorified bodies, giving them an opportunity to revolt against God just like he is doing today, sadly, many will (see verses 8-9). After this task is finished, God will send Satan to the Lake of Fire and he too will never be seen again (see verse 10).
4 Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years.
John sees several thrones, but he does not elaborate, nor does he identify them as being anything he had seen before, these appear to be new thrones. Seated on these thrones are “those to whom the authority was committed” (Greek ‘edothē’,[3] to give, to bestow upon). Who was given authority to judge? John does not clarify who, but seemingly assumes those reading would understand. Daniel recorded that when his vision of the four beasts was interpreted, an angel explained what he was watching and noted, “But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.” (Daniel 7:18) Later when Daniel wanted to know more about the fourth beast with ten horns, and especially about the little horn that come up afterwards, Daniel wrote, “As I looked, this horn made war with the saints and prevailed over them, until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom.” (Daniel 7:21-22) Daniel’s vision was a prophecy pointing to the same event John is here watching. The saints, the believers after the rapture, and now wearing fine linen, white and pure (see Revelation 7:9; 13:4) will sit on these thrones and rule with Jesus (see 1 Peter 2:9; Revelation 1:5-6; 5:9-10). We are reminded by Paul, “Or do you not know that the saints will judge the world?” (1 Corinthians 6:2a) Those saints are not the only ones allowed to rule, they are joined by those saved during the Tribulation period.
John sees those that were beheaded for proclaiming salvation through Jesus and for defending the truth of the Bible, as well as those who had not worshiped the image of the beast, nor received the mark of the beast on their foreheads or hands, each one had come back to life. They too were given the privilege and authority to judge and rule with Jesus during His millennial reign.
5 The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection.
This verse has been interpreted in a number of ways. The primary source of contention centers around two questions: 1) When is the first resurrection?; and 2) Who will participate in that resurrection? The Greek word translated here as ‘resurrection’ is ‘anastasis’,[4] which is found 42 times in the New Testament, with only one exception (Luke 2:34, where it is used figuratively), it refers to a bodily resurrection. “The rest of the dead did not come to life until the thousand years were ended,” should be rendered as a parenthetical statement which would then separate it from being identified with the “first resurrection.” As supported and found in several Bible versions (LEB, NIV, NLT, NRSV, UASV, etc.) This verse follows John’s description in verse four of those that were resurrected and reigned with Jesus, here he adds parenthetically that those that were not resurrected before the Millennium (those that rejected Jesus) would not come back to life again until after the Millennium was over (the Great White Throne of Judgment, see Revelation 20:11-15 below).
The first resurrection should not be interpreted as a single event but as a grouping (see 1 Corinthians 15:20-23). Jesus was the first to be resurrected, even though the Bible tells us that there have been many people brought back to life (see 1 Kings 17:17-24; 2 Kings 4:18-37; 13:20-21; Matthew 27:52-53; Luke 7:11-17; 8:40-56; John 11:38-44; Acts 9:36-43; 20:7-10), He is the only one that remains alive. All those that will have a ‘bodily’ resurrection will be part of the “first resurrection” (see Luke 14:14) and those that did not, will rise later to face Jesus, they would be part of a “second resurrection.” Believers would be first and non-believers would be last.
6 Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.
John offers clarification as to who participates in the first resurrection, those that will not experience a second death (see verse 14). They will be priests of God and of Jesus and will reign with Jesus for a thousand years (see Psalm 45:16; Daniel 7:18; 2 Timothy 2:12; Revelation 1:6; 5:10; 20:4; 22:5). This is what Peter was referring to when he wrote in his first epistle, “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:4-5) As Christians we are called priests to offer spiritual sacrifices, not animal sacrifices like those required by God’s law, but those of our obedience to Him (see Matthew 28:18-20; Romans 12:1-2).
Considerations
This chapter reveals a few names (and roles) that Satan has been identified with in the Bible. Not only is he the dragon in Revelation, the ancient serpent that tempted Eve, the devil, and Satan, he is also known is Scripture by many other names. Here are several (with an example verse): Day-Star (see Isaiah 14:12, word in Latin Vulgate is ‘Lucifer’ meaning ‘morning star’ or ’shining one’); Sun of the Morning (see Isaiah 14:12); the Anointed Cherub (see Ezekiel 28:14); the Devil (see Matthew 4:1, word means ’slanderer’); Tempter (see Matthew 4:3); Ruler of Demons (see Matthew 9:34); Beelzebul (see Matthew 12:24, also known as ‘Beelzebub’, both words mean “lord of the flies,” or “lord of the dung”); the Evil One (see Matthew 13:19); Enemy (see Matthew 13:39); Liar (see John 8:44); Father of Lies (see John 8:44); Murderer (see John 8:44); Ruler of this World (see John 14:30); God of this Age (see 2 Corinthians 4:4); Belial (see 2 Corinthians 6:15, meaning vileness, Satan is implied); Angel of Light (see 2 Corinthians 11:14); Ruler of the Authority of the Air (see Ephesians 2:2); Adversary (see 1 Peter 5:8); Roaring Lion (see 1 Peter 5:8); the Angel of the Abyss (see Revelation 9:11); Apollyon (see Revelation 9:11, Greek meaning ‘destroyer’); Abaddon (see Revelation 9:11, Hebrew meaning ‘destruction’); Dragon (see Revelation 12:9); Old Serpent (see Revelation 12:9); Deceiver of the Whole World (see Revelation 12:9); and Accuser of God’s People (see Revelation 12:10). When created by God, his names spoke of brilliance of light, after turning against God, his names became dark and vile, reflecting his evil nature.
The release of Satan after 1,000 years of captivity seems contradictory to the nature and character of God, especially after reading Satan’s ‘résumé’ above. From the fall of man and the introduction of sin, there have been three main sources of temptation, the world, ourselves (sinful nature), and from those led by Satan. During the Millennium there will not be any temptation from Satan. For those that survived and those born during this time they will still have a sinful nature (but not the saints as they will have their glorified bodies). But many of these people had never been tempted by Satan, in order to evaluate their true disposition towards Jesus, Satan will be released to tempt them. It may be equally difficult to understand, but we can see that Satan fulfills a role in God’s plan for humanity. Through Satan’s deceptions and temptations to violate God’s commandments, people are given a choice, although they rarely knew who was behind the motivation and misinformation. Just as Joshua addressed the Israelites, “choose this day whom you will serve” (Joshua 24:15b), we need to choose Jesus, and we need to renew that commitment every day.
One cannot discuss the subject of Biblical prophecy for very long without mentioning some form of ‘millennialism’. This thousand-year period, as pointed out above, has become a major “bone of contention” among scholars, theologians, commentators, and readers. While it would be nearly impossible to review and comment on each variation of how this time period is interpreted, we can look at the three major millennial themes that are the foundations of most interpretations. These are ‘Premillennialism’, Postmillennialism’, and ‘Amillennialism’, the following is a quick summary of each:
Premillennialism
The prefix of ‘pre’ in this context refers to Jesus’ return before the beginning of the thousand years. It also embraces an interpretation that this is a literal 1,000 years. Futurists believe that this period will be when God fulfills His promises to Israel that have not yet been fulfilled (for example, the Israelites have yet to occupy the entire Promised Land, see Genesis 15:18; Exodus 23:31; Numbers 34:3; Deuteronomy 11:24; Joshua 1:4) and to King David (for example, see Jeremiah 23:5; 30:1-9; Ezekiel 34:23; 37:24; Hosea 3:5). Besides being a period of fulfilled promises, the Millennium also heralds the beginning of Jesus’ reign as King (for example see Psalm 2:6-12; 110:2; Isaiah 2:1-4; 9:6-7; 11:10; Daniel 2:35, 44; 4:2-3; 6:26; 7:13-14, 27; Zechariah 9:9-17; 14:9; Matthew 6:10; Luke 1:32; Romans 15:9-12; 2 Timothy 2:12; Hebrews 1:8; Revelation 1:5-6; 5:10; 19:6).
We need to remember that even though the Bible uses a large number of literary devices and at times it does use allegory, it never uses or suggests the use of allegory to interpret prophecy when a literal viewpoint is available. For example, when Daniel read in what we call today the book of Jeremiah that their captivity in Babylon would be seventy years, he interpreted it to be a literal seventy years (see Daniel 9:2, see also Jeremiah 25:12). A literal interpretation of these verses ‘fit’ the timeline of the book of Revelation without the need for allegory.
Historicists view the events recorded in Revelation chapters 6-19 to have been symbolically fulfilled throughout history. But from chapter 20 through to the end of the book, they generally take it literally with Jesus returning at the beginning of the 1,000 year period.
Postmillennialism
The belief that there will be a literal 1,000 year period before eternity begins, but Jesus will not return until after the completion of the thousand years. That this millennial period will be a continual progression leading up to the final triumph of the gospel message brought in by the church, at which point Jesus returns. Some liberal theologians connect this period to represent the progress of evolution that is ultimately accomplished with the return of Jesus. The gospel will indeed be triumphant but not in a worldly way. Much of the Bible, let alone the book of Revelation, would need to either be allegorized or ignored for this viewpoint to be true.
Amillennialism
From the Greek prefix ‘a’ that refers to being the opposite meaning of the adjoining word, in context denies that there will be a thousand year period and therefore there will not be a millennial reign of Jesus on earth (only a spiritual reign that is occurring now). Believed to be popularized by Augustine, who was an advocate of the idea that human history would be completed in six thousand years and that the “seventh millennium” would represent eternity.[5] Like most amillennialists, Augustine used Psalm 90:4 and 2 Peter 3:8, which states “one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8b) to justify that the one-thousand year period should not be taken literally. But that requires taking both verses out of context. Peter is making a point regarding the nature of God, he is not making a statement to be used as a ‘calculation’ or formula to interpret prophecy. He wrote, “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:8-9) Peter is saying that Jesus is outside of time, He is not influenced by time. This incredible verse tells us that He doesn’t want anyone to be eternally condemned and therefore He is willing to wait until the last person who will accept His gift of salvation before judgment begins. The prayer of Moses, as recorded in Psalm 90, is revealing the same attributes of God, He is timeless and the flow of time has no affect on Him, as He already knows what will happen. Augustine also believed that the “first resurrection” represented a spiritual resurrection which took place at the time a person accepts Jesus, and the second resurrection will occur at the time of Jesus’ return.
Many amillennialists believe that the thousand year period represents the period between the first and second coming of Jesus (an intermediate state that encapsulates our time now). They believe that since the book of Revelation is “filled with symbolism” that accepting the thousand years as being literal is “building on a weak foundation.”[6] They often promote the idea that the word ’thousand’ (Greek ‘chíliai’)[7] is to always be interpreted as being figurative and represents an indeterminate long period of time. Some amillennialists state that chapter twenty is nothing more than a recapitulation of the previous chapters.
Those that oppose amillennialism point out that without a timeframe for God to fulfill the many yet-to-be fulfilled promises (see above under premillennialism) that would make God a liar, as those promises would need to occur before man’s eternity began. Opponents also note that in the epistle written to the church in Ephesus, Paul wrote about how Christians needed to prepare for battle with Satan and the various spiritual forces of evil (see Ephesians 6:10-20) and that Peter wrote about how Satan “prowls around like a roaring lion, seeking someone to devour” (see 1 Peter 5:8). Both of these references (in addition to several others) tell us that Satan is loose and dangerous, but if during the Millennium he is bound (see verse two) one might conclude that the time period we are in today is not the Millennium (although many amillennialists claim that once Jesus was victorious on the cross, that the powers of darkness and Satan were at that time ‘bound’).
As mentioned earlier, God says what He means and means what He says. If God meant the thousand-year period to mean some indefinite period or some other time frame, why would He use the term ‘chíliai’ six times in this chapter? Wouldn’t He have chosen a clearer and a more succinct word or phrase? We need to understand that allegorical interpretation can be dangerous as there are no ‘rules’ to follow other than man’s logic.
It is interesting to note that the reference to “those who had been beheaded” in verse four are referring to believers killed for their testimony of Jesus. For many years, perhaps for several hundred years, the idea of beheading for execution was rarely considered, let alone done. Now with the rise of Sharia Law and Islam, beheading is again being regularly practiced.
We are not given a list, or even some of the highlights, of the events that will transpire during the Millennium. We do know Jesus will reign, as well as King David (see Jeremiah 23:5; 30:9; Ezekiel 34:23; 37:24; Hosea 3:5), and believers. It is also heralded as a period of unprecedented peace (see Micah 4:3, plus consider Jesus the King of Peace is reigning in the city of peace). People will be willingly serving in the kingdom. Some believe that since God’s promises, those that had not yet been fulfilled, have already been stated so they do not need to be restated again as this is the last period before mankind enters eternity (when time no longer is measured or counted).
Satan Released and Defeated
7 And when the thousand years are ended, Satan will be released from his prison
Satan was bound in the bottomless pit for a thousand years and now he is being released to once again campaign against God. As mentioned above in the commentary for verses two and three, Satan was allowed to influence the people of earth again, many of which had never been tempted by him before (those born during the thousand years).
8 and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. 9 And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them,
Sadly, a large number will indeed be deceived and will be gathered together to battle God. Using a familiar Scriptural reference for a very large number, John notes that their number is like the sand of the sea (see Genesis 22:17; 32:12; 41:49; Joshua 11:4; Judges 7:12; 1 Samuel 13:5; 2 Samuel 7:11; 1 Kings 4:20, 29; Job 29:18; Psalm 78:27; 139:18; Isaiah 10:22; 48:19; Jeremiah 15:8; 33:22; Hosea 1:10; Habakkuk 1:9; Romans 9:27; Hebrews 11:12). The application of the reference to Gog and is unknown, some speculate that there is a connection to the battle recorded in Ezekiel 38 and 39 (which does not have any similarities, the descriptions are very different and should not be considered the same event, for one, Satan is not mentioned in Ezekiel 38-39), others believe that this battle will occur at the same location, some even propose that the names “Gog and Magog” have become an idiom depicting a ‘lopsided’ and easily defeated war.
The army led by Satan marches together from all around the world to the beloved city of Jerusalem, but before any conflict begins, fire comes down from heaven and consumes the entire army (see Malachi 4:1). In the same manner Sodom and Gomorrah were destroyed, the last battle between man and God, and good versus evil, quietly and completely ends (see Genesis 19:24-25; 2 Peter 2:6, see also Deuteronomy 29:23; Jeremiah 50:40; Lamentations 4:6; Amos 4:11; Zephaniah 2:9; Luke 17:9).
10 and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.
Like the beast and the false prophet one thousand years earlier, Satan is now sent to the lake of fire, where they will be tormented forever.
Considerations
After one thousand years of peace under the rule of Jesus it’s hard to imagine that there would be an innumerable number of people who when after being exposed to Satan’s deceptions and evil, would decide to rebel. But as Jeremiah recorded God saying, “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9) This one-thousand year period of the reign of Jesus where people enjoyed prosperity and peace, followed by a 180 degree turnaround in attitude, exemplifies just how depraved man’s heart can be. True, these people were deceived, but it was their sin and lusts that ultimately persuaded them to choose their own destruction, just as it is today. A choice has to be made, just as Moses pleaded with the Israelites as they were going into the Promised Land, “Choose Life!” (see Deuteronomy 30:19), we too need to choose. Life with Jesus or the lake of fire?
The ‘Haves’ Versus the ‘Have-Nots’
There are some that propose the idea that those being ruled would consider themselves as being the “Have-Nots,” those that, in their minds, believe they are being oppressed (second-class citizens) by not having glorified bodies. Up until Satan showed up they were satisfied with their lives and understood that at the end of the Millennium they too would receive glorified bodies. But once Satan began to ‘cast doubt’ about God’s promises and call Him a liar (like he did in the garden with Eve), the people would instead believe Satan and would then begin to rebel.
The Great White Throne Judgment
11 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them.
John describes one incredible scene, Jesus appears on a great white throne so spectacular that the earth and sky move out of the picture completely (see John 5:22). Throughout Scripture the color white represents purity and righteousness, which not only is true for Jesus, but also sets the stage for righteous judgment. This throne is clearly distinctive from the other thrones mentioned in Revelation. The great white throne is the last scene John sees before eternity for humans begins.
12 And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done.
John next sees another powerful sight, the dead from the beginning of time show up and stand before Jesus (the “second resurrection”). These are those that did not trust God before Jesus and rejected Jesus after His resurrection, including those that were just consumed by fire in verse nine. John notes that more than one book was opened, but one was identified as the Book of Life (see also Exodus 32:32-33; Psalm 69:28; Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 13:8; 17:8; 20:15; 21:27), the only book that matters for those seeking to gain entrance to heaven. The other books are unknown, however, since everyone was judged by what was written in the books, they would be very important as well.
Paul tells us that the penalty of sin is death (see Romans 6:23a), and since it only takes one sin to be a sinner and combined with the fact that we are all born in sin (see Psalm 51:5; Romans 5:12; Ephesians 2:3), there is nothing that can be done to reverse that penalty. Many believe that the other books that were opened were records of people’s lives, all their works and actions, but no number of ‘good works’ can compensate, even for one who has flawlessly followed every commandment in the Bible. There is only one route to heaven and that is through the repentance of sin and accepting the free gift of salvation through Jesus (see Romans 6:23b).
Sadly, every person that was dead in this scene is destined to hell, as none of them trusted in God or accepted Jesus as their Savior (see John 5:29-30). It may appear to some as being a waste of time since the verdict will remain unchanged. But God is a loving and fair God, everyone will have their “day in court.” Everyone will know why they were condemned.
To emphasize the thoroughness of the collection of the dead, John notes that the dead included those from the sea (including, and perhaps the primary reason for this reference, those who died in the worldwide flood during Noah’s day, see Genesis 6:17), death (the Greek personifies death), and Hades (the abode of the dead).[8] All existence was purged of dead people, no one was overlooked.
14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.
All were condemned and the dead were thrown in the lake of fire. We are told that being thrown into the lake of fire is the second death.
But Christians die just like everyone else!
The book of Revelation teaches that all of humanity will experience two deaths. The first death will shed the imperfect and sinful body, while the second death punishes sin by sending the person to the lake of fire (another name for hell), a place away from God for eternity. But the good news is that Christians do not die the second death, they spend eternity with Jesus! (See Revelation 2:11; 20:6)
During this time of final judgment there will be some who will think they will be saved. Perhaps they think their good works will get them into heaven, or they came from a Christian family. But the only way into heaven is to have faith in Jesus, He did all the work, nothing can be added to that! What must be the scariest words in the Bible are those Jesus presented in His “Sermon on the Mount,” when He said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” (Matthew 7:21-23) Jesus was talking about this judgment, some may believe in Jesus and do things they thought were important, but without believing that Jesus will save them, they will be condemned. Christianity is about a relationship with Jesus, not a religion of protocols, rituals, or traditions.
Peter used this scene to challenge the readers of his second epistle: “But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly…But 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. Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:7, 10-13) Christians need to understand that while it is wise to be good stewards of the planet we live on, our primary role on this earth is to represent Jesus, not save the planet. The world we know will be removed from existence, but lives can be saved with the gospel!
To most people the thought of ‘eternity’ beginning is foolishness. To them if something or someone was indeed eternal, they would always be eternal and have no beginning. That logic is true for God and only God, as the Trinity, the Godhead, has always existed. But for humans, we all have a beginning, a starting point. In a sense Christians enter eternity the moment they accept Jesus, but there still is a period where they are living during a time when time is still influential and able to be measured. At the end of the Millennium there will be a transition. Believers and the Old Testament saints that have received their glorified bodies, as well as the believers on earth at this time (prior to the planet’s destruction), will transition from a time-based existence to one that time is no longer relevant. An existence that is beyond our comprehension!
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[1] See “Warning - Controversy Ahead” in the Introduction.
[2] See "Hell By Any Other Name is Still Hell or Is it?" in the Appendix.
[3] Strong’s Greek 1325.
[4] Strong’s Greek 386.
[5] Augustine of Hippo. (1954). The City of God, Books XVII–XXII (H. Dressler, Ed.; G. G. Walsh & D. J. Honan, Trans.; Vol. 24, pp. 265–268). The Catholic University of America Press.
[6] Buis, H. (1960) The Book of Revelation (p. 124). Presbyterian and Reformed Publishing Co.
[7] Strong’s Greek 5507, see also 5505.
[8] See “ ” in the Appendix.