Truth Magazine

By Forrest D. Morris

Some passages of Scripture receive more than their share of speculative interpretation. Such is certainly true of Revelation 20. Millennial theorists have given all sorts of fanciful treatments of this chapter. One of the most often asked questions in our Bible study groups is “What is meant by the binding of Satan?” First, let me dislodge from anyone the notion that I am approaching this with a dogmatic disposition. I would like to suggest some thoughts for your careful study. If anyone sees error in what I am writing, I should be most pleased to hear from him. So with that having been said, let us approach our study.

What The Text Says

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 in 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 (Rev. 20:1-3).

Please observe carefully what the binding of Satan accomplished: “so that he should not deceive the nations any longer.” So far as I am able to understand from the text, this is the restriction that was placed upon Satan by this binding. I don’t believe that we should try to make the text say more than it does. He was to be bound in this area of activity. There are other areas of activity in which he continues to move. For example, “You adversary, the devil, prowls about like a roaring lion, seeking someone to devour” (1 Pet. 5:8). The binding of Revelation 20 would not hinder the activity of 1 Peter 5:8.

How Had Satan Deceived The Nations?

Sometimes the activity of Satan is clearly catalogued in the Scriptures. At other times we must search more diligently to see what he is up to. Our text tells us that he had “deceived the nations.” As we look back into the history of the people of God, we often see hostile nations rise up to seek to destroy God’s people. Sometimes God used an evil nation to bring discipline upon his people. One case in point is Babylon. In Jeremiah 25, the prophet said, “I have spoken to you again and again, but you have not listened. And the Lord has sent to you all his servants the prophets again and again, but you have not listened nor inclined your ear to hear” (vv. 3-4). Then God spoke and said, “Because you have not obeyed my words, behold, I will send . . . to Nebuchadnezzar king of Babylon, my servant, and will bring them against this land . . . and I will make them a horror, and a hissing, and an everlasting desolation . . . and these nations will serve the king of Babylon seventy years” (vv. 8-11). Babylon was a wicked nation. Yet God would use it to discipline Judah. “Then it will be when seventy years are completed I will punish the king of Babylon and that nation . . . for their iniquity” (v. 12). The extent of the iniquity of the king of Babylon (not just one king, but symbolic of all) is seen in Isaiah 14:3-23. The king is a tool in the hand of Satan. This nation is deceived by the devil.

The Four Beasts of Daniel Seven

In Daniel 7, we read of Daniel’s dream of the four beasts (vv. 3-11) which are interpreted as being four kingdoms (vv. 17-28), namely, Babylon, Medo-Persia, Greece and Rome. In describing the fourth beast (Rome) he says, “It devoured and crushed, and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns.” Then he tells of seeing a “little horn” come up that possessed eyes like the eyes of a man, and a mouth uttering great boasts.” This “horn was waging war with the saints and overpowering them” (v. 21). “He will speak out against the Most High and wear down the saints of the Highest One” (v. 25). Quite obviously, this nation would be deceived by the devil.

This beast is prophetic of the same nation that Revelation 13 describes. Observe John’s description of the beast that comes out of the sea as an instrument of Satan:

And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names. And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. And I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast. . . And there was given to him a mouth speaking arrogant words and blasphemies; and authority to act for forty-two months was given to him. . . And it was given to him to make war with the saints and to overcome them; and authority over every tribe and people and tongue and nation was given to him (Rev. 13:1-7).

It is not difficult to see the identity of this beast we compare what John says with what Daniel says. Daniel tells us that this beast is the fourth kingdom of the four he described. That makes it the Roman empire and its emperors. The little horn that would rise up and make war with the saints would be a persecuting emperor. Daniel said he would do this for a time, times, and half a time (3 = times). John said it would be for forty-two months (3 = years). This corresponds with the 1,260 days of Revelation 11:3; 12:6. The Roman Empire as a persecuting force against God’s people – Christians – was under the authority of the devil.

We even see the devil using governments at other times to try to overthrow the plan of God. He used Herod in his effort to devour the man child (Christ) after his birth (Rev. 12:1-5; Matt. 2). He used the decadent governing Jewish power along with Rome to crucify Jesus. But the greatest deception of all was that of Rome’s persecution of Christians and the demand for emperor worship. It was this deceiving power that was to be limited by the binding of Satan.

The Battle of Armageddon

In conjunction with the binding of Satan there was to be another great event – the overthrow of Rome under the symbol of the battle of Armageddon (Rev. 16:16). This is not some future battle. It symbolized the overthrow of the persecuting beast – Rome. The details of this overthrow are seen in Revelation 19. Under the symbolism of the rider of the white horse, Jesus makes war with the beast (Rome). “The beast was seized, and with him the false prophet who performed the signs in his presence . . . these two were thrown alive into the lake of fire which burns with brimstone” (v. 20). Please observe that this describes the destruction of the beast. That beast was Rome, so he is describing the overthrow of Rome. Let me repeat: This is not some future battle, but the overthrow of persecuting Rome. The saints of God were not defeated! God always wins the battle! No one can defy the saints of the living God and come out victorious. The beast is destroyed!

What Happens To Satan?

At the time of the destruction of the beast in the lake of fire, something happens to Satan, the one who had given the beast his authority. That brings us back to our text in Revelation 20. The devil is bound with a great chain and thrown into the abyss. Need I remind you that this is symbolic? He is not thrown into the lake of fire where the beast and false prophet are – not at this time. He is cast into the abyss. So at the time (if we can put a time on symbolic events!) that Rome is destroyed, Satan is bound. (Let me suggest just here that we should not equate this binding with that mentioned in Matthew 12:25-29. That was another area of Satan’s work that was limited.) Now, remember, he is bound in the sense that “he should not deceive the nations any longer, until the thousand years were completed.” He had been able to do something that now he cannot!

The 1,000 Years

Are these literal years? Of course, not. This is symbolic language and we cannot count out a literal 1,000 years. The figure 1,000 is used in the book of Revelation to indicate completeness. Insofar as the devil’s power to control Rome, he was completely bound. It’s hard for us not to think in terms of a time span and then try to find literal periods for the symbolic language, but let’s just think of a complete time. What happens after the thousand years of being bound? “After these things he must be released for a short time” (v. 3). “And when the thousand years are completed, Satan will be released from his prison, and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the sea shore” (vv. 7-8). After his release, Satan once again will try to deceive the nations. He wants to overthrow God’s kingdom. That’s what he tried to do over and over again. When he could no longer do that, he brought his attack against individual Christians (Rev. 12:17). Now, he tries again to overthrow Jesus. But this time he goes too far! “Fire came down from heaven and devoured them (the armies). And the devil who deceived them was, thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever” (vv. 9-10). In his final battle, Satan goes down to everlasting defeat. He is this time thrown into the lake of fire where he will be tormented forever. The poor guy never wins! Sometimes it may seem like he is winning, but ultimately the victory belongs to the Lord and his Christ! And the victory belongs to those who belong to him. You can be victorious only when you are under the banner of Jesus Christ. That is the message of the book of Revelation and it is God’s message over and over in Holy Scripture.

The devil still has power today. He is as a roaring lion seeking to devour you (1 Pet. 5:8). He is “the prince of the power of the air” (Eph. 2:2). He is the shrewd and cunning tempter (2 Cor. 11:3,13-15). He tempts, blinds (2 Cor. 4:3-4) and lies (John 8:44). He is after you! To overcome him we must submit to God, and resist the devil; then he will flee from you (Jas. 4:7). The first step is in our submission to God. We must watch and pray (Mt. 26:41); put on the shield of faith (Eph. 6:16) and then fight against him and the wickedness that he promulgates in this world. He is a mighty foe, but his doom is certain. If you are on his side, your doom is also certain. Let us all align ourselves with the Lord Jesus Christ!

Guardian of Truth XXXI: 24, pp. 748-749
December 17, 1987

By Bob F. Owen

Several years ago I preached in a gospel meeting in the small community where my wife and I have lived for thirty-five years. Having formed many friendships in the community through serving on the City Council, we saw a special chance to get some of these friends to study the Bible with us. We wrote a personal letter explaining our belief in the Scriptures as the inspired Word of God and the necessity of doing only what we find in the Scriptures. This, of course, rejects the popular concept that any and every way of worship is acceptable to God. We mailed this letter to over two hundred acquaintances. During the week’s meeting with the local church a number of these people attended.

In the few weeks following the meeting, three of my friends saw me personally and explained why they had not attended. Each of these expressed quite similar reasons although they talked with me separately and had no idea of the discussions of the others. Their reasons impressed me greatly. To their great surprise, I agreed with much of their criticism and expressed total disapproval of the practices on the basis of Scripture – not just because of personal feelings. Perhaps you have shared some of these same feelings. Perhaps, too, you may be surprised to hear a preacher agreeing with your objections to “religion.”

Each of my friends began with a statement which, in essence, said, “I really do not have any respect for religion, or churches, or for that matter, for preachers.” Q welcomed it when each assured me he liked me personally and was speaking of preachers generally.) Each, in separate ways, explained his feeling that churches were little more than tax exempt social clubs and preachers were little more than public relationship managers. Each objected to the common place money-raising schemes and to the seeming hypocrisy of the leaders. None of these three saw “church” as a spiritually-oriented group with a major goal of eternity. All saw churches as parallels to the Heart Fund, the Red Cross, or another service organization trying to meet physical or social needs.

My friends were surprised to learn that I disapprove the social gospel concept as much as they and that where I preach the emphasis is on gaining heaven. Our churches do not build recreational facilities or sponsor youth ball teams or special outings for the aged. Our preaching is Bible-centered with the thrust of “this is what God requires of us in order to go to heaven.” The gospel of Christ is designed to save the souls of men, not to reform society or to create a heaven on earth. If one obeys God he will be a good citizen and a good father (or mother) and a good worker, etc., but these are side benefits to the real purpose of the coming of Jesus – “to seek and to save that which is lost.”

I expect the feelings expressed by my friends are common to many people today. Their disgust with what they see as religion closes their eyes to true religion and to the Bible which teaches that truth. What a shame that those who parade as God’s servants are in fact serving to drive people away from God! It certainly could be that they are like those of the days of Paul,

And no marvel; for even Satan fashioneth himself into an angel of light. It is no great thing therefore if his ministers fashion themselves into ministers of righteousness; whose end shall be according to their works (2 Cor. 11:14,15).

Guardian of Truth XXXI: 24, p. 745
December 17, 1987

By Steve Wolfgang

Several years ago, while producing a church bulletin with a sizeable mailing list, I borrowed an idea from my good friend, Ed Harrell. He had written a series of “Footnotes” for the front page of a church bulletin in Birmingham in the 1970s. These “Footnotes” consisted of short articles quoting various published materials with appropriate comments on each quotation. With Ed’s permission, we are happy to reintroduce this series to our readers.

Although I will occasionally borrow some of brother Harrell’s material from a decade ago (or material from other pertinent sources), most of these “Footnotes” will be my own. Because of my interest in church history, especially the history of the Restoration, many of them will deal with that sort of material. I always appreciated the “history” page of Robert Turner’s Plain Talk, and since Mike Willis has been trying to get me to write on Restoration History for some time, perhaps these short articles will serve as a down payment. However, I have also prepared some dealing with other aspects of our culture, on topics ranging from the creation/evolution controversy to psychology, from biblical issues to denominational doctrines, from hymns to rock music, and assorted other miscellaneous issues.

Sometimes I may feel the need to comment on the quoted “Footnote, ” but frequently I will simply let the quotation stand on its own merits. Often, in reading for the “Book Reviews” column, I come across good material which is too long for inclusion there, but which can be excerpted in “Footnotes. “

I invite interested readers to send me whatever interesting quotations catch their attention. I will try to incorporate them as space will allow. Happy reading!

FOOTNOTE’ Alonzo Willard Fortune, The Disciples in Kentucky (Published by the Convention of the Christian Churches in Kentucky, 1932), pp. 350-351.

The first church in Kentucky to take action pledging support to the American Christian Missionary Society was the church at Danville. On March 24, 1850, the church adopted four resolutions [urging] co-operation through an organization that would enable the churches to do the work that should be done in Kentucky. . . [These] resolutions indicate that the church at Danville had a missionary vision . . . and indicate a wonderful attitude toward the missionary task.

Aside from the personal interest this quotation may hold for those of us living in Danville, this statement of historical circumstances raises additional questions which relate to more modern controversies in the church. One sees attitudes, perhaps only implicit in this quotation but quite explicitly stated elsewhere, which have become characteristic of the thinking which has produced missionary societies, other human institutions, and “sponsoring churches.” Presumption on the one hand, complacency with regard to divine authority on the other, and a generous dosage of smug superiority combine to produce just such unscriptural innovations.

First, one detects an attitude which says, in effect, “if it seems good, do it.” This is simply a subtle restatement of a supreme ethical error: that the end justifies the means. The plain truth is that the assertion (or even the fact) that someone has a “wonderful attitude” or good intentions provides no justification for circumventing the Divine order.

Second, there is an implicit rebuke, almost overbearingly self-righteous, against those who decline to subscribe to the current wisdom or the latest “brotherhood” scheme. Those who don’t jump on the bandwagon of somebody’s pet promotion are represented as lacking in “missionary vision” and, by implication, are unconcerned for lost souls.

Third, one almost smiles at the usage of the word “cooperation.” Most of those who prefix that word with the label “anti” insist that “co-operation” must be practiced their way (a joint effort involving pooled resources or some formal organization) and no other.

We hope to discuss just such practices at greater length in the future. For now, it is sufficient to notice that this strained and unduly limited concept of “co-operation,” coupled with an attitude of arrogant intolerance toward any who disagree, have produced major catastrophes in the Lord’s church in at least two different generations. Perhaps a calm study of history and a fervent desire to know and practice God’s will may help to prevent a recurrence. To this end we strive.

Guardian of Truth XXXI: 24, p. 743
December 17, 1987

By Earl Kimbrough

The Philippian Christians aroused such joy in Paul that he continually thanked God for them (Phil. 1:3). They comprised a model church, except for a hint of discord that gave the apostle concern. The trouble was nothing like that at Corinth. But even a healthy church can become unraveled if small snags are unattended. Paul wisely treated the problem as a danger, but not as an emergency. He did not issue rebukes or thunder threats. He gently urged the Philippians to follow principles that promote like-mindedness in a congregation (Phil. 2:14).

The Basis of Like-Mindedness

“Therefore” ties the like-mindedness to the preceding exhortation (Phil. 1:27). Their standing “fast in one spirit, with one mind striving for the faith of the gospel” was what Paul wanted most to hear about them. The motives on which he based his appeal to this end are introduced by four “if’s” (Phil. 2:1). The conjunction here does not express doubt but assured certainty. Anchoring his plea in facts they knew to be true, he poured out his heart in fervent eloquence, urging on them the highest possible duty.

The facts are fundamental. “Consolation in Christ” is the comfort one receives by assurance of union with him. Christians breathe the atmosphere of Christ, and none can do this without genuine affection for the Lord and his people. “Comfort of love” is the encouragement love brings and which we share with all who are in Christ. The “fellowship of the Holy Spirit” is our participation in the Spirit’s influence through his word dwelling in and guiding us to fruitful lives (Gal. 5:22, 23). “Affection and mercy” are also valued blessings the Philippians knew.

The aim of Paul’s exhortation was the completion of his joy (Phil. 2:2). This was not merely for his personal benefit, but his joy was so entwined with the joy of Christ that he knew what made him glad made Christ glad. But as great as Paul’s joy in them was, it would not be full until he knew they were truly “like-minded.” The word means “to think the same thing” and is the general word for harmony. It is followed by two specifics. (1) There is unity of affection: “having the same love.” Love will not survive unless it is mutual. (2) There is unity of sentiment: “being of one accord.” This means to be of “one soul; having your souls joined together . . . (and) acting together as if one soul actuated” the body (Albert Barnes).

“Of one mind” repeats the idea of harmony in stronger form and gives it greater emphasis. The unity enjoined is deeper than common belief, harmonious worship, or mutual work. As important as these are, they must be coupled to a unity of feeling. Ephesus shows that a church may be one in faith and practice but fall short of the inner bond of love that is essential to true oneness in Christ (Rev. 2:2-4). The Lord prayed for unity that is more than form (John 17:20, 21).

The Qualities of Like-Mindedness

“Let nothing be done through selfish ambition” (Phil. 2:3). Christians, as members of Christ’s body, must not act according to faction, or in separate interests. Neither should they act in opposition to or in competition with one another, whether as individuals or a party. Rivalry among Christians has no place in the service of Christ. There are two ways to do a good work: through strife and through love (Phil. 1:15-17). What Paul has in mind is the modesty of self-assessment that is learned at the feet of Jesus.

“Let nothing be done through . . . conceit.” Empty pride or vain glory is meant. Conceit is the spirit that moves one to boost himself and put others down. Vanity and discord are common bedfellows for vanity creates discord. It can ruin a marriage, a family, or a church. “Christ came to humble us, and therefore let there not be among us a spirit of pride” (Matthew Henry).

Each Christian is to be characterized by “lowliness of mind.” This is the opposite of self-seeking and vain glory. The apostle does not recommend that we think any less of ourselves than we should. Everyone needs a sense of worth and accomplishment. How often, even in the church, do we hurt and discourage people by ignoring or making light of what they do because they do not do it as well as others? Some act as if feelings for others were a mark of apostasy. Christianity was not designed to make door mats or neurotics of pe ple. When it does, it has been perverted.

But neither was it designed to encourage us to think of ourselves more highly than we should (Rom. 12:3). What Paul desires is a balance between a healthy selfesteem and a wholesome regard for others, with the preference tipped in their favor. He is discussing moral worth, not knowledge, skill, or ability. His words must be taken in perspective. We see our faults better than anyone else, if we are honest, because we view them from within. But we do not see the faults of others with the same clear vision because we view them only from without, and perhaps with warped lenses. Love’s eye is quick to detect virtues and overlook defects in others. It is in this light that we are to esteem others better than ourselves.

“Let each of you look out not only for his own interests, but also for the interests of others” (Phil. 2:4). Each one is to watch for his own interests, of course. This is not wrong; but do not miss the “also.” What is forbidden is fixing the vision on our interests to the point that we fail to see the interests of others. The thief on one hand and the priest and the Levite on the other represent two types of excessive self-interest. The first is aggressively harmful to others, and the second is negligently harmful. There is another kind of excessive self-interest that cuts more deeply. It finds expression in Demas, a supposed friend who deserts one in time of need.

Paul is not encouraging us to be busy bodies, or to intrude into things that are not our business. Where looking into the personal affairs of others is needed (as in helping one in distress), the utmost delicacy should be used. Some enter such situations with a bulldozer, and shout the ill fortune from the housetops, leaving injured souls along their path. Perhaps the main thought in the verse is care for the spiritual welfare of others. We are not lords of others’ faith, but we are helpers in their service. We need the wisdom to know the difference.

“Probably there is no single thing so insisted on in the New Testament as the importance of harmony among Christians” (Barnes). What Paul describes is ideal. It is not always possible to attain this degree of oneness (see Rom. 12:18). But we must constantly strive to reach it. And remembering this will also help promoting disunity.

Guardian of Truth XXXI: 24, pp. 746, 752
December 17, 1987