Revelation 20:8
and will go out to deceive the nations in the four corners of the earth--Gog and Magog--to assemble them for battle. Their number is like the sand of the seashore.
The Restraint Upon EvilR. Green Revelation 20:1-10
The Third Scene in the History of Redeemed HumanityD. Thomas Revelation 20:7-10
Satan LoosedJ. A. Seiss, D. D.Revelation 20:7-15
Satan Loosed from His Prison After the Thousand YearsC. Clemance, D. D.Revelation 20:7-15
The Age of Moral ReactionD. Thomas, D. D.Revelation 20:7-15
The Saints Compassed by EvilWm. Guild, D. D.Revelation 20:7-15

And when the thousand years are expired, Satan shall be loosed out of his prison, etc. The long ages of earth's millennial glory described arc run out. The harmony which had reigned through indefinite centuries is broken into tumult; the sun of absolute truth and blessedness, under whose genial and unclouded beams unnumbered generations had come and gone, getting new vigour and catching new inspiration in every successive step of their mortal life, is veiled in clouds again; the arch foe of humanity has burst his moral chains - is "loosed out of his prison," and is once more deceiving the nations "which are in the four quarters of the earth." There is a tremendous reaction. This age is here presented under a veil of imagery, if possible, more variously coloured and thickly folded than either of the preceding epochs already noticed. My work is not to describe the veil, but gently to draw it aside, in order to discover the great facts which lie beneath. Disrobing this passage of its highly symbolic garb, I discover three facts which mark this age of moral reaction.


1. Here is deception. "The nations" are deceived (ver. 8). Certain ideas, directly opposed to the eternal principle of truth, the settled conditions of virtue, and means of true blessedness, but at the same time most plausible to the reason, prompting to the lusts, and gratifying to the selfhood of the human heart, are put into circulation; men receive, follow them, and fall. Sin came first into the world through deception, and it has been propagated and nourished by it ever since. Men fall by error, and rise by truth. Hence the seducer and the Saviour alike deal with the judgments of men. Hell and heaven are acting on our world through thoughts; the one through the false and the other through the true.

2. Here is deception employed by Satan. "Satan shall be loosed out of his prison, and shall go out [come forth] to deceive the nations" (vers. 7, 8). Christ, who knows his entire history, has declared that he "abode not in the truth, because there is no truth in him;" and that "he is a liar, and the father of lies." He has filled the world with lies - charged our atmosphere with lies - political, social, moral, and religions. "Every man walketh in a vain show." Who can "fathom the depths of Satan"? He "beguiled" our first parents; he prompted Ananias "to lie to the Holy Ghost." He "hath blinded the minds" of men.

3. Here is deception employed by Satan, first, upon those who are most assailable, and afterwards through them upon others. "He goes out to deceive the nations which are in the four quarters [corners] of the earth, Gog and Magog," etc. (vers. 8, 9). No one has been able to determine with certainty who Gog and Magog are. I am inclined to believe, with Bloomfield, "that no particular nations are meant, but that these are only names designating bodies of men inimical to the gospel." Probably, through all the ages of the millennial period, there had always continued some disaffected towards Christ, some who loved darkness rather than light, some "Gog and Magog." Upon these Satan now acted. By his suggestions he evoked their latent depravity, kindled into a flame the long-smouldering fires of their rebellion against heaven. The more evil there is in a man, the more accessible that man is to Satan, and the more susceptible to his influence. The more virtue in the heart, the stronger its safeguard. Hence he ever begins his work with the most assailable - with those who are morally the most remote from Christianity, who dwell "in the four quarters of the earth." And through them he goes on to propagate his cause. From Eve he proceeds to Adam; from Gog and Magog he proceeds to the very "camp of the saints" (ver. 9).

II. THE REACTION IS OF A CHARACTER THE MOST THREATENING. There are two things in the passage which suggest this.

1. The vast number of its agents. Those whom Satan enlists in his cause from the "four quarters of the earth" - these moral tribes, called Gog and Magog, constitute a great multitude, "the number of whom is as the sand of the sea" (ver. 8) - a figurative expression indicating their numerousness. It is not necessary to suppose that these unbelievers had been numerous through all the centuries of the millennial times. Nor is it necessary to suppose that any genuine Christians had really and finally been tempted to renounce their principles. It seems to me highly improbable that a man whose nature has been thoroughly Christianized will ever finally degenerate into a life of sin. We may suppose that for many ages there were but few whose spirits did not flow with the clear and majestic stream of Christian truth and practice. If, however, at one time there were only a dozen, or even fewer, sinners among the teeming millions of saints, it is easy to see how they could multiply in the course of time, without causing any of the really good to apostatize. These twelve, we will suppose, become parents; their children, on the principle of filial love and dependence, will catch their spirit and be moulded by their example; they, in their turn, become parents; and thus, according to the common law of generation, in a few years these few may multiply to thousands. Amongst the angels, who do not probably derive their existence from each other, between whom there is not this relation of parent and child, there is not this character - propagating power.

2. The anti-Christian aim of its agents. "And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city" (ver. 9). The idea, symbolized, I take to be this - they made efforts to assault the most central and vital part of religion. They sought, perhaps, to argue away the being of God, the doctrine of human responsibility, the necessity of mediation, and the existence of a future life of rewards and punishments. There are minor attacks which unbelievers make upon Christianity, but the attempt to disprove these fundamentals is a blow aimed at the most vital part - it is to compass "the camp of the saints about, and the beloved city."

III. THE REACTION TERMINATES IN- THE EVERLASTING DESTRUCTION OF ALL ITS AGENTS. "And fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire," etc. (vers. 9, 10). From this language we learn the following truths:

1. That there is in the universe of God a distinct local scene, where the wicked of all classes are to receive their righteous retribution. This is implied in the expression, "lake of fire." There are other scriptural expressions which imply it; such as "Gehenna," "furnace of fire," etc. Reason would also suggest this.

(1) All existence implies place. You may think of space apart from being, but you cannot think of being apart from space. You think of an infinite being in connection with infinite space, and finite being in connection with limited locality.

(2) A wicked existence implies a miserable scene. Antecedently, we should infer that the outer scene of a moral being's existence would resemble his moral character and mood. This world was made for innocence, and it is beautiful, etc. It seems fitting that a dark, inharmonious, deformed spirit should have a sunless, tumultuous, and horrid world as its residence.

(3) Moral beings, of directly opposite sympathies, habits, and aims, as are sinners and saints, imply separate local homes. There is a mutual repugnance to each other's society here, and it is natural to suppose that, when retribution comes, they shall have their "own place." We know not where this place is, whether in the depths of the earth or in regions far beyond this planet. There may be, perhaps, in some district of the creation, a scene without a streak of beauty, a gleam of light, or a drop of goodness, on which justice frowns and thunders.

2. That the retribution which the wicked will endure in this scene will be of a most terrible description. "Fire and brimstone" (ver. 10). The allusion here is most likely to the fate of Sodom and Gomorrah (Genesis 19:24-28); fire is the emblem of suffering (Zechariah 13:9; 1 Corinthians 3:13-15; 1 Peter 1:7); brimstone is the emblem of desolation (Job 18:15). Nothing will grow on any soil that is covered with sulphur. The Bible employs other figures equally terrible, such as "outer darkness," "blackness of darkness," "prison," etc. Here, then, is the end of the enemies of Christ. Redeemed humanity, henceforth, will be freed from "Gog and Magog," from the beast and the false prophet, and from the devil, the prince of darkness, forever and ever. Glorious day! Though countless ages in the future, this faint glimpse of thee adds energy to our faith and brightness to our hope! But how long will this reaction continue? We have an answer to this in the third verse of the chapter, "And after that he must be loosed for a little season." Its duration will be short compared with either of the two following periods:

(1) Compared with the preceding period of almost universal holiness. The period of millennial holiness continued for a thousand years - i.e. either three hundred and sixty-five thousand years, or some immense period of duration. This period of reaction is called a "little season" in relation to that.

(2) Compared with the succeeding period of perfect holiness to be enjoyed by the redeemed in the heavenly world. In the twenty-second chapter of this book it is said of the state and residence of the redeemed that "there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign forever and ever." "Forever and ever." What arithmetic can compute the ages contained in this "ever and ever"? All the preceding periods in the world's history are but as "little season" compared with this "ever and ever;" less than an hour to the geological cycles that are gone; less than a spark to the central fires that light and warm the unnumbered worlds of space. - D. T.

When the thousand years are expired, Satan shall be loosed
Notice what immediately follows this thousand years.

1. The devil is let loose. He who lets him loose is, of course, the same who bound him, and sealed him in the prison of the abyss. It seems like a great pity, after the world has rested for a thousand years, that this arch-enemy of its peace should again be let loose upon it. But there seems to be some sort of necessity for it. The statement to John was, that he must be loosed a little time (ver. 3). Some interest of righteousness and moral government renders it proper that he should be allowed this last limited freedom. If for nothing else, it is not unimportant that he should have this opportunity to prove how little an imprisonment of a thousand years had served to change him, or reform his malignity.

2. He seduces Gog and Magog into rebellion. He does not send forth this time to "the kings of the earth," for there are then no mortal kings to be led astray, but he goes direct to the people, insinuates his malice against the rule under which the King of kings has placed the nations, and seeks to persuade them into an attempt to overthrow it. To those who dwell in the outskirts and darker places of the earth, he wends his sullen way. Who Gog and Magog are we may not be able to tell. But the allusion to the "corners of the earth" as the regions whence these rebels come, sufficiently indicates that they are among the hindermost of peoples and the least advanced and cultured among the millennial nations. Satan succeeds in rendering them dissatisfied with the holy rule of God's glorified saints, and induces them to believe that they can successfully throw it off and crush it out, as the deluded kings under the Antichrist were persuaded a thousand years before.

3. A terrible disaster ensues. A madder thing than Gog and Magog's attempt was never undertaken upon earth. It is simply a march into the jaws of death, for no rebellion against the kings who then hold the reins of government can be tolerated. The insane war is quickly terminated. "There came down fire out of heaven and devoured them." Not a man of them escapes.

4. Satan meets his final perdition. He was imprisoned in the abyss before; but he is now "cast into the lake of fire and brimstone, where also the Beast and the False Prophet [are]."

(J. A. Seiss, D. D.)

During the millennial period on earth, while the departed saints are living and reigning with Christ, evil will be subdued and restrained, but by no means will it be extinct. Had it been extinct it could not have broken out again, nor would there be any need for the παρεμβολή of the saints. The new uprising of evil after the thousand years' rest is certainly not what we should expect or desire. But doubtless there is a Divine reason for permitting it so to be, or it would not be. Let us look at this matter closely in the light of God's Word, and maybe we shall find more to instruct us on this theme than at first sight appears probable.


1. There is no reason to doubt that the millennium, owing to the effective restraint then put upon evil through the Word of truth and the power of God, will be a period of very great blessedness. Satan is the active agent in so much evil, and when he is bound a large proportion of evil will cease to exist, and a far more rapid diffusion of good will be the blessed result.

2. There is no reason whatever to suppose, from any of the teaching of Scripture, that our Lord Jesus Christ will then be present on the earth in any other way than in the power of His Spirit.

3. It is equally clear that the millennium will not be a period of unmixed good, nor will it be a time when the saints can dispense with the παρεμβολή. Compared with things as they are now, the earth will be at rest; but it will not be heaven. Evil will be subdued, but far from extinct. The possibility of an outbreak will exist still.

4. There will also still be death in the world. The deathless state enters not in till the new heavens and the new earth appear, and Paradise is regained. Not till then will there be "no more curse."

5. The Church will still have to be prepared for war. Obviously, if the state of things on earth during the millennium were one of universal righteousness, there would be no nations to be deceived. Still less can we suppose that, after the resurrection from the dead, the glorified saints are to go about, sword in hand, to the holy war.


1. It is necessary. There is a little word in the third verse of this chapter of which we are too apt to lose sight. It is the word "must." "After that, he must be loosed a little season." Must! Why? We are not told.

2. It will be a fierce onset. It will be after the old kind, by "deception" (ver. 8). What will be the special form of deceit he will use we are not told, and conjecture is useless.

3. It will be a restricted struggle. Satan will be bound by time even when loosed as to space. The same hand that bound retains its power even when the evil one is loosed. Not even at the worst of times is the world given over to the devil.

4. It will be for a little season. Not only restricted, but within very narrow limits. The conflict may be sharp, but it will be short.

5. It will be suicidal. Satan will overshoot the mark, and fall into his own snare.

6. The struggle will be even serviceable to the Church; for not only will it reveal more and more the majesty of God in defending His own cause, but it will end in the hurling of Satan to a lower depth than before. In chap. Revelation 12:9 we read that the devil was cast down to earth. In Revelation 20:3 he is cast into the abyss. But in ver. 10 he is cast into the lake of fire. Hence —

7. The struggle will be — the last. If the reader has followed the plan of the book, he will have noted how one after another of the foes of God and man are destroyed. They were four.

(1)The dragon — Satan.

(2)The beast.

(3)The false prophet.

(4)Babylon the great.


1. In the light of the views of the millennium and of what is to follow, two sets of apparently conflicting passages fall into place. There is one set which indicates that, as the result of the first coming of Christ, all the earth shall be full of the knowledge of the Lord; there is another set which indicates that there will be a fierce outbreak of evil before our Lord shall come. It is no small confirmation of the correctness of an interpretation of this passage if thereby apparently conflicting statements fall in place. The binding of Satan, which was and is effected through our Lord Jesus Christ, has become more and more stringent as souls are plucked from his grasp; and we are to see a time of peace and calm when he will be even more completely bound than he is now. But after that there is to be the new onrush of evil, so that before our Lord shall come a fiercer conflict than has ever been known will be fought, ere the great struggle shall be completely at an end, and then the Lord shall come.

2. We see that there are two ways in which evil is being dealt with. That of removal, when souls are being renewed; and that of restraint, when evil beings are kept with prescribed limits. And both these ways of working are going on now, and will do during this millennial age.

3. Be it ours to take heart as we get a fresh glimpse of the Divine plan, viz., that however oft the conflict with evil and the evil one may be renewed, yet in every case the issue is that of the defeat of evil, and its banishment to a lower depth of disgrace than before. "Who hath ever hardened himself against God and prospered?"

4. Finally, what God will ultimately do with evil and the evil one, no one can positively say.

(C. Clemance, D. D.)


1. Here is deception. Hell and heaven are acting on our world through thoughts — the one through the false, and the other through the true.

2. Here is deception employed by Satan. "He hath blinded the minds of men."

3. Here is deception employed by Satan, first upon those who are most assailable, and afterwards through them upon others.


1. The vast number of its agents.

2. The anti-Christian aim of its agents. They made efforts to assault the most central and vital part of religion.


1. There is in the universe a distinct local scene, where the wicked of all classes are to receive their righteous retribution.

2. The retribution which the wicked will endure in this scene will be of a most terrible description. "Fire" is the emblem of suffering (Zechariah 13:9; 1 Corinthians 3:13-15; 1 Peter 1:7); "brimstone" is the emblem of desolation (Job 18:15).

(D. Thomas, D. D.)

The saints compassed by evil: —

1. Whereas it is said that they compassed the camp of the saints about, we see that the saints and Church of Christ is still, and ever hath been, and shall be to the end, the butt of Satan's malice, whereof she needs not to expect either intermission or mitigation.

2. We see the extremity that she may by God's permission be brought unto, to be compassed about on all sides without any outget, as Israel was coming out of Egypt, or that boat wherein Christ was (Matthew 8.); yet the Lord will never fail her, but her extremity will be seen to be His opportunity.

3. Whereas the Church is called the beloved city, this is a cordial to all the truly godly, that whatever their estate be here, hated of the world and persecuted, yet they are beloved of God, and shall be preserved by Him.

4. Whereas it is said that fire came down from heaven and devoured them, we see that full and final destruction at last shall be the end of all God's enemies.

(Wm. Guild, D. D.)

Gog, John, Magog
Assemble, Astray, Battle, Corners, Deceive, Error, Forth, Gather, Gog, Lead, Magog, Nations, Quarters, Sand, Sands, Seashore, War
1. Satan bound for a thousand years.
6. The first resurrection;
7. Satan let loose again.
8. Gog and Magog.
10. The demons cast into the lake of fire and brimstone.
11. The last and general resurrection.

Dictionary of Bible Themes
Revelation 20:1-15

     9155   millennium

Revelation 20:7-8

     4360   sand
     5561   suffering, nature of

Revelation 20:7-10

     4369   sulphur
     8776   lies

Revelation 20:7-15

     9210   judgment, God's

Revelation 20:8-9

     5205   alliance
     9220   day of the LORD

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead, Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." As there is a twofold death,--the death of the soul, and the death of the body--so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so
Hugh Binning—The Works of the Rev. Hugh Binning

Profanations of Good and Truth
I. Goods and Truths and Their Opposites The Divine good that goes forth from the Lord is united with His Divine truth, as heat from the sun is with light in the time of spring. But angels, who are recipients of the Divine good and Divine truth going forth from the Lord, are distinguished as celestial and spiritual. Those who receive more of the Lord's Divine good than of His Divine truth are called celestial angels; because these constitute the kingdom of the Lord that is called the celestial kingdom.
Emanuel Swedenborg—Spiritual Life and the Word of God

The Life of the Blessed in Heaven.
Having examined the glorious gifts with which the risen body is clothed, and seen that it perfects the soul in all her operations; understanding, moreover, that the glorified senses are to contribute their share to the happiness of man--we shall now consider the happy life of the blessed in heaven, including the resurrection. But, remember, it is not a new life that is now to occupy our thoughts. It is a continuation of the same life that was begun the moment the vision of God flashed upon the soul.
F. J. Boudreaux—The Happiness of Heaven

An Awful Contrast
"Then did they spit in his face."--Matthew 26:67. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away."--Revelation 20:11. GUIDED BY OUR TEXT in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

The Seventh vision "In Heaven"
H^7. Chap. xix. 1-16. The final heavenly Utterances and Actions. We now come to the last of the seven Visions seen "in Heaven," which is the subject of chap. xix. 1-16, giving us the final heavenly Utterances and Actions which lead up to, explain, and introduce the five concluding judgments which close up the things of Time, and pass on to what we call the Eternal State. This last Vision "in Heaven" is divided into two parts, each having its own independent construction. The first contains the words
E.W. Bullinger—Commentary on Revelation

The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with
John Lightfoot—From the Talmud and Hebraica

A Few Sighs from Hell;
John Bunyan—The Works of John Bunyan Volumes 1-3

The Second
refers to Genesis iii., the promise being "Be thou faithful unto death, and I will give thee the crown of life." "He that overcometh shall not be hurt of the second death" (ii. 10, 11). The reference is to Genesis iii., where death first enters. But the promise goes beyond this; for it relates not merely to the death which came in with sin, but to the "second death," which is revealed in Rev. xx. 14; xxi. 8.
E.W. Bullinger—Commentary on Revelation

The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Jesus Heals Two Gergesene Demoniacs.
(Gergesa, Now Called Khersa.) ^A Matt. VIII. 28-34; IX. 1; ^B Mark V. 1-21; ^C Luke VIII. 26-40. ^b 1 And they came to the other side of the sea [They left in the "even," an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark], ^c 26 And they arrived at the country of the Gerasenes, which is over against Galilee. ^a 28 And when he was come into the country of the Gadarenes. ^c 27 And
J. W. McGarvey—The Four-Fold Gospel

The General Resurrection
Behold, I show you a mystery. We shall not all sleep, but we shall all be changed; in a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. A n object, great in itself, and which we know to be so, will appear small to us, if we view it from a distance. The stars, for example, in our view, are but as little specks
John Newton—Messiah Vol. 2

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Seventh (And Last) vision "On Earth"
E^7, xix. 17&151xx. 15. THE FINAL FIVE JUDGMENTS. We must get a complete view of these in order to embrace them all and view them as a whole. The Structure shows their true sequence: E^7., xix. 17-- 15. The Seventh (and Last) Vision "on Earth." E^7 A^1 xix. 17-21. MEN. The Judgment of the Beast and the False Prophet. B^1 xx. 1-3. SATAN. The Judgment of Satan (Before the Millennium). A^2 xx. 4-6. MEN. The Judgment of the overcomers. The "rest of the dead" left for Judgment. B^2 xx. 7-10.
E.W. Bullinger—Commentary on Revelation

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet.
J. W. McGarvey—The Four-Fold Gospel

That Gospel Sermon on the Blessed Hope
In 2 Timothy, 3:16, Paul declares: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" but there are some people who tell us when we take up prophecy that it is all very well to be believed, but that there is no use in one trying to understand it; these future events are things that the church does not agree about, and it is better to let them alone, and deal only with those prophecies which have already been
Dwight L. Moody—That Gospel Sermon on the Blessed Hope

Sanctions of Moral Law, Natural and Governmental.
In the discussion of this subject, I shall show-- I. What constitute the sanctions of law. 1. The sanctions of law are the motives to obedience, the natural and the governmental consequences or results of obedience and of disobedience. 2. They are remuneratory, that is, they promise reward to obedience. 3. They are vindicatory, that is, they threaten the disobedient with punishment. 4. They are natural, that is, happiness is to some extent naturally connected with, and the necessary consequence of,
Charles Grandison Finney—Systematic Theology

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must
John Bunyan—The Works of John Bunyan Volumes 1-3

Jesus Tempted in the Wilderness.
^A Matt. IV. 1-11; ^B Mark I. 12, 13; ^C Luke IV. 1-13. ^c 1 And Jesus, full of the Holy Spirit, returned from the Jordan, ^b 12 And straightway the Spirit driveth him forth ^c and ^a 1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being
J. W. McGarvey—The Four-Fold Gospel

The Resurrection
'Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.' John 5:58, 29. Q-38: WHAT BENEFITS DO BELIEVERS RECEIVE FROM CHRIST AT THE RESURRECTION? A: At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgement, and made perfectly blessed in the
Thomas Watson—A Body of Divinity

The Word
The third way to escape the wrath and curse of God, and obtain the benefit of redemption by Christ, is the diligent use of ordinances, in particular, the word, sacraments, and prayer.' I begin with the best of these ordinances. The word . . . which effectually worketh in you that believe.' 1 Thess 2:13. What is meant by the word's working effectually? The word of God is said to work effectually when it has the good effect upon us for which it was appointed by God; when it works powerful illumination
Thomas Watson—The Ten Commandments

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