We continue with the subject of,

The Millennium and the End of Sin

The following excerpt coming from The Herald of Christ’s Kingdom – April 1927 and an article entitled, “Who may dwell in God’s Presence”, supplies us with further insight on this matter of Satan and the “war in heaven”.

“Who is able to stand before this holy Lord God?” — 1 Sam 6:20.

“The holiness of Jehovah, His stability in righteousness, is throughout the Scriptures proclaimed with great emphasis. Those who spoke as God’s mouthpieces in ancient times were constantly announcing that the God, whom they served was infinitely holy and righteous and could never under any circumstances be swerved or moved from that attitude in the slightest degree. (See Exod. 3:5; Psa. 22:3; 60:6; 99:3; Isa. 6:3; 57:15; Matt. 5:8.)

Not only so, but those same mouthpieces, who wrote as they were moved by the Holy Spirit, are ever telling us that sin separates from God, that sin cannot dwell with God; nor can those who willfully practice sin have any abiding place with Him or even have access into His presence. — 2 Chron. 24:20; Psa. 66:18; Prov. 15:2-9; 28:9; Isa. 59:2; 64:7.

It is on the basis of the above, which we believe to be sound testimony, that we believe Satan since the time of his original rebellion and fall has not been permitted to dwell in God’s presence, has not been allowed to remain in heaven.

A footnote from the Schofield Reference Bible on Revelation 20 reads as follows: “As ‘prince of the power of the air’ (Eph. 2:20, he [Satan] is at the head of a vast host of demons. (Matt. 7:22.) To him, under God, was committed upon earth the power of death. (Heb. 2:14.) Cast out of heaven as his proper sphere and ‘first estate,’ he still has access to God as the ‘accuser of the brethren’ (Rev. 12:10), and is permitted a certain power of sifting or testing the self-confident and carnal among believers. — Job. 1:6-11; Luke 22:31,32; 1 Cor. 5:5; 1 Tim. 1:20.”

It would appear from the foregoing that this author takes the view that the war of Revelation 12:7 is intended to be a description of the circumstances of Satan’s fall when he was first expelled from heaven. But remembering that the Apocalypse is a symbolic prophecy, it is obvious that Satan is used here merely as a symbol, for as he is seen here, it is in the form of a great red dragon, having seven heads and ten horns; highly suggestive of a terribly cruel power (a “beast”, “dreadful and terrible”, Compare Dan 7:7, 23-25).

We have already traced the various lines of correspondences between this symbolic description and the Pagan Roman Empire, with its seven different forms of government and its ten kingdoms into which it was ultimately divided. This great monster system of idolatry and paganism flourished and was at the zenith of its glory when Christianity was introduced. Hence the symbolism, the symbolic war between Michael and the dragon, pictures the sore conflict between the forces of the Gospel light and those of Paganism in the early centuries of the Age. Paganism was overthrown early in the fourth century and this is pictured as Satan, as a great red dragon, cast out of heaven to the earth.

“Salvation and Strength and the Kingdom of God”

A difficulty is noted here by some that a proclamation is heard at this point in the vision (Verse 10) : “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the Kingdom of our God, and the power of His Christ: for the accuser of our brethren is cast down, which accused them before our God day and night,” as if to imply that the ejection of the dragon, or casting forth of Satan, takes place in connection with the establishing of the Kingdom and the bringing in of the long-promised salvation to men.

Again, we urge that all the circumstances must be borne in mind and it should be remembered, too, that not all the proclamations of the Revelation have reference to or are a true statement of facts. Some of the startling announcements are purely of men and do not represent the truth at all.

Such is this one which proclaims the establishment of the Kingdom and the salvation at hand at the close of the symbolic war. Recognizing that we are dealing with a highly symbolical picture, we believe the words “I heard a loud voice saying in heaven” signify that in the symbolic heavens at that time, that is at the time of this victory of Christianity over Paganism, St. John hears the proclamation, which is merely a statement of the popular viewpoint of matters:

The various factors and elements that composed Christianity at that time assumed that the triumph over Paganism meant that the Kingdom of God was about to be established and that it would mean all that was contained in their proclamation, “salvation and strength and the Kingdom of our God and the power of His Christ,” etc. In other words, this was the sentiment generally held and expressed by the great mass of professed Christians then living, over the fall of the Pagan power.

As another has said:

“The recognition by Constantine of the Christian religion and his becoming a patron of the Church’s teachers and professors caused a general impression in the professed Church that the Kingdom of God, Christ’s triumphant reign, was at hand.” An ecclesiastical historian of that time describes the people as saying, “Let us celebrate the triumph of God with gladness. Let us commemorate His victory with praise; let us make mention in our prayers day and night of the peace which after ten years of persecution He has conferred on His people.”

Still another historian writes of that time: “The people therefore being freed from all fear of the court with which they had before been overwhelmed held festal days with great splendor. There were everywhere illuminations. They who were before dejected looked on one another with joyful aspect and smiles and with choirs and hymns through the cities and country gave honor first to God, the supreme Ruler of all, as they were taught and then to the pious [?] emperor and his children. The miseries and impieties of the past were forgotten; joy and exultation prevailed at the blessings now promised and happy anticipations of the future.” Here then, history shows us the meaning of the proclamation, what was thought by many to mean that the Kingdom of God had come. But salvation and strength and the Kingdom of our God were not realized and did not come at that time, and as we now view matters, these important events are still future — though in the near future, we trust.”

Continued with next post.