Augustine of Hippo

This verse should be applied to both the living and the dead.… As to the identity of the beast in question, there is need of very careful study. Nevertheless, consistently with sound faith, one may take it to be the godless city as opposed to the city of God, men and women without faith as opposed to those who believe. The beast’s “image,” I think, is his deception as found, for example, in such people as profess the faith yet live like pagans. For they pretend to be what, in fact, they are not, and are called Christians, not because of full faith but of false face. The beast possesses, in addition to the openly avowed enemies of Christ’s name and of his glorious city, the “weeds” that are marked for uprooting from his kingdom, the church, at the end of the world. Those who do not follow the beast or his image are surely those who follow Paul’s admonition: “Do not bear the yoke with unbelievers.” Their not worshiping means their not agreeing with, their not becoming subjects to, unbelievers. Their not accepting his “mark” upon their “foreheads” and “hands” means that they refuse the stigma of false faith and bad morals. Such people, alive or dead, keep themselves aloof from such evils and so reign with Christ, even now, in a fashion befitting the passage of time, throughout this whole era indicated by the “thousand years.”

We are to understand as implied by the words that come further on that these souls of the martyrs “reigned with Christ a thousand years”—of course, not yet reunited with their bodies. For the souls of the faithful departed are not divorced from Christ’s kingdom, which is the temporal church. If they were, we should not be mindful of them at God’s altar in the communion of the body of Christ; nor would there be any point in hastening one’s baptism in time of danger, lest one die unbaptized; nor in seeking reconciliation, when one has been cut off from Christ’s body by a sinful conscience or by the church’s penitential discipline. Why do we go to all this trouble if the faithful departed are not still Christ’s members? We may be sure, then, that their souls reign with him, just as their bodies will in time to come, even while the thousand years are rolling on.… We conclude, therefore, that even now, in time, the church reigns with Christ both in its living and departed members. “For to this end Christ died,” says Paul, “and rose again, that he might be Lord both of the dead and of the living.” If John mentions only the souls of the martyrs, that is because they who have battled for the truth unto death reign in death with a special splendor. But as the part is here used for the whole, we know that the words apply to the remaining faithful who belong to the same church, which is Christ’s kingdom.

During the “thousand years” when the devil is bound, the saints also reign for a “thousand years” and, doubtless, the two periods are identical and mean the span between Christ’s first and second coming. For not only in that future kingdom to which Christ referred in the words, “Come, blessed of my Father, take possession of the kingdom prepared for you,” but even now those saints reign with him in some authentic though vastly inferior fashion. To them he said, “Behold, I am with you all days, even to the consummation of the world.” … This, to be sure, is the period in which the scribe instructed in the kingdom of heaven brings forth from his storeroom things new and old, as I mentioned above. So, too, the reapers are to gather up out of the church the weeds, which he allows to grow intermixed with the wheat up to the time of harvest.… This certainly cannot be the kingdom that is to be utterly without scandals. The kingdom from which scandals are gathered out, then, must be the church on earth.… The mixed kingdom must be the church, such as she exists in her temporal stage, while the unmixed kingdom is the church such as she will be when she is to contain no evildoer. Consequently the church, even in this world, here and now, is the kingdom of Christ and the kingdom of heaven. Here and now Christ’s saints reign with him, although not in the way they are destined to reign hereafter; but the “weeds” do not reign with him, even now, though they grow along with the “wheat” in the church.… Those alone reign with Christ whose presence in his kingdom is such that they themselves are his kingdom.… Now it is of this militant stage of the kingdom, during which there is still war with our enemy, alternating victory over, and defeat before, our evil inclinations, that the Apocalypse speaks. The “thousand years” are to last until we come to that kingdom, free of the foe, where the saints reign in fullest peace.… After mentioning the devil’s chaining for a thousand years and his brief interval of freedom to follow, John sums up the activity of and in the church during the “thousand years”: “And I saw thrones, and men sat upon them and judgment was given to them.” Now there is no question of the last judgment in this verse. The thrones and the enthroned people are the prelates who govern the church here and now. And the judgment is best interpreted as the one contained in the words, “Whatever you bind on earth shall be bound also in heaven, and whatever you loose on earth shall be loosed also in heaven.”

The rest of the dead. Now this resurrection regards not the body, but the soul. For souls, too, have a death of their own in wickedness and sins, whereby they are the dead of whom the same lips say, Let the dead to bury their dead, Matthew 8:22— that is, let those who are dead in soul bury them that are dead in body. It is of these dead, then— the dead in ungodliness and wickedness— that He says, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. They that hear, that is, they who obey, believe, and persevere to the end. Here no difference is made between the good and the bad. For it is good for all men to hear His voice and live, by passing to the life of godliness from the death of ungodliness. Of this death the Apostle Paul says, Therefore all are dead, and He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again. 2 Corinthians 5:14-15 Thus all, without one exception, were dead in sins, whether original or voluntary sins, sins of ignorance, or sins committed against knowledge;

At that time the devil will have a single objective in his deception, namely, to bring on this battle, rather than deceive by the multifarious means of his previous malice. The expression “will go forth” means that his secret hatred will blaze out into open persecution. For this is to be the very last of all persecutions immediately preceding the very last of all judgments—a persecution that Holy church, the worldwide city of Christ, is to suffer at the hands of the worldwide city of the devil, in every place where the two cities will then extend. The peoples John calls Gog and Magog are not to be thought of as some definite barbarians dwelling in a certain part of the earth, such as the Getae and Massagetae (as some have imagined on account of the initial letters), or any other foreign tribes beyond the pale of the Roman Empire. John clearly indicates that they are to be everywhere in the world, “nations that are in the four corners of the earth, Gog and Magog.” Of these names I am told that, literally, Gog means “a roof” and Magog “from the roof.” Thus we may take the words to mean an “abode” and a “person issuing from this abode” and, therefore, “the peoples in whom the devil abides as in an abyss” and “the devil himself, lifting himself up and coming out of them.” They are the “roof,” and he is “from the roof.” If … we apply both names to the peoples (rather than the first to them, the second to the devil), then they are the “roof” because the ancient foe is now shut up and roofed over in them, and they will issue “from the roof” when their concealed hatred bursts forth and is revealed in the open.

[That they encompassed the beloved city] obviously does not mean that they gathered or will gather in some one place where, we must suppose, the camp of the saints and the beloved city is to be. For, of course, this city is Christ's church, which is spread over the whole world. Wherever his church will be (and it will be among all nations, "over the breadth of the earth"), there is to be the camp of the saints and the beloved city of God. There will she be, surrounded by all her enemies, intermingled with her as they are and will be in every people, girded with the appalling magnitude of that besetting, hemmed in, straitened and encompassed by the pressures of that mighty affliction; but never will [the church] give up her fighting spirit, her "camp," as John says. [The fire from heaven] must not be taken to indicate that supreme punishment of the ungodly, which is to begin only with the words "Depart from me, accursed ones, into the everlasting fire." For it is then that the wicked are to be cast into fire rather than to have fire fall on them. John's words, "fire from heaven," can well be interpreted as symbolizing the staunchness of the saints, their refusal to give in and do the bidding of their raging enemies. For the heavens are called a "firmament," and by its firmness the ungodly will be tormented by blazing zeal, because [they are] powerless to win over Christ's holy ones to the camp of antichrist. This is the devouring fire, and it is said to come from God because it is by God's grace that the saints are to be unconquerable, to the great torment of their foes.

It is not to be understood of the final punishment which shall be inflicted when it is said, Depart from me, you cursed, into everlasting fire; Matthew 25:41 for then they shall be cast into the fire, not fire come down out of heaven upon them. It is well understood of the firmness of the saints, wherewith they refuse to yield obedience to those who rage against them. For the firmament is heaven, by whose firmness these assailants shall be pained with blazing zeal, for they shall be impotent to draw away the saints to the party of Antichrist. This is the fire which shall devour them, and this is from God; for it is by God's grace the saints become unconquerable, and so torment their enemies. For as in a good sense it is said, The zeal of Your house has consumed me, so in a bad sense it is said, Zeal has possessed the uninstructed people, and now fire shall consume the enemies. Isaiah 26:11 And now, that is to say, not the fire of the last judgment. ; Or if by this fire coming down out of heaven and consuming them, John meant that blow wherewith Christ in His coming is to strike those persecutors of the Church whom He shall then find alive upon earth, when He shall kill Antichrist with the breath of His mouth, ; but the last judgment is that which they shall suffer when the bodily resurrection has taken place.

John goes on to state succinctly the full punishment that is to be meted out in the last judgment to the hostile city and its prince, the devil.… Why has the church been so intolerant with those who defend the view that, however greatly and however long the devil is to be punished, he can be promised ultimately that all will be purged or pardoned? Certainly it is not because so many of the church's saints and biblical scholars have begrudged the devil and his angels a final cleansing and the beatitude of the kingdom of heaven. Nor is it because of any lack of feeling for so many and such high angels that must suffer such great and enduring pain. This is not a matter of feeling but of fact. The fact is that there is no way of waiving or weakening the words that the Lord has told us that he will pronounce in the last judgment: "Depart from me, accursed ones, into the everlasting fire which was prepared for the devil and his angels." In this way he showed plainly that it is an eternal fire in which the devil and his angels are to burn. Then we have the words of the Apocalypse: "and they will be tormented day and night forever and ever." In the one text we have "everlasting," in the other, "forever and ever." These are words that have a single meaning in the divine Scripture, namely, of unending duration.

He says he saw scrolls opened, and another scroll, but he makes clear the character of the latter, “which is the book of each person’s life.” The first scrolls he mentions, then, must represent the holy Scriptures of the Old and New Testaments. These will be opened to show the commandments of God, and the other scroll [will] show how these commandments were kept or disobeyed by each and every person. As for this latter scroll, if one considers it materially, it surpasses all powers of thought for size and length. And if it contains the entire life record of all people, how much time would it take to read it? Are we to suppose that there will be an equal number of angels and people present in the judgment and that each person will hear his life record read out by an angel accredited to him for this task? In this supposition, there would not be one book for all but a book for each. Yet, the Apocalypse wants us to think of one book.… No, the book in question must symbolize some divine action in virtue of which each person will recall his deeds, good or bad, and review them mentally so that, without a moment’s delay, each one’s conscience will be either burdened or unburdened and thus, collectively and individually, all will be judged at the same moment. And because, in virtue of this divine illumination, each person will, so to speak, read the record of his deeds, God’s action is called a “book.”