The classic allegory, The Pilgrim’s Progress, was written in 1678 by pastor John Bunyan while imprisoned for his faith. The main character, Christian, goes on a journey from the City of Destruction to the Celestial City. He has adventures and experiences along the way, which represent typical events in the Christian life.

At the end of Bunyan’s book, we get a peek at the Celestial City. Similarly, we get a glimpse of the New Jerusalem at the end of the book of Revelation. After the Millennium comes “a new heaven and a new earth,” which we also call the “eternal state” (v. 1). The lack of a sea likely indicates there is now no more sin, death, or rebellion against God. Everything will be made new (v. 5).

At this time, believers will live in heaven, seen here as the heavenly New Jerusalem (vv. 2–4). In this city God will dwell eternally with His people, thus fulfilling the desire of every worshiper’s heart (Psalm 84). There will be no more sorrow, pain, or death, because “the old order of things has passed away.”

The Lamb said to John, “It is done” (vv. 6–8)—reminiscent of His words from the cross, “It is finished” (John 19:30). He’s the Alpha and the Omega, the Beginning and the End. As He was there at Creation, so now He’s there at the end of history and time. There are only two eternal destinies: One is in heaven, with Christ and those who have accepted God’s gift of the water of life (Isa. 55:1; John 4:10; 7:37–38). The other is in hell, the “second death,” with sinners. Why are the “cowardly” on this list? They chose fear over faith. All this encourages believers not only to stand firm and endure but also to spread the good news of the gospel (Matt. 28:19–20).

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“An important aspect of apocalyptic literature,” wrote professor Leland Ryken, “is the final triumph of good and defeat of evil. The battle is not a battle between equals, but this does not minimize the strength of the life-or-death struggle. The power of evil in apocalyptic literature is terrifying and often drives us to temporary despair.” But, Ryken assures us, “the book of Revelation ends with a hero on a white horse who kills a dragon, marries his bride, celebrates the wedding with a feast, and lives happily ever after in a palace glittering with jewels.”

There are a few “loose ends” remaining at the end of the Millennium. One is Satan, the dragon (vv. 7–10). He’s had a thousand years to think it over and can see for himself the results of Christ’s perfect rule. Even so, he’s unchanged and goes out to deceive the nations, to gather them for another “final battle.” Some believers and unbelievers survived the Tribulation. They and their descendants are Satan’s targets. Apparently, some people can choose lies and unbelief, even while living in utopia with glorified believers.

This battle never happens because fire from heaven devours God’s enemies. “Gog and Magog” represent the nations of the world (as in Ezekiel 38–39). Satan is thrown into hell, alongside the beast (Antichrist) and his false prophet, for eternal punishment. This is followed by the Great White Throne judgment (vv. 11–15). The remaining dead are resurrected and brought before the Lamb to determine their eternal destinies. If they are “judged according to what they had done,” they end up in hell because good works cannot save. If their names are in the Lamb’s book of life, they go to heaven. Finally, death itself is thrown into hell, symbolizing its definitive conquest (1 Cor. 15:24–26).

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During Christ’s Millennial Kingdom, “the world as we know it with its sin, suffering, death, and the devil will pass away while the paradise of God is restored to this creation and gradually encompasses the globe,” writes seminary professor Michael J. Svigel in The Fathers on the Future. “The world will be transformed and released from its bondage to corruption, not through a natural evolutionary process and not instantly through a divine snap of the finger, but progressively through the co-laboring of humanity—indeed, through the second Adam and the new humanity—as they finally fulfill the imago Dei mission in being fruitful, multiplying, filling the earth, subduing it, and expanding the boundaries of Eden [Gen. 1:28–30].”

Christ’s return marks the end of the Tribulation and the start of the Millennium. This is an earthly utopia with Christ as King. Though some see the thousand years as a symbolic number, it’s mentioned rather often—six times in seven verses!—to be only symbolic. For this period of time, Satan the dragon and “ancient serpent” (v. 2; see also Genesis 3) is bound and imprisoned in the Abyss (vv. 1–3). He will not be allowed to deceive or interfere with this perfect kingdom.

Alongside Christ as King, we as believers will reign with Him (vv. 4–6). Jesus had spoken of this to His disciples (Luke 22:29–30). Our thrones will be “sub-thrones” under His authority. At this point, all dead believers will have been resurrected, including the martyrs of the Tribulation. This is the “first resurrection.” The rest of the dead will not be resurrected until after the Millennium, and these will mostly be unbelievers. The timeless encouragement is that the “second death” (hell) has no power over us as followers of Christ (v. 6)!

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