Luke 21:8

Christian, Be Not Deceived!

CHAPTER FIFTEEN 

WHAT IS MEANT BY "THE BOTTOMLESS PIT"? 

The bottomless pit, or "the abyss" (R.V.), is the place from whence come both the beasts of Rev. 11 and 17; this does not indicate that in both places the same power is referred to, but that both are of "Satanic origin and character" (GC. 268, 9). The abyss symbolizes the power of Satan. Jesus came to this earth "that through death He might destroy him that had the power of death, that is, the devil" (Heb. 2:14). Paul, in Rom. 10:7, uses the Greek word abussos (the word which is translated "the bottomless pit", or "the abyss") to refer to the grave, or to the state of death. He says: "Who shall descend into the deep? (that is, to bring up Christ again from the dead)". The word "deep", in the Greek, is abussos. Thus this word is employed in no unmistakable way to represent the grave or the state o f death which is spoken of as being beneath, for the figure employed by Paul in this text is that of bringing "up Christ again from the dead". As Satan is said to possess "the power of death" and that is said to be "beneath", therefore any power of "Satanic origin and character" would naturally be symbolized as coming "up out of the abyss", as in Rev. 11:7, and also in Rev. 17:8. When referring to "infidelity and spiritualism" –no religion and false religion–the Lord's servant says: "A power from beneath is Leading men to war against Heaven. Human beings have confederated with satanic agencies to make void the law of God.” 9T. 4 

When studying a Bible theme it is always advisable to view it in  as broad a manner as possible in order to avoid arriving at restricted ideas on the subject. We feel that the above thoughts are adequate to explain the significance of the abyss as it pertains to our study of Rev. 17, but we present the following additional thoughts in order that the reader may again see that expressions employed in the Apocalypse often crystallize in a few words teachings that are found in a number of places in other portions of the Scriptures, particularly the Old Testament. 

While the expression "The Bottomless Pit" is peculiar to the Apocalypse, its equivalents are by no means foreign to other portions of Holy Writ. In the Septuagint version the same word (abussos) is used in Gen. 1:2 (where we have "deep" in the English), as in Revelation where it is translated "bottomless pit", both referring to this world. 

In the twenty-fourth chapter of Isaiah is presented a vivid portrayal of conditions prevailing immediately prior to, and 139 

synchronous with, the coming of the Son of God, as He returns to this planet according to His gracious promises. The twenty-first verse informs us that "in that day the Lord shall punish the host of the high ones that are on high [see Eph. 6:12, margin, i.e., Satan and his hosts] and the kings of the earth upon the earth". Verse 22 shows that "the pit"–the place of imprisonment and finally of punishment–is this earth. So that the "pit" of Isaiah 24 is the same as the "bottomless pit" of Revelation 20; and the many days" of Isa. 24:22 refer to the same period as the 1,000 years of Revelation 20, during which time Satan is “bound” , as expressed in Revelation 20, or “shut up” as given in Isaiah 24. 

By reference to the Scripture use o this term, abyss rendered "bottomless pit", we find the very idea of Lev. 16:21, 22 carried out, for it is literally a desert waste, void, or land not inhabited. 

"The pit" is used in the Old Testament to refer to the grave–the place of death and darkness. See Isa. 38:18; 14:19; Ps. 28:1; 88:3-12. How natural, then, for the last of the sacred writers, when referring to the time when this earth will be without human inhabitants, depopulated by the second advent, to use the same term to express its desolate and uninhabitable condition. 

It was this truth that Christ had in mind when He made the statement recorded in Matt. 12:29: "How can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house." Satan is the "strong man" in his house-this world, of which he is "god" or "prince" (John 12:31; 2 Cor. 4:4); and Christ is the one stronger (thank heaven for this fact), who will, when He comes, bind Satan in his own house, and will open the prison in which he has imprisoned God's people (Isa. 12:14-17. with "the keys" wrested from the evil gaoler. See Rev. 1:18. The abyss–this world in a state of death during the 1,000 years-will then be Satan’s “prison"–see Rev. 20:3, 7. The resurrection is the time of the opening of Satan's "house", “prison", or “pit". These appellations or terms are used in Scripture descriptively of this poor, storm-swept planet, where the work of evil has been manifested. Sorrowing parents who have been bereft of their children, are encouraged by the assurance that "they shall come again from the land of the enemy", i.e., the grave. Jer. 31:15-17. 

The charge is made against Lucifer in Isa. 14:12, 17, that "he openeth not the house of his prisoners". He is responsible for the sins which have sent so many to their graves; but he is impotent to open them again and to bring out alive those who sleep in the silent tomb. Thank God that there is a Stronger than he! "They shall come again from the land of the enemy", is the promise of love which the omnipotent power of the Son of God will fulfill in the rosy-tinted morn when He comes to awaken the resting ones. 

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When the happy resurrected ones are clad with the spotless garments of immortality, they sing: "0 death, where is thy sting? O grave, where is thy victory?" Thus the "land of the enemy" is the grave. Notice that in the margin "hell" . is given as the synonym for grave.  I Cor. 15:55, and vice versa in Rev. 20:13. So it helps us to understand why the Scripture always pictures Satan's "land", etc., as being "beneath". See Isa. 14:9. Notice the contrasts: "The way of life is above to the wise, that he may depart from hell beneath." Prov. 15:24.

The greatest harm that can be done by Satan to a true child of God is to put him into a grave; but Christ speaks of the superiority of the church over the adversary of souls through their being resurrected by Him. "Upon this rock [Himself as the Son of the living God as revealed in Peter's confession–Matt. 16:16] I will build My church; and the gates of hell shall not prevail against it" (Matt. 16:18). In Job 38:17 the question is asked, "Have the gates of death been opened unto thee?" Again in Ps. 9:13 reference is made to "the gates of death". See also Ps. 107:18. Let us here make application to Cruden's Concordance, article "Gates": "The word is sometimes put to signify power or dominion. God promises Abraham that his posterity should posses the gates of their enemies, their towns, their fortresses. Genesis 22, –They should conquer them, they should have dominion over them. The gates of hell shall not prevail against the church–Matt. 16:18. That is, neither the power nor policy of the devil and his instruments. For the gates of cities were the places both of jurisdiction or judicature, and of fortification and chief strength in war (Judges 5:8; Ps. 147:13)." So that in a wide sense the grave is a synonym for the power of the devil. 

In studying Bible phraseology, it is needful to remember the principles behind technical terms. The lesser is always included in the greater in Biblical exegesis. All Satan's might is included in such a term as "grave", "gates of hell", or its equivalent or parallel, "gates of death". Different terms come under this heading, "house", "land", "bottomless pit", and are spoken of as being “beneath”. 

When the forces and purity of the heavenly kingdom are contrasted with the power and antagonism of Satan, the expressions, "above" and "beneath" are used. Thus we are to be "born from above" (John 3:3, 7, margin). Our natural birth is "earthly" or "beneath", meaning carnal, because of our being born in the land of God's enemy. Look up 1 Cor. 15:47-49, and observe the contrast of the "earthly" with the "heavenly". 

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Said the Saviour of Himself, "He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all" (John 3:31). Jesus, speaking plainly to His audience, gives the key to many a passage in the Bible and certainly to man in the Book of Revelation. He said: "Ye are from beneath, I am from above; ye are of this world; I am not of this world" (John 8:23). To be from "beneath" is to be "of this world" --sinful; to be from "above" indicates purity, of heavenly origin. 

James also uses terms which reveal the same principle: "This wisdom descendeth not from above, but is earthly, sensual, devilish." That which is referred to as being from "beneath" is "not from above", and "is earthly, sensual, devilish". Again the contrast is given: "But the wisdom that is from above is first pure" (James 3:15, 17). 

From the foregoing it will be readily seen that the power and operations of God are represented as being and coming from above, whereas Satan's dominion is pictured as being beneath. 

Now any power of Satanic origin, or dominated by the cohorts of evil, is spoken of as coming from the bottomless pit.--See also Rev. 9:1-11. 

When God desires to picture a messenger or people of heavenly Inspiration He does not picture them as coming up or ascending out of the earth, as in the cases cited, or as did the devil impersonating Samuel (1 Sam. 28:8-11, 13-15), but as angels coming from above.--see Rev. 14:6-9; 18:1. 

Thus in our summary we arrive at the certain conclusion that the term "bottomless pit" in the Apocalypse and its synonyms throughout the Scriptures, is used, first, of this world, which is Satan's dominion till it becomes "the kingdom of our Lord" (Rev. 11:15, R.V.); and, secondly, as a condition which is "earthly, sensual, devilish"; and, thirdly, as a synonym for the grave, the place of death, symbolizing the power of Satan who has "the power of death". 

God calls us from the kingdom of sin and darkness, which are ours by the natural birth, to enjoy the pure experience of the "new birth" "from above". Paul gave "thanks unto the Father ... who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son" (Col. 1:12, 13). 

May God grant, dear reader, that when Jesus comes to bind the prince of this bottomless pit  (Rev. 20:13) in his own house (Matt. 12:49), we shall be trophies of our Lord's redeeming love and be taken from "the land of the enemy" (Jer. 31:15-17) to be honoured as citizens of the kingdom which "is not of this world" (John 18:36). 

"Our citizenship is in heaven" and the "church is enrolled in heaven" (Phil. 3:20; Heb. 12:23, margin). This is to be the Christian's reminder and encouragement. 

By turning back to Old Testament texts, which are brought into the Revelation, we can often see more clearly the fuller significance intended in the symbolism of the Apocalypse.