Milton tends to the light exuding from Heaven, saying it is God's first "posterity." This is the second conjuring of the sonnet. The writer is presently returning to Heaven, subsequent to having spent the initial two books in Hell. Regardless he feels the superb light, however he can't see it since he's visually impaired. This doesn't keep him from composing verse, nonetheless. He's unreasonably extreme for that. The artist hasn't disregarded different renowned visually impaired artists and prophets, for example, Homer and Tiresias; he's "equivalent" to them in visual impairment and wants to be "equivalent" to them in distinction.
The artist can't see anything, so he asks the "divine light" to sparkle internal – i.e., give him some sort of mental vision so he can create verse and discussion about things that most people can't see at any rate (Heaven, Hell, the past, and so on.). God is in Heaven, looking down at his holy messengers, at Adam and Eve, and at Satan. His Son (not named Jesus yet) sits to his right side.
God depicts Satan's noxiousness to His Son. God recognizes what he's (Satan) up to, and he realizes that Satan will prevail in his endeavours to entice humankind. Everybody – man and heavenly attendants included – has a decision. On the off chance that they didn't have a decision, their dutifulness to God would be a joke; it wouldn't be significant.God focuses on that fate doesn't exist; both humankind, Satan, and the other dissident heavenly attendants fell by their very own decision: "they themselves proclaimed/Their own revolt, not I" (3.116-7).
Since humankind was bamboozled, he will discover effortlessness sooner or later. Satan and friends will get nothing. God's Son reacts. He lauds God's goals with respect to man (i.e., that he will have elegance) since it just is unimaginable that Satan should win. God reacts, telling his Son that he's perused his psyche precisely. A few men will be spared, however not as their very own result will but rather due to God's effortlessness. God says everybody will be able to hear his call; he'll embed a soul in them, which will enable them to accomplish elegance, Heaven, or whatever securely.
In any case, pause, shouldn't something be said about the majority of man's wrongdoings? They have no chance to get of compensating for those, except if somebody will wind up mortal and bite the dust for their transgressions. Any volunteers? Paradise stands "quiet." Nobody needs to make the penance. This could have been the end for humanity if the Son hadn't held up. He'll do it; he'll become mortal and kick the bucket for man's transgressions. The Son says he realizes he'll be surrendering a great deal in Heaven, however he likewise realizes that he won't generally bite the dust (he's godlike all things considered).
He'll become alive once again, rout Satan and passing itself, and lead Hell hostage. At that point he'll come back to Heaven. God reacts to the Son, saying basically "express gratitude toward God for you my Son, generally man would have been toast." The whole human race will be spared through the mediation of his Son, and through him as it were. The Son won't debase himself by turning into a man, says God; so extraordinary a penance will do only lift up him.
In addition, He will at that point make his Son sole leader of the universe. "All knees to thee will bow, of them that await/In Heaven, or Earth, or under earth in Hell" (3.321-322).
God keeps, saying that in the end there will be a Last Judgment ("fate") when the Son will send a few people to Hell and some to Heaven. From that point onward, Hell will be shut off totally, the earth will be scorched, and another Heaven and earth will develop.
All Heaven reverberates with songs of applause, cheering, and "celebration." The blessed messengers bow down before God's and the Son's honoured positions, before getting their harps and making music. The storyteller discloses to us that the Son is God's operator; it was through the Son that he made the universe and through him that he crushed the radical holy messengers.
In the interim, Satan rises up out of Chaos at the external edge of the made universe.
He resembles a vulture in the Himalayas who can't discover any nourishment, so he goes looking for progressively rich fields yet then stops off in a desolate district. From his position he can see Heaven's entryway – it is made with precious stones, gold, and different gems – and a lot of stairs that go from the made universe up to Heaven. At the base of the stairs is an entryway that opens into the universe; Satan glances through the gateway, as though he had been climbing throughout the night lastly got to the highest point of a slope from which he could see a whole land or city, shimmering in the first's light. Satan doesn't stick around to appreciate the view yet flies directly through the entryway. He arrives at the sun! It's actually brilliant – "past articulation splendid" – and bright.
Satan checks out the universe – it's constantly radiant, no shade yet. He sees a heavenly attendant in the sun with his back turned and a tiara on his head. He looks occupied, or if nothing else as though he's reasoning profoundly. Satan rapidly changes his appearance; he transforms into a youthful Cherub (an alternate request of heavenly attendant) and methodologies the holy messenger, who pivots when he hears Satan drawing nearer. It's Uriel, one of the seven heavenly attendants who stand nearest to God's royal position. Satan tends to him, saying he needs to look at God's new creation. He asks him which planet is man's. Uriel – who can't tell he's being tricked – reacts to Satan, saying there's nothing amiss with needing to see God's manifestations.
Uriel himself saw the world made; he brings up the area of Paradise (i.e., the Garden of Eden) for Satan, who expresses gratitude toward him and heads towards the earth, arrival on Mt. Niphates.