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REVELATION 20 (Partial Preterist/Idealist)

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
The Thousand Years Satan Bound 1000 Years The Binding of Satan and the Reign of the Martyrs The Thousand Years The Reign of a Thousand Years
20:1-3 20:1-3 20:1-3 20:1-3 20:1-3
The Saints Reign with Christ 1000 Years
20:4-6 20:4-6 20:4-6 20:4-6 20:4-6
The Defeat of Satan Satanic Rebellion Crushed The Loosing of Satan and the Final Conflict The Defeat of Satan
20:7-10 20:7-10 20:7-10 20:7-10 20:7-10
The Judgment at the Great White Throne The Great White Throne Judgment The Final Judgment The Final Judgment The Last Judgment
20:11-15 20:11-15 20:11-15 20:11-15 20:11-12
20:13-15

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

  1. First paragraph
  2. Second paragraph
  3. Third paragraph, etc.

CONTEXTUAL INSIGHTS TO REVELATION 20:1-15

  1. Revelation 20:1-15 seems to not be a recapitulation to Rev. 17-19, but an addendum relating to the judgment on Satan, as Rev. 17-19 related to the judgment of the two beasts (i.e. the fall of Rome).
     Revelation 20:1-22:5 is the consummation of the KIngdom of God, the final judgment and eternity, and not related to the judgment and fall of
    1. Jerusalem (A.D. 70)
    2. Rome (imagery for the chaos in Rome in A.D. 68, at the suicide of Nero)

  2. Before we try to interpret this crucial but controversial chapter, let's notice the chronological sequence.
    1. Verses 1-3 describe the binding of Satan for a 1,000 years so that he cannot deceive the nations. To me, this seems to flashback to Jesus' binding the strong man in Matt. 12:25-29; Mark 3:23-27; Luke 11:17-22. If this is true, this "binding" refers to the church age when Satan canot stop the effective preaching of the gospel.
    2. Verses 4-6 describe events and believers in heaven during the church age (i.e. the 1,000 year imagery).
      1. martyrs
      2. dead but faithful believers
      3. both groups' reign with Christ in heaven

        The first resurrection would denote their "spiritual resurrection" at conversion

        1. notice their reign is limited to 1,000 ears, not eternity.
        2. notice it is the "souls" (v. 4) of believers, which implies a pre-physical resurrection state
    3. Verses 7-10 describe some concluding events related to Satan and human history. Satan is let loose a little while to deceive the nations. This period is characterized by rebellion, unbelief, and persecution of believers. This fits Ezek. 38-39 (v. 8).
    4. Verses 11-15 denote the end-time judgment of both the saved and the lost (i.e. "the great and the small"), which occurs after the rebellion of vv. 7-10. Satan is sent to the same eternal punishment as the beasts (i.e. Rev. 19:19-21), as well as all those whose names were not written in the book of life.

  3. Revelation 20 introduces several theological concepts not revealed in other parts of the Bible:
    1. a two-stage resurrection
    2. a limited temporal reign of martyrs
    3. a Messianic earthly reign for 1,000 years
    4. an ineffectual reign of the Messiah (mankind rebels again at the instigation of Satan after a 1,000 year reign of Christ)
    5. another battle with unbelievers after the Great White Throne judgment

  4. Difficulties in interpretation exist because of
    1. the supposed chronological sequence of chapter 19 and then the millennium in chapter 20 (i.e. Pre-Millennialists), but one needs to remember the strong possibility of seven literary units. See Introduction, "Opening Statements," D.
    2. the theological distinctives of Revelation 20 (see B. above)
    3. the ambiguity in several key areas
      1. when was Satan's bound, Rev. 20:2?
      2. number of groups in Rev. 20:4?
      3. who is involved in the "first resurrection," Rev. 20:5?
      4. the who, where, and how, of this reign with Christ, Rev. 20:6e?
      5. where do "the nations" in Rev. 20:8 come from?
      6. meaning and location of "the beloved city," Rev. 20:9?
      7. who is involved in the White Throne Judgment of Rev. 20:11-15 and how it relates to Matt. 25:31-46?
    4. There is a great lack of agreement among godly, believing commentators, even those of the same millennial theory. One's millennial theory should not affect the reality of a physical, literal Second Coming which is referred to often in the NT (i.e. John 14:2-3; Acts 1:11; 1 Cor. 15; 1 Thess. 4:13-18; 2 Pet. 3).
    5. Following are some good quotes by people I trust.
      1. in his commentary, Revelation, George E. Ladd says "American Evangelicalism has placed an unwarranted emphasis on this doctrine of millennium. . .One thing is clear; he (Jesus) is not concerned to teach a temporal earthly kingdom before the eternal order in the Age to Come."
      2. in Word Pictures in the New Testament, A. T. Robertson says, "This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them" (pp. 457-458).
      3. in Worthy is the Lamb, Ray Summers says, "This chapter needs to be approached with great humility of spirit, a recognition of its difficulties, an avoidance of dogmatic statements, and respect for the honest interpretation of others. This chapter has been a bitter debating ground for Christians for many centuries" (p. 202).
      4. in his commentary on The Book of Revelation, New International Commentary Series, Robert H. Mounce, says, "Judging from the amount of attention given by many writers to the first ten verses of chapter 20, one would judge it to be the single most important segment of the book of Revelation. The tendency of many interpreters at this point is to become apologists for a particular view of the millennium. Without denying the significance of this important passage, it should not be elevated above such basic themes as the return of Christ, the final judgment and removal of all wickedness, and the splendor of the eternal state. A careful reading of the millennial passage (Rev. 20:1-10) will show that it is perhaps limited to the resurrected martyrs alone, and that it contains no specific indication that their reign with Christ takes place on earth or that it necessarily follows the second advent" (p. 351).

  5. The millennial reign is not the same as
    1. the Messianic Age
    2. the Kingdom of God
    3. both #1 and #2 are eternal, cf. Ps. 145:13; Dan. 2:44; 4:3,34; 6:26; 7:14,27; Isa. 9:7; Luke 1:33; 2 Pet. 1:11; Rev. 11:15; 22:5)
      Special Topic: Messianic Era
      Special Topic: The Kingdom of God

  6. The concept of a 1,000 years of bliss with Christ may have come from the idea of 6,000 years of history and then a Sabbath millennium of rest and prosperity from Genesis 1. It seems this (historical pre-millennialism) was part of some early Christian writings.
    1. Epistle of Barnabas 15 (A.D. 70-132)
    2. II Enoch 33 (late first century)
      Special Topic: Second Coming (chart)
      Special Topic: Second Coming (terms)

  7. This chapter is obviously inspired revelation and has a divine purpose. However, what is that purpose?
    1. outlining end-time events 2,000 years plus from its writing? (Futurism)
    2. giving spiritual insight into the spiritual struggle of every age? (cf. Eph. 6:10-19; see Special Topic: Spiritual Warfare, Idealism)
    3. prophesying concerning the Judgment of God on "those who pierced Him" (i.e. apostate Judaism, centered in Jerusalem; Preterism, cf. Rev. 1:7). This would make this literary unit just another recapitulation.
    4. the consummation coming of Christ?
      1. judgment on Satan and his angels
      2. believer inclusion into the eternal Kingdom
      3. new heaven, new earth

        Interpreters must be careful of pushing their own agenda and not John's. Curiosity, one-upmanship, or loyalty to a theological position or teacher has caused a legion of interpretations and bad attitudes. John's agenda/purpose is conveyed in his choice of genre and his choice of OT, not NT, imagery! Taking apocalyptic literature literally is not a sign of conservatism, but misguided enthusiasm! Why do modern interpreters try to make some of John's symbols literal and others figurative? They are all figurative (this does not mean they are not true)! John's end-time presentation is primarily an OT prophetic structure. He seems to purposely ignore Jesus' and Paul's eschatological teachings. The biblical writers, both OT and NT, do not reveal a systematic eschatology. They certainly present truth, but not in a logical, chronological, or systematic way! Let us affirm the central truths of the visions and not be dogmatic about the details.
        Special Topic: Apocalyptic Literature
        Special Topic: Prophecy (OT)

  8. This chapter has been made to bear theological weight out of proportion to its place in the overall structure and message of the book (or, for that matter, the Bible)! This is not the major emphasis of the author! The millennium is a precursor to the eternal reign of God (Ps. 10:16; 29:10; 145:13; Dan. 2:44-45; 4:3,34; 7:14,27; 1 Cor. 15:24-28; 2 Tim. 4:1; 2 Pet. 1:11). Only Revelation chooses to mention this temporal Messianic reign. It is not mentioned by Jesus or any other Apostle, nor by any ancient church creeds. It appears in a genre that communicates truth by means of symbolic language.
     Personally, it is not only the millennial reign that surprises me, but
    1. the two-stage resurrection
    2. the mixing of resurrected saints and normal humans together in an earthly setting
    3. the presence of rebellion after a lengthy Messianic reign

      Will Christ's personal reign be ineffectual in bringing mankind unto righteousness even with the absence of Satan? Or is this a symbolic way to clearly show the extent and debauchery of human kind?

      Special Topic: The Fall of Mankind

  9. God help us all in light of the curse of Rev. 22:18-19! We are all affected by our sin nature, our geography, our family, our biases and experiences, our teachers, and our favorite authors!
     Recently (2023) I have become aware of another Bible teacher who was once a dispensationalist but now expresses views very similar to my own. His name is Steve Gregg. His website is www.thenarrowpath.com. I have benefited from his YouTube videos entitled
    1. "Beyond the End Times"
    2. "Revelation 20 ‒ Is the Millennium/1000 Years Literal?"
    3. "The Modern State of Israel"
    4. "Deconstructing Dispensationalism"

HELPFUL BOOKS

  1. Four Views on the Book of Revelation, several authors; ISBN 0-310-21080-1
  2. Meaning of the Millennium: Four Views, ed. Robert Clouse and G. E. Ladd
  3. Three Views of the Millennium and Beyond, several authors
  4. Revelation: Four views, Revised and Updated, by Steve Gregg
  5. Before Jerusalem Fell by Kenneth L. Gentry, Jr.
  6. I have found Gordon Fee's discussion of how to interpret Revelation very helpful; see How To Read the Bible For All Its Worth, pp. 249-264.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: REVELATION 20:1-3
 1Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. 2And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.

20:1 "Then I saw an angel coming down from heaven, holding the key of the abyss" It must be remembered the book of Revelation, like Daniel, is not in chronological order. This is similar to the angel who had the key to the abyss in Rev. 9:1-2,11. It is interesting that Satan is bound by an unnamed angel (it may be Michael from Rev. 12:7-9). He is a defeated foe!

For a list of the series of angels mentioned in Revelation, see full note at Rev. 16:2.

Be sure to note the chronological sequence of this chapter in "Contextual Insights," B.

▣ "the key of the abyss" We have already seen two "keys" in Revelation. Jesus has the keys to Death and Hades in Rev. 1:18 and an unnamed angel has the key to the abyss in Rev. 9:1. The term "key" is imagery for "authority over."

The term "abyss" is the Greek word for "depth" with an ALPHA PRIVATIVE (the bottomless pit) and has been discussed in Rev. 9:1 (see full note at Rev. 9:1).

  1. It seems to be the prison of demonic spirits.
  2. However, this cannot be an absolute interpretation because of Paul's use of it in Rom. 10:6-8, which is a partial quote and commentary from Deut. 30:11-14.
  3. It may be synonymous with "Tartarus" as the place of confinement for all evil spirits/angels (cf. Luke 8:31; Jude 1:6; 2 Pet. 2:4).
  4. In rabbinical Judaism it was understood to be the unrighteous part of Hades or a prison for evil spirits.

Special Topic: Where Are The Dead?, II. C. #2

Special Topic: Sons of God in Genesis 6

20:2 "the dragon, the serpent of old, who is the devil and Satan" These fourfold titles of the evil one, which were discussed in Rev. 12:9, are emphasized to define precisely who is being bound, later briefly released, and who will finally be thrown permanently into the lake of fire (cf. Rev. 20:10). The title, "the serpent of old," links the Beginning (cf. Genesis 3) with the End (Revelation 20-22), as does Garden of Eden imagery.

The term "dragon" may be

  1. parallel to "serpent." In the OT the Hebrew term tannin can refer to
    1. land snake (cf. Exod. 7:9,10,12; Deut. 32:33; and possibly Ps. 91:13)
    2. sea snake (cf. Gen. 1:21; Ps. 148:7)
  2. parallel to the mythical sea monster, Leviathan (cf. Job 7:12; Ps. 74:13-14; Isa. 27:1), which is used to describe
    1. one of God's creatures (cf. Job 41; Ps. 104:24-26)
    2. as a symbol of evil (like Rahab, cf. Isa. 51:9)
  3. used symbolically of the leaders of Israel's enemies
    1. Egypt (cf. Ps. 87:4; Rahab; Ezek. 29:3)
    2. Babylon (cf. Jer. 51:34)
  4. used in Mesopotamian mythology as the chaos monster (cf. Introduction to Revelation 12 #B and specifically in Rev. 12:3)

The King James Version translates both tannin and tannim (howlers or jackals, cf Job 30:29; Ps. 44:19; Isa. 13:22; 34:13; 35:7; 43:20; Jer. 9:11; 10:22; 49:33; 51:37; Ezek. 29:3 and Mic. 1:8) as "dragons," but they are not related terms. Jackals is the PLURAL of tan.

Special Topic: A Great Red Dragon

Special Topic: Serpent

Special Topic: Leviathan

Special Topic: Satan

Special Topic: Waters

▣ "bound him for a thousand years" Humans have always felt that the corporate condemnation resulting from Adam and Eve's choices is unfair (i.e. all humans experiencing the tendency to self and sin because of Gen. 3, cf. Rom. 5:12-21). It may be that this removal of evil and temptation provides a setting theologically similar to the Garden of Eden (see Special Topic: Eden). Not only will mankind be spared temptation from Satan, they will enjoy the presence of the glorified Messiah for an extended period. The tragedy is that mankind will again rebel against God's reign in Christ (cf. Rev. 20:7-9)!

The interbiblical concept of the two Jewish ages was a way of depicting the conflict between good and evil (limited dualism). The Jews pictured this cosmic conflict as being resolved in an end-time battle (cf. Psalm 2; Ezekiel 38-39). John uses this imagery to help the persecuted Christians of his day (Preterism) and every day (Idealism). In a book of such obvious symbolism, and a revelation so isolated and unrepeated as the 1000 year reign, why would anyone want to interpret this literally? The answer lies in the interpreter's presuppositions, not in exegesis. It is not a matter of believing the Bible; it is a matter of proper, consistent interpretation of apocalyptic literature. Believers' desire for more information about the end-time has driven them

  1. to turn this book into a chronological presentation of the Second Coming
  2. to force the details to fit into their own history, culture, and interpretative, theological grid

If this is taken literally, only the Christians who lived and died during this period will reign with Christ (cf. Rev. 20:4-5)!

Special Topic: The Fall of Mankind

Special Topic: War In Heaven

Special Topic: This Age and the Age to Come

Special Topic: Apocalyptic Literature

Special Topic: Thousand

20:3 "and he threw him into the abyss, and shut it and sealed it over him" There are five VERBS related to the binding of Satan by an unnamed angel:

  1. "he laid hold of"
  2. "bound him"
  3. "cast him"
  4. "shut it"
  5. "sealed it"

All of these are AORIST ACTIVE INDICATIVES. This implies a complete removal of Satan and his influence. This may be an allusion to Isa. 24:21-22.

The interpretive question is, "When does this binding and imprisonment occur?" The answer, again, depends on one's presuppositions.

  1. Is it before the Second Coming during Jesus' ministry? (Preterists)
  2. Is it after the Second Coming? (Futurists)

Since theologically I am moving from a futuristic perspective to a partial preterist position, this has affected my understanding. I think it is a real possibility that this refers to Christ binding, limiting, defeating Satan during His earthly ministry.

  1. Jesus' victory over Satan's temptations ‒ Matt. 4:1-11; Mark 13:12-13; Luke 4:1-13
  2. Jesus' exorcisms show His defeat of Satan's power ‒ Matt. 12:22-29; Mark 3:23-27; Luke 11:14-22
  3. Jesus' authority over evil has been transferred to His followers (i.e. the 70) ‒ Luke 10:17-20
  4. Jesus saw Satan fall from heaven at the preaching of the 70 ‒ Luke 10:18
  5. Satan judged and cast out by Jesus ‒ John 12:31; 16:11
  6. all authority given to Jesus ‒ Matt. 11:27; 28:18; John 3:35; 13:3; 17:2; Eph. 1:20-22; Phil 2:9-11; Col. 2:10; Heb. 2:14-15; 1 Pet. 3:22
  7. Jesus came to defeat and destroy the works of the devil ‒ 1 John 3:8
  8. the gospel is able to transfer one from the kingdom of darkness to the Kingdom of Light ‒ Acts 26:17-18; Col. 1:12-14
  9. Jesus has disarmed the rulers and authorities and made a public display of them ‒ Eph. 4:8; Col. 2:15
  10. Jesus' Kingdom has come ‒ Matt. 4:17; Mark 1:14-15

The eternal Kingdom has been inaugurated!! Satan is already a defeated foe, but still active in a limited sense. But, he cannot stop the progress of the gospel!

▣ "so that he would not deceive the nations any longer" In the OT period only Israel had the truth about God (with some exceptions, like Melchizedek and Jethro). Satan tried to keep it that way. Deceiving the nations has always been the purpose of the evil one and his agents (cf. Rev. 12:9 13:11-14; 16:14; 19:19; 20:8). Because he knew that his time was short (cf. Rev. 12:12), he was trying to lead as many as possible of God's beloved creation, men and women, away from Him into rebellion and unbelief. He also desires worship, as can be seen in the temptation of Jesus in Matt. 4:9 and 13:4.

A very pertinent question is, to whom does "the nations" refer? The unbelieving nations were previously destroyed in Rev. 19:18-21.

  1. Some have said that it refers to the same nations, but it is the remnant of them, not their defeated army.
  2. Others have said that it is different nations who were not involved in the anti-God, anti-Christ conspiracy.

The symbolism of "the nations" is very difficult (see notes at Rev. 2:26 and 10:11) because they are seen again in Rev. 22:2, even after the destruction of Satan and all unbelievers.

It is possible that Rev. 19:11-21 (i.e. Rev. 17-19) is recapitulated in Rev. 20:1-10 (i.e. literary unit of Rev. 20:1-22:5). This may solve the question of the presence of "the nations."

"The nations" usually refers to wicked, godless peoples (see note at Rev. 2:26 and 10:11 and article by Dave Mathewson, "A Re-examination of the Millennium in Rev. 20:1-6: Consummation and Recapitulation," JETS, vol. 44 #2, June 2001, pp. 237-251).

Revelation 20:1-10 would refer to Christ's victory at His first coming (see list at Rev. 20:3) and the results abide until just before His second coming (ámillennialism).

If recapitulation is true then it shows how John is influenced by the single end-time battle motif of Ezekiel 38-39 (and also Psalm 2). John has taken this OT confrontation with godless nations in the ANE and universalized it into

  1. the fall of Jerusalem (i.e. apostate Judaism)
  2. Rome (i.e. A.D. 68 or 476)
  3. the eschatological battle between God's people and the people influenced by Satan and unbelief

▣ "until the thousand years were completed; after these things he must be released for a short time" There has been much discussion about why Satan "must" (dei) be loosed a little while.

  1. Some see it as God showing the justice of His condemnation of rebellious unbelieving humanity (i.e. they rebel even with the absence of Satan and the presence of Messiah for a significant period of time).
  2. Others see it as possibly one more chance of redemption as in Rev. 9:20-21; 14:6-7; 16:9,11 (see Special Topic: Characteristics of Israel's God [OT]).
  3. It is also possible to see Satan's binding as symbolic of evil's final defeat using Jewish apocalyptic images from I Enoch 10:4-6,11-13, where Azazel (the desert demon of Lev. 16:8,10,26) is imprisoned by an angel so that he cannot lead people astray. This imprisonment was a way of holding evil angels until judgment day in Isa. 24:21-22; 2 Pet. 2:4; and Jude 1:6.

It is also possible that his release triggers the end-time, once-and-for-all confrontation between God, Messiah, Spirit, and their followers vs. Satan, the sea beast, land beast, and their followers. Creation will be purged of evil. History has become the battleground, history will be the scene of the final confrontation. The OT motif is from Psalm 2 and Ezekiel 38-39. This same end-time judgment is seen in Rev. 19:19-21. If this is true then Rev. 17-19 and Rev. 20:1-22:5, parallel and cover the same period from Christ's death to His temporal judgment on Jerusalem and the temple.

Special Topic: Thousand (eleph), #4

NASB (UPDATED) TEXT: REVELATION 20:4-6
 4Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. 5The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.

20:4-6 It is interesting that as Satan is bound in vv. 1-3, the opposite is happening to the Kingdom of Light. There are some unanswerable questions in this paragraph, but the central truth is the victory and expansion of the gospel.

Be careful of focusing on the details. Often this is where our presuppositions and systematic theology lead us and not the text. This paragraph is very ambiguous and figurative literature. See the "Contextual Insights" at the beginning of this chapter and the "Opening Statements," especially D., in the general Introduction to Revelation.

20:4 "Then I saw thrones" This is an allusion to Dan. 7:9. It is PLURAL not SINGULAR, as in Rev. 4:2. Numerous thrones are mentioned in Revelation:

  1. God's throne (cf. Rev. 4:2; 5:1,17; 6:16; 7:10,15; 19:4; 21:5)
  2. Satan's throne (cf. Rev. 2:13)
  3. the beast's throne (cf. Rev. 13:2; 16:10)

It is imagery of authority and power. Here, it seems to refer to some group of believers reigning with Christ.

▣ "and they sat on them" This is an allusion to Dan. 7:22. The question is, to whom does "they" refer? In Daniel it could be the angelic host (see Special Topic: Heavenly Council of Angelic Beings) or the saints (see Special Topic: Reigning in the Kingdom of God). There has been much discussion among commentators about how many groups are mentioned in this verse.

  1. some see three groups (those on the thrones, martyred Christians, and other Christians who did not worship the beast)
  2. some see two groups
  3. some see one group

If it is one group, it refers to the Christian martyrs. However, there is no other Scriptural parallel to a limited heavenly reign of the martyrs. The Bible promises a reign to all saints (cf. Rev. 3:21; 5:10; 22:5; Matt. 19:28; Luke 22:29-30; 2 Tim. 2:12; see Special Topic: Reigning In the Kingdom of God).

Others base their view of two groups on the little phrase in the latter part of Rev. 20:4, "who refuse to worship the beast." They see this as a second group of Christians, all believers who died a natural death but who refused to worship the beast.

NASB, Peshitta   "and judgment was given to them"
NKJV   "and judgment was committed to them"
NRSV   "were given authority to judge"
TEV   "were given the power to judge"
NJB   "was conferred the power to give judgment"
REB   "those to whom judgment was committed"

This Greek phrase can refer to either

  1. imagery of their reigning with Christ (cf. Rev. 2:26-27; 1 Cor. 6:2)
  2. their receiving justice (cf. Rev. 6:9-11; Dan. 7:22).

▣ "the souls of those who had been beheaded" This must refer to disembodied spirits (cf. Rev. 6:9; see my exegetical notes on 2 Cor. 5:6,8). This is a heavenly scene, not an earthly scene.

The term "beheaded" refers to the double-edged axe which was used for capital punishment in the Roman Empire (cf. Rom. 13:4 and Josephus, Antiquities of the Jews, 14.9.4).

▣ "and those who had not worshiped the beast" This phrase may refer to:

  1. If the above phrase refers to martyrs, then this phrase refers to others who died during this period of time (cf. Rev. 13:15).
  2. If this is a picture of the period between Christ's death and A.D. 70, then it refers to all believers during that period.
  3. If it is just this first century period, then only that generation (i.e. see note at Matt. 23, "Contextual Insights," H. #1).

This verse is surely a time marker for the time between the death of Jesus and His coming in temporal judgment on Israel (i.e. A.D. 70).

▣ "had not received the mark" See note at Rev. 13:16-17. The mark is parallel to the phrase, "who had not worshiped the beast or his image."

Special Topic: Seal, II. C.

▣
NASB, NRSV, TEV, NJB  "they came to life"
NKJV  "they lived"
REB  "they came to life again"
Peshitta  "lived"

Is this referring to those who are alive in heaven, disembodied "souls" (cf. 2 Cor. 5:6,8; Rev. 6:9-11), or it this referring to the resurrection of believers at the Second Coming, which would imply a group who will reign during the millennium? I prefer option #1.

The way one translates the two AORIST ACTIVE INDICATIVES (i.e. "live" and "reign") in the latter part of this verse guides the interpretation.

  1. continues to live (NKJV, Peshitta)
  2. came to life (NASB, NRSV, TEV, NJB, REB)

This term (zōē) often refers to physical resurrection (cf. Matt. 9:18; John 4:25; Acts 1:3, 9-11; Rom.14:9; Rev. 1:18; 2:8; 13:14).

Special Topic: Life (zoē)

▣ "and reigned with Christ for a thousand years" The concept of Jesus reigning is mentioned in Rev. 12:5; 19:5 and seems to be alluded to in Ps. 2:8-9; the saints' reigning with Christ is mentioned in Matt. 19:28; Luke 22:28-30; 2 Tim. 2:12; Rev. 3:21; 5:10; 20:4,6 and 22:5.

  1. Is the reigning millennial (a thousand years) or eternal (cf. Ps. 145:13; Dan. 2:44; 4:3,34; 7:14,18,27; Isa. 9:7; Luke 1:33; 2 Pet. 1:11; and Rev. 22:5)?
  2. Is the reigning earthly (cf. Rev. 5:10) in a Palestinian context or a heavenly context (i.e. "the souls")? See Special Topic: Reigning in the Kingdom of God.

If the 1,000 years is symbolic of the church age (incarnation to Parousia), then this 1,000 years (10x10x10 is a Hebrew SUPERLATIVE form of the number for completeness) refers to eternity.

Special Topic: Symbolic Numbers in Scripture, #5)

Special Topic: Reigning in the Kingdom of God

Special Topic: Thousand, #4

20:5 The NRSV and the TEV translations make Rev. 20:5a a parenthesis. Who is involved in this first resurrection will determine who is involved in the general judgment of Rev. 20:11ff. Here are the options for "the rest of the dead."

  1. the lost (cf. Rev. 20:6; Dan. 12:2)
  2. Christians from previous periods (cf. Rev. 20:6; 2 Tim. 2:12)
  3. Christians from this period, but who died natural deaths (cf. Rev. 20:4c)

▣ "the first resurrection" Throughout the NT there has been an emphasis on one physical resurrection of the dead (cf. John 5:24,28-29; Luke 14:14; Acts 24:15; 1 Cor. 15; Phil. 3:3; 1 Thess 4:16; 2 Thess. 1:7-10). However, there is no parallel in the Bible for two separate physical resurrections for believers, unless it is an allusion to the dual resurrection of Dan. 12:2 (the lost and saved), although George Ladd sees John 5:29 and 1 Cor. 15:24-25 as possible parallels.

All theological systems, even those which believe in a literal one thousand year reign, have major interpretive problems with this split resurrection.

  1. Are raptured Christians (cf. 1 Thess. 4:13-18; Rev. 4:11 or 11:12) involved in the thousand year reign?
  2. Are OT believers involved in the thousand year reign?
  3. Does this include OT martyrs, or only those who were martyred during NT persecutions?

The rest of the NT reveals one general resurrection on the last day of both the saved and lost (e.g., John 5:28-29; 12:48; Acts 24:15). Verse 6 seems to imply that the "first resurrection" is a symbolic way of referring to one's initial salvation (i.e. imagery of death to life, cf. John 5:24; Rom. 6:4-5,13; Eph. 2:5-6; Col. 2:13; 3:1), while the "second resurrection" would refer to believers getting their new physical bodies.

20:6 "Blessed" This is the fifth of seven blessings (i.e. markarios, cf. Matt. 5:3-11) in the book of Revelation (i.e. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). Remember, Revelation is a highly structured literary document, as is all Jewish interbiblical apocalyptic literature.

Special Topic: Apocalyptic Literature

▣ "holy" This term usually applies to God or Christ, but here, to the redeemed followers of Jesus. I think the first resurrection refers to spiritual salvation, while the second resurrection refers to physical resurrection (cf. 1 Cor. 15).

Special Topic: Holy

Special Topic: Resurrection

▣ "the second death" In Rev. 20:14, this description is identified as parallel to "the Lake of Fire," I have heard the mashal:

"those who are born twice, die once, but those who are born once, die twice."

Therefore, it refers to the eternal state of those who have rejected Jesus.

▣"they will be priests of God and of Christ" This is an allusion to Exod. 19:5-6. This terminology, referring to Israel as God's instrument of Gentile revelation and redemption, has in the NT been widened to include all the church (cf. 1 Pet. 2:5,9 and Rev. 1:6; 5:10). In the letter to the church of Philadelphia, an allusion is made to the saints in relation to a temple (cf. Rev. 3:12). The image has changed from servants of God on behalf of this world to intimate fellowship with God.

This verse adds to the interpretive problem.

  1. Why would any believer be subject to the second death (see note at Rev. 2:11), which is imagery for hell (cf. Rev. 20:6)?
  2. Are only the martyrs priests to God or are all saints (cf. Rev. 1:6; 5:10; 2 Pet. 2,5,9)?
  3. Will only first century martyrs reign or will OT martyrs be included; will the martyrs in every age be included or will all Christians who remained faithful be included?
  4. Is this reigning on earth or in heaven?

Oh my, so many questions!

NASB (UPDATED) TEXT: REVELATION 20:7-10
 7When the thousand years are completed, Satan will be released from his prison, 8and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. 10And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.

20:7 "When the thousand years are completed" This, in my opinion, is the church age where the gospel is effectively presented to the nations. It would be theologically parallel to Rom. 11:25-26.

  1. "until the fullness of the Gentiles has come in"
  2. "thus all Israel will be saved"

I have come to believe that there are only two good theological options to view the millennium.

  1. post-millennialism
  2. ámillennialsim

▣ "Satan will be released from his prison" Ezekiel 36-39 is the OT background to this context. In Ezekiel God's people rest securely in an eschatological setting (Judah or Jerusalem in the Promised Land), but are still attacked by evil nations (Gog and Magog). In rabbinical Judaism these two enemies came to be used to describe all of the enemies of the Messiah and the people of God. Originally, Gog was a man from the land of Magog, but in this chapter, the terms have been personified into twin enemies. John often reworks his OT prophecies to fit his first century readers.

Special Topic: Satan

20:8 "and will come out to deceive" Satan was limited on this very thing in v. 3, but now for a little while, he is free again to trick "the nations" (possibly a similar imagery to Rev. 11:7-10)! It is amazing that mankind can be led into rebellion after a 1,000 year reign of Christ!

  1. Were these nations "unbelievers" or "initially believers?"
  2. Is Christ's presence and reign not able to effect permanent change in human society?

▣ "Gog and Magog" This is an allusion to the continuing rebellion of the unbelieving nations. After Israel is restored to the promised land (cf. Ezekiel 37), based on God's actions (cf. Ezekiel 36), she will still have problems with the nations who will again invade her ("Gog in the land of Magog, the prince of Rosh, Meshech and Tubal," Ezek. 38:2). These stand for leaders' names or regional names of invading armies; Ezek. 38:5-6,13 make it an international army. Chapters 38-39 of Ezekiel have an end-time setting (cf. Ezek. 38:8,10,14,16,18; 39:11). These chapters have been the source of much of John's OT end-time allusions. Things will get worse (birth pains of the new age, i.e. the Jewish war with Rome, A.D. 66-70) before they get better (New Jerusalem, cf. Rev. 21:2,9‒22:6).

Notice how John has taken OT texts but reworked them in light of first century Greco-Roman culture.

See my exegetical notes of Ezekiel 36-39 online.

Special Topic: Birth Pains of the New Age

▣ "the nations which are in the four corners of the earth" This is obviously a universal deception and rebellion (cf. Rev. 7:1). The number "four" had symbolic significance representing the whole world.

It should be noted that Titus' legions were made up of soldiers from many nations. This auxiliary legion was multi-ethnic and stationed near the head waters of the Euphrates.

Special Topic: Symbolic Numbers in Scripture, #2

▣ "like the sands of the seashore" This phrase is used

  1. in a positive sense of
    1. the seed of Abraham (cf. Gen. 15:5; 22:17; 32:12; Heb. 11:12
    2. the faithful remnant of Israel, Isa. 10:22
  2. in a negative sense of
    1. the Canaanite nations faced by Joshua , Josh. 11:4
    2. the Midianites faced by Gideon, Jdgs. 7:12

This may be another example of evil mimicking the terms which describe God's people. However, because of the first phrase of Rev. 20:9, this seems to be just another definition to denote a very large army. Satan's deception will be very effective!

20:9 Does this verse refer to a literal battle on the plains of Megiddo as an end-time army moves toward the Palestinian city of Jerusalem (Futurists)? There are many allusions to this scenario in the OT (cf. Psalm 2; Ezekiel 38-39; Dan. 9:24-27; Zech. 13-14). However, Jerusalem is many miles from Megiddo. See Special Topic: Armageddon and my notes at Rev. 16:16.

The NT authors in general, and John in particular, have taken OT imagery and universalized it to relate to all mankind. The issue in Revelation is not Jews versus Gentiles, but believers versus unbelievers. If this is the same battle as Rev.6:15-16; 11:18; 16:12,14,16; 19:19 (parallelism), then it relates to the siege and fall of Jerusalem in A.D. 70.

▣ "the saints and the beloved city" Earlier in Revelation, Jerusalem is the "great harlot" (i.e. Rev. 11:8; 17:18). Things have changed. YHWH's first wife, Israel who became a spiritual adultress, has been judged and destroyed (i.e. A.D. 70). The covenant God has taken a new bride (i.e. the church, the saints). This imagery of a new and holy Jerusalem is found in Rev. 3:12; 21:2,10.

Special Topic: Saints

▣ "and fire came down from heaven and devoured them" This is an allusion to Ezek. 38:22 and 39:6. The victory is God's! This seems to be parallel to Rev. 17-19. However, verse 10 seems to be the end of the old creation damaged by the Fall (i.e. Rev. 20:11; 2 Thess. 1:6-9; 2 Pet. 3:10,12).

Special Topic: The Heavens and the Third Heaven

Special Topic: Second Coming

Special Topic: Fire

20:10 "And the devil who deceived them was thrown into the lake of fire and brimstone" This is where

  1. the beast and the false prophet were cast in Rev. 19:20
  2. Death and Hades will be cast in Rev. 20:14
  3. all who have not trusted Christ will be cast in Rev. 20:15
  4. It is synonymous with Gehenna (hell) and represents eternal separation from fellowship with God and His Christ (cf. Mark 9:43,48).

Special Topic: Devil

Special Topic: Gehenna

Special Topic: Eternal Punishment

▣ "and they will be tortured day and night forever and ever" This is very similar to Rev. 14:10-11 and 19:5. The concept of a permanent separation is alluded to in Matt. 25:46 where the same term (aiōnios), used for heaven, is used for hell.

Most of God's judgments had redemptive purposes; that is true of the OT and most of the NT. Hell has no known redemptive purpose (see Steve Gregg's YouTube video, YouTube Lecture - 1:34:57). It fulfills God's promise to restore justice and righteousness. Hell is the isolation of evil from God's good creation. As horrible as hell is for mankind, it is worse for God. By allowing His highest creation, mankind, to have a choice (one aspect of the image of God in mankind), God knew that a significant percentage would choose self and sin. Hell is an open, bleeding sore in the heart of God that will never be healed. Hell is a tragic mystery of the paradox of the love and the justice of God!

My current understanding of hell has been changed by reexamining the texts. There is a YouTube video that explains this theological position, called "Limited Immortality." See Edward Fudge, "The Fire That Consumes"  YouTube One Hour Lecture

Special Topic: Forever (Greek idiom)

Special Topic: Eternal Punishment

NASB (UPDATED) TEXT: REVELATION 20:11-15
 11Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. 12And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. 13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 14Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.

20:11 "Then I saw a great white throne" This is an allusion to Dan. 7:9. The great white throne may be a parallel to Matt. 25:31-46 (i.e. part of the literary unit dealing with God's judgment on the nation of Israel that rejected His covenant and His Son, cf. Matt. 23-25), but if this is only the judgment of the lost (premillennialists), it cannot be parallel to Matthew 25 because there the sheep (saved) and the goats (lost) are addressed together (Dan. 12:2). Other NT texts that assert only one general judgment day are Rom. 2:5-10; 2 Tim. 4:1; Rev. 11:18.

Special Topic: Judgment in the NT

▣"and Him who sat upon it" This is an allusion to Dan. 7:9. In the NT God has made Christ the Judge (cf. John 5:22,27; 9:39; Acts 10:42; 17:31; 2 Cor. 5:10; 2 Tim. 4:1 and 1 Pet. 4:5). However, in some passages, Christ said that He did not come to judge (cf. John 3:17-21; 12:47-48). Christ did not come to judge, but to save, however, the fact that humans reject Him brings judgment on themselves.

So, who sits on this throne? Is it Jesus? This is possible because of Matt. 25:31-46 and particularly John 5:22 and 2 Cor. 5:10, however, most of the time in the NT and especially in the book of the Revelation, God the Father is the One who is seated on the throne (cf. Rom. 14:10; Rev. 5:1,7,13; 6:16; 7:10,15; 19:4 and 21:5).

▣ "from whose presence earth and heaven fled away" There have been several theories.

  1. Some see this as the removal of the curse which was put on physical creation when Adam and Eve rebelled and fell (cf. Gen. 3:17-19 and Rom. 8:19-22; see Special Topic: The Fall of Mankind).
  2. Others see this as imagery for the complete destruction of the current physical order as described in 2 Thess. 1:7; Heb. 12:29; 2 Pet. 3:7,10-13 at the Second Coming
  3. This is OT language signifying:
    1. the coming of God to His creation, cf. Ps. 114:3-6; Isa. 13:10; 24:19-20,23; Joel 2:10,30-31; 3:15; Zech. 14:6)
    2. God does not need His two eternal witnesses anymore, cf. Num. 35:30; Deut. 17:6; 19:15. He reigns!
  4. This language could refer to the New Heaven and the New Earth (i.e. Rev. 21-22).

"Heaven" in this context does not refer to God's throne, but to the atmosphere above the earth as in Gen. 1:1.

Special Topic: Heaven

Special Topic: Heaven and the Third Heaven

20:12 "And I saw the dead, the great and the small, standing before the throne" The exact makeup of this large group is uncertain and is usually based on one's presupposition, as are most interpretations of the details of the visions in the book of the Revelation.

The phrase "the great and small" can refer to

  1. believers (cf. Ps. 115:13; Rev. 11:18; 19:5)
  2. unbelievers (cf. Rev. 13:16; 19:18)

In this context it is parallel to "sheep and goats" of Matt. 25:31-46 (note John 5:28-29; 6:39-40,44,54; 11:24; Acts 24:15) or "those in heaven, and on the earth, and under the earth" of Phil. 2:10-11.

There will be only one resurrection "at the last day."

▣ "and books were opened" This is an allusion to Dan. 7:10. There are two books mentioned: the book of deeds or remembrances and "the book of life" (cf. Rev. 3:5; and 13:8).

  1. The book of life is described in Exod. 32:32-33; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:15; 21:27.
  2. The book of deeds or remembrances is described in Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16 and Rev. 20:12-13.

These are imagery for God's memory. God will deal fairly with His creation; humans are responsible for their actions and motives and are accountable to God (cf. Gal. 6:7). There is only one judgment.

Special Topic: The Two Books of God

▣ "and the dead were judged from the things written in the books, according to their deeds" Judgment is based on mankind's lifestyle choices (cf. Matt. 25:31-46). We reap what we sow (cf. Gal. 6:7). The theological truth that all humans are judged by their works can be seen in Jer. 17:10; Matt. 16:27; 25:31-46; 2 Cor. 5:10; Rev. 2:23; 20:13. For a full list of references see note at Rev. 2:23.

20:13 "the sea. . . and death. . . and Hades gave up the dead which were in them" This does not refer to the fact that the dead are kept in three different places. This is obviously imagery. Those who die at sea (i.e. sailors) are not kept in a separate place from sheol/hades. In Phil. 2:10, a temporal distinction is made between the location of humans.

  1. those in heaven
  2. those alive
  3. those in the grave

The verse refers to the resurrection of all humans, the saved and the lost. They will all stand before God and be judged according to their deeds (cf. Matt. 16:27; 25:31-46; Gal. 6:7-10; Rev. 2:23; 20:12).

For a full list of the biblical truth about humans reaping what they sow, see full note at Gal. 6:7-10.

This is not a verse about "works righteousness," but humans are saved to be like Christ. Our changed priorities and motives do not save us but are evidence that we have been saved/transformed/equipped for service (i.e. Eph. 2:8-9,10). I usually characterize this Ephesian text as "we are not saved by good works but unto good works. To put it another way, "no fruit, no root" (Matt. 13:1-23). One cannot meet God in Christ and not be changed!

20:14 "Then death and Hades were thrown into the lake of fire" These were referred to earlier in Rev. 6:8. Death, mankind's great enemy (cf. Heb. 2:14-15), has been defeated and removed (cf. 1 Cor. 15:26,54-55; 2 Tim. 1:10; Rev. 1:18; 21:4). Obviously this is personification.

Special Topic: Hades

▣ "the second death" The Bible speaks of three stages of death:

  1. spiritual death, cf. Genesis 3; Isa. 59:2; Rom. 5:12-21; 7;10-11; Eph. 2:1,5; Col. 2:13; James1:15
  2. physical death, cf. Genesis 5
  3. eternal death called "the second death" in Rev. 2:11; 20:6,14; 21:8, which refers to a permanent separation from God and His creation.

Special Topic: Eternal Punishment

20:15 "if anyone's name was not found written" This sentence is a FIRST CLASS CONDITIONAL which assumes that there will be those who are not written in the book of life (imagery for those who have not trusted Christ).

▣ "the book of life" See notes at Rev. 13:8 and 20:12.

Special Topic: The Two Books of God

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

  1. Why do so many godly, Bible-believing commentators disagree on the interpretation of this chapter?
  2. If this book is written in symbolic language (apocalyptic genre), why do so many people take this chapter so literally and historically?
  3. Why is Satan bound for a little while? Where do the nations come from in Rev. 20:3 and 8?
  4. How many groups are involved in Rev. 20:4 and why is this significant?
  5. Why is it so surprising to find a two-stage resurrection in this chapter?
  6. How do resurrected saints co-exist with physical nations?
  7. Who is involved in the great White Throne Judgment of Rev. 20:11-15?

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