Revelation 20
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Revelation 20
Satan Bound for a Thousand Years
1And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
Jamieson-Fausset-Brown
CHAPTER 20
Re 20:1-15. Satan Bound, and the First-Risen Saints Reign with Christ, a Thousand Years; Satan Loosed, Gathers the Nations, Gog and Magog, Round the Camp of the Saints, and Is Finally Consigned to the Lake of Fire; the General Resurrection and Last Judgment.
1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
the key of the bottomless pit--now transferred from Satan's hands, who had heretofore been permitted by God to use it in letting loose plagues on the earth; he is now to be made to feel himself the torment which he had inflicted on men, but his full torment is not until he is cast into "the lake of fire" (Re 20:10).
CHAPTER 20
Re 20:1-15. Satan Bound, and the First-Risen Saints Reign with Christ, a Thousand Years; Satan Loosed, Gathers the Nations, Gog and Magog, Round the Camp of the Saints, and Is Finally Consigned to the Lake of Fire; the General Resurrection and Last Judgment.
1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
the key of the bottomless pit--now transferred from Satan's hands, who had heretofore been permitted by God to use it in letting loose plagues on the earth; he is now to be made to feel himself the torment which he had inflicted on men, but his full torment is not until he is cast into "the lake of fire" (Re 20:10).
The Pulpit Commentary
And I saw an angel come down from heaven; coming down out of heaven. The usual mode of introducing a new vision (cf. Rev_4:1, etc.). On account of Rev_1:18, some have considered this angel to be Christ himself; but this is incorrect. As in Rev_12:7-9, an angel is the immediate agent in this expulsion of Satan (vide infra).
Having the key of the bottomless pit; the abyss; as in Rev_9:1, Rev_9:2, Rev_9:11; Rev_11:7; Rev_17:8. In all these places the word signifies the present abode of Satan and his angels, whence they direct their operations in hostility to God, not the place of their final punishment (see Rev_17:10). In Luk_8:31 the word has exactly the same meaning; while in the only remaining place where it is used in the New Testament, viz. Rom_10:7, it stands for the place of abode of the souls of the dead. Having the key of the abyss therefore informs us that power is given to this angel over Satan during the time of this world's existence. And a great chain in his hand; literally, upon his hand, as if lying on it and hanging from it; the chain evidently symbolizing the power of the angel over the inhabitants of the abyss, and the purpose with which he now comes, viz. to restrain the power of Satan.
Rev_20:2, Rev_20:3
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan. These titles are an exact repetition of Rev_12:9 (which see). And bound him a thousand years, and cast him into the bottomless pit. The abyss, as we have seen (on Rev_12:1), is the present abode of Satan; the act of binding, therefore, is now over. This fact opposes the interpretation which makes "the thousand years" yet in the future. When, then, did this binding take place? Only one answer can be given. It was when Christ bruised the serpent's head by his act of redemption. Thus, "Christ was manifested that he might destroy the works of the devil" (1Jn_3:8); "Now shall the prince of this world be cast out." (Joh_12:31); "The prince of this world hath been judged" (Joh_16:11). Satan is the strong man bound (Mat_12:26, Mat_12:29). Next, what is meant by "for a thousand years"? The best interpretation seems to be that this phrase expresses a quality, and does not express a period of time. That such a method of employing numbers is usual in the Apocalypse we have frequently seen (see on Rev_1:4, "seven;" Rev_13:1, "ten," etc.). Here, therefore, as in Rev_7:4, "one thousand" signifies "completeness." Satan is bound "for a thousand years;" that is, Satan is completely bound. In Ezekiel (from which the following part of the vision is certainly derived) a similar use is made of the terms "seven years" (Eze_39:9) and "seven months" (Eze_39:12). But, again, in what sense can Satan be said to have been "completely" bound by our Lord's work of redemption? The answer is—In relation to the godly. The purpose of this sentence is that which is one great purpose of the whole book, viz. to encourage the struggling Christian. Thus this sentence assures Christians that, for them, Satan has been completely bound, and they need not despair nor fear his might £ (cf. "loosed," infra). The chapter thus describes, not a millennium of the saints, but the overthrow of Satan. Before the picture of the war and the overthrow, the saints are invited to behold the complete security of those who have not worshipped the beast nor his image; just as the vision of Christ victorious introduced the seal visions. And shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and shut [it] and sealed [it] over him, etc. It is possible that there is here a reference to the death and burial of Christ (Mat_27:66). Satan "met in reality that fate which he was able, in a shadowy and temporary form, to inflict on Jesus—he was bound and shut up in the abyss, and the abyss was sealed over him" (Milligan. Cf. also the word "abyss," supra). Satan was thus bound "that he might deceive the nations no more," etc.; that is, Satan, in his character of the deceiver (cf. Rev_12:9) of the world, is thus limited in his power by the binding which has been described. The nations; in the sense of the world, not the ungodly world. And after that he must be loosed a little season. Omit "and." "A little time" (μικρὸν χροόνον) is the exact phrase used in Rev_6:11, where it certainly means the period of this world's existence. Such also is its meaning here. "He must be loosed" signifies that Satan is, in regard to the ungodly, allowed to work his will during this period. The thousand years' binding, and the loosing for a little time, describe two events which occur contemporaneously. While the godly need have no fear, because even in this world Satan's power as regards them is completely limited by Christ's act of redemption, yet in another sense, as regards the ungodly, Satan is loosed and obtains power over them. The chief difficulty in this interpretation lies in the words, "after this." But it must be remembered that the "thousand years" do not express a period of time, but the quality of completeness. Therefore the loosing of Satan must not be supposed to take place in a period subsequent to the period of the binding. The seer wishes to describe the devil in a twofold character, subordinating the second to the first. He thus says, "By Christ's redeeming work Satan is bound and fettered in regard to you faithful Christians; but there is also a second subordinate fact to remember, that at the same time he is powerful in his natural sphere, among his own adherents." The binding of Satan in one direction being immediately followed by a display of power in another, and the former fact being expressed by the chronological symbolism of being bound for a thousand years, it is part of this chronological symbolism to express the second fact as taking place after the first, though a subordination of the secondary to the primary effect is really what is intended to be conveyed (see Milligan, quoted above).
And I saw an angel come down from heaven; coming down out of heaven. The usual mode of introducing a new vision (cf. Rev_4:1, etc.). On account of Rev_1:18, some have considered this angel to be Christ himself; but this is incorrect. As in Rev_12:7-9, an angel is the immediate agent in this expulsion of Satan (vide infra).
Having the key of the bottomless pit; the abyss; as in Rev_9:1, Rev_9:2, Rev_9:11; Rev_11:7; Rev_17:8. In all these places the word signifies the present abode of Satan and his angels, whence they direct their operations in hostility to God, not the place of their final punishment (see Rev_17:10). In Luk_8:31 the word has exactly the same meaning; while in the only remaining place where it is used in the New Testament, viz. Rom_10:7, it stands for the place of abode of the souls of the dead. Having the key of the abyss therefore informs us that power is given to this angel over Satan during the time of this world's existence. And a great chain in his hand; literally, upon his hand, as if lying on it and hanging from it; the chain evidently symbolizing the power of the angel over the inhabitants of the abyss, and the purpose with which he now comes, viz. to restrain the power of Satan.
Rev_20:2, Rev_20:3
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan. These titles are an exact repetition of Rev_12:9 (which see). And bound him a thousand years, and cast him into the bottomless pit. The abyss, as we have seen (on Rev_12:1), is the present abode of Satan; the act of binding, therefore, is now over. This fact opposes the interpretation which makes "the thousand years" yet in the future. When, then, did this binding take place? Only one answer can be given. It was when Christ bruised the serpent's head by his act of redemption. Thus, "Christ was manifested that he might destroy the works of the devil" (1Jn_3:8); "Now shall the prince of this world be cast out." (Joh_12:31); "The prince of this world hath been judged" (Joh_16:11). Satan is the strong man bound (Mat_12:26, Mat_12:29). Next, what is meant by "for a thousand years"? The best interpretation seems to be that this phrase expresses a quality, and does not express a period of time. That such a method of employing numbers is usual in the Apocalypse we have frequently seen (see on Rev_1:4, "seven;" Rev_13:1, "ten," etc.). Here, therefore, as in Rev_7:4, "one thousand" signifies "completeness." Satan is bound "for a thousand years;" that is, Satan is completely bound. In Ezekiel (from which the following part of the vision is certainly derived) a similar use is made of the terms "seven years" (Eze_39:9) and "seven months" (Eze_39:12). But, again, in what sense can Satan be said to have been "completely" bound by our Lord's work of redemption? The answer is—In relation to the godly. The purpose of this sentence is that which is one great purpose of the whole book, viz. to encourage the struggling Christian. Thus this sentence assures Christians that, for them, Satan has been completely bound, and they need not despair nor fear his might £ (cf. "loosed," infra). The chapter thus describes, not a millennium of the saints, but the overthrow of Satan. Before the picture of the war and the overthrow, the saints are invited to behold the complete security of those who have not worshipped the beast nor his image; just as the vision of Christ victorious introduced the seal visions. And shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and shut [it] and sealed [it] over him, etc. It is possible that there is here a reference to the death and burial of Christ (Mat_27:66). Satan "met in reality that fate which he was able, in a shadowy and temporary form, to inflict on Jesus—he was bound and shut up in the abyss, and the abyss was sealed over him" (Milligan. Cf. also the word "abyss," supra). Satan was thus bound "that he might deceive the nations no more," etc.; that is, Satan, in his character of the deceiver (cf. Rev_12:9) of the world, is thus limited in his power by the binding which has been described. The nations; in the sense of the world, not the ungodly world. And after that he must be loosed a little season. Omit "and." "A little time" (μικρὸν χροόνον) is the exact phrase used in Rev_6:11, where it certainly means the period of this world's existence. Such also is its meaning here. "He must be loosed" signifies that Satan is, in regard to the ungodly, allowed to work his will during this period. The thousand years' binding, and the loosing for a little time, describe two events which occur contemporaneously. While the godly need have no fear, because even in this world Satan's power as regards them is completely limited by Christ's act of redemption, yet in another sense, as regards the ungodly, Satan is loosed and obtains power over them. The chief difficulty in this interpretation lies in the words, "after this." But it must be remembered that the "thousand years" do not express a period of time, but the quality of completeness. Therefore the loosing of Satan must not be supposed to take place in a period subsequent to the period of the binding. The seer wishes to describe the devil in a twofold character, subordinating the second to the first. He thus says, "By Christ's redeeming work Satan is bound and fettered in regard to you faithful Christians; but there is also a second subordinate fact to remember, that at the same time he is powerful in his natural sphere, among his own adherents." The binding of Satan in one direction being immediately followed by a display of power in another, and the former fact being expressed by the chronological symbolism of being bound for a thousand years, it is part of this chronological symbolism to express the second fact as taking place after the first, though a subordination of the secondary to the primary effect is really what is intended to be conveyed (see Milligan, quoted above).
2And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
Jamieson-Fausset-Brown
2. that old--ancient serpent (Re 12:9).
thousand years--As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [Aquinas on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [Auberlen]. It may denote literally also a thousand years.
2. that old--ancient serpent (Re 12:9).
thousand years--As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [Aquinas on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [Auberlen]. It may denote literally also a thousand years.
3And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Jamieson-Fausset-Brown
3. shut him--A, B, Vulgate, Syriac, and Andreas omit "him."
set a seal upon him--Greek, "over him," that is, sealed up the door of the abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in the tomb of Joseph, which was burst on the resurrection morn. Satan's binding at' this juncture is not arbitrary, but is the necessary consequence of the events (Re 19:20); just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legitimate judgment which passed on him through the death, resurrection, and ascension of Christ (Re 12:7-10). Satan imagined that he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan, the accuser from heaven. Time was given on earth to make the beast and harlot powerful, and then to concentrate all his power in Antichrist. The Antichristian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth by Antichristian persecutions (just as he had thought previously to destroy Christ); but the Church is not destroyed from the earth but is raised to rule over it, and Satan himself is shut up for a thousand years in the "abyss" (Greek for "bottomless pit"), the preparatory prison to the "lake of fire," his final doom. As before he ceased by Christ's ascension to be an accuser in heaven, so during the millennium he ceases to be the seducer and the persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere impregnated with deadly elements. A mighty purification of the air will be effected by Christ's coming. Though sin will not be absolutely abolished--for men will still be in the flesh (Is 65:20)--sin will no longer be a universal power, for the flesh is not any longer seduced by Satan. He will not be, as now, "the god and prince of the world"--nor will the world "lie in the wicked one"--the flesh will become ever more isolated and be overcome. Christ will reign with His transfigured saints over men in the flesh [Auberlen]. This will be the manifestation of "the world to come," which has been already set up invisibly in the saints, amidst "this world" (2Co 4:4; He 2:5; 5:5). The Jewish Rabbis thought, as the world was created in six days and on the seventh God rested, so there would be six millenary periods, followed by a sabbatical millennium. Out of seven years every seventh is the year of remission, so out of the seven thousand years of the world the seventh millenary shall be the millenary of remission. A tradition in the house of Elias, A.D. 200, states that the world is to endure six thousand years; two thousand before the law, two thousand under the law, and two thousand under Messiah. Compare Note, see on He 4:9 and He 4:9, Margin; see on Re 14:13. Papias, Justin Martyr, Irenæus, and Cyprian, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth; not till millennial views degenerated into gross carnalism was this doctrine abandoned.
that he should deceive--so A. But B reads, "that he deceive" (Greek, "plana," for "planeesee").
and--so Coptic and Andreas. But A, B, and Vulgate omit "and."
3. shut him--A, B, Vulgate, Syriac, and Andreas omit "him."
set a seal upon him--Greek, "over him," that is, sealed up the door of the abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in the tomb of Joseph, which was burst on the resurrection morn. Satan's binding at' this juncture is not arbitrary, but is the necessary consequence of the events (Re 19:20); just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legitimate judgment which passed on him through the death, resurrection, and ascension of Christ (Re 12:7-10). Satan imagined that he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan, the accuser from heaven. Time was given on earth to make the beast and harlot powerful, and then to concentrate all his power in Antichrist. The Antichristian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth by Antichristian persecutions (just as he had thought previously to destroy Christ); but the Church is not destroyed from the earth but is raised to rule over it, and Satan himself is shut up for a thousand years in the "abyss" (Greek for "bottomless pit"), the preparatory prison to the "lake of fire," his final doom. As before he ceased by Christ's ascension to be an accuser in heaven, so during the millennium he ceases to be the seducer and the persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere impregnated with deadly elements. A mighty purification of the air will be effected by Christ's coming. Though sin will not be absolutely abolished--for men will still be in the flesh (Is 65:20)--sin will no longer be a universal power, for the flesh is not any longer seduced by Satan. He will not be, as now, "the god and prince of the world"--nor will the world "lie in the wicked one"--the flesh will become ever more isolated and be overcome. Christ will reign with His transfigured saints over men in the flesh [Auberlen]. This will be the manifestation of "the world to come," which has been already set up invisibly in the saints, amidst "this world" (2Co 4:4; He 2:5; 5:5). The Jewish Rabbis thought, as the world was created in six days and on the seventh God rested, so there would be six millenary periods, followed by a sabbatical millennium. Out of seven years every seventh is the year of remission, so out of the seven thousand years of the world the seventh millenary shall be the millenary of remission. A tradition in the house of Elias, A.D. 200, states that the world is to endure six thousand years; two thousand before the law, two thousand under the law, and two thousand under Messiah. Compare Note, see on He 4:9 and He 4:9, Margin; see on Re 14:13. Papias, Justin Martyr, Irenæus, and Cyprian, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth; not till millennial views degenerated into gross carnalism was this doctrine abandoned.
that he should deceive--so A. But B reads, "that he deceive" (Greek, "plana," for "planeesee").
and--so Coptic and Andreas. But A, B, and Vulgate omit "and."
The First Resurrection
4And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
Jamieson-Fausset-Brown
4-5. they sat--the twelve apostles, and the saints in general.
judgment was given unto there--(See on Da 7:22). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment (Greek), but have already passed from death unto life."
souls--This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare Re 6:9) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, Re 20:5, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with 1Co 15:23, "They that are Christ's at His coming." Compare Psa 49:11-15. From Re 6:9, I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John; though doubtless "souls" is often used in general for persons, and even for dead bodies.
beheaded--literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment.
for ... for--Greek, "for the sake of"; on account of"; "because of."
and which--Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So Re 1:7, Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [Tregelles]. The extent of the first resurrection is not spoken of here. In 1Co 15:23, 51; 1Th 4:14 we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal.
neither--"not yet."
foreheads ... hands--Greek, "forehead ... hand."
reigned with Christ--over the earth.
4-5. they sat--the twelve apostles, and the saints in general.
judgment was given unto there--(See on Da 7:22). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment (Greek), but have already passed from death unto life."
souls--This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare Re 6:9) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, Re 20:5, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with 1Co 15:23, "They that are Christ's at His coming." Compare Psa 49:11-15. From Re 6:9, I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John; though doubtless "souls" is often used in general for persons, and even for dead bodies.
beheaded--literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment.
for ... for--Greek, "for the sake of"; on account of"; "because of."
and which--Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So Re 1:7, Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [Tregelles]. The extent of the first resurrection is not spoken of here. In 1Co 15:23, 51; 1Th 4:14 we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal.
neither--"not yet."
foreheads ... hands--Greek, "forehead ... hand."
reigned with Christ--over the earth.
The Pulpit Commentary
And I saw thrones, and they sat upon them, and judgment was given unto them. This describes the position of Christians in this life. They sit upon thrones; that is, they reign with Christ. Judgment is given unto them; that is, by their conduct in the world the world is judged and condemned. St. John continually thus describes the Christian's position; and such a picture is specially applicable for his purpose here, which is to portray the glory of the Christian calling, and the certainty of the Christian's hope. The redeemed have been made kings, and reign (Rev_5:10). So also St. Paul says we are "blessed with all spiritual blessings in heavenly places in Christ" (Eph_1:2). And I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands. This is a special reference to the martyrs made with the object mentioned above, viz. that of encouraging Christians in their warfare. The class here described forms part of the whole body of Christians alluded to in the first part of the verse (cf. Rev_6:10; Rev_1:9; Rev_12:17; Rev_19:10; also Rev_13:1-18.; Rev_15:2). In the same way the souls referred to in Rev_6:9 are those existing during the period of this world, which we have here understood to be denoted indirectly by the "thousand years." And they lived and reigned with Christ a thousand years. "The thousand years" adopted in the Textus Receptus, is found in B and others, but omitted in א, A, and others. "They lived and reigned with Christ" in complete and perfect assurance, as in Rev_6:2, and for the reason given in Rev_6:2, viz. that, Satan was bound completely. This living and reigning must not be limited to the period after the death of the martyrs (though it is doubtless true in this sense also), notwithstanding the fact that St. John sees them here after their death. It is as though he would say, "You Christians sit upon thrones and reign with Christ; yea, even those who suffered shameful deaths shared this perfect safety and exaltation, though to the eyes of the world they were so afflicted and degraded." They lived is described in verse 5 as the "first resurrection." This can only be referred to that first awakening from sin to the glorious life of the gospel, which St. John elsewhere describes in a similar manner. "He that heareth my Word … hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (Joh_5:24); "We have passed from death unto life" (1Jn_3:14).
And I saw thrones, and they sat upon them, and judgment was given unto them. This describes the position of Christians in this life. They sit upon thrones; that is, they reign with Christ. Judgment is given unto them; that is, by their conduct in the world the world is judged and condemned. St. John continually thus describes the Christian's position; and such a picture is specially applicable for his purpose here, which is to portray the glory of the Christian calling, and the certainty of the Christian's hope. The redeemed have been made kings, and reign (Rev_5:10). So also St. Paul says we are "blessed with all spiritual blessings in heavenly places in Christ" (Eph_1:2). And I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands. This is a special reference to the martyrs made with the object mentioned above, viz. that of encouraging Christians in their warfare. The class here described forms part of the whole body of Christians alluded to in the first part of the verse (cf. Rev_6:10; Rev_1:9; Rev_12:17; Rev_19:10; also Rev_13:1-18.; Rev_15:2). In the same way the souls referred to in Rev_6:9 are those existing during the period of this world, which we have here understood to be denoted indirectly by the "thousand years." And they lived and reigned with Christ a thousand years. "The thousand years" adopted in the Textus Receptus, is found in B and others, but omitted in א, A, and others. "They lived and reigned with Christ" in complete and perfect assurance, as in Rev_6:2, and for the reason given in Rev_6:2, viz. that, Satan was bound completely. This living and reigning must not be limited to the period after the death of the martyrs (though it is doubtless true in this sense also), notwithstanding the fact that St. John sees them here after their death. It is as though he would say, "You Christians sit upon thrones and reign with Christ; yea, even those who suffered shameful deaths shared this perfect safety and exaltation, though to the eyes of the world they were so afflicted and degraded." They lived is described in verse 5 as the "first resurrection." This can only be referred to that first awakening from sin to the glorious life of the gospel, which St. John elsewhere describes in a similar manner. "He that heareth my Word … hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (Joh_5:24); "We have passed from death unto life" (1Jn_3:14).
5But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
The Pulpit Commentary
But the rest of the dead lived not again until the thousand years were finished; should be finished. Omit "but;" omit "again." It is important to notice the omission of "again;" the rest of the dead lived not until, etc. The best explanation of these words seems to be that the "rest of the dead" refers to those Old Testament saints and others (such as godly heathens) who were in the world before Christ's act of atonement—"the thousand years" (see on Rev_20:2, above)—had been accomplished. They could not be said to have lived, in the high sense in which St. John uses the word, not having known Christ; for "in him was life" (Joh_1:4; Joh_5:40, etc.). But by Christ's redeeming work, these were placed on a level with Christians (cf. Luk_7:28, "John the Baptist: but he that is least in the kingdom of God is greater than he;" also Heb_11:39, Heb_11:40, "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"). This is the first resurrection. These words refer both to the reigning of those mentioned in verse 4, and to the living of those in verse 5 (vide supra). This "first resurrection" is the spiritual rising with Christ, which is a consequence of his redeeming work. It is to be noticed that St. John nowhere makes use of the phrase, "second resurrection," though he does use the words, "second death." Both the "first resurrection" and the "second death" are spiritual operations.
But the rest of the dead lived not again until the thousand years were finished; should be finished. Omit "but;" omit "again." It is important to notice the omission of "again;" the rest of the dead lived not until, etc. The best explanation of these words seems to be that the "rest of the dead" refers to those Old Testament saints and others (such as godly heathens) who were in the world before Christ's act of atonement—"the thousand years" (see on Rev_20:2, above)—had been accomplished. They could not be said to have lived, in the high sense in which St. John uses the word, not having known Christ; for "in him was life" (Joh_1:4; Joh_5:40, etc.). But by Christ's redeeming work, these were placed on a level with Christians (cf. Luk_7:28, "John the Baptist: but he that is least in the kingdom of God is greater than he;" also Heb_11:39, Heb_11:40, "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"). This is the first resurrection. These words refer both to the reigning of those mentioned in verse 4, and to the living of those in verse 5 (vide supra). This "first resurrection" is the spiritual rising with Christ, which is a consequence of his redeeming work. It is to be noticed that St. John nowhere makes use of the phrase, "second resurrection," though he does use the words, "second death." Both the "first resurrection" and the "second death" are spiritual operations.
6Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Jamieson-Fausset-Brown
6. Blessed--(Compare Re 14:13; 19:9).
on such the second death hath no power--even as it has none on Christ now that He is risen.
priests of God--Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (Re 11:15). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once--in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare De 32:21; Ro 10:19; 11:20, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving--God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah (Jr 33:17-21), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then--the principles of the Epistle to the Hebrews remaining the same--also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare Mt 5:17-19). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. (Ge 9:25-27; 10:1, 5, 18, 25, 32; De 32:8 recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man--body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam (Ge 12:1-3). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [Auberlen]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in 2Pe 1:16-18, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him (Re 3:21; compare Note, see on 1Co 6:2). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we fail to lay hold of the crown, we lose all, "the gift of grace as well as the reward of service" [De Burgh].
6. Blessed--(Compare Re 14:13; 19:9).
on such the second death hath no power--even as it has none on Christ now that He is risen.
priests of God--Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (Re 11:15). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once--in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare De 32:21; Ro 10:19; 11:20, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving--God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah (Jr 33:17-21), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then--the principles of the Epistle to the Hebrews remaining the same--also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare Mt 5:17-19). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. (Ge 9:25-27; 10:1, 5, 18, 25, 32; De 32:8 recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man--body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam (Ge 12:1-3). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [Auberlen]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in 2Pe 1:16-18, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him (Re 3:21; compare Note, see on 1Co 6:2). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we fail to lay hold of the crown, we lose all, "the gift of grace as well as the reward of service" [De Burgh].
The Pulpit Commentary
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years; over these the second death hath no authority. The first words describe the state of those who have part in the spiritual resurrection with Christ (see on Rev_20:5). The second clause gives to the oppressed Christian the culminating reason for patience and perseverance. The "second death" is the spiritual death of the lake of fire (Rev_20:14). Priests of God, etc. (cf. Rev_1:6; Rev_5:10). A thousand years; in complete and everlasting security (see on Rev_20:2, et seq.). We may in this place briefly indicate some of the other interpretations which have been given to this reign of. the saints for a thousand years, or, as it is generally styled, the millennium.
(1) The literal interpretation of a future reign on earth of Christ with his saints for a thousand years. According to this view, there is to be a first resurrection of the dead (either of the holy dead or of all the dead), then the period of a thousand years, during which Satan will be bound, and the saints will reign; then finally the ultimate punishment of Satan—the casting into the lake of fire. Some limit the locality of this reign to a particular spot on the earth (e.g. Jerusalem), beyond which live the ungodly. The objections to this theory are:
(a) Amongst its advocates almost every detail is a matter of dispute. Some place the millennium in the future, others in the past. Of these latter some specify the first thousand years of the Christian age, others the thousand years from the time of Constantine. "The length of the period, the number and class of the believers who shall be partakers of its glory, the condition in which they are to live, the work in which they are to be engaged, the relation in which the exalted Redeemer is to stand to them," are all subjects for disagreement.
(b) The carnal nature of such a resurrection is at variance with the general teaching of the Bible, and unlike the spiritual nature which our Lord himself assumed after his resurrection.
(c) If the saints receive a glorified body for that period, it is impossible to conceive of them as living in the world in its present state, and a large part of which is inhabited by the ungodly.
(d) It is impossible satisfactorily to conceive what relations could exist between the saints in such a case and the ungodly. If Satan is bound during this period so that he can deceive the nations no more, whence comes the evil which exists among the ungodly portion of the world?
(e) There is no other example of a literal use of numbers in the whole of the Apocalypse.
(f) The teaching of the Bible elsewhere not only negatively fails to support this view, but is in positive opposition to it, in such points as a continuance of evil after Christ's second coming; the existence of an interval between his coming and the judgment instead of a sudden coming to judgment (comp. Joh_6:40, "I will raise him up at the last day").
(2) The spiritual interpretation, which makes the thousand years expressive of the whole Christian age. This seems to a certain extent true, since what the thousand years signifies does have its effect during this time in the reign of the saints. But it seems inexact, since it makes the thousand years symbolical of a length of time, instead of a quality attached to an action. What is meant is not that Christ bound Satan during the period of the Christian age (though, as we have seen, there is a sense in which he is so bound as regards believers), for, on the contrary, he goes about like a roaring lion; but that he bound and overthrew him completely for all Christians by his redeeming work.
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years; over these the second death hath no authority. The first words describe the state of those who have part in the spiritual resurrection with Christ (see on Rev_20:5). The second clause gives to the oppressed Christian the culminating reason for patience and perseverance. The "second death" is the spiritual death of the lake of fire (Rev_20:14). Priests of God, etc. (cf. Rev_1:6; Rev_5:10). A thousand years; in complete and everlasting security (see on Rev_20:2, et seq.). We may in this place briefly indicate some of the other interpretations which have been given to this reign of. the saints for a thousand years, or, as it is generally styled, the millennium.
(1) The literal interpretation of a future reign on earth of Christ with his saints for a thousand years. According to this view, there is to be a first resurrection of the dead (either of the holy dead or of all the dead), then the period of a thousand years, during which Satan will be bound, and the saints will reign; then finally the ultimate punishment of Satan—the casting into the lake of fire. Some limit the locality of this reign to a particular spot on the earth (e.g. Jerusalem), beyond which live the ungodly. The objections to this theory are:
(a) Amongst its advocates almost every detail is a matter of dispute. Some place the millennium in the future, others in the past. Of these latter some specify the first thousand years of the Christian age, others the thousand years from the time of Constantine. "The length of the period, the number and class of the believers who shall be partakers of its glory, the condition in which they are to live, the work in which they are to be engaged, the relation in which the exalted Redeemer is to stand to them," are all subjects for disagreement.
(b) The carnal nature of such a resurrection is at variance with the general teaching of the Bible, and unlike the spiritual nature which our Lord himself assumed after his resurrection.
(c) If the saints receive a glorified body for that period, it is impossible to conceive of them as living in the world in its present state, and a large part of which is inhabited by the ungodly.
(d) It is impossible satisfactorily to conceive what relations could exist between the saints in such a case and the ungodly. If Satan is bound during this period so that he can deceive the nations no more, whence comes the evil which exists among the ungodly portion of the world?
(e) There is no other example of a literal use of numbers in the whole of the Apocalypse.
(f) The teaching of the Bible elsewhere not only negatively fails to support this view, but is in positive opposition to it, in such points as a continuance of evil after Christ's second coming; the existence of an interval between his coming and the judgment instead of a sudden coming to judgment (comp. Joh_6:40, "I will raise him up at the last day").
(2) The spiritual interpretation, which makes the thousand years expressive of the whole Christian age. This seems to a certain extent true, since what the thousand years signifies does have its effect during this time in the reign of the saints. But it seems inexact, since it makes the thousand years symbolical of a length of time, instead of a quality attached to an action. What is meant is not that Christ bound Satan during the period of the Christian age (though, as we have seen, there is a sense in which he is so bound as regards believers), for, on the contrary, he goes about like a roaring lion; but that he bound and overthrew him completely for all Christians by his redeeming work.
Satan Loosed and Defeated
7And when the thousand years are expired, Satan shall be loosed out of his prison,
Jamieson-Fausset-Brown
7. expired--Greek, "finished."
7. expired--Greek, "finished."
The Pulpit Commentary
And when the thousand years are expired, Satan shall be loosed out of his prison; are finished; that is, the power of the devil having been in principle completely overthrown by our Lord (see on preceding verses), Satan is still permitted to wage war and exercise sway on the earth. "His prison" is the "abyss" of Rev_20:1, Rev_20:3 (cf. also Rev_20:3).
And when the thousand years are expired, Satan shall be loosed out of his prison; are finished; that is, the power of the devil having been in principle completely overthrown by our Lord (see on preceding verses), Satan is still permitted to wage war and exercise sway on the earth. "His prison" is the "abyss" of Rev_20:1, Rev_20:3 (cf. also Rev_20:3).
8And shall go out to deceive the nations which are in the four quarters of the earth, Gog, and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Jamieson-Fausset-Brown
8. Gog and Magog--(Eze 38:1-39:29; see on Eze 38:2). Magog is a general name for northern nations of Japheth's posterity, whose ideal head is Gog (Ge 10:2). A has but one Greek article to "Gog and Magog," whereby the two, namely, the prince and the people, are marked as having the closest connection. B reads the second article before Magog wrongly. Hiller [Onomasticon] explains both words as signifying "lofty," "elevated." For "quarters" the Greek is "corners."
to battle--Greek, "to the war," in A and B. But Andreas omits "the."
8. Gog and Magog--(Eze 38:1-39:29; see on Eze 38:2). Magog is a general name for northern nations of Japheth's posterity, whose ideal head is Gog (Ge 10:2). A has but one Greek article to "Gog and Magog," whereby the two, namely, the prince and the people, are marked as having the closest connection. B reads the second article before Magog wrongly. Hiller [Onomasticon] explains both words as signifying "lofty," "elevated." For "quarters" the Greek is "corners."
to battle--Greek, "to the war," in A and B. But Andreas omits "the."
The Pulpit Commentary
And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog; four corners. The signification of "Gog and Magog" (vide infra) shows in what sense "the nations" is used. It is in the limited sense of the ungodly of the world, not in the wider sense in which the expression is used (without any qualifying clause) in Rev_20:3. Magog in Gen_10:2 is mentioned among the sons of Japheth who were the ancestors of the northern nations (cf. Eze_38:15 and Eze_39:2). Hence the name Magog is used to denote the northern tribes, whose invasion of Palestine and adjoining parts took place about B.C. 630-600. From Eze_39:1-29, it seems that Gog was originally a leader among these tribes; and from Eze_38:17 it seems that Ezekiel took these names to be symbolical of all the foes of the people of God. Jewish tradition makes use of these names to indicate those nations who were expected to war against Jerusalem in the last days, and to be overthrown by the Messiah. Hence the employment of the terms hero by St. John as denoting the ungodly people of the world, amongst whom Satan still exercises his power, though that power is limited to these, and he is completely bound as regards true believers. To gather them together to battle: the number of whom is as the sand of the sea; to the war; the article points definitely to the war of Rev_19:19 and Rev_16:14. It is a prolonged war, not a battle, because lasting throughout life. The vastness of the hosts of Gog and Magog is alluded to in Eze_38:9, Eze_38:16. This is in conformity with our Lord's teaching: "Many are called, but few are chosen" (Mat_22:14; cf. also Mat_7:14).
And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog; four corners. The signification of "Gog and Magog" (vide infra) shows in what sense "the nations" is used. It is in the limited sense of the ungodly of the world, not in the wider sense in which the expression is used (without any qualifying clause) in Rev_20:3. Magog in Gen_10:2 is mentioned among the sons of Japheth who were the ancestors of the northern nations (cf. Eze_38:15 and Eze_39:2). Hence the name Magog is used to denote the northern tribes, whose invasion of Palestine and adjoining parts took place about B.C. 630-600. From Eze_39:1-29, it seems that Gog was originally a leader among these tribes; and from Eze_38:17 it seems that Ezekiel took these names to be symbolical of all the foes of the people of God. Jewish tradition makes use of these names to indicate those nations who were expected to war against Jerusalem in the last days, and to be overthrown by the Messiah. Hence the employment of the terms hero by St. John as denoting the ungodly people of the world, amongst whom Satan still exercises his power, though that power is limited to these, and he is completely bound as regards true believers. To gather them together to battle: the number of whom is as the sand of the sea; to the war; the article points definitely to the war of Rev_19:19 and Rev_16:14. It is a prolonged war, not a battle, because lasting throughout life. The vastness of the hosts of Gog and Magog is alluded to in Eze_38:9, Eze_38:16. This is in conformity with our Lord's teaching: "Many are called, but few are chosen" (Mat_22:14; cf. also Mat_7:14).
9And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Jamieson-Fausset-Brown
9. on the breadth of the earth--so as completely to overspread it. Perhaps we ought to translate, "... of the [holy] land."
the camp of the saints and the beloved city--the camp of the saints encircling the beloved city, Jerusalem (Ecclesiasticus 24:11). Contrast "hateful" in Babylon (Re 18:2; De 32:15, Septuagint). Ezekiel's prophecy of Gog and Magog (Eze 38:1-39:29) refers to the attack made by Antichrist on Israel before the millennium: but this attack is made after the millennium, so that "Gog and Magog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Magog come from the north, but those here come "from the four corners of the earth." Gog is by some connected with a Hebrew root, "covered."
from God--so B, Vulgate, Syriac, Coptic, and Andreas. But A omits the words. Even during the millennium there is a separation between heaven and earth, transfigured humanity and humanity in the flesh. Hence it is possible that an apostasy should take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of history was before the millennial kingdom; it is only then that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem shall descend from God out of heaven. The inherited sinfulness of our nature shall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the Church, while the influence of evil is restrained, evokes no longing for communion with the Church's King? As the history of the world of nations ended with the manifestation of the Church in visible glory, so that of mankind in general shall end with the great separation of the just from the wicked (Re 20:12) [Auberlen].
9. on the breadth of the earth--so as completely to overspread it. Perhaps we ought to translate, "... of the [holy] land."
the camp of the saints and the beloved city--the camp of the saints encircling the beloved city, Jerusalem (Ecclesiasticus 24:11). Contrast "hateful" in Babylon (Re 18:2; De 32:15, Septuagint). Ezekiel's prophecy of Gog and Magog (Eze 38:1-39:29) refers to the attack made by Antichrist on Israel before the millennium: but this attack is made after the millennium, so that "Gog and Magog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Magog come from the north, but those here come "from the four corners of the earth." Gog is by some connected with a Hebrew root, "covered."
from God--so B, Vulgate, Syriac, Coptic, and Andreas. But A omits the words. Even during the millennium there is a separation between heaven and earth, transfigured humanity and humanity in the flesh. Hence it is possible that an apostasy should take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of history was before the millennial kingdom; it is only then that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem shall descend from God out of heaven. The inherited sinfulness of our nature shall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the Church, while the influence of evil is restrained, evokes no longing for communion with the Church's King? As the history of the world of nations ended with the manifestation of the Church in visible glory, so that of mankind in general shall end with the great separation of the just from the wicked (Re 20:12) [Auberlen].
The Pulpit Commentary
And they went up on the breadth cf the earth, and compassed the camp of the saints about, and the beloved city; over the breadth. "They went up" as an army to attack the enemy (cf. Jdg_1:1). Either we must render the camp … even the beloved city, or else we must understand the camp as a defensive outpost placed around or near the city. In Act_21:34 the same word is rendered "castle." "The beloved city" is evidently Jerusalem (of Psa_78:68), that is, the Church of God, of which it is always a type in the Apocalypse (cf. Rev_3:12; Rev_21:2, Rev_21:10). The description plainly portrays the Church militant here on earth. And fire came down from God out of heaven, and devoured them. "From God" is omitted in A, a few cursives, and Primasius, but appears in א, B, P, l, 7, and most cursives and versions; but these authorities vary in the position of the added clause. So in Rev_11:1-19. fire devours the enemies of the two witnesses. This sentence is introduced in connection with the description of Gog and Magog, following the account of Ezekiel, where the same punishment is foretold (see Eze_38:22; Eze_39:6). It is probable, therefore, that nothing more definite is intended than to convey the general idea that God aids and protects his Church even while on earth. He, as it were, gives the enemies of his people a foretaste, while here on earth, of their future punishment of the lake of fire (see also on the seal visions).
And they went up on the breadth cf the earth, and compassed the camp of the saints about, and the beloved city; over the breadth. "They went up" as an army to attack the enemy (cf. Jdg_1:1). Either we must render the camp … even the beloved city, or else we must understand the camp as a defensive outpost placed around or near the city. In Act_21:34 the same word is rendered "castle." "The beloved city" is evidently Jerusalem (of Psa_78:68), that is, the Church of God, of which it is always a type in the Apocalypse (cf. Rev_3:12; Rev_21:2, Rev_21:10). The description plainly portrays the Church militant here on earth. And fire came down from God out of heaven, and devoured them. "From God" is omitted in A, a few cursives, and Primasius, but appears in א, B, P, l, 7, and most cursives and versions; but these authorities vary in the position of the added clause. So in Rev_11:1-19. fire devours the enemies of the two witnesses. This sentence is introduced in connection with the description of Gog and Magog, following the account of Ezekiel, where the same punishment is foretold (see Eze_38:22; Eze_39:6). It is probable, therefore, that nothing more definite is intended than to convey the general idea that God aids and protects his Church even while on earth. He, as it were, gives the enemies of his people a foretaste, while here on earth, of their future punishment of the lake of fire (see also on the seal visions).
10And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Jamieson-Fausset-Brown
10. that deceived--Greek, "that deceiveth."
lake of fire--his final doom: as "the bottomless pit" (Re 20:1) was his temporary prison.
where--so Coptic. But A, B, Vulgate, and Syriac read, "where also."
the beast and the false prophet are--(Re 19:20).
day and night--figurative for without intermission (Re 22:5), such as now is caused by night interposing between day and day. The same phrase is used of the external state of the blessed (Re 4:8). As the bliss of these is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan in person heads the last conspiracy. Satan shall not be permitted to enter this Paradise regained, to show the perfect security of believers, unlike the first Adam whom Satan succeeded in robbing of Paradise; and shall, like Pharaoh at the Rod Sea, receive in this last attempt his final doom.
for ever and ever--Greek, "to the ages of the ages."
10. that deceived--Greek, "that deceiveth."
lake of fire--his final doom: as "the bottomless pit" (Re 20:1) was his temporary prison.
where--so Coptic. But A, B, Vulgate, and Syriac read, "where also."
the beast and the false prophet are--(Re 19:20).
day and night--figurative for without intermission (Re 22:5), such as now is caused by night interposing between day and day. The same phrase is used of the external state of the blessed (Re 4:8). As the bliss of these is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan in person heads the last conspiracy. Satan shall not be permitted to enter this Paradise regained, to show the perfect security of believers, unlike the first Adam whom Satan succeeded in robbing of Paradise; and shall, like Pharaoh at the Rod Sea, receive in this last attempt his final doom.
for ever and ever--Greek, "to the ages of the ages."
The Pulpit Commentary
And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever; and they shall be tormented. The last clause shows that this is the final judgment and punishment of the devil. Thus at this verse is completed the whole series of visions commencing at Rev_12:1-17., in which arc set forth the origin and progress of the influence of evil, and the final termination of the conflict between God and his Church on the one hand, and the devil and his adherents on the other. It remains now only to shadow forth the surpassing glory of the saints in their everlasting home, and thus to bring the book to a conclusion. This, therefore, is the theme of the remaining chapters. Shall be tormented (cf. Mat_8:29, "Art thou come hither to torment us before the time?").
And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever; and they shall be tormented. The last clause shows that this is the final judgment and punishment of the devil. Thus at this verse is completed the whole series of visions commencing at Rev_12:1-17., in which arc set forth the origin and progress of the influence of evil, and the final termination of the conflict between God and his Church on the one hand, and the devil and his adherents on the other. It remains now only to shadow forth the surpassing glory of the saints in their everlasting home, and thus to bring the book to a conclusion. This, therefore, is the theme of the remaining chapters. Shall be tormented (cf. Mat_8:29, "Art thou come hither to torment us before the time?").
The Great White Throne Judgment
11And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Jamieson-Fausset-Brown
11. great--in contrast to the "thrones," Re 20:4.
white--the emblem of purity and justice.
him that sat on it--the Father [Alford]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment.
earth and heaven fled away--The final conflagration, therefore, precedes the general judgment. This is followed by the new heaven and earth (Re 21:1-27).
11. great--in contrast to the "thrones," Re 20:4.
white--the emblem of purity and justice.
him that sat on it--the Father [Alford]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment.
earth and heaven fled away--The final conflagration, therefore, precedes the general judgment. This is followed by the new heaven and earth (Re 21:1-27).
The Pulpit Commentary
And I saw a great white throne. And I saw; introducing a new phase of the vision (el. Rev_20:1, etc.). A throne is seen as in Rev_4:1-11.2; it is great, perhaps, by comparison with those mentioned in Rev_4:4; white, because this is the colour of purity and all heavenly virtues (cf. Rev_1:14; Rev_2:17; Rev_3:4, etc.). And him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. The true reading, "before the throne," in the following verse makes it clear that God the Judge is here intended. Perhaps from Mat_25:31 and Joh_5:22 we must infer that God the Son is meant. The destruction of the world is complete—"no place is found for them;" they are annihilated. Such an event is nearly always portrayed in the description of the last judgment in the Apocalypse and in the New Testament generally (cf. Rev_16:20).
And I saw a great white throne. And I saw; introducing a new phase of the vision (el. Rev_20:1, etc.). A throne is seen as in Rev_4:1-11.2; it is great, perhaps, by comparison with those mentioned in Rev_4:4; white, because this is the colour of purity and all heavenly virtues (cf. Rev_1:14; Rev_2:17; Rev_3:4, etc.). And him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. The true reading, "before the throne," in the following verse makes it clear that God the Judge is here intended. Perhaps from Mat_25:31 and Joh_5:22 we must infer that God the Son is meant. The destruction of the world is complete—"no place is found for them;" they are annihilated. Such an event is nearly always portrayed in the description of the last judgment in the Apocalypse and in the New Testament generally (cf. Rev_16:20).
12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
Jamieson-Fausset-Brown
12. the dead--"the rest of the dead" who did not share the first resurrection, and those who died during the millennium.
small and great--B has "the small and the great." A, Vulgate, Syriac, and Andreas have "the great and the small." The wicked who had died from the time of Adam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have their eternal portion assigned to them. The godly who were transfigured and reigned with Christ during it, shall also be present, not indeed to have their portion assigned as if for the first time (for that shall have been fixed long before, Joh 5:24), but to have it confirmed for ever, and that God's righteousness may be vindicated in the case of both the saved and the lost, in the presence of an assembled universe. Compare "We must ALL appear," &c. Ro 14:10; 2Co 5:10. The saints having been first pronounced just themselves by Christ out of "the book of life," shall sit as assessors of the Judge. Compare Mt 25:31, 32, 40, "these My brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned: as these all shall probably first (before the destruction of the ungodly, Re 20:9) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge.
the books ... opened--(Da 7:10). The books of God's remembrance, alike of the evil and the good (Psa 56:8; 139:4; Mal 3:16): conscience (Ro 2:15, 16), the word of Christ (Joh 12:48), the law (Ga 3:10), God's eternal counsel (Psa 139:16).
book of life--(Re 3:5; 13:8; 21:27; Ex 32:32, 33; Psa 69:28; Da 12:1; Php 4:3). Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for their works, but for the work of Christ for, and in, them. Therefore it is called, "the Lamb's book of life." Electing grace has singled them out from the general mass.
according to their works--We are justified by faith, but judged according to (not by) our works. For the general judgment is primarily designed for the final vindication of God's righteousness before the whole world, which in this checkered dispensation of good and evil, though really ruling the world, has been for the time less manifest. Faith is appreciable by God and the believer alone (Re 2:17). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God's administration of judgment is altogether righteous.
12. the dead--"the rest of the dead" who did not share the first resurrection, and those who died during the millennium.
small and great--B has "the small and the great." A, Vulgate, Syriac, and Andreas have "the great and the small." The wicked who had died from the time of Adam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have their eternal portion assigned to them. The godly who were transfigured and reigned with Christ during it, shall also be present, not indeed to have their portion assigned as if for the first time (for that shall have been fixed long before, Joh 5:24), but to have it confirmed for ever, and that God's righteousness may be vindicated in the case of both the saved and the lost, in the presence of an assembled universe. Compare "We must ALL appear," &c. Ro 14:10; 2Co 5:10. The saints having been first pronounced just themselves by Christ out of "the book of life," shall sit as assessors of the Judge. Compare Mt 25:31, 32, 40, "these My brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned: as these all shall probably first (before the destruction of the ungodly, Re 20:9) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge.
the books ... opened--(Da 7:10). The books of God's remembrance, alike of the evil and the good (Psa 56:8; 139:4; Mal 3:16): conscience (Ro 2:15, 16), the word of Christ (Joh 12:48), the law (Ga 3:10), God's eternal counsel (Psa 139:16).
book of life--(Re 3:5; 13:8; 21:27; Ex 32:32, 33; Psa 69:28; Da 12:1; Php 4:3). Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for their works, but for the work of Christ for, and in, them. Therefore it is called, "the Lamb's book of life." Electing grace has singled them out from the general mass.
according to their works--We are justified by faith, but judged according to (not by) our works. For the general judgment is primarily designed for the final vindication of God's righteousness before the whole world, which in this checkered dispensation of good and evil, though really ruling the world, has been for the time less manifest. Faith is appreciable by God and the believer alone (Re 2:17). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God's administration of judgment is altogether righteous.
The Pulpit Commentary
And I saw (see on Rev_20:11) the dead, small and great, stand before God; the dead, the great and the small, standing before the throne. All the dead, good and bad, as in Mat_25:31-33. This is the general resurrection; what St. John might have called the second resurrection, with regard to the godly, who have once before risen to a life with Christ (see on verse 5). Now, those who would not voluntarily share in the first resurrection are compelled to share in the second. And the books were opened. Omit the article (cf. the description in Dan_7:10). And another book was opened, which is the book of life. This book has been frequently referred to (Rev_3:5; Rev_13:8; Rev_17:8). The idea is not uncommon throughout the Bible (cf. Psa_69:28; Dan_12:1; Luk_10:20). And the dead were judged out of those things which were written in the books, according to their works. Both the godly and the ungodly. "The books" show fully why certain names are selected and inscribed in the "book of life." Here is enforced again the lesson with which the Apocalypse opens in the epistles to the seven Churches, viz. that the reward will follow according to the works (cf. Rev_2:5; Rev_3:15, etc.).
And I saw (see on Rev_20:11) the dead, small and great, stand before God; the dead, the great and the small, standing before the throne. All the dead, good and bad, as in Mat_25:31-33. This is the general resurrection; what St. John might have called the second resurrection, with regard to the godly, who have once before risen to a life with Christ (see on verse 5). Now, those who would not voluntarily share in the first resurrection are compelled to share in the second. And the books were opened. Omit the article (cf. the description in Dan_7:10). And another book was opened, which is the book of life. This book has been frequently referred to (Rev_3:5; Rev_13:8; Rev_17:8). The idea is not uncommon throughout the Bible (cf. Psa_69:28; Dan_12:1; Luk_10:20). And the dead were judged out of those things which were written in the books, according to their works. Both the godly and the ungodly. "The books" show fully why certain names are selected and inscribed in the "book of life." Here is enforced again the lesson with which the Apocalypse opens in the epistles to the seven Churches, viz. that the reward will follow according to the works (cf. Rev_2:5; Rev_3:15, etc.).
13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Jamieson-Fausset-Brown
13. death and hell--Greek, "Hades." The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [Cluver from Augustine], besides the literal meaning, as, in Re 8:8; 12:12; 13:1; 18:17, 19; so "death" and "hell" are personifications (compare Re 21:1). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up.
13. death and hell--Greek, "Hades." The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [Cluver from Augustine], besides the literal meaning, as, in Re 8:8; 12:12; 13:1; 18:17, 19; so "death" and "hell" are personifications (compare Re 21:1). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up.
The Pulpit Commentary
And the sea gave up the dead which were in it. It is difficult to decide upon the exact signification of this clause.
(1) It may be inserted in order to show the universal nature of this resurrection, although it may not, in conjunction with the next part of the verse, constitute a strictly logical classification of the dead.
(2) The sea being a type of the ungodly nations, the sentence may mean those spiritually dead, but living on the earth at the time of the judgment. The next clause seems to support this view. And death and hell delivered up the dead which were in them; death and Hades (see Rev_1:18; Rev_6:8). As in Rev_6:8, the two—really one—are mentioned separately, the latter being looked upon as the guard house of those whom the former has seized. This clause, taken in conjunction with the preceding one, may mean—From the ungodly nations, those physically living but spiritually dead were called up for judgment, and also those who were actually dead, having been seized by death and Hades. And they were judged every man according to their works. A solemn repetition of Rev_6:12 (which see).
And the sea gave up the dead which were in it. It is difficult to decide upon the exact signification of this clause.
(1) It may be inserted in order to show the universal nature of this resurrection, although it may not, in conjunction with the next part of the verse, constitute a strictly logical classification of the dead.
(2) The sea being a type of the ungodly nations, the sentence may mean those spiritually dead, but living on the earth at the time of the judgment. The next clause seems to support this view. And death and hell delivered up the dead which were in them; death and Hades (see Rev_1:18; Rev_6:8). As in Rev_6:8, the two—really one—are mentioned separately, the latter being looked upon as the guard house of those whom the former has seized. This clause, taken in conjunction with the preceding one, may mean—From the ungodly nations, those physically living but spiritually dead were called up for judgment, and also those who were actually dead, having been seized by death and Hades. And they were judged every man according to their works. A solemn repetition of Rev_6:12 (which see).
Death and Hell Cast into the Lake of Fire
14And death and hell were cast into the lake of fire. This is the second death.
Jamieson-Fausset-Brown
14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits.
This is the second death--"the lake of fire" is added in A, B, and Andreas. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, "everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ.
14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits.
This is the second death--"the lake of fire" is added in A, B, and Andreas. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, "everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ.
The Pulpit Commentary
And death and hell were cast into the lake of fire; death and Hades (see on Rev_20:13). Lake of fire (see on Rev_20:10). This is described in accordance with St. Paul's teaching. "The last enemy that shall be abolished is death" (1Co_15:26, Revised Version). Death and Hades, though in reality abstractions, are here personified. This is the second death. Add [even] the lake of fire. St. John has not used the phrase, "the first death," but he has alluded to the fact. The first death is the actual death of the body, and which is the natural result of that spiritually dead state into which, since the Fall, man is horn, and which is therefore, as it were, his normal state. In a similar manner, the first resurrection is the risen spiritual life of conversion; while the second resurrection is the resurrection of all men, and the bestowal of eternal life upon the just.
And death and hell were cast into the lake of fire; death and Hades (see on Rev_20:13). Lake of fire (see on Rev_20:10). This is described in accordance with St. Paul's teaching. "The last enemy that shall be abolished is death" (1Co_15:26, Revised Version). Death and Hades, though in reality abstractions, are here personified. This is the second death. Add [even] the lake of fire. St. John has not used the phrase, "the first death," but he has alluded to the fact. The first death is the actual death of the body, and which is the natural result of that spiritually dead state into which, since the Fall, man is horn, and which is therefore, as it were, his normal state. In a similar manner, the first resurrection is the risen spiritual life of conversion; while the second resurrection is the resurrection of all men, and the bestowal of eternal life upon the just.
15And whosoever was not found written in the book of life was cast into the lake of fire.
Jamieson-Fausset-Brown
15. The blissful lot of the righteous is not here specially mentioned as their bliss had commenced before the final judgment. Compare, however, Mt 25:34, 41, 46.
15. The blissful lot of the righteous is not here specially mentioned as their bliss had commenced before the final judgment. Compare, however, Mt 25:34, 41, 46.
The Pulpit Commentary
And whosoever was not found written in the book of life was east into the lake of fire; and if any was not, etc. This is practically a reiteration of what has been twice before solemnly asserted (see Rev_20:12, Rev_20:13).
And whosoever was not found written in the book of life was east into the lake of fire; and if any was not, etc. This is practically a reiteration of what has been twice before solemnly asserted (see Rev_20:12, Rev_20:13).
THE HOLY BIBLE
Revelation
Chapter 20
Translated out of the original tongues, and with the former translations diligently compared and revised.
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KING JAMES VERSION
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105