Albert Barnes Commentary Revelation 20

CHAPTER XX

ANALYSIS OF THE CHAPTER

This chapter, like Revelation 16:12-21, and Revelation 17, 18, and 19, pertains to the future, and discloses things that are still to occur. It is not surprising, therefore, for the reason stated in the Notes on Revelation 16:16, that much obscurity should hang over it, nor that it is difficult to explain it so as to remove all obscurity. The statement in this chapter, however, is distinct and clear in its general characteristics, and time will make all its particular statements free from ambiguity.

In the previous chapter, an account is given of the final destruction of two of the most formidable enemies of the church, and consequently the removal of two of the hindrances to the universal spread of the gospel—the beast and the false prophet—the Papal and the Mohammedan powers. But one obstacle remains to be removed—the power of Satan as concentrated and manifested in the form of Pagan power. These three powers, it was said in Revelation 16:13-14, would concentrate their forces as the time of the final triumph of Christianity drew near; and with these the last great battle was to be fought. Two of these have been subdued; the conquest over the other remains, and Satan is to be arrested and bound for a thousand years. He is then to be released for a time, and afterwards finally destroyed, and at that period the end will come.

The chapter comprises the following parts:

1. The binding of Satan, Revelation 20:1–3. An angel comes down from heaven, with the key of the bottomless pit, and a great chain in his hand, and seizes the dragon, and casts him into the pit, so that for a thousand years he would deceive the nations no more. The great enemy of God and his cause is thus made a prisoner, and is restrained from making war in any form against the church. The way is thus prepared for the peace and triumph that follow.

2. The millennium, Revelation 20:4–6. John sees thrones, and persons sitting on them; he sees the souls of those who were beheaded for the witness of Jesus, and for the word of God—those who had not worshipped the beast nor his image—living and reigning with Christ during the thousand years: the spirits of the martyrs revived, and becoming again the reigning spirit on earth. This he calls the first resurrection; and on all such he says the second death has no power. Temporal death they might experience—for such the martyrs had experienced—but over them the second death has no dominion, for they live and reign with the Savior. This is properly the millennium—the long period when the principles of true religion will have the ascendancy on the earth, as if the martyrs and confessors—the most devoted and eminent Christians of other times—should appear again upon the earth, and as if their spirit should become the reigning and pervading spirit of all who professed the Christian name.

3. The release of Satan, Revelation 20:7–8. After the thousand years of peace and triumph have expired, Satan will be released from his prison, and will be permitted to go out and deceive the nations that are in the four quarters of the earth, and gather them together to battle; that is, a state of things will exist as if Satan were then released. There will be again an outbreak of sin on the earth, and a conflict with the principles of religion, as if an innumerable multitude of opposers were marshalled for the conflict by the great author of all evil.

4. The final subjugation of Satan, and destruction of his power on the earth, Revelation 20:9–10. After the temporary and partial outbreak of evil (Revelation 20:7–8), Satan and his hosts will be entirely destroyed. The destruction will be as if fire should come down from heaven to devour the assembled hosts (Revelation 20:9), and as if Satan, the great leader of evil, were cast into the same lake where the beast and false prophet are, to be tormented forever. Then the church will be delivered from all its enemies, and religion henceforth will be triumphant. How long the interval will be between this state and that next disclosed (Revelation 20:11–15)—the final judgment—is not stated. The eye of the seer glances from one to the other, but there is nothing to forbid the supposition, that, according to the laws of prophetic vision, there may be a long interval in which righteousness shall reign upon the earth. Compare Introduction to Isaiah, § 7, III. (3)-(5).

5. The final judgment, Revelation 20:11–15. This closes the earthly scene. Henceforth (chapters 21 and 22) the scene is transferred to heaven—the abode of the redeemed. The last judgment is the winding up of earthly affairs. The enemies of the church are all long since destroyed; the world has experienced, perhaps for a long series of ages, the full influence of the gospel; countless millions have been, we may suppose, brought under its power; and then at last, in the winding up of human affairs, comes the judgment of the great day, when the dead, small and great, shall stand before God; when the sea shall give up its dead; when death and hell shall give up the dead that are in them; when the records of human actions shall be opened, and all shall be judged according to their works, and when all who are not found written in the book of life shall be cast into the lake of fire. This is the earthly consummation; henceforth the saints shall reign in glory—the New Jerusalem above, chapters 21 and 22.

In order to prepare the way for a proper understanding of this chapter, the following additional remarks may be here made:

1. The design of this book did not demand a minute detail of the events that would occur in the consummation of human affairs. The main purpose was to trace the history of the church to the scene of the final triumph when all its enemies would be overthrown, and when religion would be permanently established upon the earth. Hence, though in the previous chapters we have a detailed account of the persecutions that would be endured; of the enemies that would rise up against the church, and of their complete ultimate overthrow—leaving religion triumphant on the earth—yet we have no minute statement of what will occur in the millennium. A rapid view is taken of the closing scenes of the earth's history, and the general results only are stated. It would not be strange, therefore, if there should be much in this that would seem to be enigmatical and obscure—especially as it is now all in the future.

2. There may be long intervening periods between the events thus thrown together into the final grouping. We are not to suppose necessarily that these events will succeed each other immediately, or that they will be of short duration. Between these events thus hastily sketched there may be long intervals that are not described, and whose general character is scarcely even glanced at.

   This results from the very nature of the prophetic vision, as described in the Introduction to Isaiah, 7, III. (3)-(5).

   This may be illustrated by the view that we have in looking at a landscape. When one is placed in a favorable situation, he can mark distinctly the order of the objects in it—the succession—the grouping.

   He can tell what objects appear to him to lie near each other, and are apparently in juxtaposition.

   But there are objects that, in such a vision, the eye cannot take in, and that would not be exhibited by any description that might be given of the view taken.

   Hills in the distant view may seem to lie near each other; one may seem to rise just back of another, and to the eye they may seem to constitute parts of the same mountain, and yet between them there may be deep and fertile vales, smiling villages, running streams, beautiful gardens and waterfalls that the eye cannot take in, and whose extent it may be wholly impossible to conjecture; and a description of the whole scene, as it appears to the observer, would convey no idea of the actual extent of the intervals.

   So it is in the prophecies. Between the events that are to occur hereafter, as seen in vision, there may be long intervals, but the length of these intervals the prophet may have left us no means of determining. See these thoughts more fully illustrated in the Introduction to Isaiah as above referred to.

What is here stated may have occurred in the vision that John had of the future as described in this chapter. Time is marked in the prophetic description, until the fall of the great enemy of the church; beyond that it does not seem to have been regarded as necessary to determine the actual duration of the events referred to. Compare Professor Stuart, Commentary ii, 353-354.

3. These views are sustained by the most cursory glance of the chapter before us. There is none of the detail that we have found in the previous portions of the book—for such detail was not necessary to the accomplishment of the design of the book. The grand purpose was to show that Christianity would finally triumph, and hence the detailed description is carried on until that occurs, and beyond that we have only the most general statements.

   Thus, in this chapter, the great events that are to occur are merely hinted at. The events of a thousand years; the invasion by Gog and Magog; the ultimate confinement and punishment of Satan; the general judgment,—are all crowded into the space of twelve verses. This shows that the distant future is only glanced at by the writer; and we should not wonder, therefore, if it should be found to be obscure, nor should we regard it as strange that much is left to be made clear by the events themselves when they shall occur.

4. The end is triumphant and glorious. We are assured that every enemy of the church will be slain, and that there will be a long period of happiness, prosperity, and peace. "The eye of hope," says Professor Stuart beautifully, "is directed forward, and sees the thousand years of uninterrupted prosperity; then the sudden destruction of a new and fatal enemy; and all the rest is left to joyful anticipation. When all clouds are swept from the face of the sky, why should not the sun shine forth in all his glory? I cannot, therefore, doubt that the setting sun of the church on earth is to be as a heaven of unclouded splendour. Peaceful and triumphant will be her latest age. The number of the redeemed will be augmented beyond all computation; and the promise made from the beginning, that 'the seed of the woman should bruise the serpent's head,' will be fulfilled in all its extent, and with a Divine plenitude of meaning. The understanding and pious reader closes the book with admiration, with wonder, with delight, with lofty anticipation of the future, and with undaunted resolution to follow on in the steps of those who through faith and patience have inherited the promises and entered into everlasting rest."—Volume ii, pages 354-355.

And I saw an angel come down from heaven. Compare the notes on Revelation 10:1.

He does not say whether this angel had appeared to him before, but the impression is rather that it was a different one. The whole character of the composition of the book leads us to suppose that different angels were employed to make these communications to John, and that in fact, in the progress of things disclosed in the book, he had intercourse with a considerable number of the heavenly inhabitants. The scene that is recorded here occurred after the destruction of the beast and the false prophet (Revelation 19:18–21), and therefore, according to the principles expressed in the explanation of the previous chapters, what is intended to be described here will take place after the final destruction of the Papal and Mohammedan powers.

Having the key of the bottomless pit. See the notes on Revelation 1:18; see the notes on Revelation 9:1.

The fact that he has the key of that underworld is designed to denote here that he can fasten it on Satan so that it shall become his prison.

And a great chain in his hand. With which to bind the dragon (Revelation 20:2). It is called great because of the strength of him who was to be bound. The chain only appears to have been in his hand. Perhaps the key was suspended to his side.

And he laid hold on. He seized him by violence—ekrathse. The word denotes the employment of strength or force, and it implies that he had power superior to that of the dragon. Compare Matthew 14:3; Matthew 18:28; Matthew 21:46; Matthew 22:6; Matthew 26:4.

We can at once see the propriety of the use of this word in this connection. The great enemy to be bound has mighty power himself and can be overcome only by a superior power. This may teach us that it is only a power from heaven that can destroy the empire of Satan in the world; and perhaps it may teach us that the interposition of angels will be employed in bringing in the glorious state of the millennium. Why should it not be?

The dragon. (See Barnes on Revelation 12:2).

Compare Revelation 12:4, 7, 13, 16-17; Revelation 13:2, 4, 11; Revelation 16:13.

There can be no doubt as to the meaning of the word here, for it is expressly said to mean the devil and Satan. It would seem, however, that it refers to some manifestation of the power of Satan that would exist after the beast and false prophet—that is, the Papacy and Mohammedanism—are destroyed, and probably the main reference is to the still-existing power of Paganism. (Compare Barnes on Revelation 16:13; see also Barnes on Revelation 16:14).

It may include, however, all the forms of wickedness that Satan will have kept up on the earth, and all the modes of evil by which he will endeavor to perpetuate his reign.

That old serpent. This is undoubtedly an allusion to the serpent that deceived our first parents (Genesis 3:1 and following), and therefore a proof that it was Satan who, under the form of a serpent, deceived them. (See Barnes on Revelation 12:3).

Which is the Devil. On the meaning of this word, (see Barnes on Matthew 4:1).

And Satan. On the meaning of this word, (see Barnes on Job 1:6).

In regard to the repetition of the names of that great enemy of God and the church here, Mr. Taylor, in the Fragments to Calmet's Dictionary, No. 152, says that this "almost resembles a modern Old Bailey indictment, in which special care is taken to identify the culprit by a sufficient number of aliases. An angel from heaven, having the key of the prison of the abyss, and a great chain to secure the prisoner, apprehended the dragon, alias the old serpent, alias the devil, alias the Satan, alias the seducer of the world, who was sentenced to a thousand years' imprisonment."

The object here, however, seems to be not so much to identify the culprit by these aliases as to show that, under whatever forms and by whatever names he had appeared, it was always the same being, and that now the author of the whole evil would be arrested.

Thus, the one great enemy has sometimes appeared in a form that would be best represented by a fierce and fiery dragon; at another, in a form that would be best represented by a cunning and subtle serpent; now in a form to which the word devil, or accuser, would be most appropriate; and now in a form in which the word Satan—an adversary—would be most expressive of what he does.

In these various forms, and under these various names, he has ruled the fallen world; and when this one great enemy is seized and imprisoned, all these forms of evil will, of course, come to an end.

A thousand years. This is the period usually designated as the MILLENNIUM—for the word millennium means a thousand years.

It is on this passage that the whole doctrine of the millennium as such has been founded. It is true that there are elsewhere in the Scriptures abundant promises that the gospel will ultimately spread over the world, but the notion of a millennium as such is found in this passage alone.

It is, however, enough to establish the doctrine, if its meaning is correctly ascertained, for it is a just rule in interpreting the Bible that the clearly ascertained sense of a single passage of Scripture is sufficient to establish the truth of a doctrine.

The fact, however, that this passage stands alone in this respect makes it all the more important to endeavor accurately to determine its meaning. There are only three ways in which the phrase "a thousand years" can be understood here: either

1. Literally.
2. In the prophetic use of the term, where a day would stand for a year, thus making a period of three hundred and sixty thousand years.
3. Figuratively, supposing that it refers to a long, but indefinite period of time.

It may be impossible to determine which of these periods is intended, though the first has generally been supposed to be the true one, and hence the common notion of the millennium.

There is nothing, however, in the use of the language here, nor would it be contrary to the common use of symbols in this book regarding time, to suppose that this was designed to describe the longest period suggested here, or that it is meant that the world will enjoy a reign of peace and righteousness during the long period of three hundred and sixty thousand years.

Indeed, there are some things in the arrangements of nature that look as if it were contemplated that the earth would continue under a reign of righteousness through a vastly long period in the future.

And cast him into the bottomless pit. (See commentary on Revelation 9:1).

A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the lower world as a prisoner.

And shut him up. He closed the massive doors of the dark prison-house upon him. (Compare to commentary on Job 10:21 and Job 10:22).

And set a seal upon him. Or, rather, "upon it"—epanō autou. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door by itself and make it secure (for this was secured by the key), but because it prevented intrusion or any secret opening of it without being known. (See commentary on Daniel 6:17 and Matthew 27:66).

The idea here is that every precaution was taken for absolute security.

That he should deceive the nations no more. That is, during the thousand years. (Compare to commentary on Revelation 12:9).

Till the thousand years should be fulfilled. That is, during that period there will be a state of things upon the earth as if Satan were withdrawn from the world and confined in the great prison where he is ultimately to dwell forever.

And after that he must be loosed a little season. . That is, a state of things will then exist for a brief period, as if he were again released from his prison-house and allowed to go abroad upon the earth. The phrase "a little season"—mikron chronon, little time—properly denotes that this would be brief compared with the thousand years. No indication is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in Revelation 20:7-10, would lead us to suppose that what is referred to will be like the sudden outbreak of a rebellion in a time of general peace, which will soon be quelled.

We now consider the condition of the world in the period referred to in Revelation 20:1-3.

To correctly understand this chapter, it may be helpful to present a brief summary, under its different parts, of what, according to the proposed interpretation, may be expected as the condition of things in the time referred to.

Regarding the portion now before us (Revelation 20:1–3), according to the proposed interpretation, the following suggestions may be made:

1. This will be subsequent to the downfall of the Papacy and the termination of the Mohammedan power in the world. Of course, then, this lies in the future—how far in the future it is impossible to determine. The interpretation of the various portions of this book and the book of Daniel has, however, led to the conclusion that the termination of those powers cannot now be remote. If so, we are on the eve of important events in the world's history. The affairs of the world look as if things were tending to a fulfillment of the prophecies so understood.

2. It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation of the previous chapters, it will be a state in which all that has existed, and that now exists, in the Papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease. It will also be a state in which all that there now is in the Mohammedan system to fetter and enslave mankind—now controlling more than one hundred and twenty million of the race—will have come to an end. Furthermore, it will be a state in which, in great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, skepticism, and atheism, will be checked and stayed.

   It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence on the earth during that period. Satan will, indeed, be bound and restrained as to his former influence and power. But there will be no change in the character of man as he comes into the world.

   There will still be corrupt passions in the human heart. Though greatly restrained, and though there will be a general prevalence of righteousness on the earth, yet we are to remember that the race is fallen. Even then, if restraint were taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that, after this period of prevalent righteousness, Satan should be represented as released again, and as able once more for a time to deceive the nations.

3. It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long and, especially under the circumstances, will provide opportunity for vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination back a thousand years—say, in the middle of the ninth century—and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period.

   It is also to be remembered that if the millennial period were to commence soon, it would find the world in a far different state regarding future progress than it was in the ninth century. It would start off, so to speak, with all the advantages in the arts and sciences accumulated in all past periods of the world.

   Even if there were no special Divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark by Mr. Hugh Miller may be introduced as illustrating the subject. He says, "It has been remarked by some students of the Apocalypse that the course of predicted events at first moves slowly, as, one after one, six of seven seals are opened; that, on the opening of the seventh seal, the progress is so considerably quickened that the seventh period proves as fertile in events—represented by the sounding of the seven trumpets—as the foregoing six taken together; and that on the seventh trumpet, so great is the further acceleration, that there is an amount of incident condensed in this seventh part of the seventh period equal, as in the former case, to that of all the previous six parts in one. There are three cycles, it has been said, in the scheme—cycle within cycle—the second comprised within a seventh portion of the first, and the third within a seventh portion of the second. Be this as it may, we may, at least, see something that exceedingly resembles it in that actual economy of change and revolution manifested in English history for the last two centuries. It would seem as if events, in their downward course, had come under the influence of that law of gravitation through which falling bodies increase in speed, as they descend, according to the squares of the distance." (First Impressions of England and its People, pp. vii, viii).

   If to this we add the supposition, which we have seen (see commentary on Revelation 20:2) to be by no means improbable, that it is intended in the description of the millennium in this chapter that the world will continue under a reign of peace and righteousness for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the Old Red Sandstone by Hugh Miller (pp. 248-250, 258, 259). (Compare Professor Hitchcock's Religion and Geology, pp. 370-409).

4. What, then, will be the state of things during that long period of a thousand years?

   1. There will be a great increase in the population of the globe. If wars cease, intemperance ceases, and slavery ceases, and the numberless passions that now shorten life are stayed, it is easy to see that there must be a vast augmentation in the number of the human species.

   2. There will be a general diffusion of intelligence on the earth. Every circumstance would be favorable to it, and the world would be in a condition to make rapid advances in knowledge (Daniel 12:4).

   3. That period will be characterized by the universal diffusion of revealed truth (Isaiah 11:9; Isaiah 25:7).

   4. It will be marked by unlimited subjection to the scepter of Christ (Psalms 2:7; Psalms 22:27–29; Isaiah 2:2–3; Isaiah 66:23; Zechariah 9:10; Zechariah 14:9; Matthew 13:31–32; Revelation 11:15).

   5. There will be great progress in all that tends to promote the welfare of man. We are not to suppose that the resources of nature are exhausted. Nature gives no signs of exhaustion or decay. In the future, there is no reason to doubt that there will yet be discoveries and inventions more surprising and wonderful than the art of printing, the use of steam, or the magnetic telegraph. There are profounder secrets of nature that may be revealed than any of these, and the world is tending to their development.

   6. It will be a period of the universal reign of peace. The attention of mankind will be turned to the things that tend to promote the welfare of the race and advance the best interests of society. The single fact that wars will cease will make an inconceivable difference in the aspect of the world. For if universal peace prevails through the long period of the millennium, and the wealth, talent, and science now employed in human butchery are devoted to the interests of agriculture, the mechanic arts, learning, and religion, it is impossible now to estimate the progress which the race will make and the changes that will be produced on the earth. For Scripture proofs that it will be a time of universal peace, see Isaiah 2:4; Isaiah 11:6–9; Micah 4:3.

   7. There will be a general prevalence of evangelical religion. This is apparent in the entire description in this passage, for the two most formidable opposing powers that religion has ever known—the beast and the false prophet—will be destroyed, and Satan will be bound. In this long period, therefore, we are to suppose that the gospel will exert its fair influence on governments, on families, on individuals, in the intercourse of neighbors, and in the intercourse of nations. God will be worshipped in spirit and in truth, and not in the mere forms of devotion; and temperance, truth, liberty, social order, honesty, and love will prevail over the world.

   8. It will be a time when the Hebrew people—the Jews—will be brought to the knowledge of the truth and will embrace the Messiah whom their fathers crucified (Zechariah 12:10; Zechariah 13:1; Romans 11:26–29).

   9. Yet we are not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will still be on the earth the remains of wickedness in the corrupted human heart, and there will be so much tendency to sin in the human soul that Satan, when released for a time (Revelation 20:7–8), will be able once more to deceive mankind and to array a formidable force, represented by Gog and Magog, against the cause of truth and righteousness.

      We are not to suppose that the nature of mankind as fallen will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages.

      From causes that are not fully stated (Revelation 20:8–9), Satan will be enabled once more to rouse their enmity and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. (See these views illustrated in the work entitled Christ's Second Coming by Rev. David Brown, of St. James's Free Church, Glasgow, pp. 398-442; New York, 1851).

And I saw thrones—yronouv. See Revelation 1:4; 3:21; 4:3-4.

John here simply says that he saw in vision thrones, with persons sitting on them, but without intimating who sat on them. It is not the throne of God that is now revealed, for the word is in the plural number, though the writer does not hint how many thrones there were.

It is intimated, however, that these thrones were placed with some reference to pronouncing a judgment, or determining the destiny of some portion of mankind, for it is immediately added, and judgment was given unto them. There is considerable resemblance, in many respects, between this and the statement in Daniel (Daniel 7:9): I beheld till the thrones were cast down, and the Ancient of days did sit; or, as it should be rendered, “I beheld”—that is, I continued to look—“until the thrones were placed or set,” namely, for the purposes of judgment.

So John here sees, as the termination of human affairs approaches, thrones placed with reference to a determination of the destiny of some portion of the race, as if they were now to have a trial, and to receive a sentence of acquittal or condemnation. The persons on whom this judgment is to pass are specified, in the course of the verse, as those who were beheaded for the witness of Jesus, who had the word of God, who had not worshipped the beast, etc. The time when this was to occur manifestly was at the beginning of the thousand years.

And they sat upon them. Who sat on them is not mentioned. The natural construction is that judges sat on them, or that persons sat on them to whom judgment was entrusted. The language suggests either that he had mentioned the subject before, making it readily understood, or that, for some other reason, it was so well understood that there was no need to specify who they were.

John seems to have assumed that it would be understood who was meant. Yet to us it is not entirely clear, for John has not previously given us any intimation clear enough for us to determine with certainty what is intended. The probable construction is that it refers to those to whom it appropriately belonged to occupy such seats of judgment, and their identity is to be determined from other parts of the Scriptures.

In Matthew 19:28, the savior says to his apostles, When the Son of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. In 1 Corinthians 6:2, Paul asks the question, Do you not know that the saints shall judge the world? The meaning, explained in this way, is that Christians will, in some way, be employed in judging the world; that is, they will be exalted to the right hand of the Judge and be elevated to a station of honor, as if they were associated with the Son of God in the judgment.

Something of that kind is, doubtless, referred to here; and John probably means to say that he saw the thrones placed on which those will sit who will be employed in judging the world. If the apostles are specially referred to, it was natural that John, eminent for modesty, should not particularly mention them, as he was one of them, and as the true allusion would be readily understood.

And judgment was given unto them. The power of pronouncing sentence in the case referred to was conferred on them, and they proceeded to exercise that power. This was not in relation to the whole race of mankind, but to the martyrs, and to those who, amidst many temptations and trials, had kept themselves pure.

The sentence which is to be passed would seem to be that in consequence of which they are to be permitted to live and reign with Christ a thousand years. The form of this expressed approval is that of a resurrection and judgment; whether this is the literal mode is another inquiry and will properly be considered when the exposition of the passage is given.

And I saw the souls of them. This is a very important expression regarding the meaning of the whole passage. John says he saw the souls—not the bodies. If the obvious meaning of this is the correct meaning—if he saw the souls of the martyrs, not the bodies—this would seem to exclude the notion of a literal resurrection and consequently overturn many of the theories of a literal resurrection and of a literal reign of the saints with Christ during the thousand years of the millennium.

The doctrine of the last resurrection, as everywhere stated in Scripture, is that the body will be raised up, and not merely that the soul will live (see 1 Corinthians 15:1), and consequently John must mean to refer in this place to something different from that resurrection, or to any proper resurrection of the dead as the expression is commonly understood.

The doctrine which has been held, and is held, by those who maintain that there will be a literal resurrection of the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the word souls—qucav—as used here. By no possible construction can it mean the bodies of the saints.

If John had intended to state that the saints, as such, would be raised as they will be at the last day, it is clear that he would not have used this language, but would have employed the common language of the New Testament to denote it. The language here does not express the doctrine of the resurrection of the body; and if no other language but this had been used in the New Testament, the doctrine of the resurrection, as now taught and received, could not be established.

These considerations make it clear to my mind that John did not mean to teach that there would be a literal resurrection of the saints, that they might live and reign with Christ personally during the period of a thousand years. There was undoubtedly something that might be compared with the resurrection, and that might, in some proper sense, be called a resurrection (Revelation 20:5–6), but there is not the slightest intimation that it would be a resurrection of the body, or that it would be identical with the final resurrection.

John undoubtedly intends to describe some honor conferred on the spirits or souls of the saints and martyrs during this long period, as if they were raised from the dead, or which might be represented by a resurrection from the dead. What that honor is to be, is expressed by their living and reigning with Christ. The meaning of this will be explained in the exposition of these words; but the word used here is fatal to the notion of a literal resurrection and a personal reign with Christ on the earth.

That were beheaded. The word here used—pelekizw—occurs nowhere else in the New Testament. It properly means, to axe, that is, to hew or cut with an axe—from pelekuv, axe. Hence it means to behead with an axe. This was a common mode of execution among the Romans, and doubtless many of the Christian martyrs suffered in this manner; but “it cannot be supposed to have been the intention of the writer to confine the rewards of martyrs to those who suffered in this particular way; for this specific and ignominious method of punishment is designated merely as the symbol of any and every kind of martyrdom.”—Professor Stuart.

For the witness of Jesus. As witnesses of Jesus; or bearing in this way their testimony to the truth of his religion. See Barnes on Revelation 1:9; compare Revelation 6:9.

And for the word of God. See Barnes on Revelation 1:9.

Which had not worshipped the beast. Who had remained faithful to the principles of the true religion, and had resisted all the attempts made to seduce them from the faith, even the temptations and allurements in the times of the Papacy. See this language explained in Barnes on Revelation 13:4.

Neither his image. Barnes on Revelation 13:14-15.

Neither had received his mark upon their foreheads, or in their hands. See Barnes on Revelation 13:16.

And they lived. ezhsan, from zaw—to live. Very much, in the whole passage, depends on this word. The meanings given to the word by Professor Robinson (Lex.) are the following:

• to live, to have life, spoken of physical life and existence;
• to live, that is, to sustain life, to live on or by anything;
• to live in any way, to pass one's life in any manner;
• to live and prosper; to be blessed. It may be applied to those who were before dead (Matthew 9:18; Mark 16:11; Luke 24:23; John 5:25; Acts 1:3; Acts 9:41), but it does not necessarily imply this, nor does the mere use of the word suggest it. It is the proper notion of living, or having life now, whatever was the former state—whether non-existence, death, sickness, or health.

The mind, in the use of this word, is fixed on the present as a state of living. It is not necessarily in contrast with a former state as dead, but it is on the fact that they are now alive. As, however, there is reference, in the passage before us, to the fact that a portion of those mentioned had been beheaded for the witness of Jesus, it is to be admitted that the word here refers, in some sense, to that fact.

They were put to death in the body, but their souls were now seen to be alive. They had not ceased to be, but they lived and reigned with Christ as if they had been raised up from the dead. And when this is said of the souls of those who were beheaded, and who were seen to reign with Christ, it cannot mean:

• that their souls came to life again—for there is no intimation that they had for a moment ceased to exist; nor
• that they then became immortal—for that was always true of them; nor
• that there was any literal resurrection of the body, as Professor Stuart (ii. 360, 475, 476) supposes, and as is supposed by those who hold to a literal reign of Christ on the earth, for there is no intimation of the resurrection of the body. The meaning, then, so far as the language is concerned, must be that there would exist, at the time of the thousand years, a state of things as if the martyrs were raised up from the dead—an honoring of the martyrs as if they should live and reign with Christ.

Their names would be vindicated; their principles would be revived; they would be exalted in public estimation above other men; they would be raised from the low rank in which they were held by the world in times of persecution, to a state which might well be represented by their sitting with Christ on the throne of government, and by their being made visible attendants on his glorious kingdom.

This would not occur in respect to the rest of the dead—even the pious dead (Revelation 20:5)—for their honors and rewards would be reserved for the great day when all the dead should be judged according to their deeds. In this view of the meaning of this passage, there is nothing that forbids us to suppose that the martyrs will be conscious of the honor thus done to their names, their memory, and their principles on earth, or that this consciousness will increase their joy even in heaven.

This sense of the passage is thus expressed, substantially, by Archbishop Whateley (Essays on the Future State): “It may signify not the literal raising of dead men, but the raising up of an increased Christian zeal and holiness: the revival in the Christian church, or in some considerable portion of it, of the spirit and energy of the noble martyrs of old (even as John the Baptist came in the spirit and power of Elias); so that Christian principles shall be displayed in action throughout the world in an infinitely greater degree than ever before.” This view of the signification of the word lived is sustained by its use elsewhere in the Scriptures, and by its common use among men.

Thus in this very book, Revelation 11:11: And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet. So in Ezekiel, in speaking of the restoration of the Jews: Thus says the Lord GOD, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And you shall know that I am the LORD, when I have opened your graves, and brought you up out of your graves, and shall put my Spirit in you, and you shall live (Ezekiel 37:12–14).

So in Hosea 6:2: After two days he will revive us (cause us to live again); in the third day he will raise us up, and we shall live in his sight. So in the parable of the prodigal son: This your brother was dead, and is alive again (Luke 15:32).

So in Isaiah 26:19: Your dead men shall live, together with my dead body shall they arise. The following extract from D'Aubigne's History of the Reformation will show how natural it is to use the very language employed here when the idea is intended to be conveyed of reviving former principles as if the men who held them should be raised to life again.

It is the language of the martyr John Huss, who, in speaking of himself in view of a remarkable dream that he had, said, “I am no dreamer, but I maintain this for certain, that the image of Christ will never be effaced. They (his enemies) have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself. The nation that loves Christ will rejoice at this. And I, awaking from among the dead, and rising, so to speak, from my grave, shall leap with great joy.” So a Brief addressed by Pope Adrian to the Diet at Nuremberg, contains these words: “The heretics Huss and Jerome are now alive again in the person of Martin Luther.” For a further illustration of the passage, see the remarks which follow

(b) on the state of things which may be expected to exist in the time referred to in Revelation 20:4-6.

And reigned with Christ. Were exalted in their principles, and in their personal happiness in heaven, as if they occupied the throne with him, and personally shared his honors and his triumphs. Who can tell, also, whether they may not be employed in special services of mercy, in administering the affairs of his government during that bright and happy period?

A thousand years. During the period when Satan will be bound, and when the true religion will have the ascendancy in the earth. Barnes on Revelation 20:2.

But the rest of the dead. This is in contrast to the beheaded martyrs and those who had kept themselves pure in times of great temptation. The phrase "rest of the dead" here would most naturally refer to the same general class previously mentioned—the pious dead.

The meaning is that the martyrs would be honored as if they were raised up and the others were not; that is, special respect would be shown to their principles, their memory, and their character. In other words, special honor would be shown to a spirit of eminent piety during that period, above the common and ordinary piety that has been manifested in the church.

The "rest of the dead"—the pious dead—would indeed be raised up and rewarded, but they would occupy comparatively humble places, as if they did not partake in the exalted triumphs when the world should be subdued to the Savior. Their places in honor, in rank, and in reward would be beneath that of those who in fiery times had maintained unshaken fidelity to the cause of truth.

Lived not. On the word lived, see the notes on Revelation 20:4.

That is, they did not live during that period in the peculiar sense in which it is said (Revelation 20:4) that the eminent saints and martyrs lived. They did not come into remembrance; their principles were not what then characterized the church; they did not see, as the martyrs did, their principles and mode of life in the ascendancy, and consequently they did not have the augmented happiness and honor that the more eminent saints and martyrs had.

Until the thousand years were finished. Then all who were truly the children of God, though some might have been less eminent than others, would come into remembrance and would have their proper place in the rewards of heaven. The language here is not necessarily to be interpreted as meaning that they would be raised up then, or would live then, whatever may be true on that point. It is merely an emphatic mode of affirming that up to that period they would not live in the sense in which it is affirmed that the others would.

But it is not affirmed that they would even then "live" immediately. A long interval might elapse before that would occur in the general resurrection of the dead.

This is the first resurrection. The resurrection of the saints and martyrs, as specified in Revelation 20:4. It is called the first resurrection in distinction from the second and last—the general resurrection—when all the dead will be literally raised up from their graves and assembled for the judgment (Revelation 20:12).

It is not necessary to suppose that what is called here the "first resurrection" will resemble the real and literal resurrection in every respect. All that is meant is that there will be such a resemblance as to make it proper to call it a resurrection—a coming to life again. This will be, as explained in the notes on Revelation 20:4, in the honor done to the martyrs, in the restoration of their principles as the great actuating principles of the church, and perhaps in the increased happiness conferred on them in heaven and in their being employed in promoting the cause of truth in the world.