A.T. Robertson Commentary Revelation 20

Coming down out of heaven (καταβαινοντα εκ του ουρανου). As in 10:1; 18:1.

The key of the abyss (την κλειν της αβυσσου). As in 9:1.

A great chain (αλυσιν μεγαλην). Paul wore a αλυσις (alpha privative and λυω, to loose) in Rome (2 Timothy 1:16; , as did Peter in prison in Jerusalem (Acts 12:6).

In his hand (επ την χειρα αυτου). "Upon his hand," ready for use. See επ with the genitive in 1:20.

He laid hold on (εκρατησεν). First aorist active indicative of κρατεω, to seize.

The dragon (τον δρακοντα). Accusative after εκρατησεν instead of the genitive as in 2:1. He has been behind the beast and the false prophet from the start. Now he is seized.

The old serpent (ο οφις ο αρχαιος). Precisely the description in 12:9, only the nominative is here retained, though in apposition with the accusative τον δρακοντα, a frequent anacoluthon in the Apocalypse (1:5, etc.). Swete calls it a parenthesis.

Which is (ος εστιν). The relative here relieves the construction and takes the place of ο καλουμενος in 12:9 before Διαβολος κα ο Σατανας.

And bound him (κα εδησεν αυτον). First aorist active indicative of δεω.

For a thousand years (χιλια ετη). Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in 2 Peter 3:8 when he argues that "one day with the Lord is as a thousand years and a thousand years as one day." It will help us all to remember that God's clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them.

Into the abyss (εις την αβυσσον). The one in 9:1f. and the one spoken of by the legion of demons in Lu 8:31 under the charge of the angel of the abyss (Apollyon, Revelation 9:11) who is either Satan himself or a kindred power. "Already he has been cast out of Heaven (12:9), now he is cast out of the earth, and returns to his own place" (Swete).

Shut it and sealed it (εκλεισεν κα εσφραγισεν). Effective first aorists active indicative of κλειω and σφραγιζω.

That he should deceive no more (ινα μη πλανηση). Negative purpose clause with ινα μη and the first aorist active subjunctive of πλαναω. Glorious relief after the strain of the previous visions of conflict. Small wonder that Christians today cherish this blessed hope whatever the actual meaning may be.

Until should be finished (αχρ τελεσθη). Temporal clause of future purpose with αχρ (as a conjunction like εως) and the first aorist passive subjunctive of τελεω. Repeated in verse 5 and see αχρ and the subjunctive in 7:3; 15:8.

He must be loosed (δε λυθηνα). Sad necessity, alas, with δε and the first aorist passive infinitive of λυω.

For a little time (μικρον χρονον). Accusative of time. Whatever the thousand years means, it is here said plainly that after it is over the devil will again have power on earth "for a little time."

And they sat upon them (κα εκαθισαν επ' αυτους). First aorist active indicative of καθιζω. Another period here apparently synchronous (verse 7) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew 19:28; Luke 22:30) and some of the saints (1 Corinthians 6:3), martyrs some hold.

Judgment was given unto them (κριμα εδοθη αυτοις). First aorist passive of διδωμ. Picture of the heavenly court of assizes.

The souls (τας ψυχας). Accusative after ειδον at the beginning of the verse.

Of them that had been beheaded (των πεπελεκισμενων). Genitive of the articular perfect passive participle of πελεκιζω, old word (from πελεκυς an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See 6:9; 18:24; 19:2 for previous mention of these martyrs for the witness of Jesus (1:9; 12:17; 19:10). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in 13:15; 14:9ff.; 16:2; 19:20.

And they lived (κα εζησαν). First aorist active indicative of ζαω. If the ingressive aorist, it means "came to life" or "lived again" as in 2:8 and so as to verse 5. If it is the constative aorist here and in verse 5, then it could mean increased spiritual life. See Joh 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Re 2:11; 20:6,14.

And reigned with Christ (κα εβασιλευσαν μετα του Χριστου). Same use of the first aorist active indicative of βασιλευω, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

The rest of the dead (ο λοιπο των νεκρων). "All except the martyrs, both the righteous and the unrighteous" (Beckwith). But some take this to mean only the wicked.

Lived not until the thousand years should be finished (ουκ εζησαν αχρ τελεσθη τα χιλια ετη). See verse 4 for the items here. "To infer from this statement, as many expositors have done, that the εζησαν of v. 4 must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative" (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism.

This is the first resurrection (αυτη η αναστασις η πρωτη). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to "the return of the martyrs and confessors to life at the beginning of the Thousand Years." According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with 1 Thessalonians 4:16, where the dead in Christ are raised before those living are changed. Some think that John here pictures the "Regeneration" (παλινγενεσια) of Mt 19:28 and the "Restoration" (αποκαταστασις) of Ac 3:21. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in 20:12 and to the general resurrection in Joh 5:29; Acts 24:15.