Revelation 20
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Revelation 20:1-15
by
Paul Bock
9 December 2019
Introduction
The book of Revelation draws its name from the opening statement of the book. It is the unveiling and revealing of the culmination of all things from the Father to the Son (Rev 1:1) to which John is a direct witness and commanded to record all he sees and hears in the process (1:11).
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Unlike the rest of the New Testament which tends toward historical narrative and instruction, Revelation claims to be prophecy (1:3; 22:7, 18-19) which describes the end of the world and what is to come after. Of the different interpretive methods, the views of the Millennium in Revelation 20 are among the most varied. A serious question must be stated regarding this subject. If all the prophecies referencing the first coming of the Messiah were fulfilled literally, why would the prophecies of second coming not be especially since there are at
least seven regarding the second coming for every one which speaks of the first. However, with the whole of scripture (specifically the Old Testament prophecies), the covenants, and specific promises in view, the events at the Second coming and subsequent Millennial Kingdom must be fulfilled literally. Historical Context
Situation and Author
Conservative scholarship believes the author to be John the disciple, author of the Gospel
of John and the three epistles. There was some debate in the East against this belief until Athanasius of Alexandria led the wide acceptance of John the Apostle’s authorship.
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Irenaeus, Clement, and Eusebius all attribute the authorship to John the Apostle which was the predominant belief in the West.
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1
Chuck Missler, The Book of Revelation (Coeur D’Alene, ID: Koinonia House, 2005)
, 8. 2
Alan F. Johnson
, “Authorship and Canonicity
.” In Commentary on Hebrews-Revelation, The Expositor's Bible Commentary
, ed. Tremper Longman, III and David E. Garland, vol. 13, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software.
3
Missler, Revelation, 8. 1
According to Revelation 1:9, John received the vision during his banishment to Patmos. Patmos is a small island 40 miles from Ephesus and 24 miles from Turkey,
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which the Romans used it to exile certain criminals.
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According to Apostolic tradition Johns exile occurred during the reign of Domitian; and after Domitian died around A.D 95 John was released and returned to Ephesus.
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Due to the use of the second aorist γενόμην
ἐ
egenomin in 1:9, translated as simple past
“
was in Patmos,” John did not actually write the vision given on Patmos “until his release and return to Ephesus”.
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Literary Context
The purpose of Revelation is stated in chapter 22, “And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place” (22:6).
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This structuring is also interesting and a possible defense for the Apostolic authorship as John states the purpose of his Gospel at the end in John 20:31. The outline of the book is found in 1:19
as John is instructed to “write the things which you have seen” (the vision of the resurrected Christ, Rev 1), “ the things which are” (the seven churches, Rev 2-3), “and the things which shall
be hereafter” (what follows after the churches, 4-22).
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It is in the latter part of the “hereafter” section which the passage in focus falls. 4
Ibid., 8.
5
Terry L. Wilder, J. Daryl Charles, and Kendell H. Easley,
Faithful to the End: An Introduction to Hebrews
through Revelation
(Nashville, TN: B & H Academic, 2007), 259.
6
Henry H. Halley, Halley’s Bible Handbook, (Grand Rapids, MI: Zondervan), 683.
7
Ibid., 684.
8
The use of the word τάχει
taxee in the Greek does not mean the events will come about soon. Its meaning is a reference to the speed in which the events take place. As in once they begin, they are going to quickly happen
.
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This outline is part of the basis some scholars hold to a more dispensational leaning. As the Church is separate from both Jew and Gentile in the New Testament, they see the present time as the time of the Church, and the use of the word μετὰ ταῦτα
meta tauta here and at the beginning of chapter 4 as the delineation between specific periods. The view is that the present is the church age, and chapter 4 speaks of what comes after.
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The author combines multiple genres in order to write the book: epistle, apocalypse, and prophecy. The elements of an epistle are seen in the prologue and epilogue, along with seven direct epistles to the seven churches.
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Apocalyptic genre is sprinkled throughout the main body and end of the book. Five times Revelation claims to be a single prophecy at the beginning and end of the piece; thus, based on the books own claim it should be concluded to fall under the genre of prophecy which uses elements of the other two in order to form the whole.
Exegetical Outline
1.
Satan Bound (20:1-3)
a.
Angel descends with a key and chain (20:1)
b.
Angel binds Satan with chain (20:2)
c.
Angel puts Satan into pit (20:3a)
d.
Satan bound in pit for 1000 years (20:3b)
e.
Satan released after 1000 years for unspecified period (20:3c)
2.
2 Groups of Saints live and reign 1000 years (20:4-6)
a.
Church Saints judge and reign with Christ 1000 years (20:4)
b.
Dead non-believing not resurrected til end of 1000 years (20:5)
c.
Partakers of first resurrection no in danger of Hell (20:6a)
d.
Partakers of first resurrection are priests and reign with Christ 1000 years (20:6b)
3.
End of 1000 years Satan released to bring world against Christ and are destroyed (20:7-
10)
a.
Satan released at end of Millennium (20:7)
b.
Satan with his demonic leadership Gog and Magog deceives nations again (20:8)
c.
Satan and armies surround Jerusalem and God reigns fire on them (20:9)
10
Wilder, Charles, Easley, Faithful, 268.
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d.
Satan cast into lake of fire where beast and false prophet still endure judgement (20:10)
Exegetical Explanation
Satan Bound (Rev 20:1-3)
The chapters and verses were not added into the text until the 13
th
century by Stephen Langton. In different translations verse groupings also create sections of main ideas. This needs to be understood as chapters and section summaries can be placed in the middle of a singular passage and divide content that is meant to flow together. Revelation 20 is one of these cases and
it cannot be removed from the Second Coming of the Messiah in Revelation 19 as it is a continuation of the event.
In the initial verse John sees an angel descend with a key to the bottomless pit and chain (20:1). Satan was the anointed Cherub (Ez 28:14), “full of wisdom and perfect in beauty” (28:12). It has been stated that he was the chief of all angels. Yet, it is not Jesus or another Cherub who bind Satan, but a regular angel (Rev 20:2). The duration of the confinement is stated
to be for 1000 years. Verse three gives the “place, purpose, and promise regarding the binding of Satan.”
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The place is stated to be the Abyss. Earlier in the book Satan was cast out of heaven to the earth (12:9); now, he is cast out of the earth to the abyss. The purpose is that he is no longer able to deceive the nations during the 1000 years. The promise is that after the 1000 years he will
be released one more time to bring the nations against Jerusalem. There are those who posit that the Millennium has already begun or it is all spiritual and ongoing at this time; however, if this is
true as on scholar posits “Satan’s chain is too long,” and Paul is clear that Satan is currently loose
11
Arnold G. Fruchtenbaum, Footsteps of the Messiah (San Antonio, TX: Ariel Ministries, 2004), 364.
4
(Eph 6:10), with John in agreement (Rev 2:13; 3:9).
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Also, the duration of 1000 years is stated six times in this chapter with two occurring in this section.
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Saints and the two Resurrections (20:4-6)
Carful analysis of verse 4 shows that there are two groups of saints to which the author refers. The first group to which “judgement is given to them” (20:4) are the Church saints. Α το ς ὐ
ῖ
avtis translated “to them,” (20:4a) is in the dative case and not the accusative; therefore, they are not the direct object receiving the judgement, but given the ability to judge. This is best reflected in the NKJV with the words, “committed to them.” Though usually connected with Daniel 7:9, 22, and 27, this also is supported by Lk 22:30, 1 Cor 6:2, and Rev 2:26 in which it is stated the saints will actively rule and judge the world and angels.
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The second group mentioned are those who follow Jesus, refuse to worship the beast or take his mark, and are martyred for the defiance (20:4b). The way they are killed, and the reason delineates them from other groups. Though some attempt to allegorize this section, the level of description about the manner and reason for death when looked at in context of the entire book is
difficult to defend. Though scholars could posit ideas as to the spiritual meaning, it lays interpretation solely with the reader; thus, no true meaning can be derived without the caveat that
it is subjective. Ultimately, it is simply a hypothesis yet to be proven. As these died for the testimony of Jesus and did not bow to the beast or his image, it can be concluded that these are the saints mentioned during the fifth seal (Rev 6:9-11). There is no reason to interpret the 12
Missler, Revelation,
241.
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When people in scripture are reading scripture, especially with statements of specified time, they take it literally. When Daniel is reading Jeremiah about the 70 years, he does not take it figuratively but literally. The prophecy of the time from the command to rebuild the city in Daniel 9:25 to the Day the messiah would present himself was fulfilled to the day and why Jesus declared judgement over Israel in Luke 19. The sabbatical years and year of Jubilee were not intended to be taken figuratively and Israel was punished for not adhering to God’s timeline. There are many other examples, however when a definitive amount of time is given in scripture unless otherwise specified, the pattern of literal interpretation and fulfillment cannot be ignored.
14
Johnson, Commentary Revelation 20, Olive Tree.
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passage as anything but literal; and without the use of metaphor or simile, there is no reason to interpret the passage as anything but what is stated by the author
Revelation 20:4-5 clearly separate the first and second resurrection by 1000 years. Jesus was resurrected and is call the “first fruits” of the resurrection (1 Cor 15:23). The Church will be resurrected at the rapture before the Day of the Lord (1 Thes 4:16), Old Testament saints (Is 26:19; Dan 12:20) and those killed during the tribulation (Rev 20:4) resurrected at the end of the Tribulation prior to the establishment of the Millennial Kingdom.
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The resurrected saints will rule for 1000 years (20:4, 6). Since the only deaths in the Millennium are that of unbelievers (Is 65:20; Rev 20:9), there is no requirement of resurrection for believers in the Millennium. All non-believing dead are resurrected at the end of the thousand years (rev 20:5).
The basis for the Millennial Kingdom and Israel’s place in it is mostly due to what is found in the Old Testament. The New Covenant is promised to Israel (Jer 31:31-34); and though Paul is clear that gentiles are “grafted in,” (Rom 11:17), he is also clear that Israel is still God’s elect and chosen people (Rom 11:28). Aside for the New covenant, national regeneration is promised multiple times (Is 29:22-24, 30:18-22, 44:1-5, 21-23, 45:17; Jer 24:8, 50:19-20; Ez 11:19-20, 36:25-27; Hos 1:10-2:1, 14:4-8, Zeph 3:9-13) which accompanies the forgiveness of the Nation’s sins (Micah 7:18-20), and the removal of Israel’s judicial blindness (Rom 11:25-28).
The fulfillment of the Land covenant is seen in the last chapters of Ezekiel with God’s promise of regathering in belief in Deuteronomy 30:1-10. The Millennium fulfills the Davidic Covenant of 2 Samuel 11-16 with the emphasis of 1 Chron 17:10b-14 on the Messianic rule. This covenant is reaffirmed in Psalm 89, Jeremiah 33, Amos 9, and culminated with the promise to Mary in Luke 1. The directness of these are beyond dispute. The words of Jesus seem appropriate on the road to Emmaus in his accusation that they 15
Fraucthenbaum, Footsteps
, 395. 6
were “slow of heart to believe all that the prophets had spoken” (Lk 24:25-27)! Jesus seems to think that prophecies which speak of Him are to be fulfilled literally as stated. Final Conflict (Rev 20:7-10)
This is a very straightforward section. At the end of the 1000 years Satan is released to deceive the nations and gather them with Gog and Magog to go against Jesus, the saints, and attack Jerusalem. The fact that Gog and Magog are still around hints at something a little deeper than just a land or people. The passage of Ezekiel 28:12-13 begins with the King of Tyre but seems to shift to address the power behind the man. Proverbs 30:27 states that the “locusts have no king.” Amos 7:1 does not make much sense until read and translated from the Septuagint, “
Thus has the Lord God shewed me; and, behold, a swarm of locusts coming from the east; and, behold, one locust/locust larva, king Gog.” It is possible this is complete physical and demonic forces aligned to come against the Messianic Kingdom one final time.
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After this final conflict which ends quickly with fire from God (Rev 20:9), Satan is cast into the lake of fire (20:10). It must be noted that the beast and false prophet are still there burning at the end of the thousand years. Annihilation is not in view, but eternal suffering and torment as the verse states.
Story of Redemption
The purchase price of redemption was paid with the death of the Messiah; however, the full redemption will not take place until the events of Revelation occur. The redemption involves more than just mankind. It involves the entire universe. In Revelation a man is sought to take the
scroll and loose the seals (Rev 5). John weeps, literally translated as sobs convulsively, because no man can be found. The reason a man is sought is because it must be a man (kinsman of Adam)
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It has been posited by a minute number of scholars that aside from the fulfillments of the Covenants and promises being the purpose of the Millenium, there is a possible secondary purpose. That is to prove that man ultimately is a fallen creature and given the chance will rebel against God. 7
in order to fulfill the role of the kinsmen redeemer required by Leviticus. The events throughout Revelation and its final chapters are the culmination of the story of redemption. Much of what is known about this time period is found throughout the Old Testament. This passage gives a brief summary of what will occur, but clarifies Satan’s final defeat. Homiletic Application
With some passages of scripture there is direct personal application for the reader to enact
in their lives. The difficulty of this passage is that it is more of a narrative than an epistle. The first is the understanding of God’s plan.
Part of knowing the Lord is understanding his plan and the believer’s role. The severity of what occurs to both believers and non-believers as described in this book should put a fervency into the hearts of the saints to faithfully carry out the commission given to the entire Church by Christ. If Christians truly believe in eternal judgment where souls will be “tormented day and night for ever and ever,” then how can they be passive in regards to the lost? As one atheist stated when he spoke of Christians witnessing to him, “if someone truly believed that I’m heading for an eternity in hell, I cannot think of anything more unloving than not sharing the remedy and escape. How much do you have to hate a person to not share Jesus with them if you truly believe in Christianity?” A secondary application is that of warning. Those who do not follow Christ should see the events described and the ultimate judgment for those who reject the Lord as a warning that these things will occur. The hope would be that they do all they need in order to avoid the events which are set to befall the unbelievers and those that dwell upon the earth. Conclusion
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While the passage of Revelation is short, the details of the Second Coming and fulfillment of the Covenants are overwhelming in the Old Testament. One of the keys is the nation of Israel. Two regatherings are prophesied in the Old Testament: one in unbelief in preparation for judgment, and the second in belief at the coming of the Messiah. Israel has been regathered as a nation and speaks what was technically a dead language (a feat never before seen
in the history of the world), but the majority are agnostic. Therefore, if all the prophecies of the first coming of the Messiah were fulfilled, the prophecies of the first regathering of Israel have been fulfilled apart from the ensuing judgment, then there is no reason to believe all that is spoken to occur in regards to the Messiah’s second coming will not also take place. Bibliography
Fruchtenbaum, Arnold G. Footsteps of the Messiah
. San Antonio, TX: Ariel Ministries, 2004.
Halley, Henry H. Halley’s Bible Handbook.
Grand Rapids, MI: Zondervan, 1965.
Johnson, A. “Revelation
.” In Hebrews-Revelation. The Expositor's BibleCommentary. The Expositor'sBible Commentary. Edited by Tremper Longman, III and David E. Garland. Vol. 13. 13vols. Grand Rapids, MI: Zondervan, 2008. Olive Tree Bible Software.
Missler, Chuck. The Book of Revelation
. Coeur D’Alene, ID: Koinonia House 2005.
Wilder, Terry L., J. Daryl Charles, and Kendell H. Easley.
Faithful to the End: an Introduction
to Hebrews through Revelation
. Nashville, TN: B & H Academic, 2007.
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