Satan Bound (vv. 1-3)

VERSE 1 Then I saw an angel coming down from heaven (Kai. ei=don a;ggelon katabai,nonta evk tou/ ouvranou/ [conj kai + aor.act.ind.1s. eidon see + noun acc.m.s. angelos angel + pres.act.part.acc.m.s. katabaino descend + prep ek + art.w/noun abl.m.s. ouranos heaven], holding the key of the abyss and a great chain in his hand [e;conta th.n klei/n th/j avbu,ssou kai. a[lusin mega,lhn evpi. th.n cei/ra auvtou/ [pres.act.part.acc.m.s. echo have; "holding" + art.w/noun acc.f.s. kleis key + art.w/noun gen.f.s. abussos abyss; bottomless pit + conj kai + noun acc.f.s. halusis chain + adj.acc.f.s. megale great + prep epi over + art.w/noun acc.f.s. cheir hand + pro.gen.m.s. autos]).

ANALYSIS: VERSE 1

1. With the beast and the false prophet out of the way, the scene turns to the removal from the earth of the archenemy of the plan of God: Satan.
2. This vision is introduced by the standard expression "Then I saw" which verb form occurs 45x in Revelation in connection with John’s visual experiences (Rev. 1:12,17; 4:1; 5:1,2,6,11; 6:1,2,5,8,9,12; 7:1,2,9; 8:2,13; 9:1,17; 10:1,5; 13:1,2,11; 14:1,6,14; 15:1,2,5; 16:13; 17:3,6; 18:1; 19:11,17,19; 20:1,4,11,12; 21:2; 21:22).
3. Satan’s removal from his place as "the prince of the power of the air" (cf. Eph. 2:2) is not to be confused with his being cast down to the earth where he intensifies his efforts to thwart the plan of God by deception and persecution (12:7-13).
4. Confinement to the abyss necessitates a complete curtailment of his evil activities with respect to the earth and her inhabitants (cf. 2Pet. 2:4).
5. This is something that has never happen to Satan before.
6. God commissions and empowers a special angel to apprehend and incarcerate the devil in hell below us.
7. The expression "descending from heaven" describes an angel in 12:9 and 18:1.
8. The angel must descend to earth since this is where Satan is following the defeat of his human agents in the battle of Armageddon.
9. The fugitive can only be on earth as he lost his place in the second heaven as per Rev. 12:9 and 12.
10. The time between Satan’s 3^rd fall and his 4^th four is about three and one-half years (e.g. the 2^nd half of the trib).
11. The time between these two falls marks the "short time" of 12:12.
12. Satan over his career will have experienced five falls.
13. The 1^st fall is his original sin and fall from sinless perfection (Ezek. 28:15, 17).
14. Satan’s 2^nd fall was his demotion from being the chief and covering cherub in the throne room (cf. Ezek. 28:16; Lk. 10:18 with its imperf.ind. qewrew be a spectator).
15. Satan’s 3^rd fall takes place at around the midpoint of the tribulation after his defeat by the archangel Michael (Rev. 12:7ff.).
16. Satan’s 4^th fall is his confinement in the abyss for the duration of the Millennium.
17. Satan’s 5^th and final fall is his confinement to the Lake of Fire following his release from hell and the Gog and Magog revolution at the end of the 1000 years (cf. Rev. 20:7-10).
18. Satan’s five falls correspond to his five-point manifesto to supplant the rule of God over creation (cf. Isa. 14:13-14).
19. Principle: to the extent one acts in arrogance against the Creator to that degree the offender will be abased.
20. Satan will not enjoy approbation, or even fear, by those who are with him in Hades below; rather he will be mocked and ridiculed (cf. Isa. 14:9-12).
21. Satan’s 4^th fall is an vital factor in making the 1000 years a time when there is no more mass deception via the occult and false religion.
22. The true faith will have no rivals as the truth will cover the earth as the "waters cover the sea" (Isa. 11:9).
23. The descending angel has in his possession "a key to the abyss" which, whatever this "key" is in actuality (cf. Rev. 1:18 "and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades."), it represents the authority to incarcerated Satan in the underworld of Hades where the souls of all unbelievers reside.
24. Obviously this is no ordinary key.
25. A key symbolizes authority over a thing or realm (cf. Matt. 16:19; Rev. 3:7).
26. This key is the same key that is used to release the demons mentioned in Rev. 9:1 where a free fallen demon is permitted to open "the bottomless pit" and bring forth the five month demon scourge upon humanity, which is the first woe (i.e, 5^th bowl judgment).
27. Here an elect angel does the honors.
28. His identity is kept secret.
29. This angel will be able with this key to open the shaft that leads to the abyss.
30. The term abyss occurs 9x in the NT: Lk. 8:31; Rom. 10:7; Rev. 9:1,2,11; 11:7; 17:8; 20:1,3.
31. It is the place where the beast ascends for the duration of the tribulation (Rev. 11:7; 17:7-8).
32. Demons (fallen angels) are aware that they will be sent to this awful place at some point (Lk. 8:31).
33. Which leads to the conclusion that when Satan is incarcerated in Sheol below (cf. Isa. 14:9,11,15), here designated the abyss, so will all his demonic legions as well.
34. The abyss mentioned here must be distinguished from the lake of fire mentioned in 19:20 and 20:10, just as a dungeon differs from a open shallow pool of fire.
35. Both are real places and not symbols.
36. This angel also carries "a great chain upon his hand."
37. Paul wore a chain in Rome (2Tim. 1:16) as did Peter in his Jerusalem imprisonment (Acts 12:6-7), but here we have not a material chain such as would bind a dangerous felon.
38. It is rather one that would be necessary to shackle a spiritual being such as Satan.
39. See Jude 6 where a different word for "chain" appears in connection with the binding of demon-spirits who cohabited with women before the Flood.
40. Just as the sickle of Rev. 14:14-15 depicts a grand and dreaded reality, so does the chain here.
41. It is not like the one that bound Samson (Judg. 6:6ff.), and stronger by far than the chains that were broken by the demonic strength of the Gerasene maniacs of Mk. 5:3-4.
42. This chain is depicted as draped "over" then angel’s hand.

VERSE 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan (kai. evkra,thsen to.n dra,konta( o` o;fij o` avrcai/oj( o[j evstin Dia,boloj kai. o` Satana/j [conj kai + aor.act.ind.3s. krateo take hold of, seize + art.w/noun acc.m.s. drakon dragon + art.w/noun nom.m.s. ophis serpent + art.w/adj.nom.m.s. archaios old, ancient + pro.nom.m.s. hos who + pres.act.ind.3s. eimi + art.w/nom.m.s. diabolos devil; slanderer + conj kai + art.w/noun nom.m.s. Satanas; the Adversary], and bound him for a thousand years [kai. e;dhsen auvto.n ci,lia e;th [conj kai + aor.act.ind.3s. deo bind + pro.acc.m.s. autos + adj.acc.nt.p. chilioi a thousand + noun acc.nt.p. etos year]);

ANALYSIS: VERSE 2

1. The angel assigned to this task is equipped with the necessity power or where-with-all to run down and bring into custody the most powerful of all the angels.
2. The fact Satan is taken into custody by a lesser angel who in the distant past had resisted the temptation to go with Satan and his propaganda when one-third of the angels revolted against the authority of God is part of Satan’s humiliation.
3. Just a short time before this Satan and his angels were defeated by Michael and his angels in an all-out war in the heavens.
4. So Satan is in for maximum humiliation when he is treated like a common criminal, which in fact he is!
5. Lest there is no mistaking who public enemy number one is John refers to him by his names that mark his criminal career.
6. Lucifer is not mentioned as that is his personal and God-given name.
7. The four titles or names mentioned here are reflective of his nefarious career and modus operandi.
8. Just a fugitive from the law might operate under a variety of names and titles so Satan the fugitive is known by a variety of names.
9. This list is not exhaustive (e.g., "the evil one" of Matt. 13:19, 38; Jn. 17:15; Eph. 6:16; 2Thess. 3:3; 1Jn. 2:13,14; 3:12; 5:18,19).
10. Satan, like master criminal, employs a variety of disguises (cf. 2Cor. 11:14 "And no wonder, for even Satan disguise himself as an angel of light.").
11. This is equally true of his human agents (e.g., "wolves in sheep’s clothing").
12. The predominate descriptive title for Satan in Revelation is "the dragon" (cf. 12:3,4,7,13,16,17; 13:2,4,11; 16:13), followed by "Satan" (Rev. 2:9,13,24; 3:9; 12:9; 20:2,7), and "the devil" (Rev. 20:2,3,4,5,6,7), and lastly "the serpent" (Rev. 12:9,15, 20:3).
13. The mythical dragon of lore is an extremely dangerous and foreboding creature that lurks in the shadows only to show himself of rare occasions to terrorize men.
14. In Revelation he is the hidden monster of the waters who steers the nations into acts of insanity and mayhem, hence the title "the great red dragon."
15. Red being the color for bloodshed and murder sponsored by the adversary of mankind inducing them to kill one another, whether its one of one (as with Cain and Abel) or mass slaughter promoted by greed and power lust.
16. "The serpent of old" or simply "the serpent" (12:15) links his career to the fall of man in the Garden of Eden, where he actually possessed a reptile to facilitate a conversation to deceive the woman.
17. This species of reptile was cursed by association when God cursed the lower creation in Gen. 3:14 (cp. 3:1-4).
18. Satan is held responsible for his actions against humanity as he is in the end to be judged and confined to the Lake of Fire by a man, that man being the God-man.
19. This is prophesied in Gen. 3:15.
20. Satanic deception will not be possible for the 1000 years only for the brief period noted in Rev. 20:8 (cf. 20:3).
21. The title "the serpent of old" receives special emphasis by being in the nominative case, though in apposition with the accusative "the dragon."
22. This type of construction is frequent in Revelation, and is referred to an anacoluthon (e.g., 1:5).
23. The name "the devil" places emphasis on the slander that he engages in to discredit God and His children.
24. He with all his bad-mouthing of God and His imperfect people does nothing to jeopardize God’s promises.
25. In fact, Satan engages in said activity in the very throne room of heaven.
26. His 3^rd fall denies him access to heaven where he regularly conducts the maligning of believers (Rev. 12:10).
27. He even slandered Job’s motives for serving God (Job 1:10).
28. No accusation brought against God’s elect is allowed to stand (Rom. 8:33; 1Jn. 2:1).
29. The title "Satan" means literally, "the Adversary," and is self-explanatory.
30. This title occurs 53x in the Bible.
31. In the OT is occurs in Job chapters one and two 14x and elsewhere at 1Chron. 21:1 and Zech. 3:1,2.
32. In the NT it occurs in the Gospels, Acts, the epistles of Paul (not all) and in Revelation.
33. The binding of a spiritual being remains a mystery to those accustomed to the physical realm.
34. It is the same binding of the angels in 9:14.
35. In Isa. 24:21-23 we have explicit documentation for the binding of all the fallen angels.
36. The duration of the binding is "a thousand years," an accusative of duration.
37. The six fold repetition of this time period (cf. 20:3,4,5,6,7) makes it apparent that this is a literal ten centuries of human history.
38. This reference to a thousand years makes explicit what is less apparent in 2Pet. 3:8 along with Ps. 90:4.
39. Some interpreters affirm that divine reckoning is not the same as human calculations of the elapse of time.
40. However, "a thousand years" in the two verses cited in point 38 refers to a literal thousand years.
41. To say that the period with man is only one day with God, does not deny that it is actually a thousand years with God as well!
42. Obviously time does not confine an eternal being like God.
43. But God is quite aware of what time means to man.
44. Another factor that works against the agnostic approach to "a thousand years" is the fact that when the author wants to speak of an indefinite time, he uses something like "a short time" (20:3) rather than give an explicit period of time.
45. So whether the reference is to "a thousand years " or "about half an hour" we are talking about literal measurements as is true of numerical considerations throughout Revelation (e.g., ten days, 144,000, two witnesses, 24 elders, seven seals/trumpets/,bowls, 1260 days, 42 months, seven lampstands/stars, three unclean spirits, etc.) and the Bible in general.
46. The 1000 years is a literal number and not a symbolic number for a long period of time as this number is mentioned six times in six consecutive verses (2-7).
47. There is no contradiction between the 1000 years and the eternal kingdom promised in the OT.
48. The eternal state with its new earth fulfills the requirement for an eternal kingdom, the 1000 years being merely the prologue to that eternal kingdom.
49. The kingdom of God on earth will have a limited phase consisting of a 1000 years plus followed by the eternal state with its new creation.
50. Exegetical consistency demands that we take the 1000 years literally.

VERSE 3 and he threw him into the abyss, and shut it and sealed it over him (kai. e;balen auvto.n eivj th.n a;busson kai. e;kleisen kai. evsfra,gisen evpa,nw auvtou/ [conj kai + aor.act.ind.3s. ballo throw + pro.acc.m.s. autos him + prep eis into + art.w/noun acc.f.s. abussos abyss + conj kai + aor.act.ind.3s. kleio lock + conj kai + aor.act.ind.3s. sphragizo seal + prep epano above + pro.gen.m.s. autos him], so that he would not deceive the nations any longer, until the thousand years were completed [i[na mh. planh,sh| e;ti ta. e;qnh a;cri telesqh/| ta. ci,lia e;th [conj hina purpose clause + neg me + aor.act.subj.3s. planao deceive + adv eti still; any longer + art.w/noun acc.nt.p. ethons nation + conj achri until + aor.pass.subj.3s. teleo finish + art.w/adj.nom.nt.p. chilioi a thousand + noun nom.nt.p. etos year]; after these things he must be released for a short time [meta. tau/ta dei/ luqh/nai auvto.n mikro.n cro,non [prep meta after + pro.acc.nt.p. touto things + pres.act.ind.3s. dei must + aor.pass.infin. luo release + pro.acc.m.s. autos him + adj.acc.m.s. mikros little + noun acc.m.s. chronos time]).

ANALYSIS: VERSE 3

1. Next the privileged angel transfers the dragon to his place of confinement.
2. Besides being bound, Satan must remain in the place of confinement, called here, the Abyss, the very place where the demonic horde as per the 5^th bowl judgment, is to be released (9:1ff.).
3. It is the very place where the beast ascends in his 2^nd incarnation (11:7; 17;8) before he is blessed by the dragon (13:4,7).
4. The angel both "shuts" and "seals" the opening to the abyss above the dragon.
5. Satan’s dungeon, the abyss, is where he will spend the 1000 years being taken out of complete circulation.
6. All stories of Satan in hell ruling and tormenting people is simply the subject of myth.
7. His power to inflict harm of any sort is neutralized.
8. Unlike a Mafioso who continues to operate a crime syndicate from his cell, Satan will only have the company of his fellow fallen angels and the reviling of humanity (Isa. 14:12; 24:22).
9. The action of locking and sealing denotes security as with Daniel in the lion’s den (Dan. 6:17 and the tomb of Christ (Matt. 27:66).
10. The purpose of the confinement is seen in the words "that he might not deceive the nations any longer."
11. He will be active in this regard right up until he is taken into custody and thrown into the abyss (Rev. 13:14; 16:13-14) and will renew his deceptive ways during the time of his brief release (v.7).
12. The nations he deceives "after these things" (e.g. 1000 years) are the nations formed from the believers who survive the tribulation apart from physical death.
13. The individuals that make up these reconstituted millennial nations are seen in Matt. 25:31ff.
14. Unbelievers who survive the tribulation are executed via the baptism of fire while believers are invited to occupy "the kingdom prepared for [them] from the foundation of the world" (Matt. 25:34).
15. The final questions that remains is why does God make it possible for Satan to engage in mass deception especially in light of all that has transpired?
16. The answer is that untold millions will not come to saving faith especially during the period leading up to the end of the 1000 years.
17. The descendants of the original pioneers of the 1000 years will not by any means all embrace the truth of BD that is spread through all the earth without the usual opposition and persecution that characterizes the first six thousand years from Adam to the Millennium.
18. People do not need Satan and his agents of deception to be negative, they only need Satan to formulate substitute ideologies and strategies to counter the truth.
19. Hence there is a necessity, a divine necessity, as seen in the construction "he must be released."
20. This release is "after these things" which clearly indicates that the release of Satan will take place just after the 1000 years.
21. Satan will have no part in the 1000 years but many will not pass the prosperity test and grow up in unbelief in spite of all their advantages!

Believers Resurrected (vv. 4-6)

VERSE 4 Then I saw thrones, and they sat on them, and judgment was given to them (Kai. ei=don qro,nouj kai. evka,qisan evpV auvtou,j kai. kri,ma evdo,qh auvtoi/j [conj kai + aor.act.ind.3s. eidon "saw" + noun acc.m.p. thronos throne + conj kai + aor.act.ind.3p. kathizo sit + prep epi upon + conj kai + noun nom.nt.s. krima judgment + aor.pass.ind.3s. didomi give + pro.dat.m.p. autos "them"]).

And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God (kai. ta.j yuca.j tw/n pepelekisme,nwn dia. th.n marturi,an VIhsou/ kai. dia. to.n lo,gon tou/ qeou/ [conj kai + art.w/noun acc.f.p. psuche soul + art.w/perf.pass.part.gen.m.p. pelekizo decapitate; 1x + prep dia because + art.w/noun acc.f.s. marturia testimony + noun gen.m.s. Iesous Jesus + conj kai + prep dia because, on account of + art.w/noun acc.m.s. logos word + art.w/noun gen.m.s. theos God], and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand [kai. oi[tinej ouv proseku,nhsan to. qhri,on ouvde. th.n eivko,na auvtou/ kai. ouvk e;labon to. ca,ragma evpi. to. me,twpon kai. evpi. th.n cei/ra auvtw/n [conj kai-ascensive "even" + pro.nom.m.p. hostis whoever; the kind who referring back to the substantive "souls" + neg ou not + aor.act.ind.3p. prokuneo worship + art.w/noun acc.nt.s therion beast + conj oude nor + art.w/noun acc.f.s. idkon image + pro.gen.m.s. autos "his" + conj kai + neg ou + aor.act.ind.3p. lambano receive + art.w/noun acc.nt.s. charagma mark, tattoo, stamp; implant + prep epi upon + art.w/noun acc.nt.s. metopon forehead + conj kai + prep epi upon + art.w/noun acc.f.s. cheir hand + pro.gen.m.p. autos "their"]; and they came to life and reigned with Christ for a thousand years [kai. e;zhsan kai. evbasi,leusan meta. tou/ Cristou/ ci,lia e;th [conj kai + aor.act.ind.3p. zao live, become alive + conj kai + aor.act.ind.3p. basileuo reign + prep meta with + art.w/noun gen.m.s. Christos Christ, Messiah, Anointed One + adj.acc.nt.p. chilioi thousand + noun acc.nt.p. etos year]).

ANALYSIS: VERSE 4

1. The scene dealing with the Millennial Kingdom is presented in two parts.
2. The first part deals with the tribulational martyrs (vv. 4-6), and the second part gives attention to the Gog and Magog revolution (vv. 7-10).
3. This first scene chronologically follows the scene just completed, the binding of Satan.
4. The first thing that captured John’s vision is "thrones" and the ones who "sat on them."
5. This aspect of John’s vision derives from Dan. 7:9-10, 22, with the occupants acting as assessors of the divine Judge shortly after the 2^nd Advent.
6. The challenge is to identify the occupants of these thrones indicated by the unnamed subject of the verb "they sat."
7. A widely held view among commentators is that these thrones are occupied by the martyrs that are the subject of the rest of this verse and who hold prominence throughout the book of Revelation.
8. As plausible as this view is, it overlooks the glaring fact that the resurrection of the martyrs does not occur until after the mention of the thrones and their occupants.
9. If the martyrs of the tribulation are the occupants of the thrones then the verb "reigned" would be redundant.
10. All resurrected saints of all dispensations will reign with Christ 1000 years, not just the tribulational martyrs.
11. The little-noticed possibility among interpreters of Revelation is that the occupants of the thrones are the saints of the Church Age who compose the armies of Rev. 19:14.
12. It is an universal principal that those who fight and win a war become the ones who assume rulership over the vanquished.
13. The enthroned ones must be those who have already risen from the dead and have themselves already been judged (e.g. Bema Seat).
14. The only ones who fit this description are those composing the Lamb’s bride (19:7-8).
15. This is in fact the very promise given to members of the bride of Christ earlier in this book (cf. 2:26-28; 3:12,21; cp. 1Cor. 6:2-3).
16. Between the 2^nd Advent the onset of the Millennial Age is the period of 75 days.
17. This is based on the prophetic statement in Dan. 12:12: "Blessed is he who keeps waiting and attains to the 1335 days."
18. Subtracting 1260 days from 1335 days equals 75 days.
19. The tribulation is divided in two equal halves of 1260 days (cf. Rev. 11:3 for the first half and 12:6 for the second half).
20. The total being 2520 days.
21. In terms of biblical months of 30 days each we arrive at 42 months for each half of the tribulation (cf. Rev. 11:2 and 13:5 for the 2^nd half).
22. Those who are "blessed" are those who make it alive from the midpoint of the tribulation to the 1335^th day (or 44 and ½ months).
23. So the 1000 years does not commence immediately with the conclusion of the 70^th Week of Years (see Doctrine of Daniel’s Seventy Weeks).
24. Jesus will judge all who survive the tribulation according to Matt. 25.
25. This includes both Jews and Gentiles.
26. The judgment will determine who is qualified to enter the wedding feast as guests.
27. The judgment of Gentiles from the nations is seen in Matt. 25:31-46.
28. Jews are mentioned in the parables of the Wise and Foolish Virgins of Matt. 25:1-12 (cf. also the Parable of the Talents; Matt. 25:14-30).
29. During this time (the 75 days) OT saints will be raised from the dead and rewarded (cf. Dan. 12:2, 13).
30. Exactly one month after the conclusion of the 70^th Week of Years the idol will be disposed of (cf. Dan. 12:11), leaving 45 days until the 1000 years commence.
31. If Christ Himself judges Israel and the nations who does this leave to judge?
32. The answer: fallen angels (see 1Cor. 6:3 "Do you not know that we will judge angels?")!
33. The beast and false prophet is judged immediately after Armageddon by Jesus Christ who throws the two of them into the Lake of Fire (Rev. 19:20).
34. Immediately after that Satan is cast into the abyss by an angel (Rev. 20:1-3).
35. After that all free-fallen spirits are judged by the Church and cast into the abyss.
36. This accounts for the opening statement in Rev. 20:4 and 1Cor. 6:3.
37. The common expression in this book "was given" (aor.pass.ind. didomi occurs 21x in 18 verse) in the phrase "judgment was given to them" is that which is granted to CA believers by Jesus Christ.
38. Church age saints will do the judging.
39. Next follows the resurrection of OT saints and martyrs of the tribulation.
40. Next John focus was drawn to "the souls of those beheaded because of the testimony of Jesus and because of the word of God."
41. John somehow sees the souls of these saints apart from their bodies.
42. He sees them before they are resurrected just as he saw them beneath the altar in 6:2 in connection with the breaking of the 5^th seal: "I was underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained."
43. Here he saw the full number of those who had suffered and died under the oppression of the beast (cf. 6:11).
44. With the defeat and execution of the beast and the false prophet their blood will have been avenged.
45. The hapax "who had been beheaded" derives from the noun which means "axe" the traditional weapon for execution in republican Rome.
46. Beheading was the ancient Roman method of capital punishment.
47. This unusual choice of words suggests the means of execution of those who refused to worship the beast or his image and who refused to take the mark in their bodies.
48. The revival of this form of public execution will be part of the terror the Antichrist’s regime will inflict upon those who hold to "the testimony of Jesus" and "the word of God."
49. It is therefore fitting that the beast and the false prophet will executed in the fashion in which they die.
50. Earlier references to their martyrdom at 6:9 assign this same reason for their deaths (cf. 6:9 and 12:17).
51. John himself was persecuted for the same reason (1:9).
52. "The testimony of Jesus" has as its customary sense "the testimony which Jesus Himself bore."
53. Jesus bore witness during the days of his flesh only to the truth.
54. The two expressions obviously overlap.
55. They involve the same content, namely, Bible doctrine.
56. A further description of these martyrs comes in the words "even those who had not worshipped the beast of his image, and had not received the mark on their forehead and on their hand."
57. Using an ascensive kai the writer switches constructions to a relative clause.
58. This is not bad grammar, because the hoitines ("those who") refers back to psychas ("the souls") the nominative as the subject of its relative clause and masculine because of its agreement with the masculine sense of the feminine noun psychas.
59. These who refuse allegiance to the beast of necessity give up their lives according to Rev. 13:15.
60. Prophecy makes mention of this special group of martyrs so that they can be much encouraged during the days of their fiery ordeal.
61. They will be able to take heart that they will receive full vindication and remuneration for their faithfulness even to death.
62. The verb "they lived" is an ingressive aorist and refers to the glorious fate of their bodies which were so abused during the great persecution that will claim the lives of literally millions of believers during the bloody rampage of the beast (cf. Rev. 7:9, 13-17).
63. This verse predicts the future bodily resurrection of this particular class of believers.
64. The very same form of the verb translated "and they came to life" (aor.ind. zao) is repeated in verse 5 dealing with the resurrection of unbelievers after the 1000 years.
65. In fact, whenever zao is used in a context dealing with physical death, it always is in reference to bodily resurrection (cf. Jn. 11:25; Acts 1:3; 9:41).
66. John plainly calls this anatasis ("resurrection") in verse 5, using a noun that occurs more than 40x in the NT.
67. The verb zao is used of resurrection in Revelation at 1:18; 2:8; 13:14 and 20:5.
68. Finally, these martyrs are promised a place in the future reign of Christ during the 1000 years.
69. Of course the location of that reign is on earth and not heaven as 5:10 makes transparent (context is a song sung by the four living creatures and the 24 elders upon the formal presentation of the One worthy to open the seven-sealed book of dominion over the earth).
70. The title "Christ" occurs infrequently within this book (7x at 1:1,2,5; 11:15; 12:10; 20:4,6; cp. "Jesus" 14x in 12 verses: 1:1,2,5,9; 12;17; 14:12; 17:6; 19:10; 20:4; 22:16,20,21) and here its use is probably a tie in to Psalm 2:2, referring to the Lord’s Anointed.
71. Clearly, this messianic psalm is all about the fulfillment of promises to Israel which include a future eternal kingdom ruled by their Messiah.

Two Resurrections (vv. 5-6)

VERSE 5 The rest of the dead did not come to life until the thousand years were completed (oi` loipoi. tw/n nekrw/n ouvk e;zhsan a;cri telesqh/| ta. ci,lia e;th [art.w/adj.nom.m.p. loipos remainder, rest + art.w/adj.gen.m.p. nekros dead + neg ouk + aor.act.ind.3p. zao live + conj achri until + aor.pass.subj.3s. teleo complete, finish, conclude + art.w/adj.nom.nt.p. chilioi thousand + noun nom.nt.p. etos year]).

This is the first resurrection (au[th h` avna,stasij h` prw,th [pro.nom.f.s. houtos this + art.w/noun nom.f.s. anastasis resurrection + art.w/adj.nom.f.s. porte first]).

ANALYSIS: VERSE 5

1. It appears that the first sentence in this verse is parenthetical.
2. The second sentence is not.
3. Verse 5 accounts for the ones not yet raised from the dead in anticipation of the 1000 years.
4. "The rest of the dead" refers to all who are unbelievers from the beginning of time to the conclusion of the Gog and Magog revolution (vv. 7-10).
5. The physical remains of all who perish in unbelief will be raised in connection with the Great White Throne Judgment (cf. vv. 11-15).
6. The first line of this verse relates back to verse 4 and the pronouncement regarding the resurrection of the tribulational martyrs who are said to be raised so that they can participate in the millennial age.
7. The parenthetical statement in v. 5a anticipates the resurrection of those who fail to make the salvation adjustment.
8. The verb translated "did not come to life" refers to the resurrection of the bodies of unbelievers.
9. Believers and unbelievers will experience bodily resurrection (cf. Dan. 12:2 "Many of those who sleep in the dust of the earth (reference to the grave) will awake, these to everlasting life, the others to disgrace and everlasting contempt." Also see Jn. 5:28-29; Acts 24:15).
10. The resurrection of unbelievers will take place in connection with the Great White Throne Judgment which takes place in the void between the dissolution of the present universe and the creation of the new heavens and earth.
11. Again, the translation should have put the first line of this verse in parentheses.
12. The five words (in the Greek): "This the first [the] resurrection" applies most immediately in context to the resurrection of the martyrs of the tribulation mentioned at the end of verse 4.
13. The rest of the dead, being unbelievers have a separate resurrection coming just after the 1000 years.
14. The first resurrection as it is designated does not exclude the orders of resurrection that precedes the resurrection of the tribulation martyrs.
15. Within the first resurrection is a sum total of three separate orders of resurrection in contrast to the "second" resurrection with only has one order.
16. The three orders within the first resurrection is: (1) Christ’s resurrection; (2) Church Age saints; (3) OT and saints who die in the tribulation.
17. In this connection see 1Cor. 15:20, 23-24 ("at His coming" includes orders #s 2 and 3 above).
18. Saints of the present dispensation are raised according to 1Thess. 4:13-18 (cf. 1Cor. 15:51-54).
19. Furthermore it is clear that Church Age believers receive resurrection before OT saints (Heb. 11:40).
20. OT saints experience resurrection sometime during the 75 days (see discussion of verse 4) between the 2^nd Advent and the onset of the 1000 years (cf. Dan. 12:2, 13).
21. Many will visit and fellowship with the patriarchs Abraham, Isaac, and Jacob (Matt. 8:11).
22. The noun "resurrection" (anastasij) occurs 42x in 40 verses in the NT and only once does it refer to resuscitation (Heb. 11:35a but compare 35b and "a better resurrection").
23. The cognate verb anisthmi means "raise up" and occasionally refers to bodily resurrection (cf. Matt. 24:46; Jn. 20:9; Acts 13:34; 1Thess. 4:14, 16).
24. The verb egeirw, also meaning "to rise up" is occasionally used of resurrection (Lk. 24:6, 34Jn. 12:1; 21:14; 1Cro. 15:12,13, etc.).
25. The hapax egersij occurs in Matt. 27:52 in connection with Christ’s resurrection.
26. The "first resurrection" refers to the resurrection of the saved from all the ages so they can participate in the millennial kingdom.

5^th Beatitude (vv. 6)

VERSE 6 Blessed and holy is the one who has a part in the first resurrection (maka,rioj kai. a[gioj o` e;cwn me,roj evn th/| avnasta,sei th/| prw,th| [adj.nom.m.s. makarios blessed; fortunate, lucky in secular usage + conj kai + adj.nom.m.s. hagios holy + art.w/pres.act.part.nom.m.s. echo have + noun acc.nt.s. meros part + prep en in + art.w/noun loc.f.s. anastasis resurrection + art.w/adj.loc.f.s. prote first] ; over these the second death has no power [evpi. tou,twn o` deu,teroj qa,natoj ouvk e;cei evxousi,an [prep epi over + pro.gen.m.p. houtos this; "these" + art.w/adj.nom.m.s. deutros second + noun nom.m.s. thanatos death + neg ouk + pres.act.ind.3s. echo have + noun acc.f.s. exousia authority, power], but they will be priests of God and of Christ and will reign with Him for a thousand years [avllV e;sontai i`erei/j tou/ qeou/ kai. tou/ Cristou/ kai. basileu,sousin metV auvtou/ Îta.Ð ci,lia e;th [conj alla but + fut.mid.ind.3p. eimi "will be" + noun nom.m.p. hiereus priest + art.w/noun gen.m.s. theos God + conj kai + art.w/noun gen.m.s. christos Christ + conj kai + fut.act.ind.3p. basileuo reign + prep meta with + pro.gen.m.s. autos him + adj.acc.nt.p. chilio thousand + noun acc.nt.p. etos year]).

ANALYSIS: VERSE 6

1. Revelation’s fifth beatitude (cf. 1:3; 14:13; 16:15; 19:9; 22:7, 14) out of seven declares the happy state of those participating in the first resurrection.
2. The addition of "holy" to "blessed" expands the sense to include the idea that believers living under the millennial conditions of their Ph3 will be free from the besetting and depilating effects of the sin nature (no STA!).
3. Plus we will all operate in accordance with resident BD, with nary a hint of human viewpoint or outright ignorance of spiritual things.
4. This will only be true of the community of resurrected saints and not mortals living and arising during the 1000 years.
5. Death of any kind will have no hold over us.
6. This blessed state applies equally to each and every one of us as indicated in the singular 3^rd person of "the one who has part…"
7. The only other combination of this construction in John’s writings is Jn. 13:8, but the noun "part/share" occurs in Rev. 21:8 and 22:19 of those denied the blessings of eternal life.
8. By contrast, the first-resurrection crowd has exemption from the power of the second death.
9. The "second death" implies a previous death, namely spiritual death the penalty for entering the world will an indwelling sin nature to which God imputes Adam’s original sin.
10. The imputation of Adam’s original sin to the newborn results in spiritual death to the individual (cf. Eph. 2:1; Rom. 5:14-19).
11. The first death is a judgment that affects the living soul while the second death brings judgment to both the soul and the body (Matt. 10:28).
12. The second death commences upon the physical death of the unsaved.
13. The soul enters hell waiting for the resurrection of the body to face the Great White Throne Judgment and the Lake of Fire.
14. Everyone who believes in Jesus Christ is transferred from the realm of spiritual death to life (Col. 1:13; 1Jn. 3:14).
15. Spiritual death is a state of condemnation or a sentence of eternal condemnation cancelled upon making the salvation adjustment (Jn. 3:18, 36).
16. Attitude towards the Gospel determines one’s eternal destiny.
17. The imputation of AOS results in the first death, while faith in Christ results in the imputation of +R and E.L (Jn. 3:16, 36; 6:35, 47; 7:38; 11:25; Rom. 9:33; 1Jn. 5:5).
18. The "second death" is spiritual death perpetuated beyond physical death and is referred to in 2:11; 20:14; 21:8.
19. The first death is not physical death; physical death is merely the door that leads to the second death.
20. Believers die physically but escape the ravages of the second death.
21. Exemption from the authority of the second death means deliverance from an eternity spent in the Lake of Fire, a fabulous blessing that explains in part the blessedness of those raised in connection with the first resurrection.
22. Another aspect of their blessedness is the privilege of being priests and rulers.
23. Guarantee of the duality comes in the phrase "they shall be priests of God and of Christ and will reign with Him…"
24. Whatever priestly ministry the saints will have on behalf of mortals during the 1000 years is unrevealed.
25. They will join with Christ in ruling/administrating the earth with Christ during those centuries.
26. These dual functions will continue beyond the 1000 years as indicated in 22:3 and 5.
27. The millennial phase is by its very definition temporary but the kingdom survives and perpetuates itself in the eternal state.

Gog and Magog Revolution (vv. 7-10)

VERSE 7 When the thousand years are completed, Satan will be released from his prison (Kai. o[tan telesqh/| ta. ci,lia e;th( luqh,setai o` Satana/j evk th/j fulakh/j auvtou/ [conj kai + adv hotan when + aor.pass.ind.3s. teleo complete + art.w/adj.nom.nt.p. chiloi a thousand + noun nom.nt.p. etos year + fut.pass.ind.3s. luo release + art.w/noun nom.m.s. Satanas lit. Adversary +prep ek from + art.w/noun abl.f.s. phulake prison + pro.gen.m.s. autos his],

ANALYSIS: VERSE 7

1. The account jumps to the conclusion of the 1000 years when Satan’s final rebellion will be quelled.
2. This verse predicts Satan’s final release from the abyss but does not tell us how this release comes about.
3. Other instances of entities being released temporally from the underworld of Sheol-Hades includes the beast (Rev.17:8; human), a demonic horde as per the 5^th trumpet judgment (9:1-11; demon spirits imprisoned in connection with the Gen. 6 episode; cf. Jude 6), all unbelievers resurrected from the abyss for the Great White Throne Judgment (Rev. 20:13), and Satan having been incarcerated for the duration of the 1000 years.
4. Here the place of Satan’s release is called "his prison" which was introduced in 20:1 and 3 as "the abyss."
5. This latter designation recalls the reference to the spirit’s "in prison" in 1Pet. 3:19.
6. The future tenses of vv. 7-8 are the language of predictive prophecy.

Final Assault on Humanity (v.8)

VERSE 8 and will come out to deceive the nations which are in the four corners of the earth (kai. evxeleu,setai planh/sai ta. e;qnh ta. evn tai/j te,ssarsin gwni,aij th/j gh/j [conj kai + fut.dep.ind.3s. exerchomai come out + aor.act.infin. planao lead or wander astray + art.w/noun acc.nt.p. ethnos nation + art.acc.nt.p. to acts as a rel. pronoun "which" + prep en in + art.w/adj.loc.f.p. tessares four + noun loc.f.p. gonia corner; lit. street corner + art.w/noun gen.f.s. ge earth], Gog and Magog, to gather them together for the war [to.n Gw.g kai. Magw,g( sunagagei/n auvtou.j eivj to.n po,lemon [art.w/noun acc.m.s. Gog + conj kai + noun acc.m.s. Magog + aor.act.infin. sunago gather together + pro.acc.m.p. autos "them" + prep eis toward, to + art.w/noun acc.m.s. polemos war]; the number of them is like the sand of the seashore [w-n o` avriqmo.j auvtw/n w`j h` a;mmoj th/j qala,sshj [pro.gen.m.p. hos "whose" + art.w/noun nom.m.s. arithmos number + pro.gen.m.p. autos "of them" + adv hos as; "is like" + art.w/noun nom.f.s. ammos sand + art.w/noun gen.f.s. thalassa sea (shore)]).

ANALYSIS: VERSE 8

1. The Adversary (Satan) wastes no time stirring up and galvanizing the masses of negative volition (e.g., unbelievers) against the rule of Jesus Christ.
2. Satan is once again seen as incurably malignant even after his stint in hell (so for the beast).
3. Sponsoring lies with a view to deception is his specialty, and it is so easy to do when he has negative volition at his disposal.
4. Satan and his vast demonic hierarchy deceives humanity via "the doctrine of demons" (cf. 1Tim. 4:1; there is something for everyone; cf. Eph. 4:14).
5. Satan’s agents include unprincipled men who are the adepts spreading the deceivers lies to unwitting humans.
6. Demonic deception is behind the decision of the nations to do battle at Armageddon (cf. Rev. 16:13-14).
7. Satan will foster discontent and slander the rule of righteousness filling negative humanity will hate and false hope.
8. While in prison Satan was not free to engage in deception of the nations (cf. v. 3).
9. Nationalism will exist during the 1000 years as it is a divine institution (volition, marriage, and family being the other three divine institutions).
10. Satan will operate as always under the permissive will of God.
11. This revolution will not be thwarted until the final battle crushes it.
12. There will be a stand-down order to allow the revolution to organize and march on Jerusalem.
13. Nothing is said about the effect of all this upon the righteous living within those nations.
14. The expression "the four corners of the earth" indicates that this final revolution is a worldwide event.
15. This expression is one of world-wide scope as in 7:1.
16. Sad to say, unbelievers will exist in exceedingly large numbers by the culmination of the 1000 years.
17. Morals living during this final dispensation will be required to make all the adjustments to God as is the case in all the dispensations.
18. By the end of the 1000 years there will be massive Ph 1 negative volition throughout the nations and this despite all the evidence to the contrary.
19. Negative volition is easily duped regardless the context.
20. There will come warning after warning to avoid unbelief and the deception connected with Satan’s final stand.
21. The expression "Gog and Magog" alludes to Ezek. 38:2 where both names occur.
22. Gog first appears in Scripture at Gen. 10:2.
23. The most one can deduce from these names is that they are emblematic of that great invasion of Israel by the Russian confederation in Ezekiel chapters 38 and 39.
24. This invasion of Israel from the north occurs in the Tribulation shortly after the Jews ink a treaty with the Antichrist (cf. Isa. 28:15, 18).
25. Here John uses the terminology of Ezekiel and applies it to the final world-wide rebellion.
26. In both instances God intervenes on behalf of Israel and supernaturally destroys the invaders.
27. "To gather them for the war" repeats Rev. 16:14 regarding the build-up for Armageddon.
28. The invaders are innumerable as seen in the hyperbole describing the descendants of Abraham in Gen. 22:17, the grain stored by Joseph in preparation for the famine (Gen. 41:49), the Canaanites conquered by Joshua (Judg. 7:12, the Philistines assemble to fight against Israel (1Sam. 13:5), the counsel given to Absalom by Hushai regarding his army (2Sam. 17:11), and the wisdom granted to Solomon (1Kgs. 4:29).
29. The combatants who assemble are probably not a typical army but more like a mob as in the French Revolution.
30. No formal military organizations exist in the Millennium.
31. Satan will convince the masses that they can succeed in taking back the planet since he is back and, since the opposition to revolt is not stepping in to nip this in the bud.
32. All the actions that will be taken to organize and energize the march against Jerusalem will be allowed to proceed by the messianic regime giving the masses a false sense of success.
33. Never mind the wide spread awareness of this prophecy and all that has preceded it, negative volition will dismiss this and imagine a vain thing.

Revolution Crushed (v.9)

VERSE 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city (kai. avne,bhsan evpi. to. pla,toj th/j gh/j kai. evku,kleusan th.n parembolh.n tw/n a`gi,wn kai. th.n po,lin th.n hvgaphme,nhn [conj kai + aor.act.ind.3p. anabaino descend; "came up" + prep epi upon + art.w/noun acc.nt.s. platos breadth, width; "broad" + art.w/noun gen.f.s. ge earth + conj kai + aor.act.ind.3p. kukleuo encircle + art.w/noun acc.f.s. parembole camp, encampment + art.w/adj.gen.m.p. hagios saint + conj kai; epexegetical "even" + art.w/noun acc.f.s. polis city + art.w/perf.pass.part.acc.f.s. agapao love; "beloved"], and fire came down from heaven and devoured them [kai. kate,bh pu/r evk tou/ ouvranou/ kai. kate,fagen auvtou,j [conj kai + aor.act.ind.3s. katabaino descend + noun nom.nt.s pur fire + prep ek from + art.w/noun abl.m.s. ouranos heaven + conj kai + aor.act.ind.3s. katesthio devour, consume + pro.acc.m.p. autos]).

ANALYSIS: VERSE 9

1. The satanic mob marches from "the four corners of the earth" to the very center of the Messianic kingdom.
2. The somewhat strange use of the verb "to ascend" (anabaino) translated "came up" is used in the LXX when an army proceeds to the battlefield (e.g., Judg. 1:1; 1Kgs. 22:4).
3. Her is probably follows the custom of referring to the ascent to backbone of situated in Jerusalem (cf. Lk. 18:31; Acts 11:2; 15:2; 18:22; 21:12).
4. The revolutionary mob consisting of literally billions of people will be allowed to actually enter the holy land and surround the city itself.
5. This siege of Jerusalem will proceed unimpeded by the Christ and the saints.
6. The facility of advance will embolden the masses.
7. The words "surrounded the camp of the saints" refers to the city and its closely adjacent environs.
8. The term parembole is used of military barracks (Acts 21:34,37; 22:24; 23:10,16,32) or to an army in battle formation (Heb. 11:34).
9. The saints here refer to the Jewish people who apparently retreat to the protection of millennial Jerusalem.
10. This term is used in LXX of the camp of the Israelites (Ex. 16:13; 29:14; Deut. 23:14; Heb. 13:11, 13).
11. The kai ("even") following "the camp" si epexegetical, because "the beloved city" is a further description of the camp of the saints.
12. "Beloved" is appropriated terminology for the earthly Jerusalem (Pss. 78:68; 87:2).
13. This is the location of Messiah’s throne during the millennial phase of the kingdom of God on earth (cf. Jer. 3:17; Isa. 24:23; Ezek. 43:7; Mic. 4:7; Zech. 14:9-11).
14. Ezek. 38:12 designates Jerusalem as "the center of the world" (literally "the navel").
15. Fire from heaven as an instrument of divine wrath is well-known (cf. Gen. 19:24; Lev. 10:2; Ezek. 38:22; 39:6; 2Kgs. 1:10,12; Lk. 9:54).
16. The terse "devoured them" records the fate of this mob.
17. So much for all the hoopla and impressive assemblage.
18. Billions come under temporal wrath reducing them to ashes.
19. The divine fire probably will not even hurt the grass.

Satan’s 5^th and Final Fall (v.10)

VERSE 10 And the devil who deceived them was thrown into the lake of fire and brimstone (kai. o` dia,boloj o` planw/n auvtou.j evblh,qh eivj th.n li,mnhn tou/ puro.j kai. qei,ou [conj kai + art.w/noun nom.m.s. diabolos devil; slanderer + art.w/pres.act.part.nom.m.s. planao deceive + pro.acc.m.p. autos "them" + aor.pass.ind.3s. ballo cast, throw + prep eis into + art.w/noun acc.f.s. limne lake, pool + art.w/noun gen.nt.s. pur fire + conj kai + noun gen.nt.s. theion sulphur, brimstone], where the beast and the false prophet are also [o[pou kai. to. qhri,on kai. o` yeudoprofh,thj [adv hopou where + conj kai also + art.w/noun nom.nt.s. theiron beast + conj kai + art.w/noun nom.m.s. pseudoprophetes false prophet]; and they will be tormented day and night forever and ever [kai. basanisqh,sontai h`me,raj kai. nukto.j eivj tou.j aivw/naj tw/n aivw,nwn [conj kai + fut.pass.ind.3p. basanizo torture, torment + noun gen.f.s. hemera day + conj kai + noun gen.f.s. nux night + prep eis into + art.w/noun acc.m.p. aion age + art.w/noun gen.m.p. aion age; "into the ages of the ages"; used 18x in NT for eternity future; 12x in Revelation]).

ANALYSIS: VERSE 10

1. Satan’s seductive methodology is his most distinguishing characteristic.
2. An unnamed agent, implied by the prophetic aorist "was cast" will throw the devil into the Lake of Fire.
3. This takes place immediately after his army of dupe is destroyed as easily as were the Assyrians in the days of Isaiah.
4. The writer is quick to point out the fact that the devil will join his protégés "the beast and the false prophet" have been spending the previous thousand years (cf. 19:20).
5. This constitutes the ultimate bruising of the serpent’s head (Gen. 3:15).
6. Satan’s followers in this final rebellion against the kingdom of God enter hell below for a very short stint, as they will be raised to face the Great White Throne Judgment of verses 11-15.
7. The continual suffering of the beast and false prophet during the 1000 years clearly suggests that eternal perdition is not annihilation as some teach.
8. The idiom "forever and ever" denotes the unbroken continuity of their torment.
9. It is used in reference to eternal blessing as well (21:25; 22:5).
10. In Revelation we saw three of Satan’s five falls: first his banishment from the 3^rd and 2^nd heavens (12:9); second his imprisonment in the abyss for 1000 years (20:2-3) and last his final doom in the LOF.
11. The LOF is where his followers end up as well (cf. Rev. 14:11).

Great White Throne Judgment (vv. 11-15)

VERSE 11 Then I saw a great white throne and Him who sat upon it (Kai. ei=don qro,non me,gan leuko.n kai. to.n kaqh,menon evpV auvto,n [conj kai + aor.act.ind.1s. eidon saw + noun acc.m.s. thronos throne + adj.acc.m.s. megas great + adj.acc.m.s. leukos white + conj kai + art.w/pres.dep.part.acc.m.s. kathemai sit + prep epi upon + pro.acc.m.s. autos it], from whose presence earth and heaven fled away [ou- avpo. tou/ prosw,pou e;fugen h` gh/ kai. o` ouvrano,j [pro.gen.m.s. hos "whose" + pro apo w/art/w/abl.nt.s. prosopon face; "presence" + aor.act.ind.3s. pheugo flee + art.w/noun nom.f.s. ge earth + conj kai + art.w/noun nom.m.s. ouranos heaven], and no place was found for them [kai. to,poj ouvc eu`re,qh auvtoi/j [conj kai + noun nom.m.s. topos place, region + neg ouk no + aor.pass.ind.3s. eurisko find + pro.dat.m.p. autos "them"]).

ANALYSIS: VERSE 11

1. This scene/vision opens with a Great White Throne existing in the absence of the original and first creation.
2. Nonbiblical apocalyptic works describe in gruesome detail the judgment of the wicked, but these two scenes furnish a description that is remarkable for its simplicity and restraint (Beckwith).
3. The two scenes that comprise the balance of this chapter constitute the final act connected with the present order as evidenced by the departure of planet earth and the universe as now constituted.
4. John’s visionary eyes fall upon "a great white throne."
5. It is "great" in comparison to the thrones mentioned in verse 4 of this chapter, because it is a throne occupied by Jesus Christ and, because of the judgment that emanates from it.
6. It is "white" denoting the purity and righteousness of the judgment that issues from it.
7. Judgment upon humanity comes in several phases.
8. The judgment of church age saints comes in connection with the Rapture and the Bema Seat of Christ (cf. 2Cor. 5:10; 1Thess. 4:17).
9. The judgment of OT and tribulational saints comes in connection with the second coming of Christ (Dan. 12:13; Rev. 20:4-5).
10. For example the judgment and reward of the tribulational martyrs comes at the onset of the Millennium.
11. The fact the two resurrections are separated by 1000 years should make it clear that judgment comes in a series.
12. Final judgments should be distinguished from temporal judgments as in the case of Matt. 25 where believers (sheep) and unbelievers (goats) are judged in preparation for the 1000 years.
13. Jesus Christ is undoubtedly the One seated on this throne as all judgment has been granted to the Son (Jn. 5:22 "For not even the Father judges anyone, but He has given all judgment to the Son,").
14. This interpretation fits the statement of Paul in 1Cor. 15:24 in connection with the orders of resurrection explaining that Christ will turn over the kingdom to His Father "when He (Christ) has abolished all rule and authority and power."
15. Since the rule of physical death encompasses the millennial age and is the last enemy defeated for all time, it is clear Christ is the administrator of this judgment (cf. 1Cor. 15:24-28).
16. Those who make the Father or the Father and Son as occupying this throne are in error.
17. This throne will be located somewhere in limitless space and outside human history (e.g. time) as the phrase "from whose presence earth and heaven fled away."
18. Two prophetic aorists "fled away" and "was…found" predict the dissolution of the old or original creation first mentioned in Gen. 1:1.
19. We know from Scripture the Second Person of the Godhead is the agent of creation (cf. Jn. 1:3; Col 1:16; Heb. 1:2) so it is appropriate that He be the One to dissolve the old and create the new heavens and earth.
20. 2Pet. 3:17, 10-12 offers another perspective on the dissolution, where fire is the means of consuming heaven and earth.
21. Fleeing from the face or presence of the absolute deity of God the Son leaves nowhere to go as God is everywhere as per the divine attribute of omnipresence (Ps. 139:7).
22. The temporality of matter is taught throughout Scripture (Ps. 97:7; 102:25-26; Isa. 51:6; Matt. 24:35; Heb. 1:10-12).
23. The unavailability of any "place" for the earth and the heaven following their exit indicates that theirs is a flight into non-existence.

Subjects of the Judgment (v.12)

VERSE 12 And I saw the dead, the great and the small, standing before the throne, and books were opened (kai. ei=don tou.j nekrou,j( tou.j mega,louj kai. tou.j mikrou,j( e`stw/taj evnw,pion tou/ qro,nouÅ kai. bibli,a hvnoi,cqhsan [conj kai + aor.act.ind.1s. eidon saw + art.w/adj.acc.m.p. nekros dead (physically) + art.w/adj.acc.m.p. megas great + conj kai + art.w/adj.acc.m.p. mikros small + perf.act.part.acc.m.p. histemi stand + prep enopion before + art.w/noun gen.m.s. thronos throne + conj kai + noun nom.nt.p. biblion book, scroll + aor.pass.ind.3p. anoigo open]; and another book was opened, which is the book of life [kai. a;llo bibli,on hvnoi,cqh( o[ evstin th/j zwh/j [conj kai + adj.nom.nt.s. allos another + noun nom.nt.s. biblion book + aor.pass.ind.3s. anoigo open + aor.pass.ind.3s. anoigo open + pro.nom.nt.s. ho which + pres.act.ind.3s. eimi is + art.w/noun gen.f.s. zoe life]; and the dead were judged from the things which were written in the books, according to their deeds [kai. evkri,qhsan oi` nekroi. evk tw/n gegramme,nwn evn toi/j bibli,oij kata. ta. e;rga auvtw/n [conj kai + aor.pass.ind.3p. krino judge + art.w/adj.nom.m.p. nekros dead + prep ek from + art.w/perf.pass.part.gen.nt.p. grapho write; "the things which were written" + prep en in + art.w/noun dat.nt.p. biblion book + prep kata according + art.w/noun acc.nt.p. ergon work, deed + pro.gen.m.p. autos "their"]).

ANALYSIS: VERSE 12

1. The scene now focuses on the subjects of this courtroom drama.
2. The placement of the throne and the appearance of the innumerable multitude will occur in short order.
3. This massive assemblage of humanity which constitutes all unbelievers of all time will take place in connection with their resurrection from the dead.
4. In other words, they will all appear before the Great White Throne in resurrection bodies which is clear from verse 13.
5. We know that unbelievers will be raised from the dead according to Jesus’ words in Jn. 5:29.
6. This resurrection that leads to this courtroom of the indited is of course the second resurrection which follows the first resurrection with its various orders (cf. Rev. 20:5,6).
7. While it is not explicitly called the second resurrection it is clearly implied that there is a second resurrection based on the beatitude of 20:6 and the statement in 20:5 that reads "the rest of the dead did not come to life until the thousand years were completed."
8. "The rest of the dead" refers exclusively to non-believers.
9. Since all matter is taken out of existence, it follows that the resurrection of the unbelieving dead must precede the dissolution of the universe as noted in verse 11 or both actions could take place simultaneously.
10. Here is the proposed order of events in connection with this judgment: (a) the throne is set up in the second heaven (realm of the sun, moon and stars); (b) the unbelieving dead are resurrected and brought before this throne; (c) the material universe is dissolved and humanity witnesses it!; (d) the judgment proceedings commence in the void.
11. The resurrection of "the rest of the dead" (cf. v.5) designated here "the great and the small" must precede the dissolving of the physical creation or the remains of these people would go out of existence and God would have to recreate what He had just dissolved.
12. We know that the resurrection body is created out of existing elements that make up the mortal body (1Cor. 15:51).
13. Jesus wasn’t given a body independent of his natural body.
14. His resurrection body even retained the scars connected with His crucifixion (Jn. 20:20, 27).
15. This is the only example of an imperfection carried over into the resurrection body of an individual.
16. The massive group that comes before John’s eyes are "the dead, the great and the small."
17. These dead come from two most general and broad classes of humanity.
18. This designation is used in the reverse order in 11:18; 13:16; 19:5, 12, 18.
19. Jonah 3:5 uses this order (cp. Ps. 115:13; Jer. 6:13; 31:34).
20. No living humans participate in this judgment but only "the dead."
21. In other words people who have died and entered into eternal perdition.
22. The last of humanity to be included in this number are those who die in the Gog and Magog event as they will only spend hours, if that, in hell.
23. The belief that unbelievers would be raised from the dead is seen in both the Old and New Testaments (Dan. 12:2; Jn. 5:29; Rev. 20:5).
24. Believers are not a part of this judgment as believers are exempt from the penalty connected with the second death.
25. The second death which ultimately is the Lake of Fire (cf. v. 14) is the penalty for not arresting the first death which is the penalty imposed on all men for being in possession of the ISTA/OSN resulting in the imputation of Adam’s original sin.
26. "The great" represents those who in their lifetime achieved some level of notoriety over their contemporaries.
27. "The small" is self-explanatory.
28. The presence of "the great" shows that God is no respecter of persons.
29. Now we will consider "the books" and "another book."
30. The first set or category of books (plural) is a record of all the deeds/actions/works of every human being who ever lived.
31. What then do the deeds of men demonstrate?
32. Christ will demonstrate from this first set of books that there is one work/deed missing that could have made a positive eternal difference for the masses who are brought before this tribunal.
33. Scripture makes reference to a register of human actions (Ps. 56:8; Isa. 65:6).
34. The "books" contain evidence that God knows every deed of every human who has ever lived.
35. We classify this as divine omniscience.
36. The first set of books shows there is a perfect record of every human deed, including all thoughts as well as overt actions whether good or sinful.
37. Is it inconceivable that there is a record containing all human activity?
38. Missing for the unbeliever is the work or deed associated with the salvation adjustment.
39. Salvation is classified as a deed or action as per Rom. 2:7, 10.
40. The primary focus of this part of the vision is upon the other book (note the singular).
41. The second register (singular) contains only the names of those who believed in Christ for eternal salvation.
42. The first set of "books" establishes the fact that there is no entry documenting the salvation adjustment.
43. For some there is a record of their hearing the good news of salvation, but not of their believing in Christ, the work or deed that saves!
44. This verse ends with the statement that "the dead were judged from the things which were written in the books" plural.
45. The reason the first category is plural is apparently due to the voluminous nature of a registry that records all human deeds!
46. The second book (singular) demonstrates the absence of the one deed (e.g. action) that leads to eternal justification and the record of those qualified to inherit eternal life.
47. That the salvation adjustment is a work see Rom. 2:7,10 (cp. Jn. 5:29).
48. The salvation adjustment is strictly a mental work.
49. This does not contradict the doctrine that salvation is not by works, since faith in Christ is a non-meritorious action in contrast to all other good deeds.
50. Both sets of books demonstrate the eternal undoing of those assembled.
51. Again, the first set of books demonstrate that God knows everything about every person including their every thought.
52. For the unbelievers of all time there is no notation of their exercise of faith in Christ within the flow of every action good and evil over the course of their individual lives.
53. Such a record, for instance, is necessary to properly judge believers to determine divine versus human good, or put another way, time logged under the filling ministry of God the Holy Spirit.
54. The names of unbelievers are absent for the book of life since God foreknew all who would and all who would not believe (cf. Rev. 13:8; 17:8; cf. Eph. 1:4).
55. He chose us before we chose Him based on eternal foreknowledge.
56. For this reason unbelievers names are not to be found in the most important registry there is.
57. The first set of books contains a perfect unbroken record of the deeds of all who have ever lived, believer and unbeliever alike.
58. The notion that the first set of books contains only the good deeds of unbelievers and by implication that these deeds do not add up to +R is not tenable.
59. How could this by itself be demonstrated?
60. Obviously God determines what constitutes +R and this is determined by what is inherent within deity.
61. God demonstrates to unbelieving humanity that He truly knows all things including the moment of saving faith, described as "the good" (Greek) in Rom. 2:10).
62. The absence of this action in the registry of works is the reason for the absence of the names of the indicted in the book of life at the last judgment.
63. It is ironic that in a system where good works are rejected as efficacious (Titus 3:5), there is one good activity that could have saved each and every one of these souls (Rom. 2:7,10).
64. The notion that the first set of books is designed to demonstrate that men are indicted based on a balance scale of good versus evil is contradicted by the biblical teaching that salvation is not possible by good deeds.
65. This is contradicted by the salvation of the thief on the cross who was promised paradise based strictly on his saving faith.
66. No amount of good can add up to +R since all have sinned in Adam and come short of the glory of God (e.g., +R).
67. Simply the point of the first set of books is to show that the judgment is based on divine omniscience.

Resurrection and Judgment of Unbelievers (vv. 13-15)

VERSE 13 And the sea gave up the dead which were in it (kai. e;dwken h` qa,lassa tou.j nekrou.j tou.j evn auvth/ [conj kai + aor.act.ind.3s. didomi give + art.w/noun nom.f.s. thalassa sea, ocean + art.w/adj.acc.m.p. nekros dead + art.acc.m.p. ho "which" + prep en in + pro.loc.f.s. aute "it"], and death and Hades gave up the dead which were in them [kai. o` qa,natoj kai. o` a[|dhj e;dwkan tou.j nekrou.j tou.j evn auvtoi/j [conj kai + art/w.noun nom.m.s. thanatos death (e.g. grave) + conj kai + art.w/noun nom.m.s. hades; underworld + aor.act.ind.3p. didomi give + art.w/adj.acc.m.p. nekros dead + art.acc.m.p. ho "which" + prep en in + pro.loc.m.p. autos "them"]; and they were judged, every one of them according to their deeds [kai. evkri,qhsan e[kastoj kata. ta. e;rga auvtw/n [conj kai + aor.pass.ind.3p. krino judge + adj.nom.m.s. ekastos each one + prep kata according + art/noun acc.nt.p. ergon work + pro.gen.m.p. autos "their"]).

ANALYSIS: VERSE 13

1. Verses 13-15 summarize the vision of verses 11 and 12.
2. The resurrection (2^nd) implied in v. 12a is given fuller comment in this verse as John returns to the event alluded to before the opening of the books and the judgment mentioned in verse 12.
3. The double "gave up" refers to bodily resurrection.
4. The unbelieving dead will experience resurrection (cf. Dan. 12:2; Jn. 5:29; Acts 24:15).
5. This second resurrection fulfills the implication of the first resurrection of Rev. 20:4.
6. Principle: Where the soul goes the body follows for both believers and unbelievers.
7. The double reference to the dead who are raised involves the unsaved dead only.
8. The notion of one general resurrection and judgment for all humanity contradicts the clear statement of Rev. 20:5, "the rest of the dead did not come to life until the thousand years were completed."
9. All those judged in this resurrection (outside human history in the void) fall under the authority of the second death, which is the Lake of Fire (20:6).
10. The mention of "the sea’ as a source of dead bodies of course is mindful of drowning or burial at sea.
11. The fate of those whose bodies were dispersed by the ravages of the sea is given special mention to show that dispersion over a wide are is no hindrance to their resurrection.
12. A man eaten and digested by a whale has his remains regathered and incorporated into a resurrection body.
13. This miracle shows the power and wisdom of God to accomplish the impossible.
14. Various cultures attached great importance to land burial and the inviolability of the tomb.
15. They recoiled at the prospect of drowning or even burial at sea.
16. The disappearance of the original or first creation in the prior scene (v. 11) is not a problem, in that the sea yields its dead simultaneously with that disappearance or the resurrection of the unrighteous dead will precede the dissolution of the universe (that way all humanity will witness the removal of the physical universe).
17. "Death and Hades" are personified in the verse dealing with the 4^th seal judgment of Rev. 6:8 but not here.
18. Here "death" refers to the grave or resting place of the dead bodies whether on land or sea or outer space (rare).
19. "Hades" refers to the realm where the souls of the unsaved reside.
20. It once was a place where the souls of believers resided until Christ descended there "and led captivity captive" (cf. Eph. 4:8-10).
21. Hades is the unseen underworld where once believers’ souls resided (Lk. 16:22-23; 23:43) and what is traditionally referred to as hell (Lk. 16:23ff.).
22. Only unbelievers reside in Sheol-Hades since the resurrection of Christ.
23. Jesus Christ holds authority over "death and Hades" according to Rev. 1:18.
24. The designation "death" is here equivalent to the grave and "Hades" refers to the actual realm where the souls of the unsaved reside.
25. The two entities, body and soul, are reunited in resurrection and brought before the Great White Throne suspended in space.
26. Perhaps all humanity will witness the dissolution of the universe.
27. There is no mention of the whereabouts of the saints in the vision of the last judgment.
28. They are either in the 3^rd heaven or they are with the Lord on this occasion.
29. The "each one" reference personalizes the judgment.
30. This shows that each and every soul is accountable.
31. Verse 12 speaks to the group and the judgment corporately as a whole group.
32. "They were judged, every one according to their works" places emphasis on the doctrine of individual accountability.
33. All humanity, believer and unbeliever alike will be judged according to their works/deeds (cf. Matt. 16:27; Rom. 2:6; 14:12; 1Cor. 3:13; 2Cor. 5:10; 1Pet. 1:17).
34. Since salvation is not by works done in righteousness (Titus 3:5) how is it the unbelievers are judged "according to their deeds"?
35. The first set of books is a registry of all human actions good and bad.
36. For each person indicted there is no entry showing that they ever believed.
37. The second registry, the book of life, demonstrates that all these people are not recorded in the most important ledger, that being the Book of Life.
38. Faith in Christ is technically a work in that it requires physical energy to exercise saving faith (cf. Rom. 2:10 cp. v.7).

The Penalty Imposed (v. 14)

VERSE 14 Then death and Hades were thrown into the lake of fire (kai. o` qa,natoj kai. o` a[|dhj evblh,qhsan eivj th.n li,mnhn tou/ puro,j [conj kai + art.w/adj.nom.m.s. thanatos death (= res. bodies) +conj kai + art.w/noun hades (= souls previously in torment) + aor.pass.ind.3p. ballo throw, cast + prep eis into + art.w/noun acc.f.s. limne lake, pool + art.w/noun gen.nt.s. pur fire]).

This is the second death, the lake of fire (ou-toj o` qa,natoj o` deu,tero,j evstin( h` li,mnh tou/ puro,j [pro.nom.m.s. houtos this + art.w/adj.nom.m.s. thanatos death + art.w/adj.nom.m.s. deuteros second + pres.act.ind.3s. eimi is + art.w/noun nom.f.s. limne lake + art.w/noun gen.nt.s. pur fire]).

ANALYSIS: VERSE 14

1. The judgment follows the presentation of the evidence.
2. The evidence is that the works of men do not add up to perfection or +R which is required for a person to enter the eternal kingdom of God.
3. Human good no matter how impressive cannot add up to the justification that comes by faith in Christ.
4. Had there been a system of works that could result in the imputation of + R salvation would have been by works (cf. Gal. 3:21)!
5. God requires the presence of +R in order to bestow eternal life on men.
6. Hence the need of a sin-bearer or savior to cancel –R and replace it with +R.
7. "Death and Hades" are in this verse personified and as in Rev. 6:8 as inseparable companions.
8. The casting of "Death and Hades" into the lake of fire is in effect to banish both body (that’ "death) and soul (that’s "Hades) into that place.
9. Previously for all these unbelievers their souls resided in Hades and their bodies in the grave.
10. "Death" is a substitute term here for the grave.
11. At this juncture they join Satan and his angels who were sentenced to this place when they fell from perfection.
12. "Hades" as a place will be no more as it is a part of the original creation.
13. Death, meaning physical death, no longer stalks mankind.
14. This is little consolation to the lost.
15. The lake of fire is the second death which is eternal separation from God or the experience of eternal torment.
16. "It is a terrifying thing to fall into the hands of a living God" (Heb. 10:31).
17. The second death is initially experienced by the unbeliever when he dies and goes to hell.
18. His body awaits the second resurrection where both body ("Death") and soul ("Hades") experience eternal torment/death.
19. The first death is the product of God imputing Adam’s original sin to its target the indwelling old sin nature.
20. Man is born under the first death.
21. Jesus Christ experienced spiritual death while bearing sins.
22. The new birth (Ph1 salvation) cancels the first death.
23. Physical death is simply a part of the curse associated with Adam’s fall.
24. This and the genetically engineered OSN/STA with its propensity for human good and human sin is transmitted via procreation of the human species.
25. The last enemy death meets its end (1Cor. 15:26, 54-55; cf. Isa. 25:8; Hos. 13:14).
26. Death in any form no longer plagues the redeemed in the new creation to follow.
27. Its ultimate victims will spend eternity in the lake of fire.
28. The equating of the second death with the lake of fire is also mentioned in 21:4.

The Ultimate Registry (v. 15)

VERSE 15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire (kai. ei; tij ouvc eu`re,qh evn th/| bi,blw| th/j zwh/j gegramme,noj( evblh,qh eivj th.n li,mnhn tou/ puro,j [conj kai + part ei if + pro.nom.m.s. tis anyone + neg ouk + aor.pass.ind.3s. eurisko find + prep en + art.w/noun loc.f.s. biblos book + art.w/noun gen.f.s. zoe life + perf.pass.part.nom.m.s. grapho write + aor.pass.ind.3s. ballo cast + prep eis into + art.w/noun acc.f.s. limne lake + art.w/noun gen.nt.s. pur fire]).

ANALYSIS: VERSE 15

1. This short statement sums up the reason people are consigned forever to the lake of fire.
2. Their names are absent from the book of like the second category of books opened at the last judgment.
3. These are the ones who remained under spiritual death (1^st death) when they died and their souls went into Sheol-Hades (Lk. 16:23-24).
4. This is the final and eternal result of the negation of eternal life.
5. Language such as occurs in this section negates the false teachings such as universalism, soul sleep, a second chance, or annihilation of the wicked.
6. Unbelievers’ names were never written in the Book of Life (cf. Rev. 13:8; 17:8).
7. Unbelievers’ names were blotted out of the registry of human existence deaths (Ps. 69:28).
8. Believers’ names will not be blotted out of the Book of Life as per the doctrine of eternal security (cf. Rev. 3:5).
9. Believers’ names are preserved as an eternal record (cf. Phil. 4:3).
10. Believers’ names were written in the Book of Life from before the foundation of the world based on divine foreknowledge.
11. The registry of human existence will in the end match the registry of eternal life.
12. There is no record of any who are cast into the lake of fire as having been written in the book of life.