Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re20.rwp

Text File | 1993-03-13 | 17KB | 285 lines

20:1 {Coming down out of heaven} (\katabainonta ek tou ouranou\).
As in #10:1; 18:1|. {The key of the abyss} (\tên klein tês
abussou\). As in #9:1|. {A great chain} (\halusin megalên\). Paul
wore a \halusis\ (alpha privative and \luô\, to loose) in Rome
(#2Ti 1:16|;, as did Peter in prison in Jerusalem (#Ac 12:6|).
{In his hand} (\epi tên cheira autou\). "Upon his hand," ready
for use. See \epi\ with the genitive in #1:20|.

20:2 {He laid hold on} (\ekratêsen\). First aorist active
indicative of \krateô\, to seize. {The dragon} (\ton drakonta\).
Accusative after \ekratêsen\ instead of the genitive as in #2:1|.
He has been behind the beast and the false prophet from the
start. Now he is seized. {The old serpent} (\ho ophis ho
archaios\). Precisely the description in #12:9|, only the
nominative is here retained, though in apposition with the
accusative \ton drakonta\, a frequent anacoluthon in the
Apocalypse (#1:5|, etc.). Swete calls it a parenthesis. {Which
is} (\hos estin\). The relative here relieves the construction
and takes the place of \ho kaloumenos\ in #12:9| before \Diabolos
kai ho Satanâs\. {And bound him} (\kai edêsen auton\). First
aorist active indicative of \deô\. {For a thousand years}
(\chilia etê\). Accusative of extent of time. Here we confront
the same problem found in the 1260 days. In this book of symbols
how long is a thousand years? All sorts of theories are proposed,
none of which fully satisfy one. Perhaps Peter has given us the
only solution open to us in #2Pe 3:8| when he argues that "one
day with the Lord is as a thousand years and a thousand years as
one day." It will help us all to remember that God's clock does
not run by ours and that times and seasons and programs are with
him. This wonderful book was written to comfort the saints in a
time of great trial, not to create strife among them.

20:3 {Into the abyss} (\eis tên abusson\). The one in #9:1f.| and
the one spoken of by the legion of demons in #Lu 8:31| under the
charge of the angel of the abyss (Apollyon, #Re 9:11|) who is
either Satan himself or a kindred power. "Already he has been
cast out of Heaven (#12:9|), now he is cast out of the earth, and
returns to his own place" (Swete). {Shut it and sealed it}
(\ekleisen kai esphragisen\). Effective first aorists active
indicative of \kleiô\ and \sphragizô\. {That he should deceive no
more} (\hina mê planêsêi\). Negative purpose clause with \hina
mê\ and the first aorist active subjunctive of \planaô\. Glorious
relief after the strain of the previous visions of conflict.
Small wonder that Christians today cherish this blessed hope
whatever the actual meaning may be. {Until should be finished}
(\achri telesthêi\). Temporal clause of future purpose with
\achri\ (as a conjunction like \heôs\) and the first aorist
passive subjunctive of \teleô\. Repeated in verse #5| and see
\achri\ and the subjunctive in #7:3; 15:8|. {He must be loosed}
(\dei luthênai\). Sad necessity, alas, with \dei\ and the first
aorist passive infinitive of \luô\. {For a little time} (\mikron
chronon\). Accusative of time. Whatever the thousand years means,
it is here said plainly that after it is over the devil will
again have power on earth "for a little time."

20:4 {And they sat upon them} (\kai ekathisan ep' autous\). First
aorist active indicative of \kathizô\. Another period here
apparently synchronous (verse #7|) with the confinement of Satan
in the abyss. No subject is given for this plural verb.
Apparently Christ and the Apostles (#Mt 19:28; Lu 22:30|) and
some of the saints (#1Co 6:3|), martyrs some hold. {Judgment was
given unto them} (\krima edothê autois\). First aorist passive of
\didômi\. Picture of the heavenly court of assizes. {The souls}
(\tas psuchas\). Accusative after \eidon\ at the beginning of the
verse. {Of them that had been beheaded} (\tôn pepelekismenôn\).
Genitive of the articular perfect passive participle of
\pelekizô\, old word (from \pelekus\ an axe, the traditional
instrument for execution in republican Rome, but later supplanted
by the sword), to cut off with an axe, here only in N.T. See
#6:9; 18:24; 19:2| for previous mention of these martyrs for the
witness of Jesus (#1:9; 12:17; 19:10|). Others also besides
martyrs shared in Christ's victory, those who refused to worship
the beast or wear his mark as in #13:15; 14:9ff.; 16:2; 19:20|.
{And they lived} (\kai ezêsan\). First aorist active indicative
of \zaô\. If the ingressive aorist, it means "came to life" or
"lived again" as in #2:8| and so as to verse #5|. If it is the
constative aorist here and in verse #5|, then it could mean
increased spiritual life. See #Joh 5:21-29| for the double sense
of life and death (now literal, now spiritual) precisely as we
have the second death in #Re 2:11; 20:6,14|. {And reigned with
Christ} (\kai ebasileusan meta tou Christou\). Same use of the
first aorist active indicative of \basileuô\, but more clearly
constative. Beckwith and Swete take this to apply solely to the
martyrs, the martyrs' reign with Christ.

20:5 {The rest of the dead} (\hoi loipoi tôn nekrôn\). "All
except the martyrs, both the righteous and the unrighteous"
(Beckwith). But some take this to mean only the wicked. {Lived
not until the thousand years should be finished} (\ouk ezêsan
achri telesthêi ta chilia etê\). See verse #4| for the items
here. "To infer from this statement, as many expositors have
done, that the \ezêsan\ of v. #4| must be understood of bodily
resuscitation, is to interpret apocalyptic prophecy by methods of
exegesis which are proper to ordinary narrative" (Swete). I
sympathize wholly with that comment and confess my own ignorance
therefore as to the meaning of the symbolism without any
predilections for post-millennialism or premillennialism. {This
is the first resurrection} (\hautê hê anastasis hê prôtê\).
Scholars differ as to the genuineness of this phrase. Accepting
it as genuine, Swete applies it to "the return of the martyrs and
confessors to life at the beginning of the Thousand Years."
According to this view the first resurrection is a special
incident in the present life before the Parousia. It has no
parallel with #1Th 4:16|, where the dead in Christ are raised
before those living are changed. Some think that John here
pictures the "Regeneration" (\palingenesia\) of #Mt 19:28| and
the "Restoration" (\apokatastasis\) of #Ac 3:21|. No effort is
here made to solve this problem, save to call attention to the
general judgment out of the books in #20:12| and to the general
resurrection in #Joh 5:29; Ac 24:15|.

20:6 {Blessed and holy} (\makarios kai hagios\). A fifth
beatitude (#1:3; 14:13; 16:15; 19:9|) already and two more to
come (#22:7,14|, seven in all). Here \hagios\ is added to the
usual \makarios\. The second death (\ho deuteros thanatos\). The
spiritual death of #2:11; 20:14; 21:8| in contrast to the first
or physical death. This language raises a question about the
interpretation of the first and the second resurrections, whether
both are of the body or one of the spirit. There seems no way to
reach a solid conception about it. In #1Co 15:23| there is no
mention of the resurrection of any save "those of Christ" (\hoi
tou Christou\), though the end follows (verse #24|). However,
Paul elsewhere (#Ac 24:15|) speaks of the resurrection of the
just and of the unjust as if one event. {Priests of God and of
Christ} (\hiereis tou theou kai tou Christou\). As in #1:6; 5:10;
22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As
promised in the same passages. The servants of God are to be
priests with Christ and to reign with him (#Mt 19:28|). In #5:10|
\epi tês gês\ (upon earth) occurs, but this item does not appear
here. "No hint is given as to where this service is to be
rendered and this royalty to be exercised" (Swete).

20:7 {When are finished} (\hotan telesthêi\). Indefinite future
temporal clause with \hotan\ and the first aorist passive
subjunctive of \teleô\, "whenever are finished." {Shall be
loosed} (\luthêsetai\). Future passive of \luô\, no longer bound
as in #20:2f|. He uses the future as a prophet in verses #7,8|,
but in #9,10| he uses the aorist as a seer. {Out of his prison}
(\ek tês phulakês autou\). For \phulakê\ in this sense see
#2:10|. Out of the abyss of verses #2,3|.

20:8 {To deceive the nations} (\planêsai ta ethnê\). First aorist
active infinitive of purpose of \planaô\, Satan's chief task
(chapters 12 to 18, in particular #12:9; 13:14; 19:20; 20:3,10|).
{Which are in the four corners of the earth} (\ta en tais
tessarsi gôniais tês gês\). Clearly the reign with Christ, if on
earth, was not shared in by all on earth, for Satan finds a large
and ready following on his release. See #7:1| (#Isa 11:12|) for
"the four corners of the earth." {Gog and Magog} (\ton Gôg kai
Magôg\). Accusative in explanatory apposition with \ta ethnê\
(the nations). Magog is first mentioned in #Ge 10:2|. The
reference here seems to be #Eze 38:2|, where both are mentioned.
Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians,
with Gog as their prince. In the rabbinical writings Gog and
Magog appear as the enemies of the Messiah. Some early Christian
writers thought of the Goths and Huns, but Augustine refuses to
narrow the imagery and sees only the final protest of the world
against Christianity. {To gather them together to the war}
(\sunagagein autous eis ton polemon\). Second aorist active
infinitive of purpose of \sunagô\, a congenial task for Satan
after his confinement. See #16:14| for this very phrase and also
#17:14; 19:19|. {Of whom} (\hôn--autôn\). Pleonasm or redundant
pronoun as in #3:8| and often (of whom--of them). {As the sand of
the sea} (\hôs hê ammos tês thalassês\). Already in #12:18|.
Clearly then the millennium, whatever it is, does not mean a
period when Satan has no following on earth, for this vast host
rallies at once to his standard.

20:9 {They went up} (\anebêsan\). Second aorist active indicative
of \anabainô\, a return to the manner of the seer as in verses
#4,5|. {Over the breadth of the earth} (\epi to platos tês gês\).
\Platos\ is old word, in N.T. only here, #21:16; Eph 3:18|. The
hosts of Satan spread over the earth. {Compassed} (\ekukleusan\).
First aorist (prophetic) active indicative of \kukleuô\, to
encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only
here and margin in #Joh 10:24| (for \ekuklôsan\ from \kukloô\).
{The camp of the saints} (\tên parembolên tôn hagiôn\).
\Parembolê\ (\para, en, ballô\) is common late word for military
camp, in LXX for the Israelites in the desert (#Ex 29:14|, etc.),
in N.T. for Roman barracks (#Ac 24:34,37|) and for an army in
line of battle (#Heb 11:34; Re 20:9|). {The beloved city} (\tên
polin tên êgapêmenên\). Perfect passive participle of \agapaô\,
"the city the beloved." See #Ps 78:68; 87:2| for Jerusalem so
described. So Charles takes it here, but Swete holds it to be
"the Church the New Zion" that is meant. {And fire came down out
of heaven} (\kai katebê pur ek tou ouranou\). Second aorist
(prophetic) active indicative of \katabainô\. Cf. #Ge 19:24;
39:6; Eze 38:22; 2Ki 1:10,12; Lu 9:54| (about John). {Devoured
them} (\katephagen autous\). Second aorist (prophetic) active of
\katesthiô\, to eat up (down). Vivid climax to this last great
battle with Satan.

20:10 {Was cast} (\eblêthê\). First aorist (prophetic, affective)
passive indicative of \ballô\ (verse #3|). {Into the lake of fire
and brimstone} (\eis tên limnên tou puros kai theiou\). As in
#19:20| with the two beasts, as he adds, "where are also the
beast and the false prophet" (\hopou kai to thêrion kai ho
pseudoprophêtês\). {They shall be tormented}
(\basanisthêsontai\). Return to the prophetic future of verses
#7,8|. For \basanizô\ see #9:5; 14:10|. For "day and night"
(\hêmeras kai nuktos\) see #4:8; 7:15; 12:10; 14:11|. For "for
ever and ever" (\eis tous aiônas ton aiônôn\) see #1:6,18;
4:9,10; 5:13; 7:12; 10:6; 11:15|, etc. The devil was cast down
from heaven (#12:9|), then imprisoned (#20:2ff.|), now he
received his final doom.

20:11 {A great white throne} (\thronon megan leukon\). Here
\megan\ (great) is added to the throne pictures in #4:4; 20:4|.
The scene is prepared for the last judgment often mentioned in
the N.T. (#Mt 25:31-46; Ro 14:10; 2Co 5:10|). "The absolute
purity of this Supreme Court is symbolized by the colour of the
Throne" (Swete) as in #Da 7:9; Ps 9:1; 97:2|. The name of God is
not mentioned, but the Almighty Father sits upon the throne
(#4:2f.,9; 5:1,7,13; 6:16; 7:10,15; 19:4; 21:5|), and the Son
sits there with him (#Heb 1:3|) and works with the Father (#Joh
5:19-21; 10:30; Mt 25:31ff.; Ac 17:31; 2Co 5:10; 2Ti 4:1|). {From
whose face the earth and the heaven fled away} (\hou apo prosôpou
ephugen hê ge kai ho ouranos\). Second aorist (prophetic) active
of \pheugô\. See #16:20|. The non-eternity of matter is a common
teaching in the O.T. (#Ps 97:5; 102:27; Isa 51:6|) as in the N.T.
(#Mr 13:31; 2Pe 3:10|). {Was found} (\heurethê\). First aorist
passive indicative of \heuriskô\. All is now spiritual. Even
scientists today are speaking of the non-eternity of the
universe.

20:12 {The dead, the great and the small} (\tous nekrous tous
megalous kai tous mikrous\). The general resurrection of verse
#13| is pictured by anticipation as already over. No living are
mentioned after the battle of verses #7-10|, though some will be
living when Jesus comes to judge the quick and the dead (#2Ti
4:1; 1Th 4:13ff.|). All classes and conditions (#11:18; 13:16;
19:5,18|) John saw "standing before the throne" (\hestôtas
enôpion tou thronou\). {Books were opened} (\biblia
ênoichthêsan\). First aorist passive of \anoigô\. Like #Da 7:10|.
The record of each human being has been kept in God's books.
{Were judged} (\ekrithêsan\). First aorist passive indicative of
\krinô\. The sentence upon each rests upon written evidence.
{Another book which is the book of life} (\allo biblion ho estin
tês zôês\). This book has already been mentioned (#3:5; 13:8;
17:8|). "It is the roll of living citizens of Jerusalem" (Swete),
"the church of the first born enrolled in heaven" (#Heb 12:23|).
The books are "the vouchers for the book of life" (Alford). We
are saved by grace, but character at last (according to their
works) is the test as the fruit of the tree (#Mt 7:16,20;
10:32f.; 25:31-46; Joh 15:6; 2Co 5:10; Ro 2:10; Re 2:23; 20:12;
22:12|).

20:13 {Gave up} (\edôken\). Just "gave" (first aorist active
indicative of \didômi\), but for the sea to give is to give up
(effective aorist). Sea as well as land delivers its dead (all
kinds of dead, good and bad). Swete notes that accidental deaths
will not prevent any from appearing. Milligan is sure that the
sea here means "the sea of the troubled and sinful world." {Death
and Hades} (\ho thanatos kai ho hâidês\). "An inseparable pair"
(Swete) as in #1:18; 6:8; 20:14|. So in #Mt 16:18| "the gates of
Hades" means the power of death. Etymologically Hades is the
unseen world where all who die are as opposed to this visible
world, but in actual use Hades is sometimes treated as the abode
of the unrighteous (#Lu 16:23|). Charles thinks that this is true
here, though there is nothing to show it apart from the
personification of death and Hades and the casting of both into
the lake of fire in verse #14|. Here again "each man"
(\hekastos\) receives judgment according to his deeds (#Mt 16:27;
1Co 3:13; 2Co 5:10; Ro 2:6; 14:12; 1Pe 1:17; Re 2:23|).

20:14 {Were cast} (\eblêthêsan\). As the devil (#20:10|) followed
the two beasts (#19:20|) into the same dread lake of fire. Death
is personified and is disposed of, "the last enemy" (#1Co 15:26|)
and Paul sings the paean of victory over death (#1Co 15:54f.|,
from #Ho 13:14|). Hades has no more terrors, for the saints are
in heaven. There is no more fear of death (#Heb 2:15|), for death
is no more (#Re 21:4|). The second death (#2:11; 20:6; 21:8|) is
here identified as in #21:8| with the lake of fire.

20:15 {If any was not found written in the book of life} (\ei tis
ouch heurethê en têi biblôi tês zôês\). Condition of first class
with \ei\ and the first aorist passive indicative of \heuriskô\.
In this short sentence the doom is told of all who are out of
Christ, for they too follow the devil and the two beasts into the
lake of fire (the counterpart of the Gehenna of fire, #Mt 5:22|).
There is no room here for soul sleeping, for an intermediate
state, for a second chance, or for annihilation of the wicked. In
#Da 12:2| there is a resurrection to death as well as to life and
so in #Joh 5:29; Ac 24:15|.