Albert Barnes · 69 of 75

The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 59

3 And cast him into the bottomless pit, and shut him up, and 614set a seal upon him that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

3. And cast him into the bottomless pit. See Notes on ch. ix. 1. A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the nether world as a prisoner. ¶ And shut him up. Closed the massive doors of the dark prison-house upon him. Comp. Notes on Job x. 21, 22. ¶ And set a seal upon him. Or, rather, “upon it”—ἐπάνω αὐτοῦ. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door of itself, and make it secure, for this was secured by the key, but because it prevented intrusion, or any secret opening of it without its being known. See Notes on Da. vi. 17, and Mat. xxvii. 66. The idea here is, that every precaution was taken for absolute security. ¶ That he should deceive the nations no more. That is, during the thousand years. Comp. Notes on ch. xii. 9. ¶ Till the thousand years should be fulfilled. That is, during that period there will be a state of things upon the earth as if Satan should be withdrawn from the world, and confined in the great prison where he is ultimately to dwell for ever. ¶ And after that he must be loosed a little season. See ver. 7, 8. That is, a state of things will then exist, for a brief period, as if he were again released from his prison-house, and suffered to go abroad upon the earth. The phrase “a little season”—μικρὸν χρόνον, little time—denotes properly that this would be brief as compared with the thousand years. No intimation is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in ver. 7‒10, would lead us to suppose that what is referred to will be like the sudden outbreak of a rebellion in a time of general peace, but which will soon be quelled.

§ a.—Condition of the world in the period referred to in ver. 1‒3.

It may be proper, in order to a correct understanding of this chapter, to present a brief summary under the different parts (see the Analysis of the chapter) of what, according to the interpretation proposed, may be expected to be the condition of things in the time referred to.

On the portion now before us (ver. 1‒3), according to the interpretation proposed, the following suggestions may be made:—

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

(2) It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation of the previous chapters, it will be a state in which all that has existed, and that now exists, in the Papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease; in which all that there now is in the Mahometan system to fetter and enslave mankind—now controlling more than one hundred and twenty millions of the race—shall have come to an end; and in which, in a great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, scepticism, atheism, will be checked and stayed. It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence in the earth during that period. Satan will, indeed, be bound and restrained as to his former influence and power. But there will be no change in the character of man as he comes into the world. There will still be corrupt passions in the human heart. Though greatly restrained, and though there will be a general prevalence of on the earth, yet we are to remember that the race is fallen, and that even then, if restraint should be taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that, after this period of prevalent , Satan should be represented as loosed again, and as able once more for a time to deceive the nations.

(3) It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long, and will give, especially under the circumstances, opportunity for a vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination back for a thousand years—say in the middle of the ninth century—and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period. It is to be remembered, also, that if the millennial period were soon to commence, it would find the world in a far different state in reference to future progress from what it was in the ninth century, and that it would start off, so to speak, with all the advantages in the arts and sciences which have been accumulated in all the past periods of the world. Even if there were no special divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark of Mr. Hugh Miller may be introduced as illustrating the subject. “It has been remarked by some student of the Apocalypse,” says he, “that the course of predicted events at first moves slowly, as one after one, six of seven seals are opened; that, on the opening of the seventh seal, the progress is so considerably that the seventh period proves as fertile in events—represented by the sounding of the seven trumpets—as the foregoing six taken together; and that on the seventh trumpet, so great is the further acceleration, that there is an amount of incident condensed in this seventh part of the seventh period equal, as in the former case, to that of all the previous six parts in one. There are three cycles, it has been said, in the scheme—cycle within cycle—the second comprised within a seventh portion of the first, and the third within a seventh portion of the second. Be this as it may, we may, at least, see something that exceedingly resembles it in that actual economy of change and revolution manifested in English history for the last two centuries. It would seem as if events, in their downward course, had come under the influence of that law of gravitation through which falling bodies increase in speed, as they descend, according to the squares of the distance” (First Impressions of England and its People, pp. vii., viii.). If to this we add the supposition, which we have seen (Notes on ver. 2) to be by no means improbable, that it is intended, in the description of the millennium in this chapter, that the world will continue under a reign of peace and for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period, or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the Old Red Sandstone, by Hugh Miller, pp. 248‒250, 258, 259. Comp. Professor Hitchcock’s Religion and Geology, pp. 370‒409.

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

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

(b) There will be a general diffusion of intelligence upon the earth. Every circumstance would be favourable to it, and the world would be in a condition to make rapid advances in knowledge, Da. xii. 4.

(d) It will be marked by unlimited subjection to the sceptre of Christ, Ps. ii. 7; xxii. 27‒29; Is. ii. 2, 3; lxvi. 23; Zec. ix. 10; xiv. 9; Mat. xiii. 31, 32; Re. xi. 15.

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

(f) It will be a period of the universal reign of peace. The attention of mankind will be turned to the things which tend to promote the welfare of the race, and advance the best interests of society. The single fact that wars will cease will make an inconceivable difference in the aspect of the world; for if universal peace shall prevail through the long period of the millennium, and the wealth, the talent, and the science now employed in human butchery shall be devoted to the interests of agriculture, the mechanical arts, learning, and religion, it is impossible now to estimate the progress which the race will make, and the changes which will be produced on the earth. For Scripture proofs that it will be a time of universal peace, see Is. ii. 4; xi. 6‒9; Mi. iv. 3.

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

(h) It will be a time when the Hebrew people—the Jews—will be brought to the knowledge of the truth, and will embrace the Messiah whom their fathers crucified, Zec. xii. 10; xiii. 1; Ro. xi. 26‒29.

(i) Yet we are not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will be still on the earth the remains of wickedness in the corrupted human heart, and there will be so much tendency to sin in the human soul, that Satan, when released for a time (ver. 7, 8), will be able once more to deceive mankind, and to array a formidable force, represented by Gog and Magog, against the cause of truth and . We are not to suppose that the nature of mankind, as fallen, will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages. From causes which are not fully stated (ver. 8, 9), Satan will be enabled once more to rouse up their enmity, and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. See these views illustrated in the work entitled Christ’s Second Coming, by Rev. David Brown, of St. James’ Free Church, Glasgow, pp. 398‒442; New York, 1851.

4 And I saw 615thrones, and they sat upon them, and 616judgment was given unto them: and 617I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and 618reigned with Christ a thousand years.

4. And I saw thrones—θρόνους. See ch. i. 4; iii. 21; iv. 3, 4. John here simply says, that he saw in vision thrones, with persons sitting on them, but without intimating who they were that sat on them. It is not the throne of God that is now revealed, for the word is in the plural number, though the writer does not hint how many thrones there were. It is intimated, however, that these thrones were placed with some reference to pronouncing a judgment, or determining the destiny of some portion of mankind, for it is immediately added, “and judgment was given unto them.” There is considerable resemblance, in many respects, between this and the statement in Daniel (vii. 9): “I beheld till the thrones were cast down, and the Ancient of days did sit;” or, as it should be rendered, “I beheld”—that is, I continued to look—“until the thrones were placed or set,” to wit, for the purposes of judgment. See Notes on that passage. So John here sees, as the termination of human affairs approaches, thrones placed with reference to a determination of the destiny of some portion of the race, as if they were now to have a trial, and to receive a sentence of acquittal or condemnation. The persons on whom this judgment is to pass are specified, in the course of the verse, as those who were “beheaded for the witness of Jesus, who had the word of God, who had not worshipped the beast,” &c. The time when this was to occur manifestly was at the beginning of the thousand years. ¶ And they sat upon them. Who sat on them is not mentioned. The natural construction is, that judges sat on them, or that persons sat on them to whom judgment was intrusted. The language is such as would be used on the supposition either that he had mentioned the subject before, so that he would be readily understood, or that, from some other cause, it was so well understood that there was no necessity for mentioning who they were. John seems to have assumed that it would be understood who were meant. And yet to us it is not entirely clear; for John has not before this given us any such intimation that we can determine with certainty what is intended. The probable construction is, that those are referred to, to whom it appropriately belonged to occupy such seats of judgment, and who they are is to be determined from other parts of the Scriptures. In Mat. xix. 28, the Saviour says to his apostles, “When the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” In 1 Co. vi. 2, Paul asks the question, “Do ye not know that the shall judge the world?” The meaning as thus explained is, that Christians will, in some way, be employed in judging the world; that is, that they will be exalted to the right hand of the Judge, and be elevated to a station of honour, as if they were associated with the Son of God in the judgment. Something of that kind is, doubtless, referred to here; and John probably means to say that he saw the thrones placed on which those will sit who will be employed in judging the world. If the apostles are specially referred to, it was natural that John, eminent for modesty, should not particularly mention them, as he was one of them, and as the true allusion would be readily understood. ¶ And judgment was given unto them. The power of pronouncing sentence in the case referred to was conferred on them, and they proceeded to exercise that power. This was not in relation to the whole race of mankind, but to the martyrs, and to those who, amidst many temptations and trials, had kept themselves pure. The sentence which is to be passed would seem to be that in consequence of which they are to be permitted to “live and reign with Christ a thousand years.” The form of this expressed approval is that of a resurrection and judgment; whether this be the literal mode is another inquiry, and will properly be considered when the exposition of the passage shall have been given. ¶ And I saw the souls of them. This is a very important expression in regard to the meaning of the whole passage. John says he saw the souls—not the bodies. If the obvious meaning of this be the correct meaning; if he saw the souls of the martyrs, not the bodies, this would seem to exclude the notion of a literal resurrection, and consequently overturn many of the theories of a literal resurrection, and of a literal reign of the with Christ during the thousand years of the millennium. The doctrine of the last resurrection, as everywhere stated in the Scripture, is, that the body will be raised up, and not merely that the soul will live (see 1 Co. xv., and the Notes on that chapter); and consequently John must mean to refer in this place to something different from that resurrection, or to any proper resurrection of the dead as the expression is commonly understood. The doctrine which has been held, and is held, by those who maintain that there will be a literal resurrection of the to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the word souls—ψυχὰς—as used here. By no possible construction can it mean the bodies of the . If John had intended to state that the , as such, would be raised as they will be at the last day, it is clear that he would not have used this language, but would have employed the common language of the New Testament to denote it. The language here does not express the doctrine of the resurrection of the body; and if no other language but this had been used in the New Testament, the doctrine of the resurrection, as now taught and received, could not be established. These considerations make it clear to my mind that John did not mean to teach that there would be a literal resurrection of the , that they might live and reign with Christ personally during the period of a thousand years. There was undoubtedly something that might be compared with the resurrection, and that might, in some proper sense, be called a resurrection (ver. 5, 6), but there is not the slightest intimation that it would be a resurrection of the body, or that it would be identical with the final resurrection. John undoubtedly intends to describe some honour conferred on the spirits or souls of the and martyrs during this long period, as if they were raised from the dead, or which might be represented by a resurrection from the dead. What that honour is to be, is expressed by their “living and reigning with Christ.” The meaning of this will be explained in the exposition of these words; but the word used here is fatal to the notion of a literal resurrection and a personal reign with Christ on the earth. ¶ That were beheaded. The word here used—πελεκίζω—occur nowhere else in the New Testament. It properly means, to axe, that is, to hew or cut with an axe—from πέλεκυς, axe. Hence it means to behead with an axe. This was a common mode of execution among the Romans, and doubtless many of the Christian martyrs suffered in this manner; but “it cannot be supposed to have been the intention of the writer to confine the rewards of martyrs to those who suffered in this particular way; for this specific and ignominious method of punishment is designated merely as the symbol of any and every kind of martyrdom” (Professor Stuart). ¶ For the witness of Jesus. As witnesses of Jesus; or bearing in this way their testimony to the truth of his religion. See Notes on ch. i. 9; comp. ch. vi. 9. ¶ And for the Word of God. See Notes on ch. i. 9. ¶ Which had not worshipped the beast. Who had remained faithful to the principles of the true religion, and had resisted all the attempts made to seduce them from the faith, even the temptations and allurements in the times of the Papacy. See this language explained in the Notes on ch. xiii. 4. ¶ Neither his image. Notes on ch. xiii. 14, 15. ¶ Neither had received his mark upon their foreheads, or in their hands. See Notes on ch. xiii. 16. ¶ And they lived—ἔζησαν, from ζάω, to live. Very much, in the whole passage, depends on this word. The meanings given to the word by Professor Robinson (Lex.) are the following:—(a) to live, to have life, spoken of physical life and existence; (b) to live, that is, to sustain life, to live on or by anything; (c) to live in any way, to pass one’s life in any manner; (d) to live and prosper; to be blessed. It may be applied to those who were before dead (Mat. ix. 18; Mar. xvi. 11; Lu. xxiv. 23; Jn. v. 25; Ac. i. 3; ix. 41), but it does not necessarily imply this, nor does the mere use of the word suggest it. It is the proper notion of living, or having life now, whatever was the former state—whether non-existence, death, sickness, or health. The mind, in the use of this word, is fixed on the present as a state of living. It is not necessarily in contrast with a former state as dead, but it is on the fact that they are now alive. As, however, there is reference, in the passage before us, to the fact that a portion of those mentioned had been “beheaded for the witness of Jesus,” it is to be admitted that the word here refers, in some sense, to that fact. They were put to death in the body, but their “souls” were now seen to be alive. They had not ceased to be, but they lived and reigned with Christ as if they had been raised up from the dead. And when this is said of the “souls” of those who were beheaded, and who were seen to reign with Christ, it cannot mean (a) that their souls came to life again, for there is no intimation that they had for a moment ceased to exist; nor (b) that they then became immortal, for that was always true of them; nor (c) that there was any literal resurrection of the body, as Professor Stuart (ii. 360, 475, 476) supposes, and as is supposed by those who hold to a literal reign of Christ on the earth, for there is no intimation of the resurrection of the body. The meaning, then, so far as the language is concerned, must be, that there would exist, at the time of the thousand years, a state of things as if the martyrs were raised up from the dead—an honouring of the martyrs as if they should live and reign with Christ. Their names would be vindicated; their principles would be revived; they would be exalted in public estimation above other men; they would be raised from the low rank in which they were held by the world in times of persecution to a state which might well be represented by their sitting with Christ on the throne of government, and by their being made visible attendants on his glorious kingdom. This would not occur in respect to the rest of the dead—even the pious dead (ver. 5)—for their honours and rewards would be reserved for the great day when all the dead should be judged according to their deeds. In this view of the meaning of this passage there is nothing that forbids us to suppose that the martyrs will be conscious of the honour thus done to their names, their memory, and their principles on earth, or that this consciousness will increase their joy even in heaven. This sense of the passage is thus expressed, substantially, by Archbishop Whately (Essays on the Future State): “It may signify not the literal raising of dead men, but the raising up of an increased Christian zeal and ; the in the Christian church, or in some considerable portion of it, of the spirit and energy of the noble martyrs of old (even as John the Baptist came in the spirit and power of Elias), so that Christian principles shall be displayed in action throughout the world in an infinitely greater degree than ever before.” This view of the signification of the word lived is sustained by its use elsewhere in the Scriptures and by its common use among men. Thus in this very book, ch. xi. 11: “And after three days and a half, the Spirit of life from God entered into them, and they stood upon their feet.” So in Ezekiel, in speaking of the restoration of the Jews: “Thus saith the Lord God, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live,” ch. xxvii. 12‒14. So in Ho. vi. 2: “After two days he will revive us [cause us to live again]; in the third day he will raise us up, and we shall live in his sight.” So in the parable of the prodigal son: “This thy brother was dead, and is alive again,” Lu. xv. 32. So in Is. xxvi. 19: “Thy dead men shall live, together with my dead body shall they arise.” The following extract, from D’Aubigné’s History of the Reformation, will show how natural it is to use the very language employed here when the idea is intended to be conveyed of reviving former principles as if the men who held them should be raised to life again. It is the language of the martyr John Huss, who, in speaking of himself in view of a remarkable dream that he had, said, “I am no dreamer, but I maintain this for certain, that the image of Christ will never be effaced. They [his enemies] have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself. The nation that loves Christ will rejoice at this. And I, awaking from among the dead, and rising, so to speak, from my grave, shall leap with great joy.” So a Brief addressed by Pope Adrian to the Diet at Nuremberg contains these words: “The heretics Huss and Jerome are now alive again in the person of Martin Luther.” For a further illustration of the passage see the remarks which follow (§ b) on the state of things which may be expected to exist in the time referred to in ver. 4‒6. ¶ And reigned with Christ. Were exalted in their principles, and in their personal happiness in heaven, as if they occupied the throne with him, and personally shared his honours and his triumphs. Who can tell, also, whether they may not be employed in special services of mercy, in administering the affairs of his government during that bright and happy period? ¶ A thousand years. During the period when Satan will be bound, and when the true religion will have the ascendency in the earth. Notes on ver. 2.

5 But the rest of the dead lived not again till the thousand years were finished. This is the first resurrection.

5. But the rest of the dead. In contradistinction from the beheaded martyrs, and from those who had kept themselves pure in the times of great temptation. The phrase “rest of the dead” here would most naturally refer to the same general class which was before mentioned—the pious dead. The meaning is, that the martyrs would be honoured as if they were raised up and the others not—that is, that special respect would be shown to their principles, their memory, and their character. In other words, special honour would be shown to a spirit of eminent piety during that period above the common and ordinary piety which has been manifested in the church. The “rest of the dead”—the pious dead—would indeed be raised up and rewarded, but they would occupy comparatively humble places, as if they did not partake in the exalted triumphs when the world should be subdued to the Saviour. Their places in honour, in rank, and in reward would be beneath that of those who in fiery times had maintained unshaken fidelity to the cause of truth. ¶ Lived not. On the word lived see Notes on ver. 4. That is, they lived not during that period in the peculiar sense in which it is said (ver. 4) that the eminent and martyrs lived. They did not come into remembrance; their principles were not what then characterized the church; they did not see, as the martyrs did, their principles and mode of life in the ascendency, and consequently they had not the augmented happiness and honour which the more eminent and martyrs had. ¶ Until the thousand years were finished. Then all who were truly the children of God, though some might be less eminent than others had been, would come into remembrance, and would have their proper place in the rewards of heaven. The language here is not necessarily to be interpreted as meaning that they would be raised up then, or would live then, whatever may be true on that point. It is merely an emphatic mode of affirming that up to that period they would not live in the sense in which it is affirmed that the others would. But it is not affirmed that they would even then “live” immediately. A long interval might elapse before that would occur in the general resurrection of the dead. See the Analysis of the chapter. ¶ This is the first resurrection. The resurrection of the and martyrs, as specified in ver. 4. It is called the first resurrection in contradistinction from the second and last—the general resurrection—when all the dead will be literally raised up from their graves and assembled for the judgment, ver. 12. It is not necessary to suppose that what is called here the “first resurrection” will resemble the real and literal resurrection in every respect. All that is meant is, that there will be such a resemblance as to make it proper to call it a resurrection—a coming to life again. This will be, as explained in the Notes on ver. 4, in the honour done to the martyrs, in the restoration of their principles as the great actuating principles of the church, and perhaps in the increased happiness conferred on them in heaven, and in their being employed in promoting the cause of truth in the world.