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20:16. THE THOUSAND YEARS OF SATANS CAPTIVITY AND THE MARTYRS REIGN .
1. .] The formula
does not, like , determine the order of time in which the vision was
seen relatively to the visions which precede it, but merely connects it with a series of
visions which for whatever purpose the writer has seen fit to bring together in this part
of his book; cf. 19:11, 19:17, 19:19, 20:4, 20:11, 20:12, 21:1, and contrast
in 18:1, and . in 19:1. It must not, therefore, be assumed that the
events now to be described chronologically follow the destruction of the Beast and the
False Prophet and their army.
In the present vision, as in that of c. 18., an angel descends from heaven, charged
with a special mission (18:1, note). He carries the key (on = see 1:18, note)
which unlocks the mouth of the shaft that leads down into the Abyss; cf. 9:1
(note). stands here in sharp contrast with
(19:20); the locked dungeon with its black and bottomless depths forms an antithesis to
the open, shallow pool of fire.
The angel who is charged with the key of the Abyss carries also a manacle; on
as distinguished from see Mc. 5:4, note, and Acts 12:7
; and cf. Lightfoot, Philippians, p. 8, note 2. The fetter is of great
size, being intended to hold a prisoner of no ordinary strengthone stronger than
Samson (Jud. 16:6 ff.), stronger than the Legion who tore asunder the chains that
secured the Gerasene (Mc. l.c.); an than whom there is but one stronger (Lc.
11:21 f.). The great chain lies on the angels hand ( = =nearly
, cf. 1:16, 1:20), ready for use as soon as he comes upon the criminal.
2. .] The Dragon, who from the first (13:2, 13:4,
notes) has been behind the revolt led by the Beast and False Prophet, but hitherto has
escaped justice, is now seized and chained: on followed by the acc. see 2:1,
note. , ., a parenthesis (cf. 1:5, 2:13, notes) borrowed from
12:9, where see note. For the present the Dragon is not slain or consumed, but only
made a prisoner (for in this sense see 9:14, and cf. Mt. 27:2, Mc. 6:17, Lc.
13:16, Acts 12:6, 22:5) for a term of a thousand years, i.e. a long period of time, a great
epoch in human history; cf. Andreas:
...
, ; Beatus: pro eloquendi modo dicit, sicut
est illud intellegendum in mille generationes, cum non sint mille. For the interpretation
of this period see the third note on v. 6, below.
3. .] Satan, powerless in the hands of the
angel, who exercises Divine power (Andreas:
), and fettered, is flung down the shaft into the
Abyss, the mouth of which is at once locked and made secure. The Abyss is the
destination to which the Legion looks forward (Lc. 8:31
), and it is under the charge of the Angel
Abaddon (Apollyon) (9:11, note), who is by some interpreters identified with Satan
himself, and is at least a kindred power. Thus the Dragons committal is in effect a
limitation to his proper sphere of influence; already he has been cast out of Heaven
(12:9), now he is cast out of the earth, and returns to his own place.
a last precaution taken to prevent escape. Not only is
the pits mouth shut and locked; it is sealed. In c. 5:1 seven seals guard the secrets of a
papyrus roll; in 7:2 a seal stamps the Divine impress upon the servants of God. The use
of the seal here is parallel to that described in Mt. 27:66
; cf. Ev. Petr. 8
. The purpose of sealing the entrance to a prison was to prevent any attempt
at escape or rescue passing unobserved; see Dan. 6:17, LXX. ...
, and cf. Bel 11 ff.
.] The confinement of Satan to the Abyss is not so much a
punitive as a precautionary measure; so long as he is in the Abyss, he cannot deceive the
nations, as he had been used to do. To mislead on a great scale is his business and
raison dtre; see 12:9 , and cf. Jo. 8:44
, , . Now his activity is
checked for a season; the great malefactor is in custody, and there is no fear that he will
break his prison while it lasts. Afterwards he must be released for a little while:
is relative, as in Jo. 7:33, 12:35, Apoc. 6:11the release will be brief in comparison
with the captivity. But short or long, it must come; there is a necessity for it (),
founded on some mystery of the Divine Will. This use of , frequent in the N.T. (Mt.
24:6, 26:54, Mc. 8:31, 9:11, 13:7, Lc. 24:26, 24:44, Jo. 12:34, 20:9, Acts 17:3, 23:11; in
this book, 1:1, 4:1, 11:5, 13:10, 17:11) occurs first in the versions of Daniel 2:28, 2:45
where =.
. It is in vain to speculate on the grounds of this
necessity, but it may be that the Christian nations which have long acquiesced in the
faith without conviction will need to be sifted before the end; cf. Lc. 22:31
. A short exposure to the stress of
Satans (2 Th. 2:11) may suffice to separate the wheat from the chaff.
4. , .] Another vision, which is shewn
by the sequel (v. 7) to be synchronous with Satans term of imprisonment. The scene is
from Daniel 7:9 ; the indefinite , which
follows here, resembles Dan. 8:26 , the court sat; the plural is
perhaps meant to include Christ and His assessors, the Apostles (Mt. 19:28) and Saints
(1 Cor. 6:3); cf. Dan. 7:22 . To these is given the right
of pronouncing sentence (); they are invested with judicial authority. On
see 2:13, note; it is here the judges chair, placed upon the , where he sits to hear
cases and deliver judgement; cf. Jo. 19:13 ... ; Ev.
Petr. 3 ; Acts 25:6, 25:17, 1 Cor. 6:4
, i.e. make judges. The picture presented to the mind is that of a state of
society in which Christian opinion is dominant, and positions of influence and authority
are held by believers and not, as in the age of St John, by pagans and persecutors.
Ev. The Gospel of Peter (cited from the writers edition).
here the First Resurrection is one which takes effect in the present life, in contrast with
that which belongs to the new order and is to be introduced by the Parousia. There is
nothing analogous in this to 1 Th. 4:16 , for
is there in antithesis to ., i.e. the dead in Christ are
contrasted with His members who will be living upon earth at the time of His coming.
Nor again is 1 Cor. 15:23 really parallel; there St Paul defines the order in which the
Resurrection will take place at the Second Advent, and his words (
) are not limited, as St Johns are, to the martyrs and confessors,
but embrace all loyal members of the Church. Hence Origens remark (fragm. in Isa. ap.
Pamph. Apol. 7) is inapplicable here: considerandum est ne forte dividi possit omnis
resurrectionis ratio in duas partes, id est in eos qui salvandi sunt iustos, et etiam in eos
qui cruciandi suni peccatores. On the probable meaning of St Johns First Resurrection
see note after v. 6.
6. .] A fifth Apocalyptic beatitude (cf. 1:3,
14:13, 16:15, 19:9, 22:7, 22:14), distinguished from the other six by the addition of
to . He to whom this belongs is not only happy, but holy; he
is in the highest degree worthy of the name of Saint; he is beatified, he is canonized by
the voice of the Spirit of Jesus. With . . cf. Jo. 13:8
, and the use of in 21:8, 22:19.
The grounds of the beatification are added. (1) Over these (i.e.
.) the Second Death (see below, v. 14, note) has no control; the first is past
already and for them there remains no other. The words recall Rom. 6:9
, , but the reference there is to the first death
only. (2) On the contrary () they shall be priests of God and the Christ; cf. 1:6
... ; 5:10 ...
. The destiny purchased by the Christ for all Christians will be realized in those
who partake in the First Resurrection; for them priestly service in the glory of its ideal
perfection is an accomplished fact. The inclusion of Christ with God in the Object of
Divine service is peculiar to this passage, but it agrees with what has been said in c. 5:8
ff. as to the joint worship of God and of the Lamb by heavenly beings, and with the
general tendency of the Book to regard Christ as the Equivalent of God. (3) There is yet
a third reason for the of the martyrs and confessors; they shall reign with
the Christ during the thousand years (i.e. those mentioned in v. 4). Priesthood and
royalty are the mutually complementary aspects of the service of God, cui servire
regnare est; cf. 1:6, 5:10, 22:3, 22:5, notes. It is important to notice that no hint is given
as to where this service is to be rendered and this royalty to be exercised; (c.
5:10) has no place here either in v. 4 or in v. 6, and must not be read between the lines.
Any serious attempt to interpret the vision of the Thousand Years must begin with
an examination, however cursory, of contemporary Jewish belief upon the subject of the
Messianic Reign. (1) While the O.T. represents this Reign as permanent (Dan. 2:44,
7:27; cf. Jo. 12:34), the pseudepigraphic writers of 100 B.C.100 A.D., whether
influenced by Persian eschatology, as Briggs suggests (Messiah of the Gospels, p. 15 f.)
or by the hopes of an unsettled age, looked for a temporary triumph of righteousness
before the consummation of all things; see Charles, Eschatology, p. 200 ff. (2) To this
golden age varying periods were assigned; thus in Tanchuma 7, in answer to the
question How long are the days of the Messiah?, R. Akiba replies, Forty years; other
Rabbinic computations give 100, 600, 1000, 2000, 7000 years (Weber, Jd. Theologie2,
p. 372 f.; while in 4 Esdr. 7:28 we read: revelabitur enim filius meus [lesus] cum his
qui cum eo, et iocundabit qui relicti sunt annis quadringentis). (3) In Enoch 91ff..
human history is divided into weeks, of which the eighth and ninth witness the victory
of righteousness, while the tenth is that of the final judgement, followed by the creation
of a new heaven and the beginning of an eternal order. The later Slavonic Enoch
(Secrets of E. 33:1f., ed. Charles, p. 46) makes the duration of the world a single week
of seven days, each day consisting of 1000 years, to be succeeded by an eighth day in
which there are neither years nor months nor weeks nor days nor hours, i.e. Eternity.
This conception of a week of millennia took root in early Christian thought, and support
for it was found in an allegorical treatment of Gen. 2:1 ff. coupled with Ps. 89. (90.) 4;
cf. Barn. ep. 15. 4 , ,
,
() ; Iren. 5:28. 3
; Clem.
Al. strom. 4:25, 161 ...
. The idea existed also in Zoroastrianism (Hastings,
D. B. 4:990 b), but the Judo-Christian tradition rests clearly and sufficiently on the
O.T.
It can scarcely be doubted that St Johns mind is familiar with these conceptions; yet
he employs them with considerable reserve. Either from (3), or perhaps from the O.T.
itself (Ps. l.c., cf. 2 Pet. 3:8), he has adopted the symbolical term of 1000 years, whilst
(1) has been so far used that he assigns this limit to the reign of the martyrs with Christ.
But St John does not commit himself to a reign upon earth. When Dr Charles writes
(Eschatology, p. 349): the martyrs reign with Christ personally on earth for a
thousand years (20:46), with Jerusalem as the centre of the kingdom, he introduces
into the eschatology of this passage ideas which are in fact absent from it; for cc. 5:10,
20:9, and 21:10 belong to other cycles of thought (see notes there).
Early Christian interpretation fell into the same snare. Thus Justin, in answer to
Trypho the Jew, admits (dial. 80 f.):
,
,
(45:17 ff.) ; adding after a little:
, ,
, where
has been suggested by Isa. l.c., or imported from c. 22:5, which refers to
the final state. The same confusion appears in Tertullian, adv. Marc. 3:24: confitemur
in terra nobis regnum repromissum, sed ante caelum, sed alio statu, utpote post
resurrectionem, in mille annos in civitate divini operis Hierusalem caelo delata. Still
further from St Johns thought is the picture of sensuous bliss derived by Papias (cf.
Eus. H. E. 3:39) from an apocryphal source (see Iren. 5:33. 3 f., and Charless note on
Apoc. Baruch, 29:5), and strangely ascribed to our Lord, and the grosser views
attributed to Cerinthus (ap. Eus. 3:28
,
modelled upon the great irruption of the Scythians into Asia (Hdt. 1:1046) which took
place in 630 B.C. (Driver on Gen.l.c.); Josephus identifies Magog with the Scythians
(antt. 1. 6. 1 ,
, sc. , ), and the older interpreters of the
Apocalypse thought of the Scythians here. But whatever Gog and Magog may have
meant to Ezekiel, St Johns phrase has no definite geographical
associations; it comes in all probability not directly from Ezekiel, but from Jewish
apocalyptic sources in which it had assumed a new connotation. In the Rabbinical
writings Gog and Magog appear as the enemies of the Messiah; cf. the Jerusalem
Targum on Num. 11:29 Eldad et Medad (cf. Herm. vis. 2:3, Fabric. cod. pseud. V. T. 1.
p. 801 ff.), ambo isti prophetarunt simul et dixerunt: In fine extremitatis dierum Gog et
Magog et exercitus eorum adscendent Hierosolyma, et per manus regis Messiae ipsi
cadent; Aboda Sara 1. f. 36 quando videbunt bellum Gog et Magog dicet ad eos
Messias: Ad quid huc venistis? Respondebunt Adversus Dominum et adversus
Christum eius; for other Rabbinical passages see Wetstein ad l.; Schttgen, de Mess.
(2. pp. 68, 227); Weber, Jd. Theol.2 p. 386 ff. et passim. See also Orac. Sibyll. 3:319ff.
, , (cf. Book of Jubilees, ed. Charles, p. 74) , |
, , |
; ib. 512 ff. , , | ... ,
, | ; for the expansion of
the legend in the later apocalypses see Bousset, Der Antichrist, esp. p. 128 f. Conjecture
was busy among Christian interpreters of the fourth and following centuries as to the
identity of Gog and Magog; Eusebius (dem. ev. 9:3) mentions the view that Gog
represents the Roman Empire; Ambrose (de fide 2:16) says plainly: Gog iste Gothus
est, while Andreas and Arethas ad loc. speak of some who thought that the Huns were
intended. Augustine, on the other hand (de civ. Dei 20:11), rightly rejects any such
narrowing of the sense: toto namque orbe terrarum significati sunt isti esse, cum
dictum est nationes quae sunt in iv angulis terrae. This great uprising of the nations
will, he adds, be the final protest of the world against the Church: haec enim erit
novissima persecutio quam sancta ecclesia toto terrarum orbe patietur, universa scilicet
civitas Christi ab universa diaboli civitate, quantacumque erit ubique super terram.
.] Cf. 16:14, where the same words are used
of the three froglike spirits arising from the Dragon, the Beast, and the False Prophet,
which gathered the Kings to the battle of Har Magedon. A similar war is described in
17:14, 19:19; whether the three passages refer to the same event is not clear, but the war
of Gog and Magog appears to be distinguished by its position after the Thousand Years
( . .) and immediately before the Last Judgement. Other onslaughts
upon the Church were preludes to this final worldwide attack.
In the metaphor carries us back to
many O.T. contexts in which a great host is described; cf. e.g. Gen. 22:17, Jos. 11:4,
Jud. 7:12, 1 Regn. 13:5, 2 Regn. 17:11, Judith 2:20, 1 Macc. 11:1.
9. ] For . . see Sir. 1:3
; Hab. 1:6 (of the Chaldean army) ...
(, ) = .
.
. The land of Israel is doubtless
in the Seers mind; cf. Ez. 38:15 f. ...
... ,
, ;
Enoch 56:6 (ed. Charles): they will march up to and tread under foot the land of His
elect ones, and the land of His elect ones will be before them a threshing floor and a
path. In the aorist the writer slips back into his usual apocalyptic manner (cf.
v. 7, note); he sees the hosts of the invading army just as they appear on the horizon,
mounting up, as it were on the edge of the great plainperhaps Esdraelon is still in his
thoughts (16:16, note). Or may be used with its usual reference to the
backbone of central Palestine, and the situation of Jerusalem.
.] Apringius: nihil caeleste
sapiunt, nullam caelestis altitudinis potentiam metuunt. The Camp of the Saints and
the Beloved City are two aspects of one body, the Universal Church, which is
threatened by Gog and Magog. , a word which, as Phrynichus says, is
, a reminiscence of Macedonian military life, the constant LXX.
equivalent of
, a camp, or an army on the march (Ex. 14:19 f.) or engaged in
battle (Heb. 11:34: see Westcotts note), recalls the picture of Israel marching through
the wilderness (Num. 2:2 ff.), and perhaps also of the brave stand of the Maccabees
against Antiochus (1 Macc. 5:40 ff.). On the other hand represents
the Church as the New Zion, the civitas Dei (Heb. 12:22), already potentially set up on
earth (cf. c. 21:10). looks back to Ps. 77. (78.) 68
, Ps. 86. (87.) 2
; Hos. 2:23 (B) (.
) (AQ, .
. ; for =
= cf. Ps. 17. (18.) 2, on which see BDB. s.v. and
Cheyne, Psalms, p. 376). Wetstein compares Aesch. Eum. 869
. The Beloved City includes of course the Gentile Church, once
, but now one with Israel in Christ; see Rom. 9:25 f. (SH.), 1 Pet. 2:10
(Hort). = occurs also in Jo. 10:24 (B) ;
W
H.2 (Notes, p. 178) compare = in Apoc. 3:19, and
= in Lc. 18:12 ( * B); for besiege cf. Lc. 19:43
, and ib. 21:20
. The spiritual Jerusalem will be
surrounded by a greater host, but no awaits her. As to the sense in which she
will be besieged, Primasius is doubtless right: hoc est, in angustiis tribulationis
arctabitur, urgebitur, concludetur.
BDB. Brown Driver and Briggs, Hebrew and English Lexicon of the O.T.
(Oxford, 18921906).
SH. Sanday and Headlam, Commentary on the Epistle to the Romans
(Edinburgh, 1895).
WH. Westcott and Hort, N.T. in Greek second edition (1896).
(
) , ; and the
N.T. corroborates this doctrine; cf. Mc. 13:31 ; 2 Pet.
3:10 . As the ancient Church saw plainly, it is only
the external order of the world which is to be changed and not its substance or material;
so e.g. Irenaeus, 5:36. 1: ...
; Primasius, ad loc.: figura ergo praeterit,
non natura; Arethas:
, ... .
For the metaphor cf. 16:20 , .
. is illustrated by Ps. 96. (97.) 5 ...
, and for see 12:8, note.
12. .] The General Resurrection, described below in v.
13, is assumed for the moment. The Great White Throne is not surrounded, like the
Throne set in Heaven (4:2), with heavenly beings, but with the human dead of all
former generations, and the dead of the generation which shall be found alive upon
earth; the living (2 Tim. 4:1) are not mentioned here, partly because they form an
insignificant minority, partly perhaps because the keen interest which the first
generation had felt in the bearing of the Parousia upon the quick (1 Th. 4:13 f.) had
abated before the end of the century. But all the dead are seen standing (Lc. 21:36, Rom.
14:10) before the Throne, whatever their condition on earth may have been (
. : cf. 11:18, 13:16, 19:5, 19:18), from the Proconsul, as that
official was often reminded by Christians who appeared before him, down to the
meanest slave.
] The sentence of the Judge is not arbitrary; it rests upon
written evidence; the books which were opened contained, as it seems, a record of the
deeds of every human being who came up for judgement. The conception is based on
Dan. 7:10 , and it appears in the Jewish
apocalypses, e.g. Enoch 90:20, that other took the sealed books and opened them
before the Lord of the sheep; Apoc. Baruch 24:1 (ed. Charles, p. 46 f.), behold the
days come and the books will be opened in which are written the sins of all those who
have sinned; 4 Esdr. 6:20 libri aperientur ante faciem firmamenti, et omnes videbunt
simul. The Testament of Abraham, recension A (ed. James, p. 92 f.), knows of two
recording angels: ,
; in recension B (ib. p. 114 f.) the
same office is fulfilled by Enoch, who is styled . The true
interpretation of the books is doubtless that given by Augustine, though, misled by a
gloss (qui est vita uniuscuiusque), he wrongly connects it with the : de
civ. Dei 20:14 quaedam igitur vis est intellegenda divina qua fiet ut cuique opera sua
vel bona vel mala cuncta in memoriam revocentur et mentis intuitu mira celeritate
cernantur, ut accuset vel excuset scientia conscientiam, atque ita simul et omnes et
singuli iudicentur.
.] For the Book of Life see 3:5, 13:8, notes. It is the
roll of living citizens of the New Jerusalem; cf. Andreas:
; Enoch 47:3 the books of the living were opened
before Him. It is only another and complementary view of this book which Bede
offers when he calls it praescientia Dei, for Gods foreknowledge fulfils itself in the
lives of the elect. in their case as well as in that of the rest of mankind the sentence is
, as St Paul saw no less clearly than St John (Rom. 2:5, 2 Cor. 5:10; cf.
Apoc. 2:23, 22:12).
13. .] The Resurrection, implied in v. 12, is
now described. The accidents of death will not prevent any of the dead from appearing
before the Judge; sea and land will alike deliver up their tale. The Sea, as ever in this
island-drama, is fore-most in the writers thoughts. It has been the grave of thousands
whose restingplace could not be marked by or cippus, whose ashes no
columbarium had ever received. Both Greeks and Romans attached great importance to
burial and the inviolability of the tomb (cf. Dill, Roman Society, p. 496; Ramsay, Cities
etc., 2. p. 514 ff.), and recoiled with proportionate horror from the thought of death by
drowning or even of burial at sea; there were wild tales of the condition of souls whose
bodies had been lost at sea, cf. Achilles Tatius, cited by Wetstein:
,
. It is to the hope inspired by the words of the Seer that we owe the
confidence with which the Church now commits the departed to the deep, looking for
the resurrection of the body when the Sea shall give up her dead. So far as the
righteous are concerned, however, the hope appears also in the Targum on Ps. 68:31:
reducam iustos qui suffocati sunt in profundis maris. Enoch (72. 32) speaks only of a
rising of the dead from the dry land.
.] Death and Hades are an inseparable pair, as
in 1:18, 6:8 (notes), representing the two aspects of Death, the physical fact and its
1The Apocalypse of St. John ( ed. Henry Barclay Swete;, 2d. ed.; New York:
The Macmillan company, 1907), 256.