{6} And I saw {a} thrones, and they sat upon them, and {7} judgment was given unto them: and I saw the souls of them that were {8} beheaded for the witness of Jesus, and for the word of God, and which {9} had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

(6) A description of the common state of the Church of Christ in earth in that space of a thousand years, during which the devil was in bonds; in which first the authority, life, and common honour of the godly, is declared, Re 20:4. Secondly, newness of life is preached to others by the gospel after that time; Re 20:5. Finally, he concludes with promises, Re 20:6.

(a) For judgment was committed to them, as to members joined to the head: not that Christ's office was given over to them.

(7) This was a type of the authority of the good and faithful servants of God in the Church, taken from the manner of men.

(8) Of the martyrs, who suffered in those first times.

(9) Of the martyrs who suffered after both the beasts were now risen up, chapter 15. For there, these things are expounded.

People's New Testament

20:4 And I saw thrones, and they that sat upon them. These thrones are symbols of rule. It implies that they who sit on them shall have sway.

And judgment was given unto them. They shall exercise a moral judgment over humanity.

And I saw the souls of them that were beheaded for the witness of Jesus. Of the martyrs. Note that it is the souls that he observes. These are they who came to life and reigned with Christ for a thousand years. Is this a literal resurrection from the grave? I answer decidedly in the negative. (1) The apostle does not say one word about the resurrection of the bodies of the martyrs, nor does he say that he saw the martyrs themselves. He is particular to say that he saw the souls or spirits of the martyrs living and reigning with Christ. (2) They had been put to death in the body, and their souls were unseen upon the earth, but there is no intimation in Scripture that their souls had ever ceased to exist. They were alive with Christ, but now they live in some sense different from that existence which they had before. It cannot mean that their souls came to life, for they had never ceased to have existence. (3) What, then, does the affirmation mean? That as Christ reigns upon the earth during the millennial period by his truth, so the spirit of the martyrs is revived and lives in the Church. The souls of the martyrs live because the Church is composed of those who love Christ better than goods or liberty or life. This glorious reign of Christ pervades the earth because the souls of the martyrs are resurrected and live in all who name the name of Christ, and who are filled with the spirit of ancient martyrs. (4) If any should think such an interpretation of symbolical language far fetched, let him compare Scripture. This explanation is not forced nor the interpretation of the language unusual. It was predicted by the prophets that Elijah must come again before the Messiah. He did come in spirit and power, not in person, but as the stern, fearless, upright reformer of the wilderness of Jordan. In the same sense Ezekiel speaks (Eze 37:12-14.) of the return of the captive Jews to their own land: 'I will open your graves', oh my people, and cause you 'to come up out of your graves', and bring you into the land of Israel. When Martin Luther was engaged in deadly struggle with the Papacy, Pope Adrian sent a brief to the German Diet at Nuremburg, which contained these words: The heretics Huss and Jerome are now alive again in the person of Martin Luther.

And they lived and reigned with Christ. John saw that those who sat on the thrones reigned with Christ a thousand years. See Isa 2:2. Will Christ come visibly to reign in person as an earthly monarch? The personal coming of the Savior is placed by all the sacred writers as the last event before the great judgment day. This great epoch is placed after the millennial period, and also after the overthrow of Satan in his last conflict. If the Savior, then, during the millennial period, is not visibly present upon the earth, how can he reign? Just as he reigns over each saint now. Those who know the Lord accept him as king, but in this period the earth shall be full of the knowledge of the LORD As the waters cover the sea (Isa 11:9). All men shall hear and obey the gospel, and all shall submit to the beneficent scepter of Christ.

A thousand years. I am not prepared to say that this blessed period shall be limited to a thousand years, but am rather disposed to believe that a thousand years, a round period of great duration, is chosen to show to the longing student of the prophets that there shall be a long, long period of righteousness upon the same earth that has been reddened with blood, filled with crime, and made foul by sin. The characteristics of this golden period of the human race are clearly pointed out by the prophets.

Wesley's Notes

20:4 And I saw thrones - Such as are promised the apostles, Matt 19:28; Luke 22:30. And they - Namely, the saints, whom St. John saw at the same time, Dan 7:22, sat upon them; and Judgment was given to them. 1Cor 6:2. Who, and how many, these are, is not said. But they are distinguished from the souls, or persons, mentioned immediately after; and from the saints already raised. And I saw the souls of those who had been beheaded - With the axe: so the original word signifies. One kind of death, which was particularly inflicted at Rome, is mentioned for all. For the testimony of Jesus, and for the word of God - The martyrs were sometimes killed for the word of God in general; sometimes particularly for the testimony of Jesus: the one, while they refused to worship idols; the other, while they confessed the name of Christ. And those who had not worshipped the wild beast, nor his image - These seem to be a company distinct from those who appeared, Rev 15:2. Those overcame, probably, in such contests as these had not. Before the number of the beast was expired, the people were compelled to worship him, by the most dreadful violence. But when the beast was not, they were only seduced into it by the craft of the false prophet. And they lived - Their souls and bodies being re - united. And reigned with Christ - Not on earth, but in heaven. The reigning on earth mentioned, Rev 11:15, is quite different from this. A thousand years - It must be observed, that two distinct thousand years are mentioned throughout this whole passage. Each is mentioned thrice; the thousand wherein Satan is bound, verse s 2, 3, 7; Rev 20:2,3,7, the thousand wherein the saints shall reign, verse s 4 -
6. Rev 20:4 - 6 The former end before the end of the world; the latter reach to the general resurrection. So that the beginning and end of the former thousand is before the beginning and end of the latter. Therefore as in the second verse , Rev 20:2 at the first mention of the former; so in the fourth verse , Rev 20:2 at the first mention of the latter, it is only said, a thousand years; in the other places, the thousand, verse s 3, 5, 7, Rev 20:3,5,7 that is, the thousand mentioned before. During the former, the promises concerning the flourishing state of the church, Rev 10:7, shall be fulfilled; during the latter, while the saints reign with Christ in heaven, men on earth will be careless and secure.

Jamieson-Fausset-Brown Bible Commentary

4, 5. they sat-the twelve apostles, and the saints in general.

judgment was given unto there-(See on [2740]Da 7:22). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment (Greek), but have already passed from death unto life."

souls-This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare Re 6:9) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, Re 20:5, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with 1Co 15:23, "They that are Christ's at His coming." Compare Ps 49:11-15. From Re 6:9, I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John; though doubtless "souls" is often used in general for persons, and even for dead bodies.

beheaded-literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment.

for . for-Greek, "for the sake of"; on account of"; "because of."

and which-Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So Re 1:7, Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [Tregelles]. The extent of the first resurrection is not spoken of here. In 1Co 15:23, 51; 1Th 4:14 we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal.

neither-"not yet."

foreheads . hands-Greek, "forehead . hand."

reigned with Christ-over the earth.

Matthew Henry's Concise Commentary

20:4-6 Here is an account of the reign of the saints, for the same space of time as Satan is bound. Those who suffer with Christ, shall reign with him in his spiritual and heavenly kingdom, in conformity to him in his wisdom, righteousness, and holiness: this is called the first resurrection, with which none but those who serve Christ, and suffer for him, shall be favoured. The happiness of these servants of God is declared. None can be blessed but those that are holy; and all that are holy shall be blessed. We know something thing of what the first death is, and it is very awful; but we know not what this second death is. It must be much more dreadful; it is the death of the soul, eternal separation from God. May we never know what it is: those who have been made partakers of a spiritual resurrection, are saved from the power of the second death. We may expect that a thousand years will follow the destruction of the antichristian, idolatrous, persecuting powers, during which pure Christianity, in doctrine, worship, and holiness, will be made known over all the earth. By the all-powerful working of the Holy Spirit, fallen man will be new-created; and faith and holiness will as certainly prevail, as unbelief and unholiness now do. We may easily perceive what a variety of dreadful pains, diseases, and other calamities would cease, if all men were true and consistent Christians. All the evils of public and private contests would be ended, and happiness of every kind largely increased. Every man would try to lighten suffering, instead of adding to the sorrows around him. It is our duty to pray for the promised glorious days, and to do every thing in our public and private stations which can prepare for them.

Matthew Henry's Whole Bible Commentary

Chapter 20

This chapter is thought by some to be the darkest part of all this prophecy: it is very probable that the things contained in it are not yet accomplished; and therefore it is the wiser way to content ourselves with general observations, rather than to be positive and particular in our explications of it. Here we have an account, I. Of the binding of Satan for a thousand years (v. 1-3). II. The reign of the saints with Christ for the same time (v. 4-6). III. Of the loosing of Satan, and the conflict of the church with Gog and Magog (v. 7-10). IV. Of the day of judgment (v. 11, etc.).

Verses 1-10

We have here, I. A prophecy of the binding of Satan for a certain term of time, in which he should have much less power and the church much more peace than before. The power of Satan was broken in part by the setting up of the gospel kingdom in the world; it was further reduced by the empire's becoming Christian; it was yet further broken by the downfall of the mystical Babylon; but still this serpent had many heads, and, when one is wounded, another has life remaining in it. Here we have a further limitation and diminution of his power. Observe, 1. To whom this work of binding Satan is committed-to an angel from heaven. It is very probable that this angel is no other than the Lord Jesus Christ; the description of him will hardly agree with any other. He is one who has power to bind the strong man armed, to cast him out, and to spoil his goods; and therefore must be stronger than he. 2. The means he makes use of in this work: he has a chain and a key, a great chain to bind Satan, and the key of the prison in which he was to be confined. Christ never wants proper powers and instruments to break the power of Satan, for he has the powers of heaven and the keys of hell. 3. The execution of this work, v. 2, 3. (1.) He laid hold on the dragon, that old serpent, which is the devil, and Satan. Neither the strength of the dragon, nor the subtlety of the serpent, was sufficient to rescue him out of the hands of Christ; he caught hold, and kept his hold. And, (2.) He cast him into the bottomless pit, cast him down with force, and with a just vengeance, to his own place and prison, from which he had been permitted to break out, and disturb the churches, and deceive the nations; now he is brought back to that prison, and there laid in chains. (3.) He is shut up, and a seal set upon him. Christ shuts, and none can open; he shuts by his power, seals by his authority; and his lock and seal even the devils themselves cannot break open. (4.) We have the term of this confinement of Satan-a thousand years, after which he was to be loosed again for a little season. The church should have a considerable time of peace and prosperity, but all her trials were not yet over.

II. An account of the reign of the saints for the same space of time in which Satan continued bound (v. 4-6), and here observe,

1. Who those were that received such honour-those who had suffered for Christ, and all who had faithfully adhered to him, not receiving the mark of the beast, nor worshipping his image; all who had kept themselves clear of pagan and papal idolatry.

2. The honour bestowed upon them. (1.) They were raised from the dead, and restored to life. This may be taken either literally or figuratively; they were in a civil and political sense dead, and had a political resurrection; their liberties and privileges were revived and restored. (2.) Thrones, and power of judgment, were given to them; they were possessed of great honour, and interest, and authority, I suppose rather of a spiritual than of a secular nature. (3.) They reigned with Christ a thousand years. Those who suffer with Christ shall reign with Christ; they shall reign with him in his spiritual and heavenly kingdom, in a glorious conformity to him in wisdom, righteousness, and holiness, beyond what had been known before in the world. This is called the first resurrection, which none but those who have served Christ and suffered for him shall be favoured with. As for the wicked, they shall not be raised up and restored to their power again, till Satan be let loose; this may be called a resurrection, as the conversion of the Jews is said to be life from the dead.

3. The happiness of these servants of God is declared. (1.) They are blessed and holy, v. 6. None can be blessed but those that are holy; and all that are holy shall be blessed. These were holy as a sort of first-fruits to God in this spiritual resurrection, and as such blessed by him. (2.) They are secured from the power of the second death. We know something of what the first death is, and it is awful; but we know not what this second death is. It must be much more dreadful; it is the death of the soul, eternal separation from God. The Lord grant we may never know what it is by experience. Those who have had experience of a spiritual resurrection are saved from the power of the second death.

III. An account of the return of the church's troubles, and another mighty conflict, very sharp, but short and decisive. Observe, 1. The restraints laid for a long time on Satan are at length taken off. While this world lasts, Satan's power in it will not be wholly destroyed; it may be limited and lessened, but he will have something still to do for the disturbance of the people of God. 2. No sooner is Satan let loose than he falls to his old work, deceiving the nations, and so stirring them up to make a war with the saints and servants of God, which they would never do if he had not first deceived them. They are deceived both as to the cause they engage in (they believe it to be a good cause when it is indeed a very bad one), and as to the issue: they expect to be successful, but are sure to lose the day. 3. His last efforts seem to be the greatest. The power now permitted to him seems to be more unlimited than before. He had now liberty to beat up for his volunteers in all the four quarters of the earth, and he raised a mighty army, the number of which was as the sand of the sea, v. 8. 4. We have the names of the principal commanders in this army under the dragon-Gog and Magog. We need not be too inquisitive as to what particular powers are meant by these names, since the army was gathered from all parts of the world. These names are found in other parts of scripture. Magog we read of in Gen. 10:2. He was one of the sons of Japheth, and peopled the country called Syria, from which his descendants spread into many other parts. Of Gog and Magog together we only read in Eze. 38:2, a prophecy whence this in Revelation borrows many of its images. 5. We have the march and military disposition of this formidable army (v. 9.): They went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city, that is, the spiritual Jerusalem, in which the most precious interests of the people of God are lodged, and therefore to them a beloved city. The army of the saints is described as drawn forth out of the city, and lying under the walls of it, to defend it; they were encamped about Jerusalem: but the army of the enemy was so much superior to that of the church that they compassed them and their city about. 6. You have an account of the battle, and the issue of this war: Fire came down from God out of heaven, and devoured the enemy. Thus the ruin of Gog and Magog is foretold (Eze. 38:22), I will rain upon him and upon his bands an overflowing rain, and great hailstones, and fire and brimstone. God would, in an extraordinary and more immediate manner, fight this last and decisive battle for his people, that the victory might be complete and the glory redound to himself. 7. The doom and punishment of the grand enemy, the devil: he is now cast into hell, with his two great officers, the beast and the false prophet, tyranny and idolatry, and that not for any term of time, but to be there tormented night and day, for ever and ever.