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Selected Verse: Revelation 20:6 - New American Standard Bible©
| Verse |
Translation |
Text |
| Re 20:6 |
New American Standard Bible© |
Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. |
| |
King James |
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Blessed--(Compare Rev 14:13; Rev 19:9).
on such the second death hath no power--even as it has none on Christ now that He is risen.
priests of God--Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (Rev 11:15). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once--in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare Deu 32:21; Rom 10:19; Rom 11:20, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving--God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah (Jer 33:17-21), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then--the principles of the Epistle to the Hebrews remaining the same--also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare Mat 5:17-19). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. (Gen 9:25-27; Gen 10:1, Gen 10:5, Gen 10:18, Gen 10:25, Gen 10:32; Deu 32:8 recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man--body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam (Gen 12:1-3). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [AUBERLEN]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in Pe2 1:16-18, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him (Rev 3:21; compare Note, see on Co1 6:2). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we fail to lay hold of the crown, we lose all, "the gift of grace as well as the reward of service" [DE BURGH]. |
| Notes on the Bible, by Albert Barnes, [1834] |
Blessed - That is, his condition is to be regarded as a happy or a favored one. This is designed apparently to support and encourage those who, in the time of John, suffered persecution, or who might suffer persecution afterward.
And holy - That is, no one will be thus honored who has not an established character for holiness. Holy principles will then reign, and none will be exalted to that honor who have not a character for eminent sanctity.
That hath part in the first resurrection - That participated in it; that is, who is associated with those who are thus raised up.
On such the second death hath no power - The "second death" is properly the death which the wicked will experience in the world of woe. See Rev 20:14. The meaning here is, that all who are here referred to as having part in the first resurrection will be secure against that. It will be one of the blessed privileges of heaven that there will be absolute security against death in any and every form; and when we think of what death is here, and still more when we think of "the bitter pains of the second death," we may well call that state "blessed" in which there will be eternal exemption from either.
But they shall be priests of God and of Christ, and shall reign with him - notes at Rev 1:6; Rev 5:10.
Section b. - Condition of the world in the period referred to in Rev 20:4-6.
I. It is well known that this passage is the principal one which is relied on by those who advocate the doctrine of the literal reign of Christ on the earth for a thousand years, or who hold what are called the doctrines of the "second advent." The points which are maintained by those who advocate these views are substantially:
(a) that at that period Christ will descend from heaven to reign personally upon the earth;
(b) that he will have a central place of power and authority, probably Jerusalem;
(c) that the righteous dead will then be raised, in such bodies as are to be immortal;
(d) that they will be his attendants, and will participate with him in the government of the world;
(e) that this will continue during the period of a thousand years;
(f) that the world will be subdued and converted during this period, not by moral means, but by "a new dispensation" - by the power of the Son of God; and,
(g) that at the close of this period all the remaining dead will be raised, the judgment will take place, and the affairs of the earth will be consummated.
The opinion here adverted to was held substantially by Papias, Justin Martyr, Irenaeus, Tertullian, and others among the Christian fathers, and, it need not be said, is held by many modern expositors of the Bible, and by large numbers of Christian ministers of high standing, and other Christians. See the "Literalist, passim." The opinion of the Christian fathers, with which the modern "literalists," as they are called, substantially coincide, is thus stated by Mr. Elliott: "This resurrection is to be literally that of departed saints and martyrs, then at length resuscitated in the body from death and the grave; its time to synchronize with, or follow instantly after, the destruction of the beast antichrist, on Christ's personal second advent; the "binding" of Satan to be an absolute restriction of the power of hell from tempting, deceiving, or injuring mankind, throughout a literal period of a thousand years, thence calculated; the "government of the earth" during its continuance to be administered by Christ and the risen saints - the latter being now ἰσάγγελοι isangeloi - in nature like angels; and under it, all false religion having been put down, the Jews and saved remnant of the Gentiles been converted to Christ, the earth renovated by the fire of antichrist's destruction, and Jerusalem made the universal capital, there will be a realization on earth of the blessedness depicted in the Old Testament prophecies, as well as perhaps of that too which is associated with the New Jerusalem in the visions of the Apocalypse - until at length this millennium having ended, and Satan gone forth to deceive the nations, the final consummation will follow; the new-raised enemies of the saints, Gog and Magog, be destroyed by fire from heaven: and then the general resurrection and judgment take place, the devil and his servants be cast into the lake of fire, and the millennial reign of the saints extend itself into one of eternal duration" (Elliott on the Apocalypse, iv. 177, 178).
Mr. Elliott's own opinion, representing, it is supposed, that of the great body of the "literalists," is thus expressed: "It would seem, therefore, that in this state of things and of feeling in professing Christendom (a feeling of carnal security), all suddenly, and unexpectedly, and conspicuous over the world as the lightning that shineth from the east even unto the west, the second advent and appearing of Christ will take place; that at the accompanying voice of the archangel and trump of God, the departed saints of either dispensation will rise from their graves to meet him - alike patriarchs, and prophets, and apostles, and martyrs, and confessors - all at once and in the twinkling of an eye; and then instantly the saints living at the time will be also caught up to meet him in the air; these latter being separated out of the ungodly nations, as when a shepherd divides his sheep from the goats, and all, both dead and living saints, changed at the moment from corruption to incorruption, from dishonor to glory, though with very different degrees of glory; and so in a new angelic nature, to take part in the judging and ruling in this world.
Meanwhile, with a tremendous earthquake accompanying, of violence unknown since the revolutions of primeval chaos, an earthquake under which the Roman world at least is to rock to and fro like a drunken man, the solid crust of this earth shall be broken, and fountains burst forth from its inner deep, not as once of water, but of liquid fire; and that the flames shall consume the antichrist and his confederate kings, while the sword also does its work of slaughter; the risen saints being perhaps the attendants of the Lord's glory in this destruction of antichrist, and assessors in his judgment on a guilty world. And then immediately the renovation of this our earth is to take place, its soil being purified by the very action of the fire, and the Spirit poured out from on high, to renew, in a yet better sense, the moral face of nature; the Shekinah, or personal glory of Christ amidst his saints, being manifested chiefly in the Holy Land and at Jerusalem, but the whole earth partaking of the blessedness; and thus the regeneration of all things, and the world's redemption from the curse, having their accomplishment, according to the promise, at the manifestation of the sons of God," 4:224-231.
To this account of the prevailing opinion of the "literalists" in interpreting the passage before us, there should be added that of Prof. Stuart, who, in general, is as far as possible from sympathizing with this class of writers. He says, in his explanation of the expression "they lived," in Rev 20:4, "There would seem to remain, therefore, only one meaning which can be consistently given to ἔζησαν ezēsan (they lived); namely, that they (the martyrs who renounced the beast) are now "restored to life," namely, such life as implies the vivification of the body. Not to a union of the soul with a gross material body indeed, but with such an one as the saints in general will have at the final resurrection - a spiritual body, Co1 15:44. In no other way can this resurrection be ranked as "correlate" with the second resurrection named in the sequel," vol. ii. p. 360. So again, Excursus vi. (vol. ii. p. 476), he says, "I do not see how we can, on the ground of exegesis, fairly avoid the conclusion that John has taught in the passage before us, that there will be a resurrection of the martyr-saints, at the commencement of the period after Satan shall have been shut up in the dungeon of the great abyss." This opinion he defends at length, pp. 476-490. Prof. Stuart, indeed, maintains that the martyrs thus raised up will be taken to heaven and reign with Christ "there," and opposes the whole doctrine of the literal reign on the earth, vol. ii. p. 480. The risen saints and martyrs are to be "enthroned with Christ; that is, they are to be where he dwells, and where he will continue to dwell, until he shall make his descent at the final judgment day."
II. In regard to these views, as expressive of the meaning of the passage under consideration, I would make the following remarks:
(1) There is strong "presumptive" evidence against this interpretation, and especially against the main point in the doctrine, that there will be a literal "resurrection" of the bodies of the saints at the beginning of that millennial period, to live and reign with Christ on earth, from the following circumstances:
(a) It is admitted, on all hands, that this doctrine, if contained in the Scriptures at all, is found in this one passage only. It is not pretended that there is, in any other place, a direct affirmation that this will literally occur, nor would the advocates for that opinion undertake to show that it is fairly implied in any other part of the Bible. But it is strange, not to say improbable, that the doctrine of the literal resurrection of the righteous, a thousand years before the wicked, should be announced in one passage only. If it were so announced in plain and unambiguous language, I admit that the believer in the divine origin of the Scriptures would be bound to receive it; but this is so contrary to the usual method of the Scriptures on all great and important doctrines, that this circumstance should lead us at least to doubt whether the passage is correctly interpreted. The resurrection of the dead is a subject on which the Saviour often dwelt in his instructions; it is a subject which the apostles discussed very frequently and at great length in their preaching, and in their writings; it is presented by them in a great variety of forms, for the consolation of Christians in time of trouble, and with reference to the condition of the world at the winding up of human affairs; and it is strange that, in respect to so important a doctrine as this, if it be true, there is not elsewhere, in the New Testament, a hint, an intheation, an allusion, that would lead us to suppose that the righteous are to be raised in this manner.
(b) If this is a true doctrine, it would be reasonable to expect that a clear and unambiguous statement of it would be made. Certainly, if there is but one statement on the subject, that might be expected to be a perfectly clear one, it would be a statement about which there could be no diversity of opinion, concerning which those who embraced it might be expected to hold the same views. But it cannot be pretended that this is so in regard to this passage. It occurs in the book which, of all the books in the Bible, is most distinguished for figures and symbols; it cannot be maintained that it is "directly and clearly" affirmed; and it is not so taught that there is any uniformity of view among those who profess to hold it. In nothing has there been greater diversity among people than in the opinions of those who profess to hold the "literal" views respecting the personal reign of Christ on the earth. But this fact assuredly affords "presumptive" evidence that the doctrine of the literal resurrection of the saints a thousand years before the rest of the dead, is not intended to be taught.
(c) It is presumptive proof against this, that nothing is said of the employment of those who are raised up; of the reason why they are raised; of the new circumstances of their being; and of their condition when the thousand years shall have ended. In so important a matter as this, we can hardly suppose that the whole subject would be left to a single hint in a symbolical representation, depending on the doubtful meaning of a single word, and with nothing to enable us to determine, with absolute certainty, that this must be the meaning.
(d) If it be meant that this is a description of the resurrection of the "righteous" as such - embracing all the righteous - then it is wholly unlike all the other descriptions of the resurrection of the righteous that we have in the Bible. Here the account is confined to "those that were beheaded for the witness of Jesus," and to "those who had not worshipped the beast." If the righteous, as such, are here referred to, why are these particular classes specified? Why are not the usual general terms employed? Why is the account of the resurrection confined to these? Elsewhere in the Scriptures, the account of the resurrection is given in the most "general" terms (compare Mat 25:41; Joh 4:54; Joh 5:28-29; Rev 2:7; Co1 15:23; Phi 3:20-21; Th2 1:10; Heb 9:28; Jo1 2:28-29; Jo1 3:2); and if this had been the designed reference here, it is inconceivable why the statement should be limited to the martyrs, and to those who have evinced great fidelity in the midst of temptations and allurements to apostasy. These circumstances furnish strong "presumptive" proofs, at least, against the doctrine that there is to be a literal resurrection of all the saints at the beginning of the millennial period. Compare "Christ's Second Coming," by David Brown, p. 219ff.
(2) In reference to many of the views necessarily implied in the doctrine of the "second advent," and avowed by those who hold that doctrine, it cannot be pretended that they receive any countenance or support from this passage. In the language of Prof. Stuart (Com. vol. ii. p. 479), there is "not a word of Christ's descent to the earth at the beginning of the millennium. Nothing of the literal assembling of the Jews in Palestine; nothing of the Messiah's temporal reign on earth; nothing of the overflowing abundance of worldly peace and plenty." Indeed, in all this passage, there is not the remotest hint of the grandeur and magnificence of the reign of Christ as a literal king upon the earth; nothing of his having a splendid capital at Jerusalem, or anywhere else; nothing of a new dispensation of a miraculous kind; nothing of the renovation of the earth to fit it for the abode of the risen saints. All this is the mere work of fancy, and no man can pretend that it is to be found in this passage.
(3) nor is there anything here of a literal resurrection of the "bodies" of the dead, as Prof. Stuart himself supposes. It is not a little remarkable that a scholar so accurate as Prof. Stuart is, and one, too, who has so little sympathy with the doctrines connected with a literal reign of Christ on the earth, should have lent the sanction of his name to perhaps the most objectionable of all the dogmas connected with that view - the opinion that the "bodies" of the saints will be raised up at the beginning of the millennial period. Of this there is not one word, one intimation, one hint, in the passage before us. John says expressly, "and as if to guard the point from all possible danger of this construction," that he "saw the souls of them that were beheaded for the witness of Jesus"; he saw them "living" and "reigning" with Christ - raised to the exalted honor during that period, as if they had been raised from the dead; but he nowhere mentions or intimates that they were raised up from their graves; that they were clothed with bodies; that they had their residence now literally on the earth; or that they were, in any way, otherwise than disembodied spirits. There is not even one word of their having "a spiritual body."
(4) there are "positive" arguments, which are perfectly decisive, against the interpretation which supposes that the bodies of the saints will be raised up at the beginning of the millennial period, to reign with Christ on the earth for a thousand years. Among these are the following:
(a) If the "first resurrection" means rising from the grave in immortal and glorified bodies, we do not need the assurance Rev 20:6, that on such the second death hath no power"; that is, that they would not perish forever. That would be a matter of course, and there was no necessity for such a statement. But if it be supposed that the main idea is that the "principles" of the martyrs and of the most eminent saints would be revived and would live, as if the dead were raised up, and would be manifested by those who were in "mortal" bodies - people living on the earth - then there would be a propriety in saying that all such were exempt from the danger of the "second" death. "Once," indeed, they would die; but the "second" death could not reach them. Compare Rev 2:10-11.
(b) In the whole passage there are but two classes of people referred to. There are those "who have part in the first resurrection"; that is, according to the supposition, all the saints; and there are those over whom "the second death" has power. Into which of these classes are we to put the myriads of people having flesh and blood who are to people the world during the millennium? They have no part in "the first resurrection," if it be a bodily one. Are they then given over to the power of the "second death?" But if the "first resurrection" be regarded as figurative and spiritual, then the statement that those who are actuated by the spirit of the martyrs and of the eminent saints, shall not experience the "second death," is seen to have meaning and pertinency.
(c) The mention of the "time" during which they are to reign, if it be literally understood, is contrary to the whole statement of the Bible in other places. They are to "live and reign with Christ" "a thousand years." What, then? Are they to live no longer? Are they to reign no longer with him? This supposition is entirely contrary to the current statement in the Scriptures, which is, that they are to live and reign with him forever: Th1 4:17, "And so shall we ever be with the Lord." According to the views of the "literalists," the declaration that they "should live and reign with Christ," considered as the characteristic features of the millennial state, is to terminate with the thousand years - for this is the promise, according to that view, that they should thus live and reign. But it need not be said that this is wholly contrary to the current doctrine of the Bible, that they are to live and reign with him forever.
(d) A further objection to this view is, that the wicked part of the world - "the rest of the dead who lived not again until the thousand years were finished" - must of course be expected to "live again" in the same bodily sense wheat those thousand years were finished. But, so far from this, there is no mention of their living then. When the thousand years are finished, Satan is loosed for a season; then the nations are roused to opposition against God; then there is a conflict, and the hostile forces are overthrown; and then comes the final judgment. During all this time we read of no resurrection at all. The period after this is to be filled up with something besides the resurrection of the "rest of the dead." There is no intheation, as the "literal" construction, as it is claimed, would demand, that immediately after the "thousand years arc finished" the "rest of the dead" - the wicked dead - would be raised up; nor is there any intimation of such a resurrection until all the dead are raised up for the final trial, Rev 20:12. But every consideration demands, if the interpretation of the "literalists" be correct, that the "rest of the dead" - the unconverted dead - should be raised up immediately after the close of the millennial period, and be raised up as a distinct and separate class.
(e) There is no intimation in the passage itself that the "righteous" will be raised up "as such" in this period, and the proper interpretation of the passage is contrary to that supposition. There are but two classes mentioned as having part in the first resurrection. They are those who were "beheaded for the witness of Jesus," and those who "had not worshipped the beast" - that is, the martyrs, and those who had been eminent for their fidelity to the Saviour in times of great temptation and trial. There is no mention of the resurrection of the righteous as "such" - of the resurrection of the great body of the redeemed; and if it could be shown that this refers to a "literal" resurrection, it would be impossible to apply it, according to any just rules of interpretation, to anymore than the two classes that are specified. By what rules of interpretation is it made to to teach that "all" the righteous will be raised up on that occasion, and will live on the earth during that long period? In this view of the matter, the passage "does not" express the doctrine that the whole church ofi God will be raised bodily from the grave. And supposing it had been the design of the Spirit of God to teach this, is it credible, when there are so many clear expressions in regard to the resurrection of the dead, that so important a doctrine should have been reserved for one single passage so obscure, and where the great mass of the readers of the Bible in all ages have failed to perceive it? That is not the way in which, in the Scriptures, great and momentous doctrines are communicated to mankind.
(f) The fair statement in Rev 20:11-15 is, that all the dead will then be raised up and be judged. This is implied in the general expressions there used - "the dead, small and great"; the "book of life was opened" - as if not opened before; "the dead" - all the dead - "were judged out of those things which were written in the books"; "the sea gave up the dead which were in it, and death and hell (hades) delivered up the dead which were in them." This is entirely inconsistent with the supposition that a large part of the race to wit, all the righteous - had been before raised up; had passed the solemn judgment; had been clothed with their immortal bodies, and had been admitted to a joint reign with the Saviour on his throne. In the last judgment what place are they to occupy? In what sense are they to be raised up and judged? Would such a representation have been made as is found in Rev 20:11-15, if it had been designed to teach that a large part of the race had been already raised up, and had received the approval of their judge?
(g) This representation is wholly inconsistent, not only with Rev 20:11-15, but with the uniform language of the Scriptures, "that all the righteous and the wicked will be judged together, and both at the coming of Christ." On no point are the statements of the Bible more uniform and explicit than on this, and it would seem that the declarations had been of design so made that there should be no possibility of mistake. I refer for full proof on this point to the following passages of the New Testament: Mat 10:32-33, compared with Mat 7:21-23; Mat 13:30, Mat 13:38-43; Mat 16:24-27; Mat 25:10,31-46; Mar 8:38; Joh 5:28-29; Act 17:31; Rom 2:5-16; Rom 14:10, Rom 14:12; Co1 3:12-15; Co1 4:5; Co2 5:9-11; Th2 1:6-10; Ti1 5:24-25; Pe2 3:7, Pe2 3:10, Pe2 3:12; Jo1 2:28; Jo1 4:17; Rev 3:5; Rev 20:11-15; Rev 22:12-15. It is utterly "impossible" to explain these passages on any other supposition than that they are intended to teach that the righteous and the wicked will be judged together, and both at the coming of Christ. And if this is so, it is of course impossible to explain them consistently with the view that all the righteous will have been already raised up at the beginning of the millennium in their immortal and glorified bodies, and that they have been solemnly approved by the Saviour, and admitted to a participation in his glory. Nothing could be more irreconcilable than these two views; and it seems to me, therefore, that the objections to the literal resurrection of the saints at the beginning of the millennial period are insuperable.
III. The following points, then, according to the interpretation proposed, are implied in this statement respecting the "first resurrection," and these will clearly comprise all that is stated on the subject:
(1) There will be a reviving, and a prevalence of the spirit which actuated the saints in the best days, and a restoration of their principles as the grand principles which will control and govern the church, as if the most eminent saints were raised again from the dead, and lived and acted upon the earth.
(2) their memory will then be sacredly cherished, and they will be honored on the earth with the honor which is due to theft names, and which they should have received when in the land of the living. They will be no longer cast out and reproached; no longer held up to obloquy and scorn; no longer despised and forgotten; but there will be a reviving of sacred regard for their principles, as if they lived on the earth, and had the honor which was due to them.
(3) there will be a state of things upon the earth as if they thus lived and were thus honored. Religion will no longer be trampled under foot, but will triumph. In all parts of the earth it will have the ascendency, as if the most eminent saints of past ages lived and reigned with the Son of God in his kingdom. A spiritual kingdom will be set up with the Son of God at the head of it, which will be a kingdom of eminent holiness, as if the saints of the best days of the church should come back to the earth and dwell upon it. The ruling influence in the world will be the religion of the Son of God, and the principles which have governed the most holy of his people.
(4) it may be implied that the saints and martyrs of other times will be employed by the Saviour in embassies of mercy; in visitations of grace to our world to carry forward the great work of salvation on earth. Nothing forbids the idea that the saints in heaven may be thus employed, and in this long period of a thousand years, it may be that they will be occupied in such messages and agencies of mercy to our world as they have never been before - as if they were raised from the dead, and were employed by the Redeemer to carry forward his purposes of mercy to mankind.
(5) in connection with these things, and in consequence of these things, they may be, during that period, exalted to higher happiness and honor in heaven. The restoration of their principles to the earth; the Christian remembrance of their virtues; the prevalence of those truths to establish which they laid down their lives, would in itself exalt them, and would increase their joy in heaven. All this would be well represented, in vision, by a resurrection of the dead; and admitting that this was all that was intended, the representation of John here would be in the highest degree appropriate. What could better symbolize it - and we must remember that this is a symbol - than to say that at the commencement of this period there was, as it were, a solemn preparation for a judgment, and that the departed dead seemed to stand there, and that a sentence was pronounced in their favor, and that they became associated with the Son of God in the honors of his kingdom, and that their principles were now to reign and triumph in the earth, and that the kingdom which they labored to establish would be set up for a thousand years, and that, in high purposes of mercy and benevolence during that period, they would be employed in maintaining and extending the principles of religion in the world? Admitting that the Holy Spirit intended to represent these things, and these only, no more appropriate symbolical language could have been used; none that would more accord with the general style of the Book of Revelation. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Hath part (ἔχων μέρος)
A phrase peculiar to John as referring to a person. Compare Joh 13:8.
Second death
See on Rev 2:11. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| They shall be priests of God and of Christ - Therefore Christ is God. And shall reign with him - With Christ, a thousand years. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Blessed - Μακαριος· Happy. And holy; he was holy, and therefore he suffered for the testimony of Jesus in the time when nothing but holiness was called to such a trial.
The first resurrection - Supposed to be that of the martyrs, mentioned above.
The second death - Punishment in the eternal world; such is the acceptation of the phrase among the ancient Jews.
Hath no power - Ουκ εχει εξουσιαν· Hath no authority - no dominion over him. This is also a rabbinical mode of speech. In Erubin, fol. 19, 1; Chagiga, fol. 27, 1: "Res Lakish said, The fire of hell hath no power over an Israelite who sins. Rab. Elieser says; The fire of hell hath no power over the disciples of the wise men." |
2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts?
21 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne.
16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty.
17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased"--
18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.
1 Now the LORD said to Abram, "Go forth from your country, And from your relatives And from your father's house, To the land which I will show you;
2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing;
3 And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed."
8 "When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel.
32 These are the families of the sons of Noah, according to their genealogies, by their nations; and out of these the nations were separated on the earth after the flood.
25 Two sons were born to Eber; the name of the one was Peleg, for in his days the earth was divided; and his brother's name was Joktan.
18 and the Arvadite and the Zemarite and the Hamathite; and afterward the families of the Canaanite were spread abroad.
5 From these the coastlands of the nations were separated into their lands, every one according to his language, according to their families, into their nations.
1 Now these are the records of the generations of Shem, Ham, and Japheth, the sons of Noah; and sons were born to them after the flood.
25 So he said, "Cursed be Canaan; A servant of servants He shall be to his brothers."
26 He also said, "Blessed be the LORD, The God of Shem; And let Canaan be his servant.
27 "May God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be his servant."
17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.
18 "For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.
19 "Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.
17 "For thus says the LORD, 'David shall never lack a man to sit on the throne of the house of Israel;
18 and the Levitical priests shall never lack a man before Me to offer burnt offerings, to burn grain offerings and to prepare sacrifices continually.'"
19 The word of the LORD came to Jeremiah, saying,
20 "Thus says the LORD, 'If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time,
21 then My covenant may also be broken with David My servant so that he will not have a son to reign on his throne, and with the Levitical priests, My ministers.
20 Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear;
19 But I say, surely Israel did not know, did they? First Moses says, "I WILL MAKE YOU JEALOUS BY THAT WHICH IS NOT A NATION, BY A NATION WITHOUT UNDERSTANDING WILL I ANGER YOU."
21 'They have made Me jealous with what is not God; They have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation,
15 Then the seventh angel sounded; and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever."
9 Then he said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" And he said to me, "These are true words of God."
13 And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "so that they may rest from their labors, for their deeds follow with them."
12 "Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done.
13 "I am the Alpha and the Omega, the first and the last, the beginning and the end."
14 Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.
15 Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.
11 Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.
12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.
13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.
14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
5 'He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels.
17 By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world.
28 Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming.
12 looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat!
10 But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.
7 But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly men.
24 The sins of some men are quite evident, going before them to judgment; for others, their sins follow after.
25 Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.
6 For after all it is only just for God to repay with affliction those who afflict you,
7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire,
8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus.
9 These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power,
10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed--for our testimony to you was believed.
9 Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.
10 For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.
11 Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences.
5 Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God.
12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw,
13 each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work.
14 If any man's work which he has built on it remains, he will receive a reward.
15 If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.
12 So then each one of us will give an account of himself to God.
10 But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.
5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God,
6 who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS:
7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life;
8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.
9 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek,
10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek.
11 For there is no partiality with God.
12 For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law;
13 for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.
14 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,
15 in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,
16 on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.
31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead."
28 "Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice,
29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.
38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels."
10 "And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut.
24 Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.
25 "For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it.
26 "For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul?
27 "For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS.
38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one;
39 and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels.
40 "So just as the tares are gathered up and burned with fire, so shall it be at the end of the age.
41 "The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness,
42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth.
43 "Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear.
30 'Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, "First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn."'"
21 "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.
22 "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?'
23 "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.'
32 "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven.
33 "But whoever denies Me before men, I will also deny him before My Father who is in heaven.
11 Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.
12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.
13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.
14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
11 Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.
12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.
13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.
14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
11 Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.
12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.
13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.
14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.
17 Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.
10 'Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life.
11 'He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.'
6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.
2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.
28 Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming.
29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.
28 so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.
10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed--for our testimony to you was believed.
20 For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;
21 who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.
23 But each in his own order: Christ the first fruits, after that those who are Christ's at His coming,
7 'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.'
28 "Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice,
29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.
54 This is again a second sign that Jesus performed when He had come out of Judea into Galilee.
41 "Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels;
44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
4 Then I saw thrones, and they sat on them, and judgment was given to 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, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years.
4 Then I saw thrones, and they sat on them, and judgment was given to 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, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years.
5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection.
6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.
10 "You have made them to be a kingdom and priests to our God; and they will reign upon the earth."
6 and He has made us to be a kingdom, priests to His God and Father--to Him be the glory and the dominion forever and ever. Amen.
14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
11 'He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.'
8 Peter said to Him, "Never shall You wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me."