Teks -- Revelation 20:4 (NET)

20:4 Then I saw thrones and seated on them were those who had been given authority to judge. I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They came to life and reigned with Christ for a thousand years.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 20:4 - And they sat upon them

And they sat upon them ( kai ekathisan ep' autous ).

First aorist active indicative of kathizō . Another period here apparently synchronous (Rev 20:7) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Mat 19:28; Luk 22:30) and some of the saints (1Co 6:3), martyrs some hold.

Robertson: Rev 20:4 - Judgment was given unto them

Judgment was given unto them ( krima edothē autois ).

First aorist passive of didōmi . Picture of the heavenly court of assizes.

Robertson: Rev 20:4 - The souls

The souls ( tas psuchas ).

Accusative after eidon at the beginning of the verse.

Robertson: Rev 20:4 - Of them that had been beheaded

Of them that had been beheaded ( tōn pepelekismenōn ).

Genitive of the articular perfect passive participle of pelekizō , old word (from pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Rev 6:9; Rev 18:24; Rev 19:2 for previous mention of these martyrs for the witness of Jesus (Rev 1:9; Rev 12:17; Rev 19:10). Others also besides martyrs shared in Christ’ s victory, those who refused to worship the beast or wear his mark as in Rev 13:15; Rev 14:9.; Rev 16:2; Rev 19:20.

Robertson: Rev 20:4 - And they lived

And they lived ( kai ezēsan ).

First aorist active indicative of zaō . If the ingressive aorist, it means "came to life"or "lived again"as in Rev 2:8 and so as to Rev 20:5. If it is the constative aorist here and in Rev 20:5, then it could mean increased spiritual life. See Joh 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Rev 2:11; Rev 20:6, Rev 20:14.

Robertson: Rev 20:4 - And reigned with Christ

And reigned with Christ ( kai ebasileusan meta tou Christou ).

Same use of the first aorist active indicative of basileuō , but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs’ reign with Christ.

Vincent: Rev 20:4 - Thrones

Thrones

See on Rev 2:13.

Vincent: Rev 20:4 - They sat

They sat

All the faithful members of Christ's Church. Compare they reigned with Christ .

Vincent: Rev 20:4 - Beheaded

Beheaded ( πεπελεκισμένων )

From πέλεκυς an ax . Only here in the New Testament.

Vincent: Rev 20:4 - They lived

They lived

Equivalent to lived again . Compare Rev 20:5.

Wesley: Rev 20:4 - And I saw thrones

Such as are promised the apostles, Mat 19:28; Luk 22:30.

Wesley: Rev 20:4 - 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. 1Co 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.

Wesley: Rev 20:4 - 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.

Wesley: Rev 20:4 - And they lived

Their souls and bodies being re - united.

Wesley: Rev 20:4 - And reigned with Christ

Not on earth, but in heaven. The "reigning on earth" mentioned, Rev 11:15, is quite different from this.

Wesley: Rev 20:4 - 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, Rev 20:2-3, Rev 20:7; the thousand wherein the saints shall reign, 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 Rev 20:2, at the first mention of the former; so in Rev 20:4, at the first mention of the latter, it is only said, a thousand years; in the other places, "the thousand," Rev 20:3, Rev 20:5, Rev 20:7, 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.

JFB: Rev 20:4-5 - they sat

The twelve apostles, and the saints in general.

JFB: Rev 20:4-5 - judgment was given unto there

(See on Dan 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."

JFB: Rev 20:4-5 - 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 Rev 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, Rev 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 Psa 49:11-15. From Rev 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.

JFB: Rev 20:4-5 - 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.

JFB: Rev 20:4-5 - for . . . for

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

JFB: Rev 20:4-5 - and which

Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So Rev 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, 1Co 15:51; 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.

JFB: Rev 20:4-5 - neither

"not yet."

JFB: Rev 20:4-5 - foreheads . . . hands

Greek, "forehead . . . hand."

JFB: Rev 20:4-5 - reigned with Christ

Over the earth.

Clarke: Rev 20:4 - I saw thrones

I saw thrones - Christianity established in the earth, the kings and governors being all Christians

Clarke: Rev 20:4 - Reigned with Christ a thousand years

Reigned with Christ a thousand years - I am satisfied that this period should not be taken literally. It may signify that there shall be a long and undisturbed state of Christianity; and so universally shall the Gospel spirit prevail, that it will appear as if Christ reigned upon earth; which will in effect be the case, because his Spirit shall rule in the hearts of men; and in this time the martyrs are represented as living again; their testimony being revived, and the truth for which they died, and which was confirmed by their blood, being now everywhere prevalent. As to the term thousand years, it is a mystic number among the Jews. Midrash Tillin, in Psa 90:15, Make us glad according to the days wherein thou hast afflicted us, adds, "by Babylon, Greece, and the Romans; and in the days of the Messiah. How many are the days of the Messiah? Rab. Elieser, the son of R. Jose, of Galilee, said, The days of the Messiah are a thousand years.

Sanhedrin, fol. 92, 1, cited by the Aruch, under the word אירק says: "There is a tradition in the house of Elias, that the righteous, whom the holy blessed God shall raise from the dead, shall not return again to the dust; but for the space of a thousand years, in which the holy blessed God shall renew the world, they shall have wings like the wings of eagles, and shall fly above the waters."It appears therefore that this phraseology is purely rabbinical. Both the Greeks and Latins have the same form of speech in speaking on the state of the righteous and wicked after death. There is something like this in the Republic of Plato, book x., p. 322, edit. Bip., where, speaking of Erus, the son of Armenius, who came to life after having been dead twelve days, and who described the states of departed souls, asserting "that some were obliged to make a long peregrination under the earth before they arose to a state of happiness, ειναι δε την πορειαν χιλιετη, for it was a journey of a thousand years,"he adds, "that, as the life of man is rated at a hundred years, those who have been wicked suffer in the other world a ten-fold punishment, and therefore their punishment lasts a thousand years.

A similar doctrine prevailed among the Romans; whether they borrowed it from the Greeks, or from the rabbinical Jews, we cannot tell

Thus Virgil, speaking of the punishment of the wicked in the infernal regions, says: -

Has omnes, ubi Mille rotam volvere per annos

Lethaeum ad fluvium Deus evocat agmine magno

Scilicet immemores supera ut convexa revisant

Rursus et incipiant in corpora velle reverti

Aen., lib. vi., 748

"But when a thousand rolling years are past

So long their dreary punishment shall last

Whole droves of spirits, by the driving god

Are led to drink the deep Lethean floo

In large, forgetful draughts, to sleep the care

Of their past labors and their irksome years

That, unremembering of its former pain

The soul may clothe itself with flesh again.

How the apostle applies this general tradition, or in what sense he may use it, who can tell?

Defender: Rev 20:4 - given unto them

Peace and righteousness under the iron rule of Christ and His resurrected saints (Rev 2:26, Rev 2:27; Rev 19:15; 1Co 6:2, 1Co 6:3), will endure for a thousand years. Furthermore, the catastrophic changes on the earth's surface during the tribulation judgments will have restored the gentle topography and protecting vapor canopy over the earth (Isa 40:4; Psa 148:4-6), so that the primeval "very good" condition of the whole world (Gen 1:31) will be restored in large measure. Harmony will also be restored between men and animals, and people will again have only one language and will live to great ages (Isa 11:6-9; Zep 3:9; Isa 65:20).

Defender: Rev 20:4 - beheaded

Evidently, those who refuse the beast's mark will be executed by the guillotine.

Defender: Rev 20:4 - lived

The "souls" of the tribulation martyrs will have been resting "under" the heavenly altar (Rev 6:9-11) until the seven years of tribulation are done, but then will apparently be resurrected to join all the other raptured and resurrected saints of all the ages.

Defender: Rev 20:4 - reigned

The saints will all be "kings and priests" (Rev 20:6) under their Lord, Jesus Christ, with various degrees of authority as based on faithfulness of service while in this present life (Rev 1:6; Rev 5:10; Mat 19:28; Luk 19:17, Luk 19:19)."

TSK: Rev 20:4 - thrones // the souls // beheaded // the witness // and which // and they

thrones : Dan 7:9, Dan 7:18, Dan 7:22, Dan 7:27; Mat 19:28; Luk 22:30; 1Co 6:2, 1Co 6:3

the souls : Rev 6:9; Mal 4:5; Mat 17:10-13; Mar 9:11; Luk 1:17, Luk 9:7-9

beheaded : Mat 24:10; Mar 6:16, Mar 6:27; Luk 9:9

the witness : Rev 1:9, Rev 11:3, Rev 11:7, Rev 12:11

and which : Rev 13:12-17, Rev 14:11, Rev 15:2, Rev 17:8

and they : Rev 5:9, Rev 11:11, Rev 11:15; Dan 2:44, Dan 7:18, Dan 7:27; Rom 8:17, Rom 11:15; 2Ti 2:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 20:4 - And they sat upon them // And judgment was given unto them // live and reign with Christ a thousand years

This is a very difficult text. Thrones are places of dignity and judicature; they seem here to signify only places of dignity.

And they sat upon them those mentioned afterward in this text sat upon them.

And judgment was given unto them that is, a power of judgment, 1Co 6:2,3 , to be executed afterward. The persons sitting upon these thrones are described to be:

1. Such as had kept themselves from idolatry, or any compliance with antichrist, either in the form of the beast, or of the image of the beast.

2. And for that non-compliance had suffered death, and for witnessing to the truths of Christ contained in his word.

These are described as living with Christ in honour and dignity, all that space of the church’ s rest and tranquillity before expressed. Our learned Dr. More interprets the thrones and judgment, concerning those thrones or places of judicature, upon which the dragon’ s officers sat to condemn the saints of God, from whence issued the putting to death of many of the saints of God, and thinks that in this vision there is a recourse to the second thunder. Now these saints are said to

live and reign with Christ a thousand years that is, say some, in heaven, in a blessed state of glory, while the militant church upon the earth enjoyed great rest and quiet on earth. Others have thought that these should be raised from the dead, and live with Christ on earth these thousand years. Which notion (if true) will solve a great phenomenon, and render it not improbable, that the number of the saints on earth will, during these thousand years, be enough to rule the world, and overbalance the number of all the wicked of the earth. Those who think thus, judge there will be two resurrections; the first, of martyrs, which shall antedate the general resurrection a thousand years: but the Scripture no where else mentions more than one resurrection. For my own part, I shall freely confess that I do not understand this and the two next verses, nor shall I be positive as to any sense of them: for the spiritual resurrection, as to the martyrs, it was long since past, or else they had died in their sins. But of this see more in the next verse. Rev 20:5

PBC: Rev 20:4

Our first thought would be that these thrones are within the gospel church on earth. Re 1:6 tells us that Jesus "hath made us kings and priests unto God and his Father...." Kings must have thrones. There is no doubt that God’s children are today sitting upon thrones in the church. Much judgment is to be executed by saints within the church.

I am convinced that the remainder of this verse deals with events taking place in the glory world. Therefore, it seems more likely that the thrones under consideration are located in the same sphere.  In Mt 19:28, Jesus told the apostles: "Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." He tells them again in Lu 22:29-30: "And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." Although John saw these thrones in heaven, the judgments were pertaining to the inhabitants of the earth, the twelve tribes of Israel. This is not national Israel or just the natural offspring of Jacob. Rather, it should be understood to be spiritual Israel, made up of God’s children in every nation, kindred and tongue. {Mt 3:9; Ro 2:29} The apostles were endued with special authority by the Holy Ghost to establish the New Testament Church in its purity and to write the scriptures of the New Testament.

Jesus told Peter, and by implications the other apostles: "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." {Mt 16:19} In a spiritual sense the apostles were sitting with Christ in His glory on thrones as they fulfilled His work regarding the church on earth. This reign continues in heaven, as the examples and writings under inspiration of God governs the church throughout all ages. I believe John saw these apostles, as it were, seated with Christ in the glory world. However, it does not seem reasonable to think they are there rendering decisions or passing judgments in person. We find that the Father has given all judgment to His Son. {Joh 5:22-27} The final judgment will be made by God without those sitting on thrones being involved. {Mt 25:34-46; Re 20:12}

Some have the opinion that that the remainder of Re 20:4 and the verses that follow are dealing primarily with spiritual matters in this present life on earth. However, I am convinced that those who "lived and reigned with Christ a thousand years" are doing so in eternal heaven. For many years, I though that those under consideration were the resurrected dead mentioned in Mt 27:51-53. I still believe it is possible they were a part of the number reigning with Christ, but they are not likely the ones that the Lord showed to John. Most, if not all, of the many that bodily arose after Jesus’ resurrection were Old Testament saints. I don’t think it would be said that those "were beheaded for the witness of Jesus." Although John only writes about those that "were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon, their foreheads, or in their hands;" this is not necessarily all that were there. Obviously, those who had been martyred by means other than beheading were there. I believe John’s inspired word was for the purpose of bringing special comfort to the families and friends of those who had suffered a martyr’s death and for the encouragement of those who would be called upon to suffer a similar faith in the future. I believe all the elect dead in soul are today reigning with Christ. Enoch, Elijah, and perhaps those in Mt 27:52 are reigning in soul and body.

479

The peace of the Church Kingdom {Re 20:4-6}

Now the saints of God were in charge. We have the words of Jesus, " And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration[1] when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." {Mt 19:28} The apostolic teaching was the judgment spoken of here. While Satan was bound there was not the opposition to the worship of God. Rather, there were those who could find no peace any other place who flocked to the Church. When God limits the power of Satan as He did during this period of time, the ideals for which martyred saints had died lived and reigned with Christ in the actions of saints during this period. These saints had chosen martyrdom rather than bow to the worship of Caesar. They had not received the mark of the beast in their foreheads, nor in their hands. They retained the mind of Christ and the work of their hands bore witness of their Godly lives. Saints of God again chose to die if necessary. God does not allow one effort to fall to the ground without bringing forth fruit.— Eld. Charles Taylor

[1] paliggenesia, pal-ing-ghen-es-ee’-ah; (spiritual) rebirth ( the state or the act), i.e. (figuratively) spiritual renovation; specifically Messianic restoration—regeneration.

Gill: Rev 20:4 - And I saw thrones, and they sat upon them // and judgment was given unto them // and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God // And which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands // and they lived // and reigned with Christ a thousand years

And I saw thrones, and they sat upon them,.... Besides the throne of God the Father, and the throne of glory, on which the Son of God sits, and the twelve thrones for the twelve apostles of the Lamb; there will be thrones set, or pitched, for all the saints, Dan 7:9 who will sit on them, in the character of kings, and as conquerors, and shall sit quiet, and undisturbed, and be in perfect ease, and peace, for they that sit on them are the same persons hereafter described in this verse; for after the binding of Satan, an account is given of the happiness and glory of the saints during that time:

and judgment was given unto them; that is, power, dominion, regal authority, possession of a kingdom, answerable to their character as kings, and to their position, sitting on thrones, Dan 7:22 unless it should be rather understood of justice being done them, which does not so manifestly take place in the present state of things, and of which they sometimes complain; but now righteous judgment will be given for them, and against their enemies; their persons will be openly declared righteous; their characters will be cleared of all false imputations fastened on them; and their works and sufferings for Christ will be taken notice of in a way of grace, and rewarded in a very glorious manner. And so it may respect their being judged themselves, but not their judging of others, the wicked, which is the sole work of Christ; nor will the wicked now be upon the spot to be judged; nor is that notion to be supported by See Gill on Mat 19:28, See Gill on 1Co 6:2, See Gill on 1Co 6:3. The Jews fancy that their chief men shall judge the world in the time to come; for so they say ^w,

"in future time, (or in the world to come,) the holy blessed God will sit, and kings will place thrones for the great men of Israel, and they shall sit and judge the nations of the world with the holy blessed God:''

but the persons here meant are not Jews, but sufferers for the sake of Jesus, as follows:

and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God: these, with the persons described in the next clause, are they who will sit on thrones, during the thousand years of Satan's being bound, and will have judgment given them; even such who have bore witness to the truth of Jesus being the Son of God, the true Messiah, and the only Saviour of sinners, and to him as the essential Word of God, or to the written word of God, the whole Gospel, all the truths and doctrines of it; and who have been beheaded for bearing such a testimony, as John the Baptist was, the first of the witnesses of Jesus: and since this kind of punishment was a Roman one, it seems particularly to point at such persons who suffered under the Roman Pagan emperors, and to design the same souls said to be under the altar, and to cry for vengeance, Rev 6:9. This clause, in connection with the former, is differently rendered; the Syriac version renders it thus, "and judgment was given to them, and to the souls that were beheaded", &c. the Arabic version, "and to them was given the judgment the souls killed", &c. the Ethiopic version, "and then I saw a seat, and the son of man sat upon it, and he rendered to them judgment for the souls of them that were slain for the law of the Lord Jesus".

And which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, see Rev 13:1. This describes such who shall have made no profession of the Popish religion, nor have supported it in any way; who shall not have joined in the idolatry of the Romish antichrist, but shall have protested against it, and departed from it, and shall have adhered to Christ, and to the true worship of God; see Rev 14:1. And so this, with the preceding character, includes all the saints that lived under Rome Pagan, and Rome Papal, to the destruction of antichrist, and the setting up of Christ's kingdom; not that these martyrs and confessors, or even all the saints of their times, are the only persons that shall share in the glory and happiness of the thousand years' reign of Christ, and binding of Satan; for all the saints will come with Christ, and all the dead in Christ will rise first, or be partakers of the first resurrection; and all that are redeemed by his blood, of whatsoever nation, or in whatsoever age of the world they have lived, even from the beginning of it, shall be kings and priests, and reign with him on earth, Zec 14:5 though John only takes notice of these, because the design of this book, and of the visions shown to him, was only to give a prophetic history of the church, from his time, to the end of the world; and these particularly are observed to encourage the saints under sufferings for Christ:

and they lived; meaning not spiritually, for so they did before, and while they bore their testimony to Christ, and against antichrist, and previous to their death; nor in their successors, for it would not be just and reasonable that they should be beheaded for their witness of Christ and his word, and others should live and reign with Christ in their room and stead; nor is this to be understood of their living in their souls, for so they live in their separate state; the soul never dies; God is not the God of the dead, but of the living: but the sense is, that they lived again, as in Rev 20:5 they lived corporeally; their souls lived in their bodies, their bodies being raised again, and reunited to their souls, their whole persons lived; or the souls of them that were beheaded lived; that is, their bodies lived again, the soul being sometimes put for the body, Psa 16:10 and this is called the first resurrection in the next verse:

and reigned with Christ a thousand years; as all that suffer with him will, and as all that will live godly must, and do, 2Ti 2:12 2Ti 3:12. Christ being descended from heaven, and having bound Satan, and the dead saints being raised, and the living ones changed, he will reign among them personally, visibly, and gloriously, and in the fullest manner; all the antichristian powers will be destroyed; Satan will be in close confinement; death, with respect to Christ and his people, will be no more; the heavens and the earth will be made new, and all things will be subject to him; and all his saints will be with him, and they shall reign with him; they shall be glorified together; they shall sit on the throne with him, have a crown of righteousness given them, and possess the kingdom appointed for them; they will reign over all their enemies; Satan will be bruised under their feet, being bound; the wicked will be shut up in hell, and neither will be able to give them any disturbance; and sin and death will be no more: this reign will not be in a sensual and carnal way, or lie in possessing worldly riches and honours, in eating and drinking, marrying, and giving in marriage; the saints will not be in a mortal, but in an immortal state; the children of this resurrection will be like the angels; and this reign will be on earth, Rev 5:10 the present earth will be burnt up, and a new one formed, in which these righteous persons will dwell, 2Pe 3:13 of which See Gill on Rev 21:1 and it will last a thousand years; not distinct from, but the same with the thousand years in which Satan will be bound; for if they were distinct from them, and should commence when they are ended, the reign of Christ with his saints would be when Satan is loosed, which is utterly inconsistent with it. The Syriac version very rightly renders it, these thousand years, referring to those of Satan's binding. Nor are these thousand years to be understood prophetically, for as many years as there are days in a thousand years; for as this would defer the judgment of the wicked, and the ultimate glory of the saints, to a prodigious length of time, so it should be observed, that prophetic time will now be no longer, according to the angel's oath in Rev 10:6 but these are to be understood literally and definitely, as before, of just such an exact number and term of years; see 2Pe 3:8 this is a perfect number, and is expressive of the perfection of this state, and is a term of years that neither Adam, nor any of his sons, arrived unto; but Christ the second Adam shall see his seed, and shall prolong his days longer than any of them, Isa 53:10. It is an observation of the Jewish Rabbins ^x, that the day in Gen 2:17 is the day of the holy blessed God (i.e. a thousand years), and therefore the first Adam did not perfect, or fill up his day, for there wanted seventy years of it: and it is a notion that prevails with them, that the days of the Messiah will be a thousand years ^y; and so they will be at his second coming, but not at his first, which they vainly expect, it being past: and also they say ^z, that in these thousand years God will renew his world, and that then the righteous will be raised, and no more return to dust; which agrees with John's new heaven and new earth during this state, and with the first resurrection: and so Jerom, who was conversant with the Rabbins, says ^a that the Jews expect a thousand years' reign.