Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Revelation 20:4 - 20:4
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rev 20:4. [217]Τῶν πεπελεκισμένων) πέλεκυς, an axe, especially used by the Romans in punishments. Raphelius compares the passage of Polybius, μαστίγωσαντες ἅπαντας, κατὰ τὸ παρʼ αὐτοῖς (τοῖς Ῥωμαίοις) ἦθος ἐπελέκισαν.-ἔζησαν, lived) returned to life, [in that manner, in which the rest of the dead lived not again before the general resurrection.-V. g.].-The same word is thus used with the same force in Rev 20:5 and ch. Rev 2:8. John saw them not only when restored to life, but when in the act of reviving (comp. Eze 37:7): as before he saw the dragon in the act of being bound, and not only in that condition.-μετὰ, with) They shall be with Christ (Rev 20:6), and with God (Rev 20:6), not Christ and God with them. Therefore that kingdom will be in heaven. Comp. ch. Rev 21:3, μετὰ, with.-χίλια ἔτη, a thousand years) They who are held back by the article τὰ, here improperly inserted before ΧΊΛΙΑ,[218] greatly entangle themselves. Two millennial periods are mentioned in this whole passage, each three times: the former is the millennium in which Satan is bound, Rev 20:2-3; Rev 20:7; the other, that of the reign of the saints, Rev 20:4-6. Lange wrote, Epicris. p. 421, that he finds no foundation for two periods of a thousand years, either in the text, or in the event itself, or in the connection of the parts of the Apocalypse. But the second millennium extends even to the resurrection of all the dead, Rev 20:5; the former comes to a close before the end of the world, Rev 20:7, etc. Therefore the beginning and end of the former is before the beginning and end of the second. On this account, as at Rev 20:2 in the first mention of the former millennium, so at Rev 20:4, in the first mention of the second, it is said without the article, χίλια ἔτη: in the other places, τὰ χίλια ἔτη, the article having the force of a relative, and meaning those thousand years, Rev 20:3; Rev 20:5; Rev 20:7. Finally, χίλια ἔτη, without the article, is used in Rev 20:6,[219] as though in a separate enunciation. The omission of the article conveys a less restricted meaning than its insertion. Many admit, that the millennium in which Satan is bound, is different from the millennium in which the saints reign, as Pareus testifies on the Ap. col. 1093, where he seems to hint at Brightman and Cotter. Jungman altogether agrees with them in his Observ. Germ. against Beverley, p. 71. To this are added all those who take the second millennium only for eternity itself, as Viegas on the Ap. p. 793, Nic. Collado, Corn. a Lapide, and Nic. Muler.
[217] θρόνους, thrones) tribunals, judgment-seats.-V. g.
[218] A rejects the τά: so Lachm. and Tisch. B and Rec. Text support it.-E.
[219] B and Syr., however, read in ver. 6 τά. But weightier authorities omit it, viz. A and others.-E.
This distinction between the two periods of a thousand years affords a great advantage, and that too of such necessity, as to prove this very distinctness of the millennial periods. In the judgment of an illustrious man, a serious difficulty is raised by the hope of better times, or even by the reconciling of the millennial kingdom itself with the final perverseness and damnable security of men of the last times. The keeping the times distinct alone remedies this difficulty. During the course of the former millennium, the promises which describe most flourishing times of the Church will be fulfilled: ch. Rev 10:7; afterwards, while the saints who belong to the first resurrection shall reign with Christ, men on earth will be remiss and careless, Mat 24:37, etc.; according to which explanation that remarkable passage, Luk 18:8, retains the natural meaning of the words. Respecting this [false] security, which will seize men, when the enemies are now removed, there is a valuable suggestion subjoined to the commentary of Patrick Forbes on the Apocalypse. The confounding of the two millennial periods has long ago produced many errors, and has made the name of Chiliasm hateful and suspected; the distinction between the two resolves the difficulties to which Chiliasm is justly liable, and aids in the sound interpretation of prophecy. Let the treatise, Erklärte Offenb., I beg, be consulted, p. 942, etc. As to what remains, what can orthodoxy itself blame? Let them pronounce sentence, on whose authority others depend. Add, that they who neither extend the remaining times of the world beyond the truth of Scripture, nor curtail them, they alone are well able to meet and contend with scoffers.
This is the last period in the age of the world; wherefore in this place we will comprehensively repeat an analysis of the times, which we have already abundantly spoken of, with sobriety and modesty.
The age of the world, contains 3½ Æons.
An Æon, 2 Chroni.
A Chronus, 5 καιροὶor times.
A Time, 2 ancient sæcula.
A Sæculum, 7 prophetical months.
A Month, 2 weeks of Daniel.
A Week, 7 59/63 ordinary years.
A Year, 365 97/400 days.
The same age of the world comprises 7777 7/9 natural years, which are 490 prophetical months.
Therefore a perfect septenary is displayed, I will not here say in the natural days, and that indeed a square, but in the prophetical months, and that indeed a square; in the natural years, it is seen through all the expressed articles of the whole sum, from the thousandth to the unit, and below. This TESSELATED CONFORMATION of times, natural and prophetical, of those of Daniel and those of the Apocalypse, ought to convince of their truth every one who has any capacity for receiving this kind of truth.