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Rev_20:4-6. The one thousand years reign which begins with the first resurrection. The allusion to the glory to be expected in the same, which is at the same time the pledge of participation in the blessedness of the eternity to be opened with the second resurrection, is made not without an express emphasis of the paracletic point which lies in this goal of Christian hope.[4156]
καὶ εἱδον θρόνους . The prototype of Dan_7:9; Dan_7:22, and the κρίμα , expressly mentioned in this passage, show that the θρόνοι come into consideration not as thrones of kings,[4157] but only as seats of judges.[4158] The interchange of the definite idea of a judicial session with that of further dominion—possibly also manifested in judging—coheres with the decided misunderstandings that the πεπελεκισμένοι and οἱτινες οὐ προσεκύνησαν are to be regarded as the subjects of ἐκάθισαν ἐπʼ αὐτους , that the βασιλεῦσαι μετὰ τοῦ χριστοῦ ascribed to these must be esteemed synonymous with the assumed sitting of the same on thrones, and thus belongs to a conception of the whole, Rev_20:4-6, that is in violation of the context. Thus, especially, Augustine and his successors.[4159] Who they are that sit upon thrones, and to whom judgment is given, is not said, and hence scarcely any thing except a negative determination is possible. According to what follows, they are not the martyrs and the other faithful believers who rather, by the judgment, become partakers of the one thousand years reign.[4160] The ἐδόθη αὐτοις forbids us to refer it to God himself and Christ.[4161] Ew. i. refers it to the apostles,[4162] but at the same time to martyrs and Christians in other respects distinguished; and Beng. to the ἅγιοι , Dan_7:22. The most plausible explanation, if the idea is at all to be made more definite than is presented in the text, is to refer it to the twenty-four elders;[4163] for it is especially appropriate to ascribe the reward of victors to these representatives of the Church, who offer the prayers of the saints to God,[4164] and repeatedly testify to their blessed hope.[4165] [See Note LXXXVII., p. 473.] καὶ τὰς ψυχὰς
ἐπὶ τὴν χεῖρα αὐτῶν . They, to whom the κρίμα refers, are represented in two classes: the martyrs, viz., not only those whose souls already cry for vengeance, Rev_6:9, but also those additional ones[4166] who have been slain throughout the whole earth by the beast, and with whose blood the harlot was drunken;[4167] and all other believers who, notwithstanding the persecution and threatening death, have not rendered homage to the beast[4168] The last class of believers also ( οἵτινες οὐ προσεκύν , κ . τ . λ .) is to be regarded, at the point of time fixed in Rev_20:4, as dead;[4169] partly because of the explicit ἔζησαν ;[4170] partly because of the contrast οἵ δὲ λοιποὶ τῶν νεκρῶν , and the expression οὐκ ἔζησαν , applied to this death, from which a clear light falls upon the first ἔζησαν ; partly also because of the definite and in no way allegorical designation ἡ ἀνάστασις ἡ πρώτη . The meaning of the text which is expressed regularly in all these points is, therefore, manifestly this, that while “the rest of the dead” are not revived until the second resurrection (Rev_20:12 sqq.), in the first resurrection only the two classes of dead believers take part, viz., in order to reign with Christ during the one thousand years. It is just by the κρίμα (Rev_20:4 a) that this first especial reward of victors is promised them.[4171] [See Note LXXXVIII., p. 473.] But the description of this glory, of this first part of the blessed mystery of God, which is fulfilled now for believers[4172] after the judgment already executed upon their enemies, John cannot give without repeating with especial emphasis the consolation (Rev_20:6) which was united previously already,[4173] with the references to the future reward of fidelity: μακάριος καὶ ἅγιος , κ . τ . λ . The item of holiness here especially emphasized has a reference to the priestly dignity ( κ . ἔσονται ἱερεῖς , κ . τ . λ .) of those who participate in the one thousand years reign;[4174] then the priestly, as well as the royal, character of believers comes forth in complete glory.[4175]
μέρος ἐν . Rev_21:8. Cf. Joh_13:8 ( μετά ).
ὁ -g0- δεύτερος -g0- θύνατος -g0-. Cf. Rev_20:14; Rev_21:8. They who—after they have suffered bodily death, viz., the first—are revived at the first resurrection, intended only for believers, are thereby withdrawn from the power of the second death; for them the judgment of the world impending at the end of the one thousand years (Rev_20:11 sqq.) brings only the eternally valid confirmation of the priestly and kingly glory which, during the former period, had formed for believers the beginning of the blessedness to be bestowed upon them eternally.
[4156] Rev_20:6. Cf. Rev_14:13, Rev_16:15.
[4157] Eichh., Züll.
[4158] Heinr., Ewald, De Wette, Hengstenb., Ebrard, Bleek, Volkm.
[4159] See on Rev_20:10.
[4160] Against Augustine, Züll., ete.
[4161] Against Grot., who, however, comprises the angels.
[4162] Cf. Mat_19:28.
[4163] De Wette, Ew. ii.; cf. Hengstenb., who, besides the twelve apostles, understands the twelve patriarchs.
[4164] Rev_5:8.
[4165] Rev_5:9, Rev_7:13 sqq., Rev_11:16 sqq.
[4166] Rev_6:11.
[4167] Rev_13:7; Rev_13:10; Rev_13:15, Rev_16:5 sq., Rev_17:6, Rev_18:24.
[4168] Cf., especially, Rev_13:15 sqq.
[4169] Ewald, De Wette, Ebrard; against Hengstenb., etc.
[4170] Cf. Rev_2:8.
[4171] Cf. Rev_2:11.
[4172] Cf. Rev_10:7.
[4173] Cf. Rev_19:9, Rev_14:13.
[4174] Beng., etc.
[4175] Cf. Rev_1:6, Rev_5:10.