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NASB (UPDATED) TEXT: Rev_20:1-3
1Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. 2And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.
Rev_20:1 "Then I saw an angel coming down from heaven, holding the key of the abyss" This is similar to the angel who had the key to the abyss in Rev_9:1-2; Rev_9:11. It is interesting that Satan is bound by an unnamed angel.
▣ "the key of the abyss" We have seen two "keys" in Revelation. Jesus has the keys to Death and Hades in Rev_1:18 and the unnamed angel has the key to the abyss in Rev_9:1. The term "key" is metaphorical for "authority over."
The term "abyss" is the Greek word for "depth" with an alpha privative (the bottomless pit) and has been discussed in Rev_9:1. It seems to be the prison of demonic spirits. However, this cannot be an absolute interpretation because of Paul's use of it in Rom_10:7. It may be synonymous with "Tartarus" as the place of confinement for all evil spirits (cf. Luk_8:31; Jud_1:6; 2Pe_2:4). In rabbinical Judaism of the 2nd and 3rd centuries it was understood to be the unrighteous part of Hades.
Rev_20:2 "the dragon, the serpent of old, who is the devil and Satan" These fourfold titles of the evil one, which were discussed in Rev_12:9, are emphasized to define precisely who is being bound and who will later be thrown into the lake of fire (cf. Rev_20:10). This links the Beginning (cf. Genesis 3) with the End (Revelation 20-22).
The term "dragon" may be
1. parallel to "serpent." In the OT the Hebrew term tannin can refer to
a. land snake (cf. Exo_7:9-10; Exo_7:12; Deu_32:33; and possibly Psa_91:13)
b. sea snake (cf. Gen_1:21; Psa_148:7)
2. parallel to the mythical sea monster, Leviathan (cf. Job_7:12; Psa_74:13-14; Isa_27:1), which is used to describe one of God's creatures (cf. Job 41; Psa_104:24-26), or as a symbol of evil (like Rahab, cf. Isa_51:9)
3. used symbolically of the leaders of Israel's enemies
a. Egypt (cf. Psa_87:4; Rahab; Eze_29:3)
b. Babylon (cf. Jer_51:34)
4. used in Mesopotamian mythology as the chaos monster (cf. Introduction to Revelation 12 #B and specifically in Rev_12:3)
The King James Version translates both tannin and tannim (howlers or jackals, cf Job_30:29; Psa_44:19; Isa_13:22; Isa_34:13; Isa_35:7; Isa_43:20; Jer_9:11; Jer_10:22; Jer_49:33; Jer_51:37; Eze_29:3 and Mic_1:8) as "dragons," but they are not related terms. Jackals is the plural of tan.
▣ "bound him for a thousand years" Humans have always felt that the corporate condemnation resulting from Adam and Eve's choices is unfair. It may be that this removal of evil and temptation provides a setting theologically similar to the Garden of Eden. Not only will mankind be spared temptation from Satan, they will enjoy the presence of the Glorified Messiah for an extended period. The tragedy is that mankind will again rebel against God's reign in Christ (cf. Rev_20:7-9)!
The OT concept of the two Jewish ages was a way of depicting the conflict between good and evil (limited dualism). The Jews pictured this cosmic conflict as being resolved in an end-time battle (cf. Psalms 2). John uses this imagery to help the persecuted Christians of his day and every day. In a book of such obvious symbolism, and a revelation so isolated and unrepeated as the 1000 year reign, why would anyone want to interpret this literally? The answer lies in the interpreter's presuppositions, not in exegesis. It is not a matter of believing the Bible; it is a matter of proper, consistent interpretation of apocalyptic literature. Believers' desire for more information about the end-time has driven them (1) to turn this book into a chronological presentation of the Second Coming and (2) to force the details to fit into their own history, culture, and interpretative, theological grid. If this is taken literally, only the Christians who lived and died during this period will reign with Christ (cf. Rev_20:4-5)!
Rev_20:3 "and he threw him into the abyss, and shut it and sealed it over him" There are five verbs related to the binding of Satan by an unnamed angel: (1) "he laid hold of"; (2) "bound him"; (3) "cast him"; (4) "shut it"; and (5) "sealed it." All of these are aorist active indicatives. This implies a complete removal of Satan's influence. This may be an allusion to Isa_24:22.
▣ "so that he would not deceive the nations any longer" Deceit has always been the purpose of the evil one and his agents (cf. Rev_12:9; Rev_13:11-14; Rev_16:14; Rev_19:19; Rev_20:8). Because he knew that his time was short (cf. Rev_12:12), he was trying to lead as many as possible of God's beloved creation, men and women, away from Him into rebellion and unbelief. He also desires worship, as can be seen in the temptation of Jesus in Mat_4:9; Mat_13:4.
A very pertinent question is, to whom does "the nations" refer? The unbelieving nations were previously destroyed in Rev_17:2; Rev_18:3; Rev_19:18-21. Some have said that it refers to the same nations, but it is the remnant of them, not their defeated army. Others have said that it is different nations who were not involved in the anti-God, anti-Christ conspiracy. The symbolism of "the nations" is very difficult (see notes at Rev_2:26; Rev_10:11) because they are seen again in Rev_22:2, even after the destruction of Satan and all unbelievers.
It is possible that Rev_19:11-21 (i.e., Revelation 17-19) is recapitulated in Rev_20:1-10 (i.e., Revelation 20-22). This may solve the question of the presence of "the nations" after the complete and final judgment of chapter 19. "The nations" usually refers to wicked, godless peoples (see note at Rev_2:26; Rev_10:11 and article by Dave Mathewson, "A Re-examination of the Millennium in Rev_20:1-6 : Consummation and Recapitulation," JETS, vol. 44 #2, June 2001, pp. 237-251). The finding of Satan in Rev_20:1-10 would be analogous to Luk_10:17-20 (Satan cast from heaven); Mat_12:26-29 (Satan's kingdom defeated by Jesus' exorcisms); Col_2:10; Col_2:15 (disarmed the rulers and authorities). Rev_20:1-10 would refer to Christ's victory at His first coming and the results abide until just before His second coming (amillennialism).
If this recapitulation is true then it shows how John is influenced by the single end-time battle motif of Ezekiel 38-39 (and also Psalms 2). John has taken this OT confrontation with godless nations in Asia Minor and universalized it into the eschatological battle between God's people and the people influenced by Satan and unbelief.
▣ "until the thousand years were completed; after these things he must be released for a short time" There has been much discussion about why Satan "must" (dei) be loosed a little while. Some see it as God showing the justice of His condemnation of rebellious humans; others see it as possibly one more chance of redemption as in Rev_9:20-21; Rev_14:6-7; Rev_16:9; Rev_16:11.
It is also possible to see Satan's binding as symbolic of evil's final defeat using Jewish apocalyptic images from I Enoch 10:4-6,11-13, where Azazel (the desert demon of Lev_16:8; Lev_16:10; Lev_16:26) is imprisoned by an angel so that he cannot lead people astray. The imprisonment was a way of holding evil angels until judgment day in Isa_24:21-22; 2Pe_2:4; and Jud_1:6.
It is also possible that his release triggers the end-time, once-and-for-all confrontation between God, Messiah, Spirit, and their followers vs. Satan, the sea beast, land beast, and their followers. Creation will be purged of evil. History has become the battleground, history will be the scene of the final confrontation. The OT motif is from Psalms 2 and Ezekiel 38-39. This same end-time judgment is seen in Rev_19:19-21. If this is true then Revelation 17-19, 20 parallel and cover the same period from Christ's first coming to His second coming.