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Revelation 20:4
Verse
Context
Satan Bound
3And he threw him into the Abyss, shut it, and sealed it over him, so that he could not deceive the nations until the thousand years were complete. After that, he must be released for a brief period of time.4Then I saw the thrones, and those seated on them had been given authority to judge. And I saw the souls of those who had been beheaded for their testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image, and had not received its mark on their foreheads or hands. And they came to life and reigned with Christ for a thousand years.
Sermons
Jacob Prasch
William Henry
Zac Poonen
Willie Mullan
Stephen Kaung
Edgar Reich
Erlo StegenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I saw thrones - Christianity established in the earth, the kings and governors being all Christians. 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 flood In large, forgetful draughts, to sleep the cares 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?
Jamieson-Fausset-Brown Bible Commentary
they sat--the twelve apostles, and the saints in general. 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." 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 Co1 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. 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. for . . . for--Greek, "for the sake of"; on account of"; "because of." 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 Co1 15:23, Co1 15:51; Th1 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. neither--"not yet." foreheads . . . hands--Greek, "forehead . . . hand." reigned with Christ--over the earth.
John Gill Bible Commentary
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 Co1 6:2, See Gill on Co1 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, Zac 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, Ti2 2:12 Ti2 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, Pe2 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 Pe2 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. (w) Yalkut Simconi, par. 2. fol. 41. 4. (x) Bemidbar Rabba, sect. 5. fol. 185. 4. vid. Jacchiad. in Dan. vii. 25. (y) Midrash Tillim, fol. 4. 2. (z) T. Bab. Sanhedrin, fol. 93. 1, 2. & Gloss. in ib. Yalkut Simeoni, par. 2. fol. 42. 1. & 49. 3. Tzeror Hammor, fol. 150. 2. (a) Comment. in Zach. xiv. 16, 18.
Tyndale Open Study Notes
20:4 thrones . . . people sitting on them: This portrayal of a heavenly tribunal includes the elders (4:4) on thrones (see Dan 7:9-10), the victorious martyrs (see Dan 7:22), and all God’s people. • beheaded for . . . Jesus: Beheading was a common form of execution for Roman citizens. • The faithful who resisted receiving the mark of the beast (Rev 13:16-17) will judge the condemned (see 1 Cor 6:2-3) on thrones similar to those of the worshiping elders (see Rev 4:10-11; 5:8-10; 11:16).
Revelation 20:4
Satan Bound
3And he threw him into the Abyss, shut it, and sealed it over him, so that he could not deceive the nations until the thousand years were complete. After that, he must be released for a brief period of time.4Then I saw the thrones, and those seated on them had been given authority to judge. And I saw the souls of those who had been beheaded for their testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image, and had not received its mark on their foreheads or hands. And they came to life and reigned with Christ for a thousand years.
- Scripture
- Sermons
- Commentary
Midrash - Messiah, Son of Joseph-David
By Jacob Prasch2.7K12:25MidrashDAN 9:26JHN 18:36ROM 11:26REV 20:4In this sermon, Dr. Pat addresses the reasons why many Jewish people, including rabbis, struggle to accept Jesus as the Messiah. He acknowledges the history of persecution and violence committed in the name of Christianity, which has caused skepticism among the Jewish community. However, Dr. Pat emphasizes that Jesus himself was Jewish and loved the Jewish people. He urges his Jewish friends to consider the prophecies and teachings about the Messiah, highlighting the concept of two Messiahs: the Son of Joseph and the Son of David. Dr. Pat concludes by urging his audience to receive Jesus as the Messiah for all people, both in Israel and the nations.
Occult History in America #1
By William Henry2.0K58:23OccultMAT 6:33REV 20:4In this sermon transcript, Dr. Stan discusses the importance of reality over illusion or delusion in determining the future of Western civilization. He emphasizes that the views expressed are his own and not necessarily those of the station. The guest, Will Thomas, talks about his book "One Foot in Atlantis" and provides information on how to obtain a copy. The conversation also touches on the study of supernatural forces and the cautionary advice against engaging with dark forces.
(Revelation) Revelation 20:4-21:17
By Zac Poonen1.8K1:00:56GEN 1:1LUK 14:142CO 6:17PHP 3:8REV 20:4REV 21:1REV 21:4In this sermon, the preacher discusses the concept of judgment day, where every person's life will be exposed on a video tape. Each individual will have their turn, and their memories will playback, showing every thought, word, deed, attitude, and motive. There will be no room for argument or denial, as the video tape will faithfully display everything. The sermon emphasizes that while salvation is by grace, judgment will be based on a person's deeds, and there will be different degrees of punishment in the lake of fire.
(Revelation) the Resurrection of the Saints
By Willie Mullan1.8K1:03:25Resurrection Of The SaintsISA 2:4ISA 65:17MAT 6:33REV 20:4REV 20:10In this sermon, the preacher begins by stating that they will be looking at seven verses from the Bible, specifically focusing on six doctrines. The passage being discussed is about the devil being cast into the lake of fire along with the false prophet and beasts. The preacher emphasizes the importance of understanding these doctrines and finding them within the passage. The sermon also touches on the resurrection of the saints and clarifies that these are the bodies of the saints who have been raised from the dead.
The 1st Vision: The Testimony of Jesus
By Stephen Kaung1.1K1:06:04TestimonyREV 1:1REV 1:9REV 6:9REV 11:7REV 12:17REV 19:10REV 20:4In this sermon, the speaker emphasizes the importance of the testimony of Jesus Christ as revealed in the book of Revelation. The speaker highlights that it is God's pleasure and duty to reveal his Son to us through the Holy Spirit. However, the speaker also points out that many people receive little of this revelation due to their lack of faithfulness. The theme of the book of Revelation is not just about future events, but rather the spirit of prophecy and the testimony of Jesus.
Christians in the Great Tribulation - Part 2
By Edgar Reich95421:35DAN 7:25MAT 5:11JAS 1:121PE 1:61PE 4:11JN 3:13REV 13:15REV 15:2REV 20:4
This sermon delves into the presence of Christians in the Great Tribulation as depicted in the Bible, focusing on the persecution they will face under the Antichrist's rule. It emphasizes the need for unwavering faith and readiness to endure suffering for the sake of Christ, drawing examples from the martyrdom of early apostles and the call for modern Christians to witness boldly despite potential persecution. The message urges believers to embrace true repentance, turn away from worldly desires, and fully commit to following Jesus, even in the face of adversity.
Evergreen Christians
By Erlo Stegen8881:11:53FruitfulnessMAT 1:18MAT 1:23MAT 2:2GAL 5:22REV 20:4In this sermon, the preacher emphasizes the importance of preparing one's heart for Jesus. He asks the congregation if they have opened their hearts to Jesus, who is described as the Alpha and the Omega, Emmanuel, and God. The preacher also mentions the birth of Jesus and how it was a significant event during a dark era. He highlights the poverty of Mary and Joseph, and compares the reactions of different individuals, such as the wise men from the east and Herod, to the news of Jesus' birth. The sermon concludes with a call for personal transformation and a final song.
Beheading in the Bible: Are You Ready to Lose Your Head for Jesus?
By Jason Cooley51750:50Persecution1KI 18:4MAT 6:33MAT 14:8ACT 20:22ACT 21:13REV 20:4In this sermon, the preacher emphasizes the importance of making a daily decision to serve Christ and live for Him. He challenges the audience to abstain from evil and be separated unto God. The preacher highlights the reality that people have lost their lives for the cause of Christ and warns that the day is coming when Americans will have to choose whether they are willing to die for Jesus. He urges the listeners to spiritually prepare for persecution and be ready for a time when they may not be able to gather in churches. The sermon references Revelation 20:4 and Acts 21:13 to emphasize the significance of being willing to give up one's life for the witness of Jesus and the word of God.
The Great Contrast Between the Wicked & the Righteous
By Mose Stoltzfus4691:22:38PSA 37:1PSA 37:3MAT 5:5MAT 6:33REV 20:4The sermon transcript discusses a testimony of a family whose eight-year-old twin got caught in the beaters of a silage wagon, resulting in severe injuries. The sermon highlights the faith and worry of people who enjoy feeding birds through bird feeders, suggesting that God uses those who worry to take care of things that don't worry. The sermon then transitions to discussing the importance of not fretting or being envious of evildoers, but instead trusting in the Lord, doing good, and delighting in Him. The sermon concludes by mentioning the numerous commands and promises found in Psalm 37, encouraging listeners to read and reflect on the chapter.
Saints Ruling in the Millennium: What Will We Do?
By Mike Bickle2747:12Faithfulness in ServiceMillennial ReignREV 20:4Mike Bickle discusses the role of saints in the Millennium, emphasizing that believers will not only worship but also govern and teach in a restored society. He highlights the importance of understanding our future responsibilities in the Kingdom, which will be a direct reflection of our faithfulness in this life. Bickle explains that saints will have authority over nations, teaching them the ways of God and establishing justice, while also enjoying a close relationship with Jesus. He encourages believers to view their current lives as an internship for their future roles in the Kingdom, where faithfulness will determine their level of authority. The sermon concludes with a call to remain diligent and faithful in our current assignments, as they have eternal significance.
Identifying False Assumptions About the Millennium
By Mike Bickle2651:05Millennial KingdomBiblical UnderstandingREV 20:4Mike Bickle addresses seven false assumptions about the Millennial Kingdom, emphasizing the need for a clearer understanding of biblical teachings regarding this period. He explains that the Millennium is a time when Jesus will rule on earth, restoring all aspects of life and allowing for both natural and supernatural processes to coexist. Bickle highlights that many believers lack knowledge about the Millennium, leading to misconceptions about its nature and significance. He encourages a deeper study of Scripture to dispel these misunderstandings and to grasp the reality of a future where God's glory will fill the earth. Ultimately, he stresses the importance of our current actions and faithfulness in shaping our roles in the age to come.
Five Foundational Aspects of the Millennial Kingdom
By Mike Bickle2547:47Millennial KingdomUnity of RealmsREV 20:4Mike Bickle emphasizes the five foundational aspects of the Millennial Kingdom, where Jesus will reign for a thousand years, merging the heavenly and earthly realms. He explains that during this time, God's kingdom will be manifest in every aspect of society, with believers reigning alongside Christ in resurrected bodies. Bickle highlights the importance of understanding the unity of the physical and spiritual dimensions, as well as the role of the church in expressing God's fullness. He also discusses the restoration of the Garden of Eden conditions and the establishment of the kingdom of David, which will bring about a just and righteous governance. Ultimately, the sermon calls for a holistic view of God's plan that encompasses both the supernatural and the physical realities of the Millennial Kingdom.
Reigning on Earth in the Age to Come
By Mike Bickle241:21:12Reigning with ChristEternal RewardsISA 9:7MAT 19:28LUK 19:17ROM 8:181CO 6:32CO 4:17EPH 1:10REV 3:21REV 5:10REV 20:4Mike Bickle emphasizes the profound truth that God desires to elevate weak and broken people to reign with Him on earth in the age to come. He highlights the biblical theme of eternal rewards, particularly the significance of reigning with Jesus, which is often overlooked by believers. Bickle encourages the congregation to understand the implications of their obedience in this life, as it directly correlates to their roles in the millennial kingdom. He stresses the importance of overcoming spiritual passivity and immorality to receive the promised rewards and positions of authority in the age to come. Ultimately, he calls for a deeper commitment to loving and serving God now, as it prepares us for our eternal assignments.
Millennial Kingdom: Every Nation Will Be Fully Discipled
By Mike Bickle241:06:10Millennial KingdomDiscipleship of NationsPSA 115:16ISA 11:9EZK 33:7AMO 3:7MAT 24:14MAT 28:19PHP 2:9COL 1:18REV 5:12REV 20:4Mike Bickle emphasizes the significance of the Millennial Kingdom, a future period where Jesus will reign on earth, fully discipling every nation in righteousness. He clarifies the confusion surrounding the concept of discipling nations, explaining that it involves not just evangelism but the transformation of every societal institution to align with God's will. Bickle highlights that this kingdom will prepare the earth for the Father's presence, requiring a unified cry from nations for Jesus to return. He encourages believers to understand their role in this divine plan and to actively participate in the Great Commission until its fulfillment. The sermon calls for a high vision of what God desires for the earth, urging the church to prepare for the glorious reality of Christ's reign.
Roles in the Millennium: Personal Prophecies in Scripture
By Mike Bickle211:00:39Millennial KingdomEternal Assignments2SA 7:16PSA 37:9EZK 37:25MAT 19:28LUK 22:29ROM 8:181CO 9:24HEB 11:101PE 2:11REV 20:4Mike Bickle emphasizes the significance of understanding our roles in the millennial kingdom, which he describes as a vital yet often neglected topic in the church. He argues that the prophecies regarding individuals like David and the apostles reveal that our assignments in the age to come are of great importance and should motivate us to live righteously in this life. Bickle encourages believers to prepare for their future roles by deepening their spiritual lives and understanding the eternal implications of their actions today. He highlights that the millennial kingdom is not just a distant hope but a reality that shapes our current identity and purpose. Ultimately, he calls for a shift in perspective to recognize the profound impact of our faithfulness in this life on our eternal assignments.
The Saints Ruling in the Millennial Kingdom, Part 2
By Mike Bickle191:12:33Millennial KingdomFaithfulness and RewardsDAN 7:27MAT 11:28MAT 19:261CO 3:142CO 4:182CO 5:10COL 4:12HEB 9:271JN 2:28REV 20:4Mike Bickle emphasizes the significance of the Millennial Kingdom, where saints will rule alongside Christ, highlighting that this theme is prevalent throughout the Bible yet often overlooked. He stresses the practical implications of understanding our current struggles in relation to our future roles in God's Kingdom, urging believers to strive for faithfulness in their lives. Bickle warns that not all believers will be rewarded equally, as only those deemed faithful will hold positions of authority in the Millennial reign. He encourages self-examination and repentance to avoid regret at the judgment seat of Christ, where our works will be evaluated. Ultimately, he calls for a life dedicated to pleasing God, as this will determine our eternal rewards.
An Overview of the Millennial Kingdom
By Mike Bickle1749:01Heaven on EarthMillennial KingdomREV 20:4Mike Bickle presents an overview of the Millennial Kingdom, emphasizing that it represents the fulfillment of heaven on earth, where the heavenly and earthly realms will unite. He discusses the significance of understanding this future reality, as it shapes how believers live today, and highlights the active roles that resurrected saints will play in governance and society during this time. Bickle explains that the Millennial Kingdom will be characterized by righteousness, joy, and the restoration of creation, where work will be a blessing rather than a burden. He encourages believers to grasp the biblical narrative surrounding the end times, as it reveals God's ultimate plan for humanity and the earth. The sermon concludes with a call to faithfulness in the present, as it will determine roles in the age to come.
The Millennial Rule With the Saints, Part 1
By Mike Bickle151:06:05Millennial KingdomAuthority of SaintsMAT 28:19REV 20:4Mike Bickle emphasizes the significance of the millennial kingdom where saints will reign with Christ, highlighting that this doctrine spans from Genesis to Revelation and profoundly influences how believers live their lives today. He explains that during this thousand-year reign, Jesus will govern the earth with a rod of iron, ensuring that all institutions align with God's will, and that all of Israel will be saved. Bickle encourages believers to prepare for their roles in this kingdom by cultivating meekness, love, and understanding, as these qualities will determine their positions of authority in the age to come. He stresses that the natural and supernatural realms will merge, allowing resurrected saints to interact with those in natural bodies, and that the government of the earth will be established progressively under Christ's leadership. Ultimately, he calls for a shift in perspective, urging believers to focus on their eternal assignments rather than temporary earthly pursuits.
Worship and the End Times
By Mike Bickle1MAT 6:10MAT 19:28MAT 24:6MAT 24:242TH 2:9REV 13:4REV 20:4REV 22:17Mike Bickle preaches about the great conflict between two opposing global worship movements at the end of the age, where Jesus and Satan's powers will be openly displayed. He emphasizes the importance of worship as a form of warfare that aligns the earth with God's will and prepares for the second coming of Jesus and the millennial kingdom. Bickle warns about the rise of a counterfeit worship movement led by the Antichrist that will deceive billions, contrasting it with the Holy Spirit's powerful end-time worship movement that will usher in God's kingdom.
To Flee or Not to Flee
By Dick Brogden0REV 20:4Dick Brogden emphasizes the importance of standing firm in faith and boldly proclaiming the Word of God, even in the face of persecution and tribulation. He highlights the examples of Jesus and Paul, who endured suffering and continued to preach boldly, never fleeing from danger but moving intentionally to the next hostile place to spread the message of the divine Savior. The sermon underscores the need for believers to stay rooted in their faith, endure hardships, and fearlessly declare the gospel, regardless of the risks involved.
A Present or Future Millennium?
By Kim Riddlebarger0MAT 24:3JHN 6:39ACT 2:171CO 15:242PE 3:10REV 20:4Kim Riddlebarger delivers a sermon on the misconceptions surrounding eschatology, particularly the dominance of premillennialism in American Evangelical circles and the lack of popular resources defending Amillennialism. He emphasizes the importance of interpreting the Bible with the analogy of faith, allowing Scripture to interpret Scripture to develop a clear understanding of eschatology. Riddlebarger presents the two-age model, contrasting 'this age' with 'the age to come,' focusing on the return of Christ as the key event in biblical prophecy and debunking the idea of a future earthly millennial reign of Christ.
Day 97, 1 Corinthians 15
By David Servant0JHN 5:281CO 15:21CO 15:191CO 15:291CO 15:341CO 15:521CO 15:58REV 20:4David Servant emphasizes the importance of holding fast to Paul's gospel, which includes the foundational truths that humanity is sinful, God is wrathful, and Christ died for our sins. The resurrection of Christ is a crucial aspect of the gospel, highlighting the significance of the doctrine of resurrection in Christian belief. Denying Christ's resurrection would invalidate the core of Christianity and the sacrifices made by His followers. Belief in Christ's resurrection should lead to a life of obedience and holiness, as emphasized by Paul's exhortation to live righteously and abound in the work of the Lord.
The End of the Prophecy. the Great Tribulation and Israel's Deliverance. the Epilogue
By Arno Clemens Gaebelein0DAN 12:1ZEC 13:8MAT 24:21REV 12:7REV 20:4Arno Clemens Gaebelein delves into the prophetic truths of Daniel, focusing on the time of trouble and Israel's deliverance during the last 3 1/2 years. He emphasizes the significance of Michael, the great prince standing for the Jewish people, and the role he plays in the events of that time. Gaebelein clarifies the misinterpretations around the deliverance of Daniel's people and the awakening of those in the dust of the earth, highlighting the distinction between the godly remnant and the apostate mass of Jews. He concludes by discussing the 1290 and 1335 days, pointing to the literal days and the blessings awaiting those who endure till the end.
Part 6: Amillennialism as a System of Theology
By John F. Walvoord0MAT 25:31JHN 3:16ACT 5:3ROM 3:24ROM 8:381CO 7:51CO 12:271CO 15:522CO 4:32CO 11:142CO 12:7GAL 3:28EPH 1:7EPH 2:191TH 2:181TH 4:162TH 2:91TI 1:201PE 5:81JN 3:81JN 3:10REV 20:1REV 20:4John F. Walvoord preaches on 'The Growing Importance of Millennialism,' highlighting how millennialism now plays a crucial role in shaping theology as a whole, influencing systems like premillennialism, amillennialism, and postmillennialism. The controversy between amillennialism and premillennialism has intensified, revealing significant theological implications. Amillennialism's impact on bibliology is explored, showcasing its figurative interpretation of Scripture and its potential dangers in undermining the inspiration of the Bible. The sermon delves into amillennial theology's influence on soteriology, ecclesiology, and eschatology, emphasizing the differences between amillennial and premillennial views in these areas.
God the Son: His Resurrection and Ascension
By Lewis Sperry Chafer0DAN 12:2JHN 5:25ACT 24:151CO 15:22PHP 3:111TH 4:161TI 6:162TI 1:10REV 20:4REV 20:11Lewis Sperry Chafer delves into the profound topic of resurrection, emphasizing the unique nature of Christ's resurrection as the 'firstfruits' and the order of procession in the resurrection of believers. He highlights the eternal significance of the resurrection, refuting the notion of a 'general resurrection' and explaining the pivotal role of Christ's resurrection in the divine plan. Chafer explores the relationship between Christ's resurrection and His death, the New Creation, and the observance of the first day of the week as a commemoration of the New Creation. He also outlines the seven reasons given in Scripture for Christ's resurrection and the two ascensions of Christ into Heaven, detailing the purposes and ministries associated with each ascension.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I saw thrones - Christianity established in the earth, the kings and governors being all Christians. 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 flood In large, forgetful draughts, to sleep the cares 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?
Jamieson-Fausset-Brown Bible Commentary
they sat--the twelve apostles, and the saints in general. 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." 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 Co1 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. 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. for . . . for--Greek, "for the sake of"; on account of"; "because of." 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 Co1 15:23, Co1 15:51; Th1 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. neither--"not yet." foreheads . . . hands--Greek, "forehead . . . hand." reigned with Christ--over the earth.
John Gill Bible Commentary
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 Co1 6:2, See Gill on Co1 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, Zac 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, Ti2 2:12 Ti2 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, Pe2 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 Pe2 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. (w) Yalkut Simconi, par. 2. fol. 41. 4. (x) Bemidbar Rabba, sect. 5. fol. 185. 4. vid. Jacchiad. in Dan. vii. 25. (y) Midrash Tillim, fol. 4. 2. (z) T. Bab. Sanhedrin, fol. 93. 1, 2. & Gloss. in ib. Yalkut Simeoni, par. 2. fol. 42. 1. & 49. 3. Tzeror Hammor, fol. 150. 2. (a) Comment. in Zach. xiv. 16, 18.
Tyndale Open Study Notes
20:4 thrones . . . people sitting on them: This portrayal of a heavenly tribunal includes the elders (4:4) on thrones (see Dan 7:9-10), the victorious martyrs (see Dan 7:22), and all God’s people. • beheaded for . . . Jesus: Beheading was a common form of execution for Roman citizens. • The faithful who resisted receiving the mark of the beast (Rev 13:16-17) will judge the condemned (see 1 Cor 6:2-3) on thrones similar to those of the worshiping elders (see Rev 4:10-11; 5:8-10; 11:16).