A Study of Revelation 20 and other related passages
No one makes us afraid or leads us into captivity as we have set our faith on Jesus. For though we are beheaded, and crucified, and exposed to beasts and chains and fire and all other forms of torture, it is plain that we do not forsake the confession of our faith, but the more things of this kind which happen to us the more are there others who become believers and truly religious through the name of Jesus.
Justin Martyr
It is not the pain but the purpose that makes a martyr.
Augustine
In previous posts I have discussed several key themes regarding the thousand year reign of Christ and the binding of Satan. This is necessary for a coherent reading of Revelation 20:1-3. It is also necessary for understanding the terminology of the “first resurrection” and the “second death” which directly pertain to the main question I am answering, “Are there one or two resurrections?” It is time to move on to the next block of verses in this vital chapter.
And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.
Revelation 20:4-6
And I saw thrones, and they sat on them, and judgment was committed to them.
“They sat on thrones?” “They” who? To whom was judgment committed? I do not know about you, but a distracting, though vital, question I often have during a conversation concerns the identity of the person or persons who lurk behind copious untethered pronouns. The occasional free range pronoun makes for an easy spot of humor, but more than one or two just lead to protracted confusion. In this verse we are confronted with a couple of pronouns which are clamoring for their antecedent. Answering this seemingly innocuous question turns out to be essential for clearly identifying the nature and participants of the “first resurrection.”
To answer this question we must look to the immediate context, the book context and the canonical context. In other words, we should identify the antecedent by first looking at the surrounding verses. Then, we may expand our search to other passages in the book of Revelation that speak about the same themes, using similar metaphors. Finding confirmation there, we may then consider other passages in the Bible that may serve as origination points for the metaphors we are currently attempting to interpret. Does this sound like a lot of work? Although it is hard work, it is not unnatural or illegitimate work. We are not attempting to run away from what this passage states, but to dig in, press in and take it seriously.
First, consider the immediate context. In the previous three verses the only candidate as an antecedent for “they” is “the nations” which are no longer deceived by the Devil. Nations (peoples, not politics) delivered from Satan’s devious enslavement rule and reign with Christ (Romans 16:1-20; Ephesians 2:1-6; Hebrews 2:8-15; Revelation 21:24-26). An immediate objection may come to mind. What about all those who have “clearly” been defeated? Does “ruling and reigning” accurately describe those who are saved from the devil’s deceptions, only to be slaughtered by the dragon-possessed beast (Revelation 13:1-7)? This would be an excellent test case of the claim would it not? If it can be proven that even these shamefully executed martyrs share in Christ’s victory, then victory may be assured for everyone else in Christ. Thus, we come to the next sentence in verse four.
Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands.
First, John sees the nations ruling and reigning. Christ has delivered them from Satan. Then, second, John sees the souls of beheaded martyrs. That John lays eyes on the immaterial just reminds us we are deeply engaged in apocalyptic metaphors. As John looks at the larger group, his eyes focus on a more specific group which is part of the larger.* He sees the souls of the beheaded martyrs not as a separate class or category, but as a special class for consideration.
Beheading was a common tool of execution employed by both Romans and Jews. Whereas the Romans crucified and the Jews stoned, both would behead their condemned. Jewish custom mandated the use of an axe, and considered it the most shameful of executions (Mishnah Sanh. vii. 3). The Greek term here for “beheaded” quite literally means “to cut off with an axe.” Whether the Romans used their swords or the Jews used their axes, their unholy league of satanic persecution against the saints puts all Christian claims of “victory in Jesus” to the test. John’s audience as well as we are assured that faith in Christ is the victory that overcomes the world.
This vision granted by God to John flawlessly depicts a vital comfort to the churches Jesus addresses (Revelation 2:1-3:22; 22:16). Although they are living through tribulation, even dying for their testimony of Christ, they are counted among those ruling and reigning with Him. Rather than take the mark of the beast, they are marked by God, protected, numbered and elevated in victory with the Lamb (Revelation 13:15-14:5). That they are victorious in the Lamb reminds us that the Lamb had been slain (Revelation 5:6-10), “clearly” defeated. But united to Him in His resurrection, they overcome (Revelation 2:7, 11, 17, 26; 3:5, 12, 21).
And they lived and reigned with Christ for a thousand years.
These thousand years are first marked out by Revelation 20:2-3. They directly pertain to Christ’s victory over Satan (Genesis 3:15). Christ binds the strong man and plunders him of his possessions (Matthew 12:29), which are the nations (Matthew 4:8-10). He leads as victorious captives those who had languished in defeated captivity (Ephesians 4:7-10), thus making an exhibition of the enemy (Colossians 2:11-15). The “they” of this last sentence identifies the same group as the first sentence. These are not exclusively the beheaded martyrs, neither do they exclude them. The beheaded martyrs are the exclamation point in this victorious vision. They, even they, are of the “they” who reign!
We will consider the likelihood of this interpretation in future posts by examining other passages in Revelation which contain similar themes. As we read Revelation 20:4, we are reminded in many ways of key themes from Revelation 5, 6, 7, 13, 14 & 21. We will also consider the nature of this living, ruling and reigning with Christ and compare other passages from the Old Testament, the Gospels, Acts and the Epistles.
*John often looks at one thing and then another related, more specific thing in his visions (Revelation 1:12-13; 4:2; 6:2; etc.).
