And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
3. and shut him up upon him ] Read, and shut and sealed [ it ] over him: the opening of Rev 9:2 is undone.
he must be loosed ] Rev 5:7.
Fuente: The Cambridge Bible for Schools and Colleges
And cast him into the bottomless pit – See the notes on Rev 9:1. A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the nether world as a prisoner.
And shut him up – Closed the massive doors of the dark prison-house upon him. Compare the notes on Job 10:21-22.
And set a seal upon him – Or, rather, upon it – epano autou. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door of itself, and make it secure, for this was secured by the key, but because it prevented intrusion, or any secret opening of it without its being known. See the Dan 6:17 note, and Mat 27:66 note. The idea here is, that every precaution was taken for absolute security.
That he should deceive the nations no more – That is, during the thousand years. Compare the notes on Rev 12:9.
Till the thousand years should be fulfilled – That is, during that period there will be a state of things upon the earth as if Satan should be withdrawn from the world, and confined in the great prison where he is ultimately to dwell forever.
And after that he must be loosed a little season – See Rev 20:7-8. That is, a state of things will then exist, for a brief period, as if he were again released from his prison-house, and suffered to go abroad upon the earth. The phrase a little season – mikron chronon, little time – denotes properly that this would be brief as compared with the thousand years. No intimation is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in Rev 20:7-10, would lead us to suppose that what is referred to will be like the sudden outbreak of a rebellion in a time of general peace, but which will soon be quelled.
Section a. – Condition of the world in the period referred to in Rev 20:1-3
It may be proper, in order to a correct understanding of this chapter, to present a brief summary under the different parts (see the Analysis of the chapter) of what, according to the interpretation proposed, may be expected to be the condition of things in the time referred to.
On the portion now before us Rev 20:1-3, according to the interpretation proposed, the following suggestions may be made:
(1) This will be subsequent to the downfall of the papacy and the termination of the Muhammedan power in the world. Of course, then, this lies in the future – how far in the future it is impossible to determine. The interpretation of the various portions of this book, and the book of Daniel, have, however, led to the conclusion that the termination of those powers cannot now be remote. If so, we are on the eve of important events in the worlds history. The affairs of the world look as if things were tending to a fulfillment of the prophecies so understood.
(2) It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation of the previous chapters, it will be a state in which all that has existed, and that now exists, in the papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease; in which all that there now is in the Muhammedan system to fetter and enslave mankind – now controlling more than one hundred and twenty million of the race – shall have come to an end; and in which, in a great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, scepticism, atheism, will be checked arid stayed. It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence in the earth during that period. Satan will, indeed, be bound and restrained as to his former influence and power. But there will be no change in the character of man as he comes into the world. There will still be corrupt passions in the human heart. Though greatly restrained, and though there will be a general prevalence of righteousness on the earth, yet we are to remember that the race is fallen, and that even then, if restraint should be taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that, after this period of prevalent righteousness, Satan should be represented as loosed again, and as able once more for a time to deceive the nations.
(3) It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long, and will give, especially under the circumstances, opportunity for a vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination back for a thousand years – say in the middle of the ninth century – and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period. It is to be remembered, also, that if the millennial period were soon to commence, it would find the world in a far different state in reference to future progress from what it was in the ninth century, and that it would start off, so to speak, with all the advantages in the arts and sciences which have been accumulated in all the past periods of the world.
Even if there were no special divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark of Mr. Hugh Miller may be introduced as illustrating the subject. It has been remarked by some student of the Apocalypse, says he, that the course of predicted events at first moves slowly, as one after one, six of seven seals are opened; that, on the opening of the seventh seal, the progress is so considerably quickened that the seventh period proves as fertile in events – represented by the sounding of the seven trumpets – as the foregoing six taken together; and that on the seventh trumpet, so great is the further acceleration, that there is an amount of incident condensed in this seventh part of the seventh period equal, as in the former case, to that of all the previous six parts in one. There are three cycles, it has been said, in the scheme – cycle within cycle – the second comprised within a seventh portion of the first, and the third within a seventh portion of the second. Be this as it may, we may, at least, see something that exceedingly resembles it in that actual economy of change and revolution manifested in English history for the last two centuries. It would seem as if eyelets, in their downward course, had come under the influence of that law of gravitation through which falling bodies increase in speed, as they descend, according to the squares of the distance (First Impressions of England and its People, pp. 7, 8.). If to this we add the supposition, which we have seen (see the notes on Rev 20:2) to be by no means improbable, that it is intended, in the description of the millennium in this chapter, that the world will continue under a reign of peace and righteousness for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period, or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the Old Red Sandstone, by Hugh Miller, pp. 248-250, 258, 259. Compare Prof. Hitchcocks Religion and Geology, pp. 370-409.
(4) What, then, will be the state of things during that long period of a thousand years?
(a) There will be a great increase in the population of the globe. Let wars cease, and intemperance cease, and slavery cease, and the numberless passions that now shorten life be stayed, and it is easy to see that there must be a vast augmentation in the number of the human species.
(b) There will be a general diffusion of intelligence upon the earth. Every circumstance would be favorable to it, and the world would be in a condition to make rapid advances in knowledge, Dan 12:4.
(c) That period will be characterized by the universal diffusion of revealed truth, Isa 11:9; Isa 25:7.
(d) It will be marked by unlimited subjection to the scepter of Christ, Psa 2:7; Psa 22:27-29; Isa 2:2-3; Isa 66:23; Zec 9:10; Zec 14:9; Mat 13:31-32; Rev 11:15.
(e) There will be great progress in all that tends to promote the welfare of man. We are not to suppose that the resources of nature are exhausted. Nature gives no signs of exhaustion or decay. In the future there is no reason to doubt that there will yet be discoveries and inventions mere surprising and wonderful than the art of printing, or the use of steam, or the magnetic telegraph. There are profounder secrets of nature that may be delivered up than any of these, and the world is tending to their development.
(f) It will be a period of the universal reign of peace. The attention of mankind will be turned to the things which tend to promote the welfare of the race, and advance the best interests of society. The single fact that wars will cease will make an inconceivable difference in the aspect of the world; for if universal peace shall prevail through the long period of the millennium, and the wealth, the talent, and the science now employed in human butchery shall be devoted to the interests of agriculture, the mechanical arts, learning, and religion, it is impossible now to estimate the progress which the race will make, and the changes which will be produced on the earth. For Scripture proofs that it will be a time of universal peace, see Isa 2:4; Isa 11:6-9; Mic 4:3.
(g) There will be a general prevalence of evangelical religion. This is apparent in the entire description in this passage, for the two most formidable opposing powers that religion has ever known – the beast and the false prophet – will be destroyed, and Satan will be bound. In this long period, therefore, we are to suppose that the gospel will exert its fair influence on governments, on families, on individuals; in the contact of neighbors, and in the contact of nations. God will be worshipped in spirit and in truth, and not in the mere forms of devotion; and temperance, truth, liberty, social order, honesty, and love, will prevail over the world.
(h) It will be a time when the Hebrew people – the Jews – will be brought to the knowledge of the truth, and will embrace the Messiah whom their fathers crucified, Zec 12:10; Zec 13:1; Rom 11:26-29.
(i) Yet we are not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will be still on the earth the remains of wickedness in the corrupted human heart, and there will be so much tendency to sin in the human soul, that Satan, when released for a time Rev 20:7-8, will be able once more to deceive mankind, and to array a formidable force, represented by Gog and Magog, against the cause of truth and righteousness. We are not to suppose that the nature of mankind, as fallen, will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages. From causes which are not fully stated Rev 20:8-9, Satan will be enabled once more to rouse up their enmity, and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. See these views illustrated in the work entitled Christs Second Coming, by Rev. David Brown, of James Free Church, Glasgow, pp. 398-442; New York, 1851.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. He should deceive the nations no more] Be unable to blind men with superstition and idolatry as he had formerly done.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And cast him into the bottomless pit; that is, into hell, his proper place: he shall no longer, or at least not till these thousand years be expired, exercise his power, as prince of the power of the air, Eph 2:2, or compassing the earth, and walking up and down in it, as Job 1:7.
And shut him up, and set a seal upon him; he shall be restrained as much as one shut up in prison, whose doors are sealed up.
That he should deceive the nations no more, till the thousand years should be fulfilled; that till this time of Gods counsel for the quiet of his church be run out, he shall not deceive people by his old arts.
And after that he must be loosed a little season; and after that he shall have a liberty again {as Rev 20:7} for a little time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. shut himA, B, Vulgate,Syriac, and ANDREASomit “him.”
set a seal upon himGreek,“over him,” that is, sealed up the door of the abyss overhis head. A surer seal to keep him from getting out than his sealover Jesus in the tomb of Joseph, which was burst on the resurrectionmorn. Satan’s binding at’ this juncture is not arbitrary, but is thenecessary consequence of the events (Re19:20); just as Satan’s being cast out of heaven, where he hadpreviously been the accuser of the brethren, was the legitimatejudgment which passed on him through the death, resurrection, andascension of Christ (Re12:7-10). Satan imagined that he had overcome Christ on Golgotha,and that his power was secure for ever, but the Lord in deathovercame him, and by His ascension as our righteous Advocate cast outSatan, the accuser from heaven. Time was given on earth to make thebeast and harlot powerful, and then to concentrate all his power inAntichrist. The Antichristian kingdom, his last effort, being utterlydestroyed by Christ’s mere appearing, his power on earth is at anend. He had thought to destroy God’s people on earth by Antichristianpersecutions (just as he had thought previously to destroy Christ);but the Church is not destroyed from the earth but is raised to ruleover it, and Satan himself is shut up for a thousand years in the”abyss” (Greek for “bottomless pit”), thepreparatory prison to the “lake of fire,” his final doom.As before he ceased by Christ’s ascension to be an accuser in heaven,so during the millennium he ceases to be the seducer and thepersecutor on earth. As long as the devil rules in the darkness ofthe world, we live in an atmosphere impregnated with deadly elements.A mighty purification of the air will be effected by Christ’s coming.Though sin will not be absolutely abolishedfor men will still bein the flesh (Isa 65:20) sinwill no longer be a universal power, for the flesh is not any longerseduced by Satan. He will not be, as now, “the god and prince ofthe world”nor will the world “lie in the wicked one”theflesh will become ever more isolated and be overcome. Christ willreign with His transfigured saints over men in the flesh [AUBERLEN].This will be the manifestation of “the world to come,”which has been already set up invisibly in the saints, amidst “thisworld” (2Co 4:4; Heb 2:5;Heb 5:5). The Jewish Rabbisthought, as the world was created in six days and on the seventhGod rested, so there would be six millenary periods, followed by asabbatical millennium. Out of seven years every seventh is the yearof remission, so out of the seven thousand years of the world theseventh millenary shall be the millenary of remission. A tradition inthe house of Elias, A.D.200, states that the world is to endure six thousand years; twothousand before the law, two thousand under the law, and two thousandunder Messiah. Compare Note, see on Heb4:9 and Heb 4:9, Margin;see on Re 14:13. PAPIAS,JUSTIN MARTYR,IRENUS, and CYPRIAN,among the earliest Fathers, all held the doctrine of a millennialkingdom on earth; not till millennial views degenerated into grosscarnalism was this doctrine abandoned.
that he should deceivesoA. But B reads, “that he deceive” (Greek, “plana,“for “planeesee“).
andso Copticand ANDREAS. But A, B, andVulgate omit “and.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And cast him into the bottomless pit,…. Or deep, into which the devils desired they might not be sent, and which they dreaded as a torment, it may be, because a place of confinement, Lu 8:31 for this is called a prison, Re 20:7 and is distinguished from the lake of fire, into which the devil is afterwards cast, Re 20:10.
And shut him up; that so he might not rove about in the air, nor go to and fro in the earth, nor walk about like a roaring lion, seeking to affright, disturb, or devour:
and set a seal upon him; or upon the door of the pit, for further security, as was upon the stone at the mouth of the lion’s den, Da 6:17 and of Christ’s sepulchre, Mt 27:66. The Jews u make mention of a stone they call “Shetijah”, with which the Lord of the world “sealed the mouth of the great deep”, or bottomless pit, at the beginning; but here not that, but Satan in it, is sealed. The Alexandrian copy reads, “and sealed him firmly”, so that it was impossible for him to break out: the end of this apprehension, binding, imprisonment, and security of Satan is,
that he should deceive the nations no more; that is, by drawing them into idolatry, false worship, and false doctrine; and by exciting them to make war against the saints, or to persecute them, as appears from Re 20:8 as he had done before; and it is notorious enough that he has deceived them both these ways; he deceived the Pagan nations not only before, but since the coming of Christ, to worship the Heathen deities; and the Papists, who are called Gentiles, or nations, Re 11:2 to fall down to idols of gold, silver, stone, and wood; and the nation of the Jews to entertain a false and deluded notion of the Messiah; and all of them, in their turns, to persecute the people of God, as the Jews at the death of Stephen, and afterwards; the Pagan emperors for the first three hundred years after Christ; the Papists from the rise of the beast, who had power given him to make war with the saints, and overcome them; but now he will be under such restraint, and in such close confinement, that he will not be able to move the wicked nations to anything of this kind, as he will when he is loosed at the end of the thousand years; nor will he be able so much as to tempt any of the saints, during this term of time, nor give them the least molestation or uneasiness.
Till the thousand years shall be fulfilled; or ended, the whole space of them run out:
and after that he must be loosed a little season; a small space of time, in comparison of the thousand years; how long it will be exactly, cannot be said; and this “must” be, not because he cannot be held any longer, or through any weakness in Christ; but because of the decree of God, who has so appointed it, for the glorifying of himself, in the salvation of his people, and in the final destruction of the devil, and the Gog and Magog army.
u Targum Jon. in Exod. xxviii. 30.
Fuente: John Gill’s Exposition of the Entire Bible
Into the abyss ( ). The one in 9:1f. and the one spoken of by the legion of demons in Lu 8:31 under the charge of the angel of the abyss (Apollyon, Re 9:11) who is either Satan himself or a kindred power. “Already he has been cast out of Heaven (12:9), now he is cast out of the earth, and returns to his own place” (Swete).
Shut it and sealed it ( ). Effective first aorists active indicative of and .
That he should deceive no more ( ). Negative purpose clause with and the first aorist active subjunctive of . Glorious relief after the strain of the previous visions of conflict. Small wonder that Christians today cherish this blessed hope whatever the actual meaning may be.
Until should be finished ( ). Temporal clause of future purpose with (as a conjunction like ) and the first aorist passive subjunctive of . Repeated in verse 5 and see and the subjunctive in Rev 7:3; Rev 15:8.
He must be loosed ( ). Sad necessity, alas, with and the first aorist passive infinitive of .
For a little time ( ). Accusative of time. Whatever the thousand years means, it is here said plainly that after it is over the devil will again have power on earth “for a little time.”
Fuente: Robertson’s Word Pictures in the New Testament
Sealed. See on Joh 3:33.
Must [] . According to God ‘s purpose. See on Mt 16:21; Luk 2:49; Luk 24:26.
Fuente: Vincent’s Word Studies in the New Testament
1) “And cast him into the bottomless pit,” (kai ebalen auton eis ten abusson) “And threw (cast) him (down) into the abyss, (bottomless pit); first he was chained, put in handcuffs and a strait-jacket, then cast into the bottomless pit for a thousand years, where demons of Gadara cried not to go, out of which place the beast arose, Luk 8:26-31; Rev 11:7.
2) “And shut him up, and set a seal upon him “ (kai ekleisen kai esphragisen) “And shut the enclosure over him and set a seal or sealed over him; as Daniel in the den of lions and as Christ was sealed in the sepulcher, Dan 6:17; Mat 27:66. There will be no escape for him, from the bottomless pit, till the Lord orders his release.
3) “That he should deceive the nations no more,” (hina me planese eti ta ethne) “In order that (or for the purpose that) he should not delude or deceive the races or nations at all,” any longer on earth. During the following Millennium sin will be restricted on earth because the demons are not said to be shut up in the bottomless pit; it is believed their work will be frustrated with their ruler bound and shut up, Isa 65:20-25; 2Co 4:4.
4) “Till the thousand years should be fulfilled,” (achri telesthe ta chilia ete) “Until the thousand years (of the millennium) are completed,” Mic 4:3-4; Rev 12:9; Whatever sin may be in man during the golden millennial age will not be as gravely manifested because of the presence of Jesus and absence of the Devil, who once prowled the earth, 1Pe 5:8.
5) “And after that he must be loosed a little season,” (meta tauta dei luthenai auton mikron chronon) “After these things (of Satan’s binding and the millennium) “It is necessary for him to be loosed (released), from the abyss, for a little chronological, continuing period of time;” He shall then be temporarily released out of “his prison,” Rev 20:7, for his last earthly stand against God and the saints, to be brought to his final waterloo, Rev 20:10.
Fuente: Garner-Howes Baptist Commentary
(3) And cast him into the bottomless pit . . .Rather, and cast him into the abyss (same word as in Rev. 20:1), and locked and sealed (the door or mouth) above him, that he may not deceive the nations any more until the thousand years shall have been finished; after these things he must be loosed for a little time. The sealing reminds us of the sealing employed when the wicked one had power through mans agency to imprison Gods messengers. (Comp. Dan. 6:17, and Mat. 27:66.) Of the exact moment when this binding and imprisoning took place it is not needful to inquire too curiously. That which in the vision is described as the work of moment may in the fact and fulfilment be a very gradual work; or rather, the full manifestation of its accomplishment may be only gradually made clear. To fix it therefore, to any incident (for example, as Hengstenberg is disposed to do to the coronation of Charlemagne), is to fall into the vicious realism against which he rightly protests. The same applies to the duration of the imprisonment; it is not to be understood literally any more than the other numbers in the book; it symbolises a lengthened period. This period is followed by the loosing again of the devil for a short time. (See Note on Rev. 20:7.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Bottomless pit See note on Rev 9:1. Why are the beast and false prophet (Rev 19:20) said to be cast into the lake of fire, the final doom of all the wicked, and Satan only into the “bottomless pit?”
The reason we would suggest is this: The former two are not real personages, but only principles or organisms which arise in human history, (really originating from that bottomless pit, see notes on chap. ix,) and so are consigned to their finality; whereas, the latter is a real being, whose life-history commences before the creation of man, who procures the human fall, and is, therefore, destined by the divine order to receive his finality when the period of human history is closed at the final judgment.
Set a seal upon So that he cannot break out without breaking the seal.
Deceive the nations no more Hence, the nations are still in existence, and blessedly exempt from all infernal influences. The bottomless pit of chapter 9 is closed up, and the demon-locusts fly no more. The prince of the power of the air no longer works in the hearts of men, rendering them children of disobedience. A blessed negation of evil forces an abolition of depraving influences is now established. So that whereas a Christian civilization of an impure kind has heretofore been extending itself over the world, that Christian civilization is itself now becoming purer and far holier. This is, however, to a great degree of a negative character. Great oppressions, injustices, impurities, falsities, and corruptions, are disappearing. But there are needed yet the positive blessed influences of the reign of Jesus and his paradise over the earth to kindle the heart of the world with the glow of a sublime piety. Those come in the next paragraph.
Must be loosed It is the divine order that he be permitted to show himself worthy of his final doom.
Fuente: Whedon’s Commentary on the Old and New Testaments
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Ver. 3. And cast him into the bottomless pit ] That is, into the earth, Rev 12:9 ; Rev 12:12 ; Rev 13:11 ; the earth is the bottomless pit, out of which the beast was raised by the dragon.
Deceive the nations ] The Gentiles, by defending Gentilism, and hindering the course of the gospel among them.
And after that he must be loosed ] He must, because God hath so decreed it, for the glory of his own name in the defence of his people, but destruction of his enemies. As also that the devil may show his malice, which God can restrain at his pleasure. Roger Holland, martyr, said to Bonner, This I dare be bold in God to speak, which by his Spirit I am moved to say: that God will shorten your hand of cruelty, that for a time you shall not molest his Church. And after this day in this place shall there not any be by him put to the fire and fagot. And it proved so; for none after that suffered in Smithfield for the testimony of the gospel. (Acts and Mon. fol. 1852.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
him. Greek.”it” (the pit).
set, &c. Literally sealed it over him.
that = in order that. Greek. hina.
should, &c. = should not (App-105) deceive (App-128).
more = longer.
fulfilled. Compare App-125.
and. Omit.
after that. Greek. meta tauta, as Rev 1:19 (hereafter).
season = time. Greek. chronos. App-195. Satan is literal; the angel who binds him is literal; the abyss into which he is cast is literal; and the chain, whatever it may be composed of, is literal too.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 20:3. ) Erasmus adds ,[215] against the MSS. and the text of Andreas himself. In general, , to shut, may be used, not only, for instance, of a prison, but also of a captive: but here Apringius rightly construes, shut upon him, so that both and cohere with , as, Gen 7:16, it is said, and altogether , Job 12:14.- , that not) One benefit only is here expressed, but that of itself is by far the greatest, and has many great blessings joined with it. For when the chief enemy is removed, the kingdom of God gains vigour without impediment among the nations, and the great mystery of God, announced by the prophets, is finished. Rev 10:7.
[215] ABh Vulg. oppose . Rec. Text has it without authority.-E.
Winckler, in his Disquisitions, p. 193, etc., refutes modern Chiliasm, as an error, and that a fundamental one, by arguments drawn from the article on creation, on redemption, and on sanctificiation; and he also censures me as a defender of that error. And yet not even one of your arguments, most courteous Winckler, affects my comment: but you have gratified me. For nothing can more plainly and efficaciously demonstrate the soundness of my opinion respecting the millennium, than a comparison of my treatise with yours. Look, I pray you, to Erkl. Offenb. p. 950, etc. I altogether differ from the things which you attribute to the Chiliasts; nay, that exegesis of mine, equally with your Disquisition, lays down the natural state of the world,-wayfaring men needing remission of sins and believing, the use of the law and the Gospel, death not yet swallowed up, etc. And do you, reader, admonished by this circumstance also, remember that the other side ought always to be heard. So far about Winckler: we return to the subject.
Whilst Satan is loosed from his imprisonment of a thousand years, and the earth is harassed by the last and lowest dregs [of its inhabitants], the martyrs live and reign, not on the earth, but with Christ: then the coming of Christ in glory at length takes place at the last day: then, next, there is the new heaven, the new earth, and the new Jerusalem. Those events, which pseudo-chiliasm confounds, a true interpretation in conformity with the text distinguishes. In such a manner, I had far rather be regarded as a maintainer of the thousand years, which prophecy publishes so decidedly, than take part with the indiscriminate antichiliasts, who, under this very name of theirs, assail even the plain letter of prophecy, and trample upon truth and error alike. The mystery of God is in progress: Rev 10:7. That is then finished, when the beast is destroyed, and Satan is bound. That consummation approaches nearer and nearer. It also comprises events by far the most important, and most closely connected with the glory of God. The knowledge of these events from day to day emerges into greater clearness, distinctness, and readiness of discernment. And meanwhile it is highly necessary to meet and oppose the extreme rage of the devil. But to speak against God, whose mystery it is, as many do; to weaken the oath of the angel, who confirms the mystery; ignorantly (Jud 1:10) to assail interpreters, who handle the subject in a befitting manner; and by thus assailing them, to hunt after favour among those of like character with themselves,-will not this at length be , hard to the person himself [Act 9:5]? On the other hand, care must be taken, not to attribute to the millennium things which are reserved for eternity itself. Nor is it sufficient to assert, that it is still future; but its true character ought also to be soberly weighed. But these things are not to be imparted to the many by a lengthy treatise; spiritual maturity must be waited for.-, after) An elegant Asyndeton,[216] in the case of an antithesis, as in the beginning of Rev 20:5.- , a little chronus [period]) This, as is collected from certain marks, is equal to the half , of a time. [Nor does it begin later than the millennarian rule of those, who shall be partakers of the first resurrection. We must adhere closely to the order of the prophecy. The greatest affairs of the last times are briefly described: but it is not on that account befitting that they should be passed over with a light bound.-V. g.]
[216] Rec. Text, without authority, puts before . ABh Vulg. oppose it.-E.
Fuente: Gnomon of the New Testament
cast: Rev 20:1, Rev 17:8
and set: Dan 6:17, Mat 27:66
should deceive: Rev 20:8, Rev 12:9, Rev 13:14, Rev 16:14-16, Rev 17:2, Mat 24:24, 2Co 11:3, 2Co 11:13-15, 2Th 2:9-11
the thousand: Psa 90:4, 2Pe 3:8
and after: Rev 20:7-10
Reciprocal: Deu 13:6 – entice Deu 33:27 – thrust 1Ki 22:22 – a lying spirit Job 38:11 – but Job 41:34 – he is Psa 28:1 – I become Psa 86:9 – All Isa 29:24 – also Isa 35:7 – in the Isa 44:20 – a deceived Isa 65:22 – for as Isa 65:25 – dust Dan 2:35 – and filled Zec 9:11 – out Mat 7:13 – for Mat 12:26 – his Mat 13:39 – enemy Mar 4:15 – Satan Luk 4:6 – All Luk 8:31 – the deep Joh 8:44 – When Joh 12:31 – now Joh 14:30 – the Joh 16:11 – the Act 26:18 – and from Rom 8:39 – depth 2Co 4:4 – the god 2Co 11:15 – his Gal 1:7 – pervert Eph 6:11 – the wiles Col 2:4 – lest Col 2:15 – having 1Ti 4:1 – seducing 2Ti 2:26 – out Jam 2:19 – the 2Pe 2:4 – but 1Jo 3:8 – this purpose 1Jo 5:19 – in wickedness Rev 20:10 – the devil
Fuente: The Treasury of Scripture Knowledge
Rev 20:3. Cast him into the bottomless pit is symbolical of the restrictions that were placed upon Satan as to his influence over nations, for he has been there personally all the time. The restrictions were caused by the chain of the Bible that had been placed IL, he possession of the national leaders. (See again the note at beginning of this chapter.) These restrictions were to continue as long as the leaders of nations and other heads of the channels of thought continued their active defense of the Book. Knowing that human weakness would assert itself causing a letting down of the activities for the truth, the Lord saw the advantage it would give Satan and that he would again come out in his fight against the Bible. Hence it is stated that after the thousand years were expired–after the restrictions of the Bible had weakened due to the loss of activities of the professed friends of truth–Satan would be loosed a little season. This little season is the same as the “battle” of verse 8 which will be discussed at that place.
Comments by Foy E. Wallace
Verse 3.
2. Satan cast into the abyss. “And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.”–Rev 20:3.
In the vision Satan returned from his prowling to his diabolical abode in ignominious and complete defeat. His abysmal abode was shut by the angel with the key to the bottomless pit that he held; which angel also set a seal upon him, as an authoritative act; such as the seal of state stamped on the documents signed by officials of government.
The purpose of this satanic imprisonment was that he should deceive the nations no more–that is, in the idolatry of Caesar-worship, a repetition of the previous symbols of the mark and image of the beast in the heathen emperorworship.
The next clause till the thousand years be fulfilled referred to the complete victory over the imperial persecutors, after which Satan was represented as being unleashed to exert influence, not in the form of persecution, but in the spiritual conflict between heathenism and Christianity–a symbolic representation of the upsurge of heathenism.
Fuente: Combined Bible Commentary
Rev 20:3. And east him into the abyss, i.e into the place to which he naturally belongs.
And shut it. The angel closed the door of which he has the key, doubtless at the same time locking it, so that Satan should no longer continue the mischief he had done.
And sealed it over him, not only locking the door, but sealing it in order to make it doubly fast (Dan 6:17). In each of the acts thus described, the laying hold of Satan, the binding him, the putting him into the abyss, the closing and sealing the abyss, we have a mocking caricature of what was done to Jesus in the last days of His passion (Joh 18:12; Mat 27:60; Mat 27:66).
That he should deceive the nations no more till the thousand years should be finished. The thousand years, as shown by the use of the article, are the same as in Rev 20:2, and nothing more therefore need be said of them at present. But who are the nations? They are mentioned again in Rev 20:8, as being in the four corners of the earth, as being Gog and Magog. One distinguished commentator (Bleek) regards them as the heathen nations still remaining on the earth, which are also supposed to remain there during the thousand years kingdom, but at its most extreme and minutest points, so that the citizens of the Messianic kingdom do not come in contact with them, nor is their power disturbed by them. Another (Alford) has the same general idea, but with this difference, that he considers them to be, during the thousand years, quiet and willing subjects of the kingdom, who are again seduced by Satan after he is let loose. A third (Dusterdieck) makes them simply the heathen. A fourth (Kliefoth) draws a distinction between them and those meant by the whole world or the whole inhabited world (chaps. Rev 3:10, Rev 12:9, Rev 16:14). These latter expressions are referred to the civilized and cultured nations of antiquity, while the more distant and barbarous peoples, living as it were upon the confines of the globe, are comprehended under the former. Over the one the beast had exercised his sway, and they alone were destroyed at chap. Rev 19:17-21. The other, the nations, were not involved in that destruction, but were still left upon the earth. The distinction thus drawn between cultured and uncultured peoples seems, however, to be inconsistent with various direct statements of the Apocalypse. Thus at chap. Rev 3:10 not only is there nothing to suggest the thought of only cultured peoples, but the whole inhabited world spoken of must be understood in a sense as wide as that belonging to the words them that dwell upon the earth which immediately follow. At chap. Rev 12:9, where the rule of the dragon is described, it is impossible to limit the expression the whole inhabited world in the manner proposed, for chap. Rev 13:7 gives the beast, the vicegerent of Satan, universal power, and the influence of Babylon, with which that of the beast and therefore of Satan must be coextensive, extends to all the nations, including the kings and merchants of the earth (chaps. Rev 14:8, Rev 18:3; Rev 18:23). Again, the words the nations are used in a much wider sense than that of barbarous tribes in Rev 11:18, where they have their part in history; in chap. Rev 11:18, where they must refer to the wicked in general in contrast with the good; in chap. Rev 16:19, where they have cities; in chap. Rev 19:15, where they embrace all the enemies of Christ; and in chap. Rev 21:24, where they cannot be limited to one section only of the heathen. In short, there does not appear to be a single passage of the Apocalypse in which the whole inhabited world means the polished, or the nations the unpolished, undeveloped, nations of the globe. The only admissible interpretation, therefore, of the phrase the nations is that which understands by it the unchristian godless world.
These nations Satan is to deceive no more until the thousand years are finished. The word deceive is again used in Rev 20:8, where we have a further description of that in which the deception consists. In the meantime it is enough to say that the word till employed by the Seer takes us forward to the deception practised at the end of the thousand years as that which he has in view. What the dragon will then do he does not do till then. It is thus not a general but a particular deception that is contemplated. We are not necessarily to think of a cessation of Satans misleading of the world; but the deceiving which he does not practise till the thousand years are finished is definite and special.
After this he must be loosed a little time. The word must expresses, as usual, conformity to the purposes of God, who will certainly carry out His own plan.
Fuente: A Popular Commentary on the New Testament
Verse 3
Set a seal upon him; that is, upon the door of the pit; according to a custom particularly alluded to in Daniel 6:17; Matthew 27:66.
Fuente: Abbott’s Illustrated New Testament
20:3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations {4} no more, till the thousand years should be fulfilled: and after that he must be loosed {5} a little season.
(4) Namely, with that public and violent deceit which he attempted before in chapter 12 and which after a thousand years (alas for woe!) he most mightily achieved in the Christian world.
(5) Which being once expired, the second battle and victory shall be; Rev 20:7-8 .
Fuente: Geneva Bible Notes
The angel will throw Satan into the abyss and then shut and seal the opening to it to guarantee that he will not escape (cf. Dan 6:17; Mat 27:66). This action assures his confinement, but it does not specify that he will suffer otherwise. Satan will not have access to the earth but abide in the abyss (bottomless pit, Rev 9:1-2; Rev 11:7; Rev 13:4; Rev 13:7; Rev 17:8) throughout the Millennium. His confinement will preclude his deceiving the nations, which he had been doing (Rev 13:14; Rev 16:13-14).
The nations in view will be the descendants of mortal believers who do not die during the Great Tribulation but live on in the Millennium (Rev 11:13; Rev 12:13-17). All unbelievers will evidently perish when Christ returns to the earth (Rev 19:19-21). Life spans will be much longer in the Millennium (Isa 65:20), so the earth’s population will increase rapidly, as was the case before the Flood. The children who are born during the Millennium will need to believe on Jesus Christ for salvation, and some of them will not do so. This group will probably constitute the unbelievers whom Satan leads in rebellion at the end of the Millennium (Rev 20:8-9). God will release Satan out of divine necessity (Gr. dei) to fulfill His plans after the thousand years. White argued that the epic ideology of victory over the dragon followed by house-building constitutes a fundamental hermeneutical paradigm for the historical-grammatical, yet non-literal interpretation of Rev 20:1-3. [Note: R. Fowler White, "On the Hermeneutics and Interpretation of Revelation 20:1-3: A Preconsummationist [i.e., Amillennialist] Perspective," Journal of the Evangelical Theological Society 42:1 (March 1999):53-66.]
"The final answer as to why God sees this as a necessity with its fruition in another rebellion is hidden in the counsels of God (cf. Rev 1:1; Rev 4:1; Isa 55:8; Mar 8:31; Mar 13:7; Luk 24:26; Luk 24:44) . . . Yet one purpose may be a partial answer. Through his release the whole universe will see that after the thousand years of his imprisonment and an ideal reign on earth, Satan is incurably wicked and men’s hearts are still perverse enough to allow him to gather an army of such an immense size." [Note: Thomas, Revelation 8-22, p. 411. See also David J. MacLeod, "The Third ’Last Thing’: The Binding of Satan (Revelation 20:1-3)," Bibliotheca Sacra 156:624 (October-December 1999):469-86.]