Rev 20:8-15 | RWP | e4.org | To deceive the nations ( πλανησα τα εθνη ). First aorist active infinitive of purpose of πλαναω , Satan's chief task (chapters 12 to 18, in particular ; ; ; , ). Which are in the four corners of the earth ( τα εν ταις τεσσαρσ γωνιαις της γης ). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See ( ) for "the four corners of the earth." Gog and Magog ( τον Γωγ κα Μαγωγ ). Accusative in explanatory apposition with τα εθνη (the nations). Magog is first mentioned in . The reference here seems to be , where both are mentioned. Josephus ( Ant . I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. To gather them together to the war ( συναγαγειν αυτους εις τον πολεμον ). Second aorist active infinitive of purpose of συναγω , a congenial task for Satan after his confinement. See for this very phrase and also ; . Of whom ( ων--αυτων ). Pleonasm or redundant pronoun as in and often (of whom--of them). As the sand of the sea ( ως η αμμος της θαλασσης ). Already in . Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.

‏ Revelation of John 20:8-15

To deceive the nations ( πλανησα τα εθνη ). First aorist active infinitive of purpose of πλαναω, Satan's chief task (chapters 12 to 18, in particular 12:9; 13:14; 19:20; 20:3, 10).

Which are in the four corners of the earth ( τα εν ταις τεσσαρσ γωνιαις της γης ). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See 7:1 (Isa 11:12) for "the four corners of the earth."

Gog and Magog ( τον Γωγ κα Μαγωγ ). Accusative in explanatory apposition with τα εθνη (the nations). Magog is first mentioned in Ge 10:2. The reference here seems to be Eze 38:2, where both are mentioned. Josephus (Ant. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity.

To gather them together to the war ( συναγαγειν αυτους εις τον πολεμον ). Second aorist active infinitive of purpose of συναγω, a congenial task for Satan after his confinement. See 16:14 for this very phrase and also 17:14; 19:19.

Of whom ( ων--αυτων ). Pleonasm or redundant pronoun as in 3:8 and often (of whom--of them).

As the sand of the sea ( ως η αμμος της θαλασσης ). Already in 12:18. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.

They went up ( ανεβησαν ). Second aorist active indicative of αναβαινω, a return to the manner of the seer as in verses 4, 5.

Over the breadth of the earth ( επ το πλατος της γης ). Πλατος is old word, in N.T. only here, 21:16; Eph 3:18. The hosts of Satan spread over the earth.

Compassed ( εκυκλευσαν ). First aorist (prophetic) active indicative of κυκλευω, to encircle, late verb (Strabo) from κυκλος (circle), in N.T. only here and margin in Joh 10:24 (for εκυκλωσαν from κυκλοω ).

The camp of the saints ( την παρεμβολην των αγιων ). Παρεμβολη ( παρα, εν, βαλλω ) is common late word for military camp, in LXX for the Israelites in the desert (Ex 29:14, etc.), in N.T. for Roman barracks (Ac 24:34, 37) and for an army in line of battle (Heb 11:34; Re 20:9).

The beloved city ( την πολιν την ηγαπημενην ). Perfect passive participle of αγαπαω, "the city the beloved." See Ps 78:68; 87:2 for Jerusalem so described. So Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant.

And fire came down out of heaven ( κα κατεβη πυρ εκ του ουρανου ). Second aorist (prophetic) active indicative of καταβαινω. Cf. Ge 19:24; 39:6; Eze 38:22; 2Ki 1:10, 12; Lu 9:54 (about John).

Devoured them ( κατεφαγεν αυτους ). Second aorist (prophetic) active of κατεσθιω, to eat up (down). Vivid climax to this last great battle with Satan.

Was cast ( εβληθη ). First aorist (prophetic, affective) passive indicative of βαλλω (verse 3).

Into the lake of fire and brimstone ( εις την λιμνην του πυρος κα θειου ). As in 19:20 with the two beasts, as he adds, "where are also the beast and the false prophet" ( οπου κα το θηριον κα ο ψευδοπροφητης ).

They shall be tormented ( βασανισθησοντα ). Return to the prophetic future of verses 7, 8. For βασανιζω see 9:5; 14:10. For "day and night" ( ημερας κα νυκτος ) see 4:8; 7:15; 12:10; 14:11. For "for ever and ever" ( εις τους αιωνας τον αιωνων ) see 1:6, 18; 4:9, 10; 5:13; 7:12; 10:6; 11:15, etc. The devil was cast down from heaven (12:9), then imprisoned (20:2ff.), now he received his final doom.

A great white throne ( θρονον μεγαν λευκον ). Here μεγαν (great) is added to the throne pictures in 4:4; 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Mt 25:31-46; Ro 14:10; 2Co 5:10). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in Da 7:9; Ps 9:1; 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5), and the Son sits there with him (Heb 1:3) and works with the Father (Joh 5:19-21; 10:30; Mt 25:31ff.; Ac 17:31; 2Co 5:10; 2Ti 4:1).

From whose face the earth and the heaven fled away ( ου απο προσωπου εφυγεν η γε κα ο ουρανος ). Second aorist (prophetic) active of φευγω. See 16:20. The non-eternity of matter is a common teaching in the O.T. (Ps 97:5; 102:27; Isa 51:6) as in the N.T. (Mr 13:31; 2Pe 3:10).

Was found ( ευρεθη ). First aorist passive indicative of ευρισκω. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

The dead, the great and the small ( τους νεκρους τους μεγαλους κα τους μικρους ). The general resurrection of verse 13 is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10, though some will be living when Jesus comes to judge the quick and the dead (2Ti 4:1; 1Th 4:13ff.). All classes and conditions (11:18; 13:16; 19:5, 18) John saw "standing before the throne" ( εστωτας ενωπιον του θρονου ).

Books were opened ( βιβλια ηνοιχθησαν ). First aorist passive of ανοιγω. Like Da 7:10. The record of each human being has been kept in God's books.

Were judged ( εκριθησαν ). First aorist passive indicative of κρινω. The sentence upon each rests upon written evidence.

Another book which is the book of life ( αλλο βιβλιον ο εστιν της ζωης ). This book has already been mentioned (3:5; 13:8; 17:8). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Heb 12:23). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Mt 7:16, 20; 10:32f.; 25:31-46; Joh 15:6; 2Co 5:10; Ro 2:10; Re 2:23; 20:12; 22:12).

Gave up ( εδωκεν ). Just "gave" (first aorist active indicative of διδωμ ), but for the sea to give is to give up (effective aorist). Sea as well as land delivers its dead (all kinds of dead, good and bad). Swete notes that accidental deaths will not prevent any from appearing. Milligan is sure that the sea here means "the sea of the troubled and sinful world."

Death and Hades ( ο θανατος κα ο αιδης ). "An inseparable pair" (Swete) as in 1:18; 6:8; 20:14. So in Mt 16:18 "the gates of Hades" means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Lu 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in verse 14. Here again "each man" ( εκαστος ) receives judgment according to his deeds (Mt 16:27; 1Co 3:13; 2Co 5:10; Ro 2:6; 14:12; 1Pe 1:17; Re 2:23).

Were cast ( εβληθησαν ). As the devil (20:10) followed the two beasts (19:20) into the same dread lake of fire. Death is personified and is disposed of, "the last enemy" (1Co 15:26) and Paul sings the paean of victory over death (1Co 15:54f., from Ho 13:14). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Heb 2:15), for death is no more (Re 21:4). The second death (2:11; 20:6; 21:8) is here identified as in 21:8 with the lake of fire.

If any was not found written in the book of life ( ε τις ουχ ευρεθη εν τη βιβλω της ζωης ). Condition of first class with ε and the first aorist passive indicative of ευρισκω. In this short sentence the doom is told of all who are out of Christ, for they too follow the devil and the two beasts into the lake of fire (the counterpart of the Gehenna of fire, Mt 5:22). There is no room here for soul sleeping, for an intermediate state, for a second chance, or for annihilation of the wicked. In Da 12:2 there is a resurrection to death as well as to life and so in Joh 5:29; Ac 24:15.