Rev 20:4, 21:1, 22:5 | JFB | STEP | 4, 5. they sat —the twelve apostles, and the saints in general. judgment was given unto there —(See on ). 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 ) 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, , "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 , "They that are Christ's at His coming." Compare . From , 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 , 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 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

Revelation of John 20:4

4, 5. they sat—the twelve apostles, and the saints in general.

judgment was given unto there—(See on Da 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 Re 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, Re 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 1Co 15:23, "They that are Christ's at His coming." Compare Ps 49:11-15. From Re 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 Re 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 1Co 15:23, 51; 1Th 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.

Revelation of John 21:1

1. the first—that is the former.

passed away—Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe").

was—Greek, "is," which graphically sets the thing before our eyes as present.

no more sea—The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, Re 13:1. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in Re 22:1, 2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead . . . in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.

Revelation of John 22:5

5. there—so ANDREAS. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, "eti," for "ekei."

they need—A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need."

candle—Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light (of a candle, or lamp)." B Omits it.

of the sun—so A. But B omits it.

giveth . . . light—"illumines." So Vulgate and Syriac. But A reads, "shall give light."

them—so B and ANDREAS. But A reads, "upon them."

reign—with a glory probably transcending that of their reign in heaven with Christ over the millennial nations in the flesh described in Re 20:4, 6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."