“And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 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. 20:1-3).”
We discussed previously that in the interpretation of John’s Apocalypse, the exegete must not ignore the visionary and symbolic meaning of the apostle’s writings. The apocalyptic genre of Revelation demands that, in order to understand John’s vision in Revelation 20:1-6 properly, the exegete must interpret the highly symbolical meaning of the apostle’s visions with the light given in the rest of Scripture, as well as by comparing the usage of similar symbols in other visions within the Book of Revelation.
Dispensational Premillennialists, such as Reverend Charles Seet of Life Bible Presbyterian Church in Singapore, often charge Amillennialists with not adhering to a literalistic hermeneutics in their interpretation of Revelation. Criticizing the non-premillennial understanding of Revelation 20:1-3, Seet writes:
“The angel mentioned in 20:1 is Christ Himself [according to the non-premillennial understanding]. His coming down from heaven is interpreted as His incarnation into this world. His act of binding Satan and casting him into the bottomless pit mentioned in 20:2-3, is interpreted as His death on the cross which removed Satan’s power over believers. . . . As you can see, those who do not interpret this passage literally, take quite a lot of liberties with the text, making it mean things that are not natural to the plain sense of the text. The plain meaning of the text is therefore ignored in favour of a hidden, cryptic message, which only those who are qualified can understand.”
Seet’s paper “Premillennialism,” especially his aforementioned comments, fails to do justice to the principles behind Reformed hermeneutics, and the amillennial understand of Revelation 20:1-3. Most contemporary amillennial interpreters do not understand the angel in 20:1 as depicting Christ. They neither perceive the binding of Satan as a restriction of his powers over believers, nor do they prefer a “hidden, cryptic message” which only the cognoscenti can decode.
Non-premillennial interpreters recognize the symbolic usage of many terms in Revelation, the meaning of which goes beyond the linguistic and referential levels of communication. In Revelation 20:1-3, “John sees an angel coming down out of heaven. He has a key with which he is going to lock the abyss (cf. 9:1, 11). This abyss is a deep hole provided with a shaft (9:1), and with a lid. This lid can be unlocked (9:2), locked (20:3), and even sealed (20:3). Bear in mind, however, that all this is symbolism.”
The absurdity of consistent literalism in the understanding of such a passage is apparent. John is not conveying the notion that an angel with a literal key, which fits into a keyhole, will open a literal “bottomless pit” on Earth. There can be no doubt that the apostle is not referring to an abyss with a literal lid, which can be locked and unlocked.
The angel, the dragon, the chain, the key and the abyss all have symbolical meanings, and such terms should not be understood literally. The identity of the serpent is given for us in the text of Revelation 20:2, which describes “the dragon, that old serpent” as “the Devil, and Satan.” It is unmistakable that the term “dragon” does not refer to a literal dragon or dinosaur, and that the word “serpent” does not represent a literal viper or cobra. This serves to emphasize the fact that terms used in John’s visions contain symbolical connotations, and such words must be carefully interpreted against the backdrop of previous visions where similar symbols were used. Crass literalism will only mutilate the intended meaning of the text.
Although some postmillennial interpreters have attempted to understand the descending angel (Revelation 20:1) as representing Christ, amillennial exegetes such as Beale have, in view of the usage of “angel” in other visions recorded in the Book of Revelation, interpreted the meaning of “angel” differently. Beale writes:
“In striking similarity to 20:1, both 6:8 and 9:1-2 portray good angels (the fourth living creature and the fifth trumpet angel) as Christ’s intermediaries executing his authority over demonic beings in the realm of the dead.”
On account of the visions in Revelation 6:8 and 9:1-2 which describe angels exercising Christ’s authority over death, Hades and even demonic powers, Beale identifies the angel in 20:1 as Christ’s intermediary. Beale explains that “Christ’s sovereignty over the sphere of the dead is . . . amplified in [Revelation] ch. 6, where his opening of the fourth seal is a depiction of his ultimate authority during the age between his first and second comings over the subordinate Satanic powers of “death and Hades” (6:8). Likewise, “the key of the shaft of the abyss” in ch. 9 represents God’s ultimate authority over demonic powers dwelling in the realm of death (9: 1-2), whose deceiving powers are limited by God so that they cannot affect those who “have the seal of God” (9:4).”
The angel in 20:1 has “the key of the bottomless pit and a great chain in his hand.” The key to the abyss or bottomless pit is likely to be similar to the “keys of hell and of death” mentioned in Revelation 1:18. By virtue of His resurrection, Christ now exercises sovereignty over death itself, including the realm of the dead and Hades. Considering the symbolic connotation of this “key of the bottomless pit,” the context of the vision suggests that the descending “angel” is an angelic intermediary of Christ executing His authority over the demonic realm, the sphere of the dead and Hades.
The devil was bound with a great chain and cast into the abyss - a bottomless pit - according to Revelation 20:1-3. It is apparent that the word “abyss” does not refer to a specific geographical location on earth, and the great chain is not a titanium shackle used to bind gargantuan creatures. As a correct understanding of these symbols is necessary for the interpretation of Revelation 20:1-3, it behooves us to examine carefully the meaning of these terms within the context of John’s vision. Charles Alexander reminds us that “Satan is bound by no material ‘chain’ nor is he sealed in any celestial prison. There is no geography in the eternal world, no pits, no bottomless abysses, nothing like this in a sphere where all is spiritual. Prisons and pits are earthly terms used to denote restriction, restraint, limitation of powers, the frustration and confinement of evil.”
It is clear that the devil was not cast out of a physical place in some distant land, and subsequently thrown into an actual bottomless ditch on earth. In conjunction with the usage of the word “abyss” in Revelation 9, the abyss is likely to be symbolic of death and Hades. “It is wrong to picture the devil being “cast out of the earth” in some spatial sense, so that he is no longer present on earth. This would be to take “abyss” in an overly literalistic manner. Rather, like “heaven” throughout the Apocalypse, it represents a spiritual dimension existing alongside and in the midst of the earthly, not above it or below.”
The aforementioned understanding is particularly important when we realize that premillennial interpreters insist upon a more literal reading of the word “abyss.” Some even argue that Satan cannot be prowling around like a lion (1 Pet. 5:8) if he is indeed bound with chains in the abyss. Nevertheless, we ought to recognize that the abyss refers to a spiritual reality rather than a spatial location, and in so doing, avoid literalistic misinterpretations.
According to Beale, “the abyss is one of the various metaphors representing the spiritual sphere in which the devil and his accomplices operate. [Revelation] 9:1-11 portrays an angelic being (probably the devil) using “the key of the shaft of the abyss,” opening the abyss, and releasing demonic creatures so that they torment unbelievers on earth.” If we were to understand the abyss as the sphere wherein the devil and his minions operate, the binding of Satan within the abyss does not necessitate the removal of the devil from amongst the earthly dimensions, or the total cessation of satanic activities within the realm of humans.
The One Thousand Years
There are good reasons for understanding the one “thousand years” of Revelation 20:1-6 figuratively. Primarily, numbers are often used symbolically in the Book of Revelation; inter alia, the physical dimensions of the New Jerusalem described in Revelation 21:9-27 serve as an example.
Amillennialist Anthony Hoekema observes that “since the number ten signifies completeness, and since a thousand is ten to the third power, we may think of the expression “a thousand years” as standing for a complete period, a very long period of indeterminate length.” Reformed exegetes, including amillennialists and postmillennialists, generally accept the non-literal understanding of the thousand years in Revelation 20:1-6.
It is notable that the premillennial interpreter, George Eldon Ladd, makes a similar remark:
“It is difficult to understand the thousand years for which he was bound with strict literalness in view of the obvious symbolic use of numbers in the Revelation. A thousand equals the third power of ten – an ideal time. While we need not take it literally, the thousand years does appear to represent a real period of time, however long or short it may be.”
We remember that Revelation chapters 20 to 22 constitute the last of the seven sections of John’s apocalypse. Considering the evidence for recapitulation discussed in the previous chapter, we understand that Revelation 20:1 does not follow Revelation 19:21 chronologically. The twentieth chapter of Revelation brings us back to the beginning of the New Testament epoch, which follows the First Advent of Christ. With the incarnation of Christ begins the defeat, or the binding, of Satan. The one thousand years indicates an indeterminate period of time between Christ’s First and Second Advent. We shall discuss the meaning of “the binding of Satan” later in this chapter, which will further elucidate the meaning of the thousand years.
There is also clear contextual evidence to support a non-literal understanding of the one thousand years. John’s figurative usage of many words such as serpent, chain and abyss in the immediate context points toward a symbolical interpretation of the one thousand years in Revelation 20:1-6.
In Revelation 2:10, we read of certain saints having to suffer tribulation for ten days. There is a suggestion that the temporal suffering of the saints for a duration of ten days, which is obviously a figurative number signifying a complete or ideal period of time, will bring with it the reward of millennial glory in the intermediate state and the afterlife. Here we have another example of the usage of the number ten and its multiples in the symbolical representation of completeness. Meredith Kline explains its theological significance:
“There is also the intriguing possibility of a relationship between the numerical symbols of the ten days of tribulation (2:10) and the thousand years of reigning (20:4, 6). The intensifying of ten to a thousand together with the lengthening of days to years might then suggest that the present momentary tribulation works a far greater glory to be experienced even in the intermediate state as the immediate issue of martyrdom.”
The concept of reward with the enduring of temporal, and a comparatively short duration of, suffering is found in Peter’s exhortation,
“Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ. . . . Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. (1 Peter 1:6-7, 4:12-13).”
Indeed, the tribulation period of ten days (Rev. 2:10) is dwarfed by the duration of the millennial reign. We must conclude that both the number ten and its multiple, one thousand, are symbolic representations of periods of time, and that the exact duration of these periods cannot be confined to the numerical values themselves.
The Binding of Satan
While it is now apparent that the thousand years begin with the binding of Satan, we must begin to unravel the meaning inherent in John’s vision as a whole. David Aune points out that “the use of chains to bind Satan and his host is an apocalyptic motif.” While this motif signifies a certain restriction of demonic activity, there is much debate as to the extent of such a restriction. Furthermore, the understanding of what the chain connotes has to be studied against the entire motif, that is, the meaning of the binding of Satan.
Amillennialists understand that the millennium is the present gospel age, and not a future reality. It is neither an earthly Messianic kingdom ushered in by the Parousia of Christ as taught by premillennialists, nor a golden age established with the preaching of the gospel according to Postmillennialism. The millennium, properly understood, is a spiritual reality enjoyed by saints in the present age.
The debate regarding the meaning of the binding of Satan concerns the presence of evil in the present gospel age. If, indeed, the millennium is what Amillennialists perceive it to be - a present reality - how do we explain the presence of satanic activity in the world today? Does the binding of Satan mean a complete cessation of satanic or evil activity on earth? Grant Osborne rightly observes that “the primary debate here is the extent to which this binding of Satan with respect to the nations is intended. Is this a total or a partial cessation of demonic activity? This is at the heart of the premillennial-amillennial debate.”
Premillennialists often criticize Amillennialists for interpreting the binding of Satan as a present reality, but such criticisms are usually unjustified. Harold Hoehner, the professor of New Testament Studies at Dallas Theological Seminary, writes:
“However, to say that Satan is bound in the present age contradicts several NT passages. In the time of Christ, even after Luke 10:18, Satan entered Judas in connection with his betrayal of Jesus (Luke 22:3; John 13:27), and he tried to control Peter (Luke 22:31). Christians are warned to be on the alert, for the devil is prowling like a roaring lion seeking whom he may devour (1 Pet. 5:8). This activity is seen when Ananias’s heart was filled with Satan (Acts 5:3). Satan is the one who blinds unbelievers to the gospel (Acts 26:18; 2 Cor. 4:3-4; Eph. 2:2; 2 Tim. 2:26). Satan also hindered Paul from going to Thessalonica (1 Thess. 2:18). Furthermore, Christians are alerted to Satan’s temptations (1 Cor. 7:5; 2 Cor. 2:11; 11:14). It seems that Satan has not been bound since Christ’s first advent.”
Before proceeding to a detailed study of the meaning of the binding of Satan, it suffices now to look at a general amillennial understanding of this motif. There is New Testament evidence that Satan was in some sense bound with the First Advent of Christ.
With the birth, death and resurrection of Christ, Satan no longer possesses the same power and authority he once had. According to Revelation 20:3, Satan is bound so “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.” The obvious purpose of this binding is that, he should no longer deceive the heathen nations by preventing the spread of the gospel until the millennium has transpired. There is no indication within the text of 20:1-6 that the devil is bound such that he cannot perform any of his mischief. Hendricksen, using an interesting analogy of a dog tied with a chain, elucidates further:
“A dog securely bound with a long and heavy chain can do great damage within the circle of his imprisonment. Outside that circle, however, the animal can do no damage and can hurt no-one. Thus also Revelation 20:1-3 teaches us that Satan’s power is curbed and his influence curtailed with respect to one definite sphere of activity: ‘that he should deceive the nations no more’. The devil can do much, indeed, during this present period of one thousand years. But there is one thing which, during this period, he cannot do. With respect to this one thing he is definitely and securely bound. He cannot destroy the Church as a mighty missionary organization heralding the gospel to all the nations. He cannot do that until the thousand years are finished.”
Literalists allege that Satan cannot be bound in this present gospel age on account of the demonic activity and evil so prevalent in the world today. But the question is this, “Should we interpret the vision of John in Revelation 20:1-3 in a strictly literal sense, or should we acknowledge the symbolical elements inherent in John’s visions, and attempt to understand the visions using the analogy of faith?” Revelation 20:1-3, understood with a literalistic hermeneutic, would convey to us the message that an angel descends from heaven with a literal key, which he subsequently uses to open a bottomless hole in the ground. He then binds the devil with a literal chain, and casts him into the abyss. Having been bound, the devil struggles in vain within the confinement of the thick, strong chain. Complete with horns and fangs, the devil sneers at the angel as he knows that he must be released after the literal one thousand years are over. But for now, he cannot communicate directly with the nations of the world so as to deceive them with his lies. According to literalists, the devil is so tightly bound that he cannot wriggle himself free from those huge chains, and harm the nations with his horns and fangs. But Amillennialists contend that this vision cannot be understood literally.
The binding of Satan is an apocalyptic motif which conveys to the readers a spiritual reality rather than a physical, reality. Taking 20:1-3 literally, Satan is indeed bound with huge strong chains which may completely restrict his physical movements and prevent him from prowling around like a lion (1 Pet. 5:8). John, however, is not trying to inform his readers that the devil is merely a brobdingnagian creature restricted with titanium chains for a thousand years. The vision is a symbolic picture of a present spiritual reality, and it means much more than having the devil trapped in a hole on planet earth, totally incapable of any wickedness. Milton Terry explains:
“This symbolic picture of the binding of Satan has been greatly misapprehended by supposing it to imply the cessation of all evil among men. It is too readily assumed that if Satan be shut up and sealed in the abyss the angels of Satan and wicked men can have no more place in the world - a most unauthorized assumption. The passage presents only one phase of the triumph of Christ over all his enemies. The final defeat of the devil is described in verse 10, and the Messiah’s triumph over the last enemy, Death and Hades, is told in verses 13 and 14. Hence it is of the first importance to a correct interpretation of these closely related visions to note that they constitute a series of victories which run through the entire period called symbolically a thousand years.”
Indeed, with the birth, death and resurrection of Christ, His victory over the devil is already sealed, and is an ongoing spiritual reality via the preaching of the gospel of the kingdom.
As discussed previously, the abyss should not be understood as a literal bottomless hole in the ground. It is the spiritual sphere wherein the devil and his minions function, and it exists alongside and amidst the realm of human activity. Alexander elaborates that “the bottomless pit is a term describing the condition of restraint laid upon Satan as a consequence of his overthrow at
Calvary. Satan can at one and the same time be in prison
and at large; bound with a great chain, yet fearsomely active.”
The abyss, or the sphere of the demonic, is no longer under the jurisdiction of the devil. Christ declares, “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death (Rev. 1:18).” With His death and resurrection, the Lord Jesus now reigns over the sphere of demons. The devil is thus bound, and this “restraint of Satan is a direct result of Christ’s resurrection. If so, the binding, expulsion, and fall of Satan can be seen in other NT passages that affirm with the same terms (“bind,” “cast,” etc.) that the decisive defeat of the devil occurred at Christ’s death and resurrection (Matt. 12:29; Mark 3:27; Luke 10:17-19; John 12:31-33; Col. 2:15; Heb. 2:14). More precisely, the binding was probably inaugurated during Christ’s ministry, which is more the focus of texts such as Matt. 12:29; Mark 3:27; and Luke 10:17-19.”
Satan Bound with the First Advent of Christ
Is there New Testament evidence to suggest that the devil is bound with the First Advent of Christ? We recall reading in the Gospel of Matthew that the Pharisees accused Jesus of casting out demons with the power of Satan. Our Lord answered them, “Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house (Matt. 12:29).”
The Greek word used by John in Revelation 20:2 translated as “bound,” is the same word used here by Matthew (δέω) for “bind.” In Matthew 12:29, Jesus was explaining to the Pharisees that since the
demons were being cast out, and the gospel was being preached to all the
nations. Satan’s grip over the pagan nations was broken with the coming of
God’s kingdom. The devil can no longer prevent these nations from learning
about the truth of God’s Word. Blomberg writes: kingdom
“One cannot attack a well-protected home without first rendering the guard powerless. So, too, Jesus must first bind Satan before he can plunder (carry off or rob, from the same verb stem as “lay hold of” in 11:12) his house, i.e., cast out his demons. The exorcisms demonstrate that God in Christ is decisively defeating the devil. . . . Satan is in his death throes. His last flurry of activity, to change the metaphor, is like that of a chicken (or perhaps better a snake!) with its head cut off.”
In Luke 10:17-18, when the seventy disciples returned from their mission trip, Jesus exclaimed to them that he “beheld Satan as lightning fall from heaven.” This, of course, does not mean that Jesus saw the literal fall of Satan from heaven onto the ground of planet Earth. Jesus was saying that, with the missionary activities and preaching of the disciples, Satan’s kingdom was being dealt a severe blow. A restriction of the devil’s power or a binding of Satan’s influence over the pagan nations had taken place. Robert Stein notes that “in the exorcisms of the seventy(-two), Jesus saw Satan’s defeat resulting from his coming.”
Satan’s fall or binding, in this case, is associated with the preaching of the seventy disciples. Charles Alexander adds that those words of Jesus were “spoken prophetically in anticipation of the worldwide spread of the gospel after Christ’s ascension to the right hand of power. Before the preaching of the Word, Satan would be cast down from his long heathen reign over the gentile world. Heaven is often used as a symbol of power, and Satan is always falling from heaven wherever the irresistible Word of God is proclaimed.”
In John 12:31-32, Jesus proclaims, “Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.” Here, we observe that the verb “cast out” (ἐκβάλλω) is derived from the root word translated “cast” (βάλλω) in Revelation 20:3, “And cast him into the bottomless pit.” With the casting out of Satan, and the lifting up of Christ as He hangs on the cross, all nations indiscriminately will be drawn to the saving grace of God. The gospel is now no longer limited to the Jewish nation, but also preached to all the nations in the world.
As Kistemaker writes in his commentary:
“Since Jesus’ ascension, Satan has been unable to stop the advance of the gospel of salvation. He has been bound and is without authority, while the nations of the world around the globe have received the glad gospel tidings. The Son of God has taken possession of these nations (Ps. 2:7-8) and has deprived Satan of leading them astray during this gospel age. Christ is drawing to himself people from all these nations, and out of them God’s elect will be saved and drawn into his kingdom. These nations receive the light of the world (John 8:12) and are no longer living in darkness and deceit. Satan is unable to check the mission outreach of the church, for he cannot prevent the nations from knowing the Lord.”
The binding of Satan in the Gospels (Matt. 12:26-29; Mark 3:26-27), as well as Christ’s teaching on the fall of Satan as lightning from heaven (Luke 10:18), is consistent with the interpretation that Revelation 20:1-3 signifies the restraint and progressive defeat of the devil in the gospel age. Although Satan is bound, he is still able to harm humans, including members of the Church. However, he can never prevent the spread of the gospel light to the pagan nations of the world.
The Meaning of the Binding of Satan
In the Old Testament times, the nation of
was to be the light to its pagan neighbors. But Israel failed miserably when it
succumbed to the religions of the heathen nations. Instead of witnessing to the
became like the world. The pagan nations did not know the truth of God’s
revelation, except for the occasional person, family or city. These gentile
nations were, generally speaking, under the deception of Satan prior to the
First Advent of Christ. However, with the ministry of our Lord Jesus, the Israel is being ushered in. Finally, with
the cross and empty tomb, death and resurrection, Christ strikes a decisive
victory over Satan. Nothing can prevent the Church from spreading the gospel to
the pagan nations, and “the gates of hell shall not prevail against it (Matt.
16:18).” kingdom of God
Paul writes, “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it (Col. 2:14-15).” Christ’s resurrection sealed the defeat of Satan, and the empty tomb guarantees the ultimate end of the devil. This binding of Satan is a progressive activity whereby the preaching of the gospel extends the
on earth (Matt. 28:19). Revelation
20:1-3 depicts the restraint of the devil, and how he is prevented from
obstructing the progress of the gospel. kingdom of God
Furthermore, when Rev. 20:3 is understood in the context of events described in 20:7-9, there is also a sense whereby Satan is bound so that he cannot deceive the heathen nations to war against the saints in the battle of Armageddon. Hoeksema argues that, “If we take these two passages [Rev. 20:3 and 20:8] in connection with each other, it may be regarded as established, in the first place, that the binding of Satan is limited to certain nations which are called Gog and Magog; and, secondly, that his confinement prevents him from deceiving those nations; and, in the third place, that the deception which by his imprisonment, or the restraint that is put upon him, he is prevented from realizing is (sic) what would otherwise cause these nations to gather for battle against the camp of the saints and the beloved city.”
We have studied earlier in chapter 11 that the battle of Armageddon, which marks the end of the millennium, is described not only in John’s apocalypse (Rev. 19:11-21; 20:7-10), but also in Ezekiel 38-39. According to Aune, “the names Gog and Magog, derived from Ezek 38-39, are generic names for nations hostile to
who will unsuccessfully
attempt to annihilate the people of God. Yet they will be decisively defeated
by rain, hail, fire, and brimstone from heaven (Ezek 38:22).”
In the context of Ezekiel 38-39, “ Israel here is to be taken, in
harmony with all Scripture, in the New Testament sense of the word. The vision
of the restored Israel
of which Ezekiel 38 and 39 speak has been realized in the church of the new
we are to understand “ Israel Israel”
as referring to true, spiritual
(the Church) in Ezekiel’s apocalyptic visions. Furthermore, both Hoeksema and
Beale identify the hordes in Rev. 20:8 as “antagonistic peoples throughout the
earth,” the heathen nations that rebel against God.
Beale further reasons that, “the “camp of the saints” is equated with “the
beloved city,” which further identifies the oppressed community of 20:9 as the
reflects the understanding that the “oppressed community” in Rev. 20:9 refers
to nominal Christendom in its widest sense. Israel
We read in Rev. 20:7-9 that Satan, marshalling the armies of the heathen nations, makes a final attempt at defeating the people of God. But “fire came down from God out of heaven, and devoured them (Rev. 20:9).” All these events will happen in the eschatological future. In the meantime, Satan is bound by a divine decree, so that he is prevented from accomplishing his diabolical aims. While he is bound, Satan can no longer deceive God’s people en masse, and hinder them from witnessing to the nations. This does not mean that Satan cannot harm the Church, or that the Church is no longer persecuted by the world. Likewise, during the entire period whereby Satan is bound, the devil is unable to deceive the heathen nations to attack “the camp of the saints about, and the beloved city (Rev. 20:9),” or to prevent them from hearing the gospel of grace. This period begins with the First Advent of Christ, and “according to [Revelation] 20:7-9, the end point of the binding occurs immediately before Christ’s final coming.”
In view of this amillennial interpretation of the binding of Satan, the chain (Rev. 20:1) can be understood as “the holy decrees of God.” Alexander considers that “the chain, like the binding, is a figure denoting the restrictive decree of God as in the case of the divine control over the rolling sea: ‘Hitherto shalt thou come and no further: and here shall thy proud waves be stayed.’ Job 38:11.”
As Calvinists, Reformed interpreters ultimately believe that God has decreed the victory of the Church, the salvation of the elect, and the eventual destruction of Satan. Therefore, the chain in Revelation 20:1 can signify the binding of Satan according to God’s decrees. This harmonizes well with the understanding of the binding of Satan as an apocalyptic motif, which symbolizes the restraining of the devil.
The binding of Satan occurs between the First and Second Advent of Christ, during the gospel age. This is harmonious with the understanding that the millennium of Revelation 20:1-6 does not follow Revelation 19 chronologically. We have discussed the evidence for recapitulation previously, and have seen that chapters 20 to 22 form the last of the seven sections of the book of Revelation. Therefore, Revelation 20 brings us back to the beginning of the gospel age.
The amillennial interpretation of Revelation 20:1-3 is also consistent with 2 Thessalonians 2:6-12, “where Satan is said to be “already at work” in a mysterious way, but nevertheless restrained. Immediately before Christ’s final coming the restraint will be removed so that Satan will unleash “false wonders and . . . all deception,” and then he will be judged along with his followers.”
We read in Revelation 20:3 that Satan must be loosed “a little season” at the end of the thousand years. This is when he will “go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle (Rev. 20:8)” against the “camp of the saints.”
Prior to the Parousia of Christ, there will be a time of great deception according to Revelation 20:3, 7-8. Beale writes,
“But at the end of the age, directly preceding Christ’s return, Satan will again be allowed, for “a little time,” to stop the preaching of the gospel and to draw the curtain of delusion over the nations, especially with the goal of mounting a devastating attack against the people of God, as he did before in Eden, against Israel, and at the cross against Jesus, the true Israel (cf. the use of Ps. 2:1-2 in Acts 4:25-28 and Ps. 2:9 in Rev. 12:5). A lethal attack must be launched against the corporate body of Christ, as earlier against the individual Christ (see further on 11:3-12, esp. 11:1-2, 9).”
In summary, the binding of Satan in Revelation 20:1-3 refers to the curtailment of the devil’s power so that he can neither prevent the preaching of the gospel to the heathen nations, nor deceive these nations into attacking the
on earth. Meanwhile, the elect of God are progressively received into the fold
of the Church. church of Christ
The binding of Satan is, without a doubt, an encouraging certainty for all believers. It ensures that the preaching of the gospel by the Church will be unhindered. Alexander reminds us that “there is a formidable difference between Satan’s activity before and after
Calvary. No more is
Satan permitted ‘to deceive the nations’ as once he did. He no longer has power
to hold the nations fast in the darkness of paganism and ignorance. Instead of
the Word of God being confined to one nation on earth, the small nation of ,
the boundaries of divine grace have been pushed back so that the whole wide
world has come under the power and the preaching of the gospel.”
Thus, this understanding of the binding of Satan should spur the Church on to
labor for the gospel. Israel
is presently extended via the
triumphant Church. Christians ought to derive confidence from the fact that
Satan is bound, and that the gospel will ultimately bring salvation to all the
elect. The powers of darkness can never prevail, for the devil is already
defeated at the cross of kingdom of God Calvary. The final
destruction of the devil is decreed (Rev. 20:10), and the Parousia of Christ will bring the sufferings of the saints to an
Note concerning abbreviated references: Please refer to previous posts for more details of repeated references
 Seet, “Premillennialism,” 99.
 Hendricksen, More Than Conquerors, 185.
 For example, see David Chilton, The Days of Vengeance (Tyler, TX: Dominion Press, 1987), 499; J. Marcellus Kik, An Eschatology of Victory (Philipsburg, NJ: Presbyterian and Reformed, 1971), 194.
 Beale, The Book of Revelation, 984.
 Charles D. Alexander, Revelation Spiritually Understood (Trelawnyd,
: K & M Books, 2001), 494. Wales
 Beale, The Book of Revelation, 987.
 Ibid., 987-988.
 See Beale, The Book of Revelation, 58-64. Also see pp. 1017-1021, where Beale makes a detailed argument for the figurative interpretation of the one thousand years.
 Hoekema, The Bible and the Future, 227.
 George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co, 1972), 262.
 See Hendricksen, More Than Conquerors, 16-50.
 Meredith Kline, “The First Resurrection,”
Theological Journal 37, no. 3 (1975):
 David E. Aune, Revelation 17-22: Word Biblical Commentary (Nashville: Thomas Nelson, 1998), 1081.
 The millennial reign will be discussed further in later posts.
 Grant R. Osborne, Revelation (
: Baker Book House Co, 2002),
702. Grand Rapids,
 Harold W. Hoehner, “Evidence from Revelation 20,” in The Coming Millennial Kingdom: A Case for Premillennial Interpretation, eds. Donald K. Campbell and Jeffrey L. Townsend (Grand Rapids, MI: Kregel, 1997), 250. Also see Quek, DAY FIVE: Revelation 19-22, 147-148.
 We shall discuss this further in the later portions of this blog post.
 Hendricksen, More Than Conquerors, 190.
 Milton S. Terry, Biblical Apocalyptics: A Study of the Most Notable Revelations of God and of Christ in the Canonical Scriptures (New York: Eaton and Mains, 1898; reprint, Eugene, OR: Wipf and Stock Publishers, 2001), 449.
 Alexander, Revelation Spiritually Understood, 497.
 Beale, The Book of Revelation, 985.
 Craig Blomberg, The New American Commentary Volume 22: Matthew (Nashville, Tennessee: Broadman Press, 1992), 203.
 Robert H. Stein, The New American Commentary Volume 24: Luke (Nashville, Tennessee: Broadman Press, 1992), 310.
 Alexander, Revelation Spiritually Understood, 498.
 Kistemaker, Exposition of the Book of Revelation, 535-536.
 Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation, 2d ed., ed. Homer C. Hoeksema (
: Reformed Free Publishing
Association, 2000), 642. Grandville,
 See the previous blog post on recapitulation.
 Aune, Revelation 17-22, 1104.
 Hoeksema, Behold, He Cometh, 642.
 Beale, The Book of Revelation, 1024. Also see Hoeksema, Behold, He Cometh, 642-643. Hoeksema perceptively identifies Gog and Magog with the heathen nations of the world. He writes, “Around it [i.e. the camp of the saints], on the four quarters of the earth, that is, outside of the pale of history, are nations which remain pagan. Although also from them the elect are gathered into the church, as nations they remain distinctly heathen. Gog and Magog, therefore, are heathen nations in distinction from nominal Christendom.” Hoeksema, Behold, He Cometh, 643.
 Ibid., 1027.
 Ibid., 985.
 Alexander, Revelation Spiritually Understood, 495.
 Ibid., 497.
 Beale, The Book of Revelation, 989.
 Alexander, Revelation Spiritually Understood, 499.