(5) But the rest of the dead lived not again . . .--Rather, The rest of the dead lived not (we must omit the word "again") until the thousand years be finished. This is the first resurrection. In those words we meet one of the keys to the controversy respecting the millennium. What is this resurrection? Is it the resurrection at which the saints shall assume the glorified bodies, and their perfect consummation and bliss? It has been argued that the word must be understood literally as of a bodily resurrection. It is further said that the contrasting words ("the rest of the dead lived not") necessitate this literal interpretation. But there is no reason for restricting the word Resurrection to a literal meaning. The sacred writers frequently use the idea figuratively. They speak of a resurrection which is spiritual; the dead in sin are summoned to rise from the dead that Christ might give them light (comp. Ephesians 2:1; Ephesians 5:14); indeed, the figure often underlies the language and arguments of New Testament writers (John 5:24-25; Romans 6:5; 2Corinthians 5:15; Colossians 2:12). But do the words, "the rest of the dead lived not," force upon us so sharp a contrast that we must understand the first resurrection literally? Undoubtedly the words are in contrast. If the words "lived not" necessarily mean that the rest of the dead did not enjoy physical life on earth, then the living with Christ of the saints and the first resurrection must be understood as giving physical life on earth to the saints. But are we bound to thus understand literally the "lived" of Revelation 20:4 and the "lived not" of Revelation 20:5? There are two or three considerations which will be enough to show that they need not be understood thus. (1) The word "to live" is used about sixteen times in the Apocalypse. On nine of these it is applied to the eternal life of God the Father or God the Son; it is twice used in the passage before us (Revelation 20:4-5). Of the remaining five occasions where the word is used, it is four times employed in what can scarcely be other than a figurative sense (Revelation 3:1; Revelation 7:17; Revelation 13:14; Revelation 19:20--some might doubt the figurative use in this last passage), but only once is it employed in a sense which can fairly be defended as literal (Revelation 16:3). (2) There will be faithless people during the millennium--the nations to be deceived (Revelation 20:8). Are we then to picture saints with glorified resurrection bodies living on the earth, which at the same time is tenanted by men and women still in the natural body? (3) There is a resurrection, which surely is the second resurrection, described in Revelation 20:12-13 : this last is a general resurrection of the dead, small and great. There seems no adequate reason to affirm that this first resurrection, then, must be physical. Our notions of life and death are so circumscribed by the geography of earth, that we seldom give to the word "life" in our thoughts its true richness and fulness of meaning. We fail to remember that the faithful ones who live, because Christ lives, have the promise of the life that now is, as well as that which is to come; we forget that God is not God of the dead, but of the living.

Verse 5. - But the rest of the dead lived not again until the thousand years were finished; should be finished. Omit "but;" omit "again." It is important to notice the omission of "again;" the rest of the dead lived not until, etc. The best explanation of these words seems to be that the "rest of the dead" refers to those Old Testament saints and others (such as godly heathens) who were in the world before Christ's act of atonement - "the thousand years" (see on ver. 2, above) - had been accomplished. They could not be said to have lived, in the high sense in which St. John uses the word, not having known Christ; for "in him was life" (John 1:4; John 5:40, etc.). But by Christ's redeeming work, these were placed on a level with Christians (cf. Luke 7:28, "John the Baptist: but he that is least in the kingdom of God is greater than he;" also Hebrews 11:39, 40, "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"). This is the first resurrection. These words refer both to the reigning of those mentioned in ver. 4, and to the living of those in ver. 5 (vide supra). This "first resurrection" is the spiritual rising with Christ, which is a consequence of his redeeming work. It is to be noticed that St. John nowhere makes use of the phrase, "second resurrection," though he does use the words, "second death." Both the "first resurrection" and the "second death" are spiritual operations.

20:4-6 Here is an account of the reign of the saints, for the same space of time as Satan is bound. Those who suffer with Christ, shall reign with him in his spiritual and heavenly kingdom, in conformity to him in his wisdom, righteousness, and holiness: this is called the first resurrection, with which none but those who serve Christ, and suffer for him, shall be favoured. The happiness of these servants of God is declared. None can be blessed but those that are holy; and all that are holy shall be blessed. We know something thing of what the first death is, and it is very awful; but we know not what this second death is. It must be much more dreadful; it is the death of the soul, eternal separation from God. May we never know what it is: those who have been made partakers of a spiritual resurrection, are saved from the power of the second death. We may expect that a thousand years will follow the destruction of the antichristian, idolatrous, persecuting powers, during which pure Christianity, in doctrine, worship, and holiness, will be made known over all the earth. By the all-powerful working of the Holy Spirit, fallen man will be new-created; and faith and holiness will as certainly prevail, as unbelief and unholiness now do. We may easily perceive what a variety of dreadful pains, diseases, and other calamities would cease, if all men were true and consistent Christians. All the evils of public and private contests would be ended, and happiness of every kind largely increased. Every man would try to lighten suffering, instead of adding to the sorrows around him. It is our duty to pray for the promised glorious days, and to do every thing in our public and private stations which can prepare for them.But the rest of the dead,.... Meaning not the dead saints, for they will be all raised together, but the wicked dead; and not them as morally or spiritually, but as corporeally dead: these

lived not again until the thousand years were finished; so that there will be such an exact term of years between the resurrection of the saints and the resurrection of the wicked; nor will there be any wicked living upon earth, or in bodies, during that time; for the wicked dead will not be raised with the saints at Christ's coming, and the wicked living will be destroyed in the conflagration of the world, and neither of them shall live again until the end of these years. This clause is left out in the Syriac version.

This is the first resurrection; which is not to be connected with the living again of the rest of the dead at the end of the thousand years, for that will be the second and last resurrection; but with the witnesses of Jesus, and the true worshippers of God living again, in order to reign with Christ a thousand years; for this resurrection is not meant of a resurrection from the death of sin to a life of grace; though the work of grace and conversion is sometimes so represented, it cannot be designed here; for such a resurrection the above witnesses and worshippers were partakers of before their sufferings, and which was antecedently necessary to their witness and worship; besides, this resurrection was future in John's time, and was what was to be done at once, and was peculiar to the commencement of the thousand years; whereas the spiritual resurrection was before his time, and has been ever since the beginning, and is successive in all ages, and not affixed to anyone period of time, though there may be more instances of it in one age than in another; nor is this ever called the first resurrection, nor can any reason be given why it should; for though one man may be converted before another, his conversion cannot be called the first resurrection, since there are many instances of this nature before, and many more after; besides, at this time, there will be none of God's people to be raised in this sense; they will be all quickened and converted before; the nation of the Jews will be born again, and the fulness of the Gentiles brought in; to which may be added, that if the first resurrection is to be understood in a spiritual sense, then the second resurrection of the wicked dead, at the end of the thousand years, must be understood in like manner: nor is a reviving of the cause of Christ and his interest here intended, particularly through the calling of the Jews, and the numerous conversion of the Gentiles; for though the former of these especially is signified by the quickening of the dry bones in Ezekiel's vision, and is expressed by bringing the Jews out of their graves, and is called life from the dead, Romans 11:15 yet that cannot with any propriety be called the first resurrection; for there was a great reviving of true religion in the time of John the Baptist, Christ and his apostles, especially after the effusion of the Spirit on the day of Pentecost, both among Jews and Gentiles; and there was a revival of the Christian religion in the times of Constantine, and again at the reformation from Popery; and as for the conversion of the Jews and the Gentiles in the latter day, that will be the last reviving of the cause and interest of Christ, which will usher in his spiritual reign, and therefore should rather be called the last, than the first resurrection; besides, this affair will be over before this time; this is signified by the marriage of the Lamb in the preceding chapter; and the kingdoms of the world will become Christ's under the seventh trumpet, and both will be in the spiritual reign: moreover, this does by no means agree with the character of the persons who shall share in this resurrection, they are such who shall have lived and suffered, at least many of them, under Rome Pagan and Papal, Revelation 20:4 and therefore can never be understood of Jews and Gentiles in the latter day, when neither one nor other shall be any more. To which may be subjoined, that if this was the sense, then this cause must revive also among the wicked at the end of the thousand years, whereas when they are raised, they will attempt the very reverse. It remains then, that by this first resurrection must be meant a corporeal one; for as some of those that will live again were corporeally beheaded, and all of them corporeally died, they will be corporeally raised again; and in such sense will the rest of the dead be raised at the end of these years; with respect to which this is properly called the first resurrection; it is the first in time, it will be at the beginning of the thousand years, and the second will be at the close; the dead in Christ will rise first in order of time; see Gill on 1 Thessalonians 4:16; they will have the dominion in this sense over the wicked in the morning of the resurrection: Christ's resurrection is indeed first, but that is the cause and pledge of this; and there were particular resurrections both before and after his, but they were to a mortal state; and there were some saints that rose from the dead immediately after his resurrection; but these were but few, and were designed as an earnest of this; besides, though it was a resurrection, it was not the resurrection; and it may be further observed, that the resurrection of the righteous will be the first at the coming of Christ, 1 Corinthians 15:22 there will be none then before theirs; theirs will be the first; the resurrection of the wicked, to which this is opposed as the first, will not be till a thousand years after: add to all which, that this resurrection will be, , "the first", that is, the best, as the word is used in Luke 15:22 the chief, the principal; the resurrection of the wicked can hardly be called a resurrection in comparison of it, and in many places theirs is not taken notice of where this is, as in 1 Corinthians 15:12 the righteous will be raised by virtue of union to Christ, in consequence of his having the charge both of their souls and bodies, and in conformity to his glorious body, and to eternal life, which will not be the case of the wicked,