Revelation 20:2 informs us that an angel bound Satan for a thousand years. Verse 3 sees him
thrown into the abyss (Greek – ‘abusso’ bottomless), it is shut and sealed. Discerning the
timing of this event is vital. John Walvoord writes “On this question also hangs the decision
as to whether the millennium has already begun.” (The Millennial Kingdom, p.292).
Numerous factors require attention. Luke 8:31 reveals ‘the abyss’ is a real location as the
demons requested Jesus not to send them there. The reason for Satan’s binding (v.2) and
sealing in the abyss (v.3) is “that he should not deceive the nations any longer.” It is
important to note the nations (Greek – ‘ethnos’) are Satan’s object for deception, not the
saints in heaven as some commentators assert. Morris interprets this as Satan’s activities
being ‘curtailed’ and possibly meaning he is “restrained from doing his worst”. (Revelation
p.235/6). To presume the passage signifies limiting the extent of Satan’s deception does not
adhere to what the text actually says, “he should not deceive”. The abyss being shut and
sealed speaks of imprisonment. Satan is not omnipresent, he would be totally inoperative, not
limited, in his work. If the key and chain in v.1 are symbolic it does not change the literal
outcome given by the inspired writer that Satan “should not deceive”. Revelation 20:8
contrasts Satan’s ability to deceive when freed, from his inability when imprisoned in the
abyss in verse 3. Numerous verses testify to Satan’s prolific activity in the present age, 1
Peter 5:8, 1 John 5:19, but specifically regarding his deception, 2 Corinthians 4:4 states, “the
god of this world has blinded the minds of the unbelieving” regarding the gospel.
William Cox acknowledges, “if Satan being bound means that he cannot move a muscle
against God then the answer is obvious: he most certainly is not bound today.”
(Amillennialism Today, p.59). However, Cox believes Satan is bound today, therefore, Cox
must assert that Satan retains some ability to deceive whilst being bound, shut and sealed in
the abyss. This presumption allows Satan a certain freedom that the text denies. Cox and
other writers navigate this difficulty by assuming Revelation 20:2-3 refers to Satan’s binding
at Christ’s first advent, citing Matthew 12:29. This passage has no implication of
imprisonment in the abyss and testifies of a partial and temporary binding due to Satan’s
subsequent activity. Furthermore, in Matthew 12:22-29, Jesus is the binder, in Revelation
20:1-3 the binder is an angel. Therefore, a future imprisonment in the abyss is indicated,
rendering Satan powerless to deceive the nations.
Concerning the time length of Satan’s imprisonment, the thousand years is contended by
some as literal, others as figurative. There are times Scripture designates a thousand years as
being figurative (Psalm 50:10). However, there is no obvious reason for figurative usage in
Revelation 20:3. The number is mentioned six times in verses 2-7 strengthening the argument
for a literal interpretation. The term “a thousand years,” is a specific time period, contrasted
with “a short time” (‘time’ in Greek – ‘season’), a non-specific and unquantified time period
at the end of the verse. Surely it confuses matters to use a specific symbolic number of a
thousand to designate a long time, alongside a non-specific “short time”. Cox teaches the
amillennial view where the thousand years represents the church age (p.64). Using a thousand
to symbolise a number of at least two thousand, twice its size, seems absurd. There appears
no good reason to refuse a literal interpretation of “a thousand years”.
Ian Booth
Bibliography:
Morris, Leon, “Revelation, An Introduction and Commentary” (Inter-Varsity Press, 1976).
Walvoord, John E, “The Millennial Kingdom, A Basic Text in Premillennial Theology”
(Classic Reprints, no date).
Cox, William E, “Amillennialism Today” (Presbyterian and Reformed Publishing Co, 1966).