PMW 2025-07 by Kenneth L. Gentry, Jr.

I am continuing a study of that pesky passage, Revelation 20, which so dominates eschatological discussions. I believe that this passage is almost totally misconstrued by the large majority of scholars and lay readers, as I have been noting. But now I am ready for my last comments on the matter as we come to John’s statement regarding:

The Rest of the Dead

Now having changed my view regarding the occupants on the thrones of Revelation 20:4, another issues arises: Who are “the rest [hoi lopoi] of the dead” (Rev 20:5) that are being set over against the enthroned ones? Since Revelation 20:1–6 is linked with Revelation 19:11–21, John’s context offers a clue to understanding “the rest of the dead” who “did not come to life until the thousand years are completed” (Rev 20:5). We should interpret this group contextually in terms of John’s literary flow and dramatic story-line.

It does not seem that “the rest of the dead” are the unbelievers of all of history who stand before God on Judgment Day. They have not been mentioned yet. I do hold that all unbelievers will stand before God on Judgment Day. And, as I stated above, I believe John teaches that — in Revelation 20:11–15. But he does not teach this here in Revelation 20:5. Who are these “the rest of the dead” then? How are they related to John’s overarching story-line?

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“The rest of the dead” are the other dead just mentioned in the preceding context. Who did we last hear had died in John’s narrative? Revelation 19:19–21 answers this:

“And I saw the beast and the kings of the earth and their armies, assembled to make war against Him who sat upon the horse, and against His army. And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. And the rest [hoi lopoi] were killed with the sword which came from the mouth of Him who sat upon the horse, and all the birds were filled with their flesh.”

“The rest” of the dead are the ones allied with the first-century beast and his false prophet, the ones responsible for executing the martyrs. In Revelation 19:20 the beast and the false prophet are thrown directly and immediately into the lake of fire, which accents their leadership role in opposing God and his people. But “the rest [ho lopi] were killed with the sword which came from the mouth of Him who sat upon the horse.” Remember: the beast is Nero (particularly), the false prophet is the Jewish High Priestly aristocracy; thus, their armies are their supporters in the persecution and the war against the Lamb.

John is encouraging his first century audience to withstand their assailants. Those enemies have a hollow victory: they will die and lie in the chains of darkness until the resurrection at the end of history. But the martyrs will not only enter heaven and eternal bliss, but after entering into heaven will be elevated and “come to life” and begin reigning in the presence of God and Christ.

Remember: Christ dies and is resurrected, then ascends into heaven and sits at God’s right hand in victory. And he is publicly vindicated against his tormentors in A.D. 70. As Jesus warns the High Priest and the Sanhedrin during his trial: “You have said it yourself; nevertheless I tell you, hereafter you shall see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven” (Mt 26:64; cp. Mk 9:1). Likewise, his faithful martyrs will also die, arise to new life, and experience heavenly vindication. Thus, they actually will live in the glory of triumph and heavenly vindication while their persecutors die in ignominy. This is John’s point. This fits everything he has been saying previously.

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Conclusion

Though my understanding of Revelation 20 has been considerably altered, this alteration arose from purely exegetical and contextual considerations. What is more, Revelation 20 demonstrates the integrity of the preterist interpretive scheme in a remarkable way. Although I am able only to skim the material above, I hope two conclusions are evident: (1) Revelation 20:4–6 fits beautifully with redemptive-historical preterism. (2) This passage is really not useful to the “millennial” debate.

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See more study materials at: www.KennethGentry.com