Revelation 20:4–6

Revelation 20:4 — Thrones, Judgment, and the Martyrs' Vindication

The vision opens with a stunning reversal of earthly power. John "saw thrones" — not the thrones of emperors or magistrates who sentenced Christians to death, but thrones given to the condemned themselves. The passive construction ("judgment was given to them") echoes Daniel 7:22, where "judgment was given to the saints of the Most High," signaling that John is deliberately drawing on that apocalyptic template. The saints do not seize power; authority is bestowed upon them by God — the same divine grammar that governs all legitimate authority in Revelation.

John then specifies who occupies these thrones: first, "the souls of those who had been beheaded (Greek: pepelekismenōn, from pelekys, the axe used for Roman execution) for the testimony of Jesus and for the word of God." This is not a general description of all the faithful but a particular honor for those who have died violently for their faith. The Greek martyria Iēsou — the testimony of Jesus — carries the double meaning of testimony about Jesus and testimony belonging to Jesus, suggesting the martyr's witness is a participation in Christ's own self-offering.

The second group "had not worshipped the beast nor his image, and had not received the mark on their forehead or hand." These are distinguishable from the beheaded — they may be confessors who suffered without death, or they represent the broader community of resistance. Together, both groups form the full company of the faithful witness: those who died and those who endured. All "lived and reigned with Christ for a thousand years."

The "thousand years" (chilia etē) — the origin of the term "millennium" — is one of the most contested phrases in Christian Scripture. It appears only here and at verses 2–3 and 7. Numerologically, one thousand in Jewish apocalyptic literature signifies completeness and divine fullness (cf. Psalm 90:4; 2 Peter 3:8). It is not a precise calendar measurement but a symbolic declaration of the Church's age of grace between the First and Second Coming of Christ.

Revelation 20:5 — The Rest of the Dead and the First Resurrection Named

"The rest of the dead did not live until the thousand years were finished." This verse draws a sharp temporal and theological line. Those outside the first resurrection remain in a state of spiritual dormancy — not annihilated, but not yet participating in the life of Christ. The sentence "This is the first resurrection" is the hinge of the entire passage. It names retroactively what the preceding verses described: the reigning of souls with Christ is the first resurrection. This is not, in the Catholic reading, a future bodily event but a present spiritual reality.

Revelation 20:6 — The Fifth Beatitude of Revelation

"Blessed and holy is he who has part in the first resurrection" is the fifth of seven beatitudes scattered through Revelation (cf. 1:3; 14:13; 16:15; 19:9; 22:7, 14). The double adjective — makarios (blessed, happy) and hagios (holy, set apart) — is striking. Holiness here is not merely a moral attribute but an ontological status: those who share the first resurrection are set apart as God's own.

"Over these, the second death has no power." The "second death" (cf. Rev. 2:11; 20:14; 21:8) is the lake of fire — final, definitive separation from God. The immunity from the second death is not earned but received; it flows from participation in the first resurrection. The passage closes with a priestly declaration: they "will be priests of God and of Christ, and will reign with him one thousand years." The union of royal and priestly identity — hiereis kai basileis — echoes Exodus 19:6 and 1 Peter 2:9, completing the typological arc from Israel's vocation to the Church's fulfillment.

Typological and Spiritual Senses

Typologically, the martyrs on thrones fulfill the promise made to the twelve apostles (Matthew 19:28) of thrones of judgment. Spiritually, the passage calls every baptized Christian to understand their present life as already a participation in the first resurrection — an invitation to priestly, royal co-suffering with Christ that anticipates the full eschatological reign.

The Catholic tradition has, from the earliest centuries, decisively rejected a literal, earthly millennium — what is called "millenarianism" or "chiliasm." The Catechism of the Catholic Church explicitly states: "The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism" (CCC §676).

The key patristic figure in establishing the Catholic reading is St. Augustine, whose masterwork The City of God (Book XX, chapters 6–10) offers the authoritative spiritual interpretation: the "first resurrection" is Baptism and the life of grace, by which the soul rises from the death of sin to the life of God. The "thousand years" is the present age of the Church — the entirety of salvation history between the Incarnation and the Parousia. Augustine is building on Origen and Tyconius, the Donatist commentator whose non-literal reading of Revelation profoundly shaped Latin Christianity.

St. Thomas Aquinas further deepened this reading, identifying the first resurrection with justifying grace (Summa Theologiae III, q. 56, a. 2 ad 3), and the second death with the pain of damnum — eternal loss of the beatific vision. This two-resurrection schema maps precisely onto the Catholic distinction between the life of grace (begun at Baptism) and the life of glory (at the final resurrection).

The priestly and royal identity bestowed in verse 6 is directly echoed in the Second Vatican Council's Lumen Gentium §10–11, which describes the baptismal priesthood of all the faithful — a real, though different, sharing in Christ's own priesthood. Every Catholic is, in this sense, already among those who "reign with him" in the order of grace.

In an age when Christian witness is increasingly costly — whether through outright persecution in parts of Africa, the Middle East, and Asia, or through more subtle cultural marginalization in the West — Revelation 20:4–6 speaks with urgent clarity. The martyrs on thrones are not distant, exotic figures; they are the contemporaries of every Catholic who is asked to choose between the "mark of the beast" (cultural conformity, compromise of conscience) and fidelity to Christ.

St. Augustine's reading challenges us practically: the first resurrection is not something to wait for — it has already happened in your Baptism. The question the passage poses to a Catholic today is: Are you living as someone already raised? This means refusing the slow suffocation of spiritual mediocrity, actively exercising the baptismal priesthood by offering daily life as sacrifice (Romans 12:1), and interceding for others. The "thousand years" of Christ's reign is not a future calendar event — you are living in it now. The immunity from the second death promised in verse 6 is not automatic; it belongs to those who "have part" in the first resurrection, i.e., who live in sanctifying grace. Regular recourse to the sacraments — especially Confession and the Eucharist — is the concrete, practical way to remain in that first resurrection and under the protection of that promise.