Let’s continue in our second post based on the “Questions I’ve Been Asked”, regarding the binding of Satan, and more specifically, the term “a thousand years” in the book of Revelation.

You see, a brother asked me about the thousand year teaching in the Book of Revelation and if Satan is bound at the present time.

I hope I can address these concerns properly.

Let’s read the passage one more time.

Rev 20:2

And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

As I mentioned at the end of our last post, this next question has been the most influential in my understanding of the passage.

2.) Does the literalness of a passage increase due to the use of a precise number?

When John is writing this passage, he uses a specific number, and because of this, must mean what he writes, right?

(And isn’t that a cool gif? —->)

We must take his description of the thousand years literally since he specifically uses that specific term and did not modify it by using terms like “approximately” or “about” or “more than”. I must have heard this argument a million times! – Literally a million times!!!

But is that how a Jewish man would communicate 2000 years ago (not exactly 2000 years ago, but again, you know what I mean, right)?

John was a man steeped in the Old Testament, and surely knew of the instances the prophets used the very same term. Granted, sometimes the prophets would be defining a population, the result of a census, or a sum of money, and that seems to be an obvious use of the term in a literal sense. But sometimes the prophets used the term “thousand” to define an indefinite time, or an extended time.

Consider the following passages

Deuteronomy 1:11
May the LORD, the God of your fathers, make you a thousand times as many as you are and bless you, as he has promised you!

Was the LORD going to implement a birth control system once the population grew to a certain point? (Don’t be so sarcastic Carl!)

Deuteronomy 7:9
Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations,

Ok, follow me on this – let’s assume that one generation is 40 years (just for giggles!)

OK, lets make one more assumption, and that is that Moses recieved this promise aproximately 2,000 years before the birth of our Lord. I know it was less, but let me make the math easy!

A thousand generations would be forty thousand years. 40,000 years! That means that this promise ceases to be valid in the year 38,000.

Don’t get me wrong – I’m glad my great great great …. grandchildren have a chance, but honestly, what about my lineage in the year 38,001? (Ok Carl now you are being ridiculous!)

Deuteronomy 32:30
How could one have chased a thousand,
and two have put ten thousand to flight,
unless their Rock had sold them,
and the LORD had given them up?

Although there are many instances of small contingencies of Israeli men taking on multitudes (I am thinking of Gideon and Jonathon for instance), I don’t know if the exact thousand to one or five thousand to one ratios ever exactly occurred.

The Psalms are very descriptive and poetic and often use terms in a very symbolic fashion – not very much unlike the book of Revelation.

Psalm 50:10
For every beast of the forest is mine,
the cattle on a thousand hills.

I am sure God owns all the cattle. I guess I need to google the actual number of hills on earth – I am sure it is one thousand exactly!

Again Carl – too sarcastic – tune it down a smidge!

Psalm 68:17
The chariots of God are twice ten thousand,
thousands upon thousands;
the Lord is among them; Sinai is now in the sanctuary.

Twenty thousand chariots are a lot of chariots!

Psalm 84:10
For a day in your courts is better
than a thousand elsewhere.
I would rather be a doorkeeper in the house of my God
than dwell in the tents of wickedness.

Could the psalmist be using “thousand” days as an expression extending beyond two years and 9 months? Why is he so short sigted? I would have used a million instead of a thousand – At least then I would have over 2700 years of being in His courts!

Psalm 90:4
For a thousand years in your sight
are but as yesterday when it is past,
or as a watch in the night.

Yesterday and a watch at night are two different spans of time, so if we are goings to be ‘literalists” regarding the use of the term thousand, we need to consider the literalness of some of the other time descriptions being used.

Psalm 91:7
A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.

The psalmist seems to use thousand and ten thousand interchangeably. Interesting.

Psalm 105:8
He remembers his covenant forever,
the word that he commanded, for a thousand generations,

The covenant is referred to as being forever and the generations are numbered at a thousand. Is there a hint here that thousand means more than a thousand?

It seems that when the writers of Scripture wanted to define an extended number or time , they used the term thousand.

When they wanted to really blow your mind Scripture writers would use the term “murias”, which comes down into the English language as the word myriad. This term seems to give the impression of an innumerable number.

Although this is a short study, it is rooted in the Old Testament. As I grow as a Christian, I am increasingly impressed with the importance of comparing Scripture with Scripture. especially in the book of Revelation.

I look forward to comments and questions, especially passages of Scripture that may help in understanding this topic better.

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On to the next verse we find in the book of Revelation, and trying to find some answers to the Bottomless Pit question a brother set me on to research. It seems I still have four verses to consider.

I will address the last two in the next post.

Lets consider our first verse.

Rev 11 :7
And when they have finished their testimony, the beast that rises from the bottomless pit will make war on them and conquer them and kill them,

Nagging questions…..

Who is the beast?

• He fights against the two witnesses (whoever they represent I don’t know, but at the very least they are on God’s side).
• He is coming out of the pit so he probably smells of death (2 Cor 2:16)

Is his ascension a present activity or is it describing the beasts origin?

In other words, does the beast ascend to make war, or has he ascended previously and John is simply describing the origin/source of the Beast?

The word ascendeth in the Greek is the Strong # G305,

• verb – present active participle – nominative singular neuter
• anabaino an-ab-ah’-ee-no: to go up
• arise, ascend (up), climb (go, grow, rise, spring) up, come (up).

Notice that Johns verb choice is a present active participle. I do not know greek, but from what I can find out, the use of a present tense signifies continuity, or continuously coming out of the abyss.

One website that tries to explain greek grammar states that the present tense signifies “a continuous action, habitual action, often reflects a lifestyle”

(Now I don’t know about you, but I have a hard time considering the continual ascending of the beast as a lifestyle, but the point is taken, that this does not seem to be a one time event.)

Other than defining where the beast is rising from, this verse doesn’t shed much light on the pit.

Rev 17 :8
The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.

What is going on here?

Dang – I am glad the only thing I have to consider is the portion describing the bottomless pit, cause this thing about “the beast that was, and is not, and yet is” is simply beyond me. Also, the book of life thing is confusing for me, so I am glad I don’t have to address that topic!

What I do have to address is the pit.

What does this passage teach me concerning the pit?

• Well – the beast comes out of it – but we saw that in an earlier passage (Rev 11:7).
• Could this be the same time, same ascendancy as in Rev 11:7?
• I think John is describing a different time, this being the time(s) the beast goes into damnation/perdition.
• Rev 11:7 speak of the beasts ascendancy and seeming success over the two witnesses.
• This passage speaks of the downfall of the beast.

I am tempted to think that the mention of the bottomless pit is more of a description of this beasts origin, as opposed to defining a physical location. I don’t have much to base that on other than this is a highly symbolic book and trying to identify a location for the pit may be a fools errand.

Also, whatever John is trying to describe escapes me since his verb tenses are confusing to me. The beast shall ascend out of the bottomless pit, and yet is not, and yet is.

I guess the one thing that I know is that the pit is a real bad place – real bad! Other than that, I am not seeing much more that this verse is telling me of the bottomless pit.

If you have some input, I would welcome it! Hope to see you again for our final post in this series.

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Welcome back friends

In this post, we will continue looking at the question of the Bottomless Pit by delving into chapter 9 of the book of Revelation.

So lets get at it!

Rev 9 :11

They have as king over them the angel of the bottomless pit. His name in Hebrew is Abaddon, and in Greek he is called Apollyon.

Who are “they”?

Verse three describes locusts coming out of the smoke that was released from the bottomless pit, and the following verses describe these “locusts”.

Locusts are a common picture of judgement in the Old Testament. Even as discussed in the previous post, when I referred to Exodus 10:14-15, the darkness was created by the locusts. Joel also describes a locust invasion. I will leave it to the reader to consider if John may be using some of Joel’s writings in these verses.

These “locusts” that come out of the pit have a king over them, the angel of the bottomless pit.

Some of the things to notice about the bottomless pit are

• There is authority within the “Bottomless Pit”
• Remember earlier that we found that it took authority to open the bottomless pit.
  • Is the authority within the pit the same as the authority over the pit? (Me thinks not!)

The King of the Bottomless Pit is named. Abaddon

This is very interesting since the Hebrew word that translates Abaddon is G3 Abaddon (ab-ad-down’) n/p.

• • a destroying angel
    • (abstractly) a perishing
    • (concretely) Hades [intensive from H6] KJV: destruction.Root(s): H6 Apollyon

As an aside, it is of note that this angel (Abaddon) is a destroying angel, not necessarily a torturing angel.

If John is considering that the pit represents death, which I think he is, the king of the pit, being a destroying angel, seems to give some weight to the annihilation theory of the existence of the damned.

Of course a little later in our study, death and hell are thrown into the lake of fire (Rev 20:14).

If I am consistent with John, this would mean that death and hell – that is, hades or the grave – are thrown into the lake of fire to experience the second death.

That is amazing!

Death is put to death!

Jesus did much more than I can imagine, did He not?

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Thanks for coming back to our study.

In this post, we will begin to get to the meat of the question by delving into the book of Revelation. This is where the modifier “bottomless” is applied to the pit concept, and is the subject of the original question! (Finally, eh?)

I have continued to underline the English word in each verse that has been translated from the Greek “abussos”. Note that sometimes the word is translated as “pit” and sometimes it is translated as “bottomless pit”.

Lets begin the book of Revelation.

As an aside, a very interesting layout within the Book of Revelation is the placement and structure of “Abussos” in Revelation.

Consider the symmetry of the Word of God. It is amazing to see the unnoticed structure of the Word and the beauty of the message, not only in the content, but in the presentation of the message!

Abussos in Revelation

A Rev. 9:1-2, Rev. 9:11. Key – Let loose – Locust scourge. The Angel called in Hebrew Abaddon in Greek Apollyon.

B Rev. 11:7. The Beast ascends out of the abyss, overcomes saints
B Rev. 17:8. The Beast ascends out of the abyss. Lamb overcomes (Rev. 17:14).

A Rev. 20:1-3. Key – Shut up – Loosed – Deceive (Rev. 20:8). Serpent, called Diabolos (Greek) and Satan (Hebrew).

Our first verse to consider is found in chapter 9.

Rev 9 :1

And the fifth angel blew his trumpet, and I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit.

Who received the key to the bottomless pit? The fifth angel? The star?

As I glanced at this verse I initially assumed it was the star that received the key to the bottomless pit, but considering the mission of each of the seven angels in the book of Revelation, (see below) it seems possible that the recipient of the key was the fifth angel.

Other translations seem to favor the opposite, that is that the star that fell receives the key to the bottomless pit. I assumed that John may be assigning the term “star” to Satan, but after checking with other New Testament instances of a star falling, came up short. I was recalling Luke 10:18, where Jesus said “I beheld Satan as lightning fall from heaven.” Not quite the same, but a study of the word “lightning” in Matthew 24:27 is very interesting! Check out Return of the LORD as Lightning? if interested.

Whoever obtained the key, one principle truth comes through in this verse regarding the bottomless pit. Authority was required to open the bottomless pit! The key was required to open the shaft and representative of authority over the shaft. Think of it this way. Who has a key to your home or apartment. Those that have authority to enter it. A key represents authority.

As another aside, I found it interesting to consider other verses referring to the assignments of the angels in Revelation.

8:7 The first angel blew his trumpet, and there followed hail and fire, mixed with blood, and these were thrown upon the earth. And a third of the earth was burned up, and a third of the trees were burned up, and all green grass was burned up.

8:8 The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea, and a third of the sea became blood.

8:10 The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water.

8:12 The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light might be darkened, and a third of the day might be kept from shining, and likewise a third of the night.

9:1 And the fifth angel blew his trumpet, and I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit

9:13 Then the sixth angel blew his trumpet, and I heard a voice from the four horns of the golden altar before God,

11:15 Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”

Back to the topic at hand – that is, the bottomless pit.

Rev 9:2,3

He opened the shaft of the bottomless pit, and from the shaft rose smoke like the smoke of a great furnace, and the sun and the air were darkened with the smoke from the shaft.

Then from the smoke came locusts on the earth, and they were given power like the power of scorpions of the earth.

Who opened the bottomless pit? Don’t know! (see above)

Some of the things to notice about this verse are

• Smoke arose out of the shaft of the pit
• Sun and air were darkened by the smoke.
• Smoke was like the smoke of a great furnace.

This verse doesn’t teach that the pit is the great furnace. Simply that the shaft of the pit, when opened, spewed forth smoke. This smoke is likened to the smoke of a great furnace.

So many similes and metaphors – Helpppppp!

Darkness and smoke (along with the appearance of locusts) are associated with Old Testament themes of judgement and death.

Consider the following.

Exod 10:14-15

The locusts came up over all the land of Egypt and settled on the whole country of Egypt, such a dense swarm of locusts as had never been before, nor ever will be again.

They covered the face of the whole land, so that the land was darkened, and they ate all the plants in the land and all the fruit of the trees that the hail had left. Not a green thing remained, neither tree nor plant of the field, through all the land of Egypt.

Joel 2:2

a day of darkness and gloom,
a day of clouds and thick darkness!
Like blackness there is spread upon the mountains
a great and powerful people;
their like has never been before,
nor will be again after them
through the years of all generations.

Joel 2:10

The earth quakes before them;
the heavens tremble.
The sun and the moon are darkened,
and the stars withdraw their shining.

Also, consider Genesis 19:24-28, for themes of judgement, angelic messengers and a description of smoke as of out of a furnace,

Could John be thinking of some of these passages when he is penning this portion of the book? He was immersed in the Old Testament. The book of Revelation is full of Old Testament quotes and references. I wonder….
It is important to remember that smoke signifies fire, or at least a lingering burn, and that the smoke is part of that which was burned up.

You know, my wife and I visited Dachau in Germany a few years back and in our exploring of the WWII concentration camp, we stumbled upon a small shrine, where it is said that thousands of Jews rested, in the form of ashes. The rest of their corporeal bodies went up in the smoke! A harsh truth is found in that shrine.
The wickedness of man seems to know no bounds, and the furnaces of Dachau are a testament to that wickedness. Man has no right to take life. He did not create life.
No so with God. The bottomless pit may speak of this judgement.
Hopefully, further study will clarify the “Bottomless Pit” and it’s part in the judgement of sinful men and rebellious angels.
Hope to visit with you during our next post. May God bless you and encourage you in your walk with Him.

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Our first 2 posts under the topic of “Questions I’ve been Asked” have been somewhat controversial!

Lets start this one off with the binding of Satan. (Carl – can’t you find something a bit less debateable?) More specifically, lets look at the term “a thousand years” in the book of Revelation and how it relates to the binding of Satan.

You see, a brother asked me about the thousand year teaching in the Book of Revelation and if Satan is bound at the present time.

I hope I can address these concerns properly.

Let’s read the passage first

Rev 20:2

And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

Revelation 20:2 is the first of six references of a thousand years between verse 2 and verse 7. I have argued before that since John repeats himself six times, he must be making a point about the actual length of time that Satan is bound.

But lets think about this.

1.) Does the literalness of a passage increase due to the repetition of a word?

If repetition is a method to emphasize literalness, consider the following passage. Same author – John – writing down the words of Jesus, in describing Himself as a “door”. No Christian I know will say that Jesus is a literal door. (Hint – it is a metaphor for something greater!)

John 10:1-2

“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber.
But he who enters by the door is the shepherd of the sheep.

John 10:7

So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep.

John 10:9

I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.

I do hope that this one instance (there are many more!) of repetition of a word shows the weakness of this argument. I understand there are differences between the two passages (six repetitions in the book of Revelation, as opposed to only four in John 10), but the point needs to be considered.

Our next post will consider if the literalness of a passage increases due to the use of a precise number? I think understanding the question of precision has actually been the most beneficial for me in this study. I hope you will come join me.

I look forward to comments and questions, especially passages of Scripture that may help in understanding this topic better.

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