Jan Lambrecht, «Final Judgments and Ultimate Blessings: The Climactic Visions of Revelation 20,11-21,8», Vol. 81 (2000) 362-385
Rev 20,11-15 and 21,1-8 contain the last two vision reports. The first does not deal with a general resurrection followed by a general judgment with respectively reward and condemnation. Attention is negatively focused on the final judgments of Death and Hades, as well as of those whose names are not found written in the book of life. In the second vision John sees a new heaven and a new earth and, more specifically, the new Jerusalem, i.e., the church universal of the end-time. The voice from the throne and God himself climactically proclaim final blessings. The covenant formula announces God's dwelling among the peoples, the adoption formula even a divine filial relationship: these are the main content of the ultimate blessings. Hermeneutical reflection on annihilation or transformation, on theocentrism versus human responsibilty and on the expectation of Christ's imminent parousia conclude the study.
Wirceburgensis, chapter 37 follows chapters 3839. This arrangement would provide an even more striking general parallelism between Rev 19,1720,10 (battle against the two beasts and the dragon) and Ezek 3839 (final battle against Gog of Magog), and between Rev 20,11-15 (judgment after resurrection) and Ezek 37 (revival of the dry bones)9. Yet even without an appeal to this different order, Johns dependence on Ezekiel remains certain10. The discrepancies, more specifically the distinction between a first and second resurrection and the millennial kingdom in Rev 20, may be due to Johns dependence on later traditions and to his own creativity.
Daniel. The throne and the one who sits on it have already been mentioned in Rev 4,2 and 5,7. In 20,11 the adjectives great and white are added. The throne here is the majestic judgment seat and without a doubt, like in 4,2 and 5,7, it is God who sits on it (not the Lamb). In 20,11a and 12b (12d) a reference to Dan 7,9-10 must be assumed: in both instances a throne is spoken of; God (in Daniel: an Ancient One) takes his throne; in Daniel the throne is qualified by fiery flames, in Rev 20,11 by great white; the books are opened. The presence of these three parallels (or four, if the resemblance between fiery flames and great white is accepted) cannot be accidental.
Moreover, in Dan 12,1 the author says that everyone who is found written in the book will be delivered and in 12,2 a resurrection is dealt with: many will awake, some to everlasting life, and some to shame and everlasting contempt. The conjunction of these two elements in Rev 20,12c.15a (book) and 13ab (resurrection) points to a conscious allusion on the part of John. The book in Dan 12,1 becomes the book of life in Rev 20,12c.15a (cf. the same phrase in 3,5; 13,8 and 17,8). The books in Daniel 7 [v. 10] focus on the evil deeds of the end-time persecutor of Gods people for which he will be judged. The book in Dan 12,1-2 also concerns the end time, but is an image of redemption: those written in that book will be given life, but those excluded from it will suffer final judgment11.