Chiliasm (2)

In their marginal notes regarding the texts used by the chiliast, the translators of the Dutch Statenbijbel gave clear evidence that they do not agree with that concept. For them there is but one return of Christ, and that shall be at the end of time; prior to that no king of peace will descend upon this earth. The explanation of the reformers, which was also followed by these translators, has been adopted by most reformed theologians. They aligned themselves closely with Augustine and Calvin, and men such as Walleus and Voetius have also combated this error diligently. However, there have been a few who adhered to a moderate chiliasm.

In order not to be too extensive, your attention is directed to Brakel, who, in his book, The Christians Reasonable Service, defended a very moderate chiliasm. According to him, during the final time of the world, a glorious state of the church will become evident upon earth. However, Brakel does not accept a twofold coming of Christ, nor a twofold resurrection. For him, the millennium is only the blessed state of the church which is yet to come and a golden age which will be especially a blessing to the Jews. Therefore Brakel may not be called a millennialist.

Since the starting point of the richly varied chiliastic view actually lies in Revelation 20, it will suffice for us to refute their error by tracing what this chapter tells us. In the first place, it must be remarked that the book of Revelation must be understood symbolically, and this also applies to the many numbers which appear in this book. Moreover, we must keep firmly in mind that in Revelation mention is not only made of that which will be seen in the last days, but it also throws a light upon the history of the Lord's congregation and of the world throughout all ages, till the last day and into eternity. The Lord reveals in this book what already was at that time, but also what would happen later with the congregation and the world during the entire course of the ages and in the day of eternity.

However, that revelation is not an orderly narration, from its beginning to end, of the successive events which will occur until finally the day of days dawns. With that which Revelation permits us to see and hear, we traverse the ages as it were several times. In its entirety Revelation shows us the mighty struggle between the church and the world, Christ and Satan, with its progress and results throughout all the ages, and how heaven, hell, and earth will be involved and will take part in it. The seven seals, the seven trumpets, and the seven vials do not form a chronological series, but run parallel and lead us every time right to the end, to the last struggle of the anti-Christian powers.

But let us now read what Revelation 20 tells us. John saw an angel descending from heaven. Sent by God, this angel came with a divine message from heaven, where God's throne is located. The angel possessed a large key with which the lid on the bottomless pit could be opened or closed. He also had a large chain in his hand, with which he would bind Satan. Of course, the language is symbolical. We must not think of a material or iron chain, for Satan is a spirit, who cannot be fettered with chains.

The angel laid hold on the dragon and overpowered him, despite all his opposition. Satan, in verse 2, is called various names, in order to picture him in his wickedness. He is the dragon who is caught, a greater monster than the beast out of the sea and the beast out of the earth. Those beasts may have been satanically inspired, but the dragon is Satan himself. He is the old serpent which already dealt so subtly and deceitfully in Paradise in seducing to sin. He is the slanderer and gainsayer, and Satan the adversary, since he always opposes the Lord and His Anointed. This Satan was bound by the angel and thrown into the bottomless pit, which was then closed, locked, and sealed. There he will remain bound for a thousand years. After that, according to God's counsel, he must be loosed a little season.

What must we understand by this? We have already noted that the numbers in Revelation always have a symbolic meaning. This is also true of the number 1000. The basic number is ten, and one thousand is ten to the third power, 10 × 10 × 10 . Therefore 1000 is a number of great completeness. Thus, for a certain period determined by God's counsel, Satan remains bound in the pit. He is not yet thrown into the lake of fire, for there he will be cast at the judgment day. It is a type of prison for him. Satan is chained for a fixed time and curtailed in power. It does not mean that Satan will no longer be able to do his destructive work among people on the earth, but it is stated emphatically in what respect he will be bound, namely, “that he should deceive the nations no more.”

When did those thousand years begin? They signify the time of the New Testament dispensation. It is the time which extends from Christ's first coming in the flesh in deep humiliation to His return on the clouds. Before Christ's coming in the flesh, Satan ruled practically unrestrained over all the nations of the earth. It was only unto Jacob that He had shown His Word, and unto Israel His statutes and His judgments. He permitted the other nations to walk in the imagination of their own evil hearts. However, an end would come to the spiritual darkness which covered the nations. In Christ all the families of the earth would be blessed.

He would break down the middle wall of partition between Jew and Gentile, and this was presently fulfilled at Christ's coming. The devils had to yield before Him. And one day Christ gave the prince of darkness a crushing blow, when He, dying on the cursed tree, destroyed him who had the power of death, that is, the devil. There the devil was bound by Christ Himself, that Satan's vessels might be wrested from him. From that moment the prince of darkness began to lose ground. On all fronts he was driven back, and the gospel is achieving great triumphs. This is certainly remarkable!

For, indeed, the gospel had nothing attractive for the world. It repelled more than it attracted. The message of Christ crucified was foolishness unto the Greek, who sought for wisdom, and was a stumblingblock to the Jew, who sought to establish his own righteousness. Those who brought this gospel were not scribes from Jerusalem, nor wise men from Athens, nor mighty men from Rome, nor wealthy people from Egypt, but simple fishermen from Galilee, and one of them a son of a sail-maker from Tarsus. The might which opposed them was almost invincible. Of what significance were men like Paul and Silas in Philippi and Athens, in Corinth and in Ephesus?

If Satan had not been bound at that time, he surely would have prevented the gospel from coming and conquering everywhere. Indeed, if we were not in the thousand years at this present time, would he not gather the millions of heathens to destroy thousands of Christians and disrupt the kingdom of the Lord? Because Satan is bound, mission work is still possible among the heathens.

Does the devil not exert any influence at all during these thousand years? Who would dare to answer that question negatively? He still goes around as a roaring lion, seeking whom he may devour. Nevertheless, despite his raging, the prince of the world is bound hand and foot. He could not prevent the gospel from being preached to all creatures. That is the point here!

John viewed the triumphant church in heaven in the blessed enjoyment of God's favor and fellowship. No, John was not describing the condition of the faithful on earth in a millennium here. The apostle speaks clearly of souls, and not of bodies. Thus they are God's children, saved as to the soul and taken up into glory. No, they are not only the martyrs who lost their lives on the scaffold or had to die a violent death. No, they are all those who did not worship the beast and its image and who had not received the mark upon their forehead or in their hand. John therefore spoke of all God's children who had come out of the great tribulation. Through death they entered life, despite the raging of the enemy. In spite of their dying, they live and are given to sit upon thrones. After death, life was prepared for them; God took them up into His glory. At death they did not really enter death, for then life was given unto them. Their dying was but a passing through to true and eternal life.

— Rev. J. van Haaren

(1933–1983)

— to be continued —

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