Recently the return of the Lord Jesus Christ has increasingly drawn the interest of an extensive group of pro­fessors. Sad to say, it is not true that this interest is always the fruit of a holy longing for the appearance of Christ. With many it is just the fruit of inquisi­tiveness and curiosity. The mysterious and the obscure fascinate the human heart. There is no part of truth in which heresy and the fantasy of fanatics have found such a broad and wide field for their unscriptural activities as this doctrine of the last things.

It is remarkable how soon the expectation of the future return of Jesus began to move into wrong directions. It is evident in the letters of the apostle Paul to the Thessalonians that already in those days (about fifty years after Christ) misunderstanding had arisen in the young Christian church regarding the great day of the Lord. Many in that congregation neglected their earthly calling, because, according to their opinion, the Christians only had to wait for the revelation of Christ's glory. At that time eschatology (the doctrine of the last things) was already being driven in a dangerous direction by an excessive and impure longing for the revelation of Christ's glory. Since that time it has repeatedly been necessary to plead for an understanding of the Holy Scriptures which is right, plain, and devoid of all fanaticism.

This pertains no less to the chiliastic expectation, which finds its basis especially in what is related in Revelation 20. The word chiliasm is formed from the Greek chilios, which means "thousand." The term chiliasm very clearly implies that it particularly concerns itself with the period of the thousand years. Let us trace what this doctrine of the millennium of peace consists of and what its basic principles are.

This we can do best by looking at the explanation which chiliasm gives of Revelation 20. Their explanation is that the thousand years are a period during which Jesus Christ will reign as King here on earth. Prior to the last judgment, Christ will again appear upon earth, not to judge the living and the dead, but to bind Satan and to render him harmless for one thousand years. During this millen­nium the old dragon will not be able to deceive the nations and will lie sealed in the bottomless pit, from which no escape is possible.

But there is more! When the prince of the world has been bound and rendered powerless, the Conquering One will not return to heaven, but He will reign these thousand years here upon earth. Here He will establish a kingdom of earthly glory, setting up His throne and wielding His sceptre, and every­thing must bow under Him. Those who have part in the first resurrection shall reign with Him.

The chiliasts conclude that there will be a twofold resurrection. The second one is the general resurrection in the day of days, but the first is the resurrection with the arrival of Jesus at the beginning of the thousand years. Only the elect shall have part in the first resurrection. On such the second death has no power, and the risen elect will reign with Christ as kings during those thousand years. In that kingdom they shall experience the most blessed enjoyments. On the same earth where they had been mocked, despised, and persecuted, they will then celebrate the feast of their kingship and will wear here in earthly form the crowns of honor.

However, when the thousand years are past, this beautiful kingdom will cease. Christ with all who are His shall ascend into heaven. The glory shall again be withdrawn into the house of the Father. Satan will even be loosed and will receive completely free scope, and he may do as he pleases. Then for God's people the dreadful, fearful, oppressive final battle comes, in which the devil will gather all the nations against God to rebel suddenly against Christ once more. This terrible struggle com­pletes itself in the second coming of the glorified King, who will come upon the clouds of heaven as light­ning to execute the judgment which will be decisive to all eternity. These are the main concepts of the chiliastic movement.

Of course, there are many other ideas which connect with these main concepts. Among others, there are many chiliasts who anticipate a return of the Jews to the Holy Land at Christ's coming, and that Jerusa­lem will be the center of God's kingdom. In addition, there are numerous differences among the chiliasts. For example, there are differences as to where Christ will set up this reign of glory. Some presume that it will not be upon earth be­cause, according to their opinion, nothing is mentioned of this in Revelation 20. However, most of them want to know of no other center than an earthly one. But then again, when the question is asked, "Where on the earth will the throne of the glorified King be set up?" there are contradictions. Some speak very vaguely about it, but the majority of the chiliasts think of a rebuilt and glorified Jerusalem.

But there are still more differences. Who will be the partakers of the glory which Christ prepares on earth? Some think it will be only martyrs, and especially those who remained faithful to the Lord during the last bitter persecution. Others, those of various sects, reserve this privilege only for their followers, like the Apostolics, who consider only the members of their sect to be the 144,000 sealed ones. Still others give precedence to the Jews, while broadminded chiliasts see all believing Christians entering into that glory.

There is still another weighty point of difference. What will it be like in that reign of peace? Will the order of earthly matters be maintained? Many say, "Yes," doing so in order not to lose sight of a sharp distinction between this present provisional reign of peace and the kingdom of full glory which begins with the last judgment. Others, especially the newer chiliasts in Germany, believe that the material order of nature will make room for a completely different one. There will be no chemi­cal changes, generations will cease, matter will be glorified. The relationships between people will be differ­ent, heavenly; political and social questions will be completely solved.

Finally, there is a difference of opinion whether or not in that thousand-year reign sin is still possible, whether there will be such a thing as mission work, and if so, whether this mission work belongs to the preparation which precedes the coming of Christ. Thus there is a diversity of views which makes it difficult to speak about the chiliastic movement. When we speak about chiliasm in any way, then we mean those who agree with the main concepts mentioned above.

Chiliasm has been rejected by many orthodox theologians. Augustine subjected chiliasm to a crushing critique in his book, The City of God. As a result, chiliastic ideas did not find entrance into the church of the Lord for many centuries. The importance of chiliasm was broken. It was completely driven out of the Christian church, and during the Middle Ages it was found only among a few sects. Luther and Calvin also strongly condemned the chiliastic sentiments.

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 Christian's 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 x 10 x 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 stumbling-block 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.

How different it is with those who refused to listen, who gave no heed to that great salvation. Of them we read, "But the rest of the dead lived not again until the thousand years were finished." Thus they do not live again! No, it does not mean that they cease to exist. Dead is not dead. But it means that they, at their death, do not inherit life, but sink away in eternal death. And soon, at the last day, when Christ returns, thus at the end of the thousand years, they will not then receive life either. Certainly, then their bodies will rise from the grave, but only to be cast with both body and soul into the lake of fire, which is to die the second death. For that second death is a going lost with body and soul to all eternity.

Thus only God's true children have a portion in the first resurrection. The first resurrection is the awakening of the blessed in eternal rest, to be forever with the Lord. By the first resurrection is meant that of which the Heidelberg Catechism speaks in answer 57. There we read: "My soul after this life shall be immediately taken up to Christ its Head." And the second resurrection: "But also, that this my body, being raised by the power of Christ, shall be reunited with my soul, and made like unto the glorious body of Christ."

The first resurrection is thus the resurrection of the soul, which at the death of the body is immediately in extreme joy. He who may have a part in this resurrection does not come into condemnation, but inherits eternal life. And one day he will not enjoy felicity just with the soul, but also with the body, which is the second resurrection. If someone is to share in the eternal blessedness with body and soul, then he must have a part in the first resurrection. And if he is to have a part in the first resurrection, he must here already by regenerating grace have been made alive from the dead. We cannot get by with less. Except a man be born again, he will not see the kingdom of God.

Here in this life we must exchange the temporal with the eternal. It is something which involves us; it does not happen without our being aware of it. Those who have a part in the first resurrection learn to know themselves as lying in the midst of death, but they also learn to seek life outside of themselves in Him who is the Way, the Truth, and the Life. Blessed are those who were so wrought upon by God's Spirit. Their strife may be severe, but that which God has wrought shall rejoice to His honor. They are kept by the power of God through faith unto the salvation which shall be revealed unto them.

Then let the prince of darkness make things difficult for them by persecuting and oppressing them; they need not fear him. If he kill their bodies, at that same moment they are home. It can then be said of them, "The Lord sustains thee, and has dealt most graciously with thee." "Blessed and holy is he that hath part in the first resurrection." He is blessed, because here on earth he could not be robbed of his treasure, and in heaven, being withdrawn from all assaults and oppressions, he enjoys a fullness of heavenly bliss! He is holy, for the Holy Ghost has here already consecrated him to the Lord, protected him from apostasy, and causes him to mortify all sins at the entrance into glory. And what is most precious, the second death has no power over him!

They must pass through the first death, the mortification of the body of death, but for them this is at the same time the gate to eternal life. However, the second death, the everlasting wretchedness after the last judgment, cannot hurt them. Indeed, they are no longer subject to the night of death. That is how the book of Revelation speaks about the blessed, holy, heavenly life, which in its joyful glory opens to all who fall asleep in Jesus. Is not such a prospect full of comfort for all who engage in the fight of faith? What really comforts more – an imagined state of happiness on earth which is only temporary, as is desired by the chiliasts, or the glory of heaven, which begins immediately at death?

However, when the thousand years will have ended, Satan shall be loosed for a little season. This does not, of course, mean that a time will come during which Christ will not be King anymore, and Satan will be supreme above Him. No, just before the end of time, the devil will be given opportunity once more to mobilize all his powers of hell against the Lord Jesus Christ. That opportu­nity will be so enormous that it will be as if the devil is untied, and then he will be able to employ all his force to combat the gospel. In addition he will make use of the nations from the ends of the earth, uniting them to the terrible final battle against everything which still bears the name of Chris­tian and still honors the service of God.

In Revelation the names of Gog and Magog are used. By these are meant those nations which until now lived separated, with little or no contact with the culture of this world, and which were hidden in the darkness of their paganism and obscurity. Hence it is added: "which are in the four quarters of the world." We must beware of vain speculations. It is entirely without purpose to want to know who is meant by Gog and Magog. We must content ourselves with the solemn facts of the Holy Scriptures, which solemnly provide us with a clear picture of the enormous final battle at the end of time.

According to God's Word, we read first of the great apostasy setting in, making Christian nations dechristianized, estranging those Christian nations which have already increasingly departed from the Christian faith, and stirring up enmity against the gospel of the' Christ of God. It will be an apostasy which during the last times will not limit itself to the few who break with all traditions of Christianity, but in its powerful current will sweep along the nations as a whole, so there can truly be spoken of a dechristianized world.

In the second phase, the antichristian power will arise out of the apostate world, which will con­centrate itself in the appearance of the antichrist, the man of sin! Who that antichrist will be, we do not know, but we do know that he will arise out of the formerly Christian, but now dechristianized, world. Antichrist supposes a knowledge and service of Christ. However, he is the servant of Satan, and he prepares the very final struggle of hell versus heaven. For after him comes the third phase. When in this Christian world he has destroyed everything which still maintains the Christian confession (as far as he is able, for God always protects His Church), when he has cast down and destroyed religion, morality, piety, and modesty, then the path is clear for the coming of Gog and Magog. Then the unruly nations of the earth will unite with the antichristian world to do battle against Christ's church.

Then the oppression of the confessors of the Name of God will be terrible; however, it is but for a little season. When the need is the greatest, "God shall arise and by His might put all His enemies to flight with shame and consternation." Then the Lord shall return and deliver His oppressed Zion out of their great need, champion their cause openly and put them in the right, and finish off forever all their and His enemies.

After all that has been mentioned, it has certainly become clear that there is no basis in Scripture for a chiliastic expectation of a reign of peace for a thousand years. On the contrary, the signs of the times proclaim to us a time of great oppression. "The end of all things is at hand: be ye therefore sober, and watch unto prayer" (1 Peter 4:7). When all that is still called religion is vague and superficial, we know the downfall of Christianity is near. When the chiliast objects that the manifold wickedness of our days entirely excludes the devil's being bound, we counter by saying that the increasing power of darkness spells to us his being let loose, and in the spiritual crisis of these times, which will certainly intensify, we see the affirmation of what is revealed to us in Revelation 20.

Satan may fancy that he will attain his goal, but before he realizes it, his Conqueror will appear on the clouds of heaven; the lake of fire and brimstone, which burns eternally, awaits him. That little season of glory is followed by an eternity of perdition. However, also that little season of dreadful oppression for the congregation is followed by an eternity of blessedness and glory. "For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes" (Revelation 7:17).

That blessed future approaches rapidly, directly through all the tumult and dechristianizing of the world. "Behold, the Bridegroom cometh; go ye out to meet Him." Maranatha!