Apocalipse 20

XX.

THE MILLENNIUM. — Some few introductory words on this most difficult chapter are needful. The outline of incidents described is very simple. An angel descends, lays hold upon the dragon, binds him, and imprisons him in the abyss, where he remains for a thousand years, after which he is loosed for a short time. During this thousand years the martyrs, and those who had not received the mark of the beast, live and reign with Christ. At the close of this period the dragon is loosed; the nations are once more deceived; the camp of the saints is threatened by the dragon, and those whom he has reduced to his service; but the fire from heaven destroys the adversaries, and the dragon is cast into the lake of fire. The general judgment follows. Simple as the vision appears, every interpretation is beset with difficulties. These difficulties are too numerous to be treated of here. Our space will only allow us to indicate the view adopted, though with the greatest hesitation, in this Commentary. (1) The millennium vision is, like so many of the apostolic visions, an ideal picture; it exhibits a state of things which is possible to mankind at any time; for, to use the language of Hengstenberg, “If the earth were to watch and pray for a thousand years, Satan would have nothing on it.” Like the vision of the first seal, it shows us that the victory of Christ was a real victory, and has put into man’s hand the promise of security against the wicked one’s devices. The defeat of Satan (inflicted by redemption) is described as “a fall from heaven” (Lucas 10:18), as “a casting out” (João 12:31), as “a judgment past,” “the Prince of this world has been judged” (João 16:11). The ideal picture corresponds. “Satan is chained in the abyss, as the angels said by St. Peter to have been delivered into chains of darkness” (2 Pedro 2:4). (2) But the rejection of Christ’s power and victory postpones the realisation of this picture; the sullen refusing of the King’s Son, “We will not have this man to reign over us,” interposes a barrier against an immediate fulfilment of the vision. But the fulfilment is not utterly lost; the vision is for an appointed time; it will have its realisation, though man’s waywardness and unbelief occasion its delay. (3) The vision has its approximate fulfilment as the Church of Christ, in the faith of the reality of her Lord’s victory, carries on her warfare against the prince of this world and spiritual wickedness in high places. That this approximate fulfilment is not unreal may be seen in the fact that Christendom has replaced heathendom, Christ has taken the throne of the world, the prince of this world has been judged, the ascendency of Christian thought and Christian principles has marvellously humanised and purified the world. To an Irenæus, a Polycarp, a Justin Martyr, a Tertullian, the picture of the world during the Christian centuries would have the aspect of a millennium, when contrasted with the age of Pagan domination and Pagan persecution. In their eyes, accustomed to the darkness of heathenism, the world as influenced by a widely diffused Christianity would seem to be a world in which Christ ruled. They would see in the acknowledgment of apostles and martyrs and confessors the wondrous resurrection power of God’s truth; they would see how those who fell for Christ had stepped from their forgotten graves to sit down with Christ in His throne. The apostles, the martyrs, the faithful do reign with Christ. The sovereignty of the world belongs far more to St. Paul and St. John than to Nero and Galba. But though thus the saints rise and reign with Christ over Christendom, we can see that this is only an approximate realisation, and falls short of the ideal picture. Christendom established and heathendom overthrown would be a millennium in the eyes of an Ignatius; but the Church of to-day looks for a further and higher fulfilment. Is she justified in this expectation? If the principles laid down elsewhere (see Note on Apocalipse 6) be correct, the Church is justified in looking for the full realisation of the vision in a future age. She can accept the first-fruits of God’s promises, but she will not mistake them for the harvest; she can rejoice in the growth of her Lord’s kingdom, but she looks for the day when the powers of evil will be more effectually curbed, and the gospel will have freer course. Then the fulness of Christ’s victory will be more clearly seen.