Herman
Hoeksema (1886-1965)
[Source: Reformed Dogmatics,
vol. 2 (RFPA)]
The
period during which Satan is so limited is called “a thousand years” (Rev. 20:2).
This number cannot be taken in the literal sense for two reasons.
First,
many numbers in Scripture have symbolic significance. Such, for instance, is
true of the numbers one, three, four, six, seven, ten, and twelve, as well as
of their combinations and products. They represent some realities and relations
in the kingdom of God. The earthly relationships between numbers are a picture
of the heavenly and spiritual realities of God’s covenant
and kingdom. Our week, for example, is a combination of six plus one—labor and
rest, time and the eternal sabbath. Hence it signifies the completion and
perfection of the kingdom of God. Moreover, the number seven occurs in Scripture
not only as the sum of six and one, but also as the combination of three and
four—the triune God and the world, the perfection of God’s covenant. In the Bible
the number twelve occurs as the product of three and four, the number of the
elect, as is evident from the twelve tribes, twelve apostles, twelve times
twelve thousand servants of God who are sealed, and twelve plus twelve elders
around the throne of God and the Lamb.
Second,
that numbers have symbolic
significance is especially true in the book of Revelation. The whole book is
based on the scheme of the number seven.
There are seven seals to the book that is opened by the Lamb. The seventh seal
dissolves itself into seven trumpets, and the seventh trumpet reveals itself as
seven vials. The seven golden candlesticks represent the complete picture of
the church in the world, as the seven churches of Asia represent that church.
This
symbolic significance is true not only of the number seven, but is equally true
of the number ten and its products, especially the thousands. The days of the
tribulation of the church of Smyrna are ten
days (Rev. 2:10). The number of the sealed servants of God is ten times ten times ten, multiplied by one
hundred forty-four (Rev. 7:4). The number of those who appear on Mount Zion
with the Lamb, who have the Father’s name written on their foreheads, is one
thousand times one hundred forty-four (Rev. 14:1). The antichristian beast
appears with ten horns (Rev. 13:1).
The length, breadth, and height of the New Jerusalem are twelve times a
thousand furlongs (Rev. 21:16). In the light of all these facts, as well as in
connection with the apocalyptic character of the book of Revelation in general,
we are certainly justified in saying that it would be arbitrary to insist that
the thousand years of Revelation 20:2 must be understood in the literal sense.
If
we study scripture concerning the significance of the number ten, it will become
evident that everywhere it suggests completeness, a fullness of measure. The
number ten is a round number, which therefore suggests completeness. All the
instances in scripture where the number ten occurs express the same thought.
There are ten plagues upon Egypt, the fullness of the measure of God’s wrath
over the house of bondage. There are ten commandments, the fullness of the
ethical will of God. There are ten times ten times ten times one hundred
forty-four, or the fullness of the number of God’s people according to the
election of grace. There are ten virgins (Matt. 25:1), ten servants and ten
talents (Luke 19:13).
According
to scripture, then, this number represents the idea of a complete measure of
anything according to the will and counsel of the Most High. If we add to this
that the number ten to the third power (one thousand) points to a great measure
of something and that the term years (rather than days) suggests a long period,
we conclude that the thousand years of Satan’s confinement and limitation
signify a long period, determined by the will and counsel of God, which must be
fulfilled before the devil can be permitted to deceive the nations that live on
the four corners of the earth.
The
question now arises, To what period in history does this limitation and binding
of Satan refer? Can we apply this interpretation to actually existing
conditions in the world? We may apply the period of a thousand years to the
present dispensation, from the exaltation of Christ until shortly before his second
coming on the clouds of heaven. To this it may be objected that the vision in
Revelation 20 follows the vision of the second coming of Christ in chapter 19.
But this cannot possibly be adduced as an objection against this view, for the
simple reason that the order of events in the book of Revelation is not
chronological, but rather ideological. Repeatedly, the book follows the
development of the world to the very end from a certain viewpoint, in order
then to resume the drawing of the same picture from a different point of view
(Rev. 6:12–16; Rev. 11:15–19; Rev. 14:17–20; Rev. 16:17–21; Rev. 18; Rev.
19:11–21). In Revelation 20, we have the same phenomenon from the viewpoint of
the history and the end of Gog and Magog.
The
nations of Gog and Magog that live on the four corners of the earth are those
in the new dispensation who never play a part in the history of the world, but
who are waking up in our very day. We refer to the numerically overwhelmingly
strong heathen world—the multitudes of China and Japan; the millions upon
millions in India; the followers of Confucianism, Buddhism, Islamism, and
Brahmism; and the hordes of Africa and of the islands of the sea. What it would
mean if these nations were permitted to unite and marshal their tremendous forces
against the nominally Christian world may easily be surmised. The church would
have no place in the world and no room for development. However, the devil is
bound in this respect. In the old dispensation he was repeatedly allowed to
deceive the nations to come against Israel. Egypt and Assyria, Babylonia and
Persia, Greece and Rome had a controlling influence in the history of the
world. But in the new dispensation this relation is exactly the opposite. The
Christian nations are the historical powers, and Gog and Magog are hitherto
apparently sound asleep. The prince of this world is restrained from employing
these forces against the church, the beloved city, the camp of the
saints—against the nominally Christian world.
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In
Scripture, “thousand” is not always to be taken literally. God does not own
just the cattle on a thousand hills,
but on all of them (Ps. 50:10). Other
passages in the Psalms where “thousand” is not literal, but has the meaning
“all” or “the whole,” are Psalm 84:10, Psalm 91:7, and Psalm 105:8. Those who
say that the number must always be taken literally—also in Revelation 20—are
wrong. (Ronald Hanko, “Doctrine According
to Godliness: A Primer on Reformed Doctrine”—RFPA)
Psalm
84:10
“For
a day in thy courts is better than a thousand. I had rather be a doorkeeper in
the house of my God, than to dwell in the tents of wickedness.” [So a day in God’s courts is better than a thousand
elsewhere ... but not better than a thousand AND ONE? (It’s not THAT good)]
Psalm
91:7
“A
thousand shall fall at thy side, and ten thousand at thy right hand; but it
shall not come nigh thee.” [A thousand shall fall,
but not a thousand AND ONE (that’s asking too much). And ten thousand shall
fall at thy right hand, but not 10,234? Notice that even the number 10,000 is
metaphorical in Scripture, and not just 1000]
Psalm
105:8
“He
hath remembered his covenant for ever, the word which he commanded to a
thousand generations.” [He commanded the word (i.e.
remembered His covenant) to a thousand generations ... but the 1001st
generation is cut off from the covenant (since they are past the limit) ... I
wonder what generation I am in? Perhaps I am in the 1024th generation and am
therefore cut off? (bang goes my assurance)]
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