F. G. B.
1915 329 At a time like the present, when Europe is being devastated by the greatest war the world has ever witnessed, it is not surprising that many Christians should turn with more than usual interest to the prophetic scriptures to see what God has said as to the future. Is there any light in scripture concerning the events now taking place, and what will they lead to?
One effect of the study of prophecy, when taken up with a true motive and in a right spirit, is to steady and establish the soul with regard to whatever may take place in this world. It takes us into a region outside of the mere speculations of men, and gives us the certainty of divine revelation.
Then, again, we shall find that whatever may happen can but contribute to the working out of the ultimate purpose of God, which is the setting up of the kingdom under Christ. God's king will surely be set upon His holy hill of Zion, in spite of the rage of the nations and the opposition of the kings of the earth (Psalm 2).
When pouring out His heart in prayer to the Father on behalf of "His own which were in the world," Jesus says that He did not then ask for dominion over the world (John 17:9), the time had not yet come for that. But when God's time does come, He will ask and get universal dominion "Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalm 2:8. R.V.).
Whatever may take place in the meantime, we may rest in the absolute certainty that the counsels and purposes of God must be carried out. All the ambitious designs of the world's emperors and rulers, the rise and fall of empires, are but events which take place on the way to the accomplishment of the ultimate design God has in view, namely, that evil shall be put down and everything brought under the rule of Christ, who shall reign in righteousness and assured peace. Meantime, as the prophet says, God will "overturn, overturn, overturn it; and it shall be no more, until he come whose right it is, and I will give it to him" (Ezek. 21:27).
There never will be lasting peace till then. All the hopes that a permanent peace will follow on the close of the present war are doomed to be disappointed. No, the nations will again prepare for war. There can be no settled peace till God's king comes in power and glory, to put down His enemies, and to reign in righteousness as well as in peace.
In the following pages we desire briefly to trace the course of events as delineated in the prophetic scriptures. The bearing of the principles which. we find in the word of God on the present condition of the world-powers, will, we trust, be of interest and profit to the reader.
We never can rightly understand the Bible unless we know at least something of what is sometimes called "dispensational truth," that is, the truth concerning God's ways with men in the various dispensations or periods of time. If, for example, we apply to the church of God now, passages in the prophets which unfold God's dealings with Israel in the past or in a future day, we shall get into utter confusion, and misinterpret much of the Old Testament scripture. We may see an illustration of this mistaken application of scripture in some of the printed headings in our Bibles, such as in Isaiah, "God revengeth His church," "Restoration of the church," etc., placed over chapters which apply not to the church, but to Israel in a day still future.
Then it is well to bear in mind that, in the study of prophecy, as in every other branch of truth, we need the guidance and instruction of the Holy Spirit who alone can unfold the word for God's glory and our blessing. "They shall be all taught of God" is a principle true at all times, and it is only thus we shall be kept from the mere speculations and fancies of the human mind, into which even learned men not unfrequently fall.
Prophecy, as indeed all scripture, circles round the person of Christ, who is ever the centre of God's ways and counsels; and all things, both in heaven and on earth, are to be headed up in Him. Peter tells us that the scope of no prophecy of scripture is had from its own particular interpretation; that is, it cannot be isolated from the whole scope of God's mind and counsels, the ultimate aim of which is to exalt Christ, crowning Him with glory and honour, and setting Him over all the works of God's hands.
Then again, the Christian (whose whole heart and soul must respond to everything that glorifies Christ) is, through divine grace, instructed beforehand by the prophetic word as to that wonderful series of events which will prepare the way for the establishment of the kingdom of the Son of man, who must reign over this world, till, every enemy being put down and His mediatorial kingdom finished, He voluntarily gives up the kingdom to God the Father, that God may be all in all. Moreover, the study of prophetic truth, though neglected by many earnest people, is important, because it shows us what the world is and what will be its end, and thus it should help to detach the Christian from the spirit and principles of this age, which is fast going on to judgment. May God grant us the light of the Holy Spirit's teaching on the divine word, so that we may truly value it and profit by its prophetic teachings, so instructive to us at any time, but especially at the present serious moment.
The Present Period and the Coming of the Lord
Now this present period of grace, which has already lasted more than 1900 years, may come to a close at any moment, but we should never fix dates, because, in this connection, scripture never does so.
Christ is coming first for His people; He is coming afterwards with His people in power and glory, and there is a certain interval between these two events. When he comes for His saints, He will be, as far as scripture shows, unseen by the world, and He will not come actually to the earth, but into the air: when He appears with His saints, every eye shall see Him, and all the kindreds of the earth shall wail because of Him, for He is coming in judgment. Then He will come to the earth; His feet shall stand upon the Mount of Olives (Zech. 14:4).
But we shall never understand the subject unless we see that the present period, when God is gathering out His 100 hurch, is a distinct parenthesis in His ways with Israel as a nation. Israel as a nation had, and will have, a very special place in the ways of God. He gave promises to the fathers, Abraham, Isaac, and Jacob, and He fulfilled them to their children. He brought a vine out of Egypt and planted it in His inheritance in the land of Canaan; and He looked that it should bring forth grapes, but it brought forth only wild grapes.
In due time Christ came, the true Messiah, King of Israel. He "came to his own, but his own (people) received him not," they, so to speak, cast Him out of the vineyard and slew Him. Not only so, but, when the Holy Ghost came, they resisted Him; as their fathers did, so did they. But God's resources were not limited. He brought in something which was far higher as to the place of blessing bestowed than ever Israel as a nation enjoyed. This new thing was the church of God. Israel's blessings were national blessings in the land, in the store, etc. the church of God is an entirely different thing, it is a gathering out from all nations of a people whose calling and hopes are, not of an earthly character as Israel's were, but essentially heavenly. When Christ, the Head, took His place in heaven, the Holy Ghost came down at Pentecost to form the body on earth, which consists of a people. united by the Spirit to the Head in heaven.
It is perfectly clear, therefore, that, on the rejection of Christ, God, for the time being, broke off His dealings with Israel as a nation, as we read, "Blindness in part is happened to Israel" "and this will continue "until the fulness of the Gentiles be come in." The church of God, therefore, began at Pentecost and ends with the coming of the Lord. As already remarked, it is a parenthesis in the dealings of God with Israel as a nation. After the close of this parenthesis, God will again take up Israel for blessing; and then "all Israel (i.e., not, as at present, individuals here or there, but the people as a nation, the whole remnant of Israel) shall be saved" (Rom. 11).
We may here remark that when we view this present period as a parenthesis, it explains many passages of scripture which we could not otherwise understand. For example, Matthew 10:23, "Ye shall not have gone over the cities of Israel, till the Son of man be come." The same work of preaching the kingdom of heaven, which the disciples were then sent out to do, will be resumed again, after the Lord has come and this present period is over, by the godly remnant of Israel in that day. Again, "This generation shall not pass till all these things be fulfilled" (Matt. 24:34). — the same race of men who then rejected Him, characterised by the same unbelief, will be found again at the end. In these and many other passages the present period is entirely passed over.
It is by the Lord's coming for His saints that this period of grace will be brought to a close. This blessed hope was ever intended to be the true and proper and immediate hope of the Christian according to the teaching of the Holy Spirit in the scriptures.
We learn from the First Epistle to the Thessalonians, which was the first inspired epistle Paul wrote, that he himself preached the truth of the Lord's coming as a part of the gospel which he announced. The consequence was that these simple converts, who had been so short a time converted (he was only preaching there three weeks or so, see Acts 17:2), were "waiting for God's Son from heaven whom he raised from the dead, even Jesus who delivered us from the wrath to come." It was not that they were waiting for deliverance from the wrath itself, they had already got that, but they were waiting for the Deliverer. The end of the chapter 4. gives us, doubtless, the most complete and detailed explanation of this subject which we find in scripture.
In this aspect of the Lord's coming (which has sometimes, and we believe rightly, been called the "rapture") it is not a question of His visible manifestation in glory; in fact there is nothing to show that He will be seen by the world when He comes for His church. When the Lord Himself ascended He was not seen by any but His own disciples; nor, indeed, was He seen after His resurrection, except by those chosen witnesses to whom He manifested Himself by many infallible proofs. So it will be with us. We shall disappear from the world, unseen as He was. What grace and what a privilege for His people to be thus identified with Him!
The saints are divided into two classes in this passage — "those who have fallen asleep through Jesus," and "we, the living, who remain" (this latter phrase occurs twice). It does not say that the Lord comes to the earth exactly, but He descends "from heaven," and both those who sleep in Jesus and those who are alive and remain, are caught up together in the clouds to meet the Lord in the air. He Himself conducts them to the Father's house. His "shout" it is which effectuates the resurrection of the dead and the changing of the living. The word here translated "shout" is only used this once in the New Testament, it was the word of command given to the oarsmen on the galleys, and by a commander to his troops; here it is used for the assembling together of the saints to meet the Lord in the air. The Thessalonians thought that those who had died had missed the blessing; not so, says the apostle, on the contrary, the living ones will "in no wise anticipate (or go before) those who are fallen asleep," i.e., the ones who had died. The "dead in Christ," would have the priority.
So also 1 Corinthians 15 confirms this, "Behold, I show you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump." It is but an instant of time between the raising of the dead and the changing of the living, and this takes place "at the last trump," which, we know is a military allusion, referring to the trump for the starting off of the whole army, after all had fallen into line of march.
It is remarkable that the apostle should use the word "we" in both the epistles we have referred to — "we, the living who remain," and "we shall not all sleep." It is just as though he put himself amongst the number of those who might be alive when the Lord would come, and this because it was intended to be always the proper and immediate hope of the believer. Well may he add, in Thessalonians, "Wherefore comfort one another with these words." Do we sorrow over some dear departed saint of God? Many, indeed, do sorrow at the present moment, Thank God we sorrow "not as others which have no hope"; and the time is coming when both we and they shall hear that assembling shout, and shall be caught up to meet Him in the air, and so to be for ever with the Lord. What a meeting, and what a consolation!
1915 349 Our Lord Himself spoke often of His coming. In Luke 12:35-36, He said, "Let your loins be girded about; and your lights burning; and ye yourselves like unto men that wait for their lord… "that when he cometh and knocketh, they may open unto him immediately." The attitude of the waiting servant, who has his hand on the latch of the door, so to speak, is the true and proper attitude for everyone who loves Christ, and whose heart beats true to his absent Lord. Do we sometimes forget this? Alas we do, but as the compass-needle instinctively turns to the north, so the true and normal aspiration of the Christian is to see Him face to face. And even if, for a moment, the needle is agitated by the storm or the tempest, or temporarily diverted by magnetic influences, yet it soon swings back to its normal position. So Christ's coming is the centre of attraction, the governing and regulating pole for the Christian's heart and life, the goal and climax of all his most cherished hopes. May our hearts never beat out of truth to their true and living centre!
In John 14, too, Christ pours the oil of consolation into the hearts of His sorrowing disciples when just about to depart out of this world to the Father, by saying to them, "I am coming again, and will receive you unto myself." And when risen and glorified, He speaks, Himself, once again in the last chapter of Revelation, presenting Himself as the "bright and morning star," and closing with the words, "Surely I come quickly."
In truth this momentous event, the coming of the Lord, an event unprecedented in the history of the world, and which lies entirely outside the calculations of the men of science of this or any other age, is the bright and blessed hope set before the church of God. The Lord said at the grave of Lazarus, "I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die." He is, in His own person, the first-fruits of the harvest "and this is the pledge that the harvest itself will follow. The power of resurrection-life has been already displayed in Christ, who is the resurrection and the life; and it only needs that He, the Victor over death and the grave, should appear again upon the scene, and then this victorious power of life will be applied, not only to the souls of His people as now, but to their bodies also and in one moment every one of His saints shall be raised or changed, and clothed with a body like His own. There is no mistake, no uncertainty as to this; scripture is clear and precise. Christ is already our life, and we pass into the full participation in it, even as to the body, when He comes.
It is true that this hope, in its proper heavenly character, was lost sight of by the church for many centuries; but oh, what manner of people ought we to be, for whom this blessed truth has been recovered through the instrumentality of valued servants of God, many of whom have now gone to their rest! What a practical and formative power it would be in the life and walk of the Christian, in our conduct in the church and in the world, if we were looking and waiting for the coming of the Lord at any moment!
There are three or four words used in scripture in reference to His coming, viz., "coming," "appearing," "manifestation," and "revelation." When we think of His "coming" for His saints, it is a question of pure grace, and it is connected with our privileges as Christians — those blessed privileges which grace has conferred upon us. His "appearing" brings before us the solemn side of the matter connected with our responsibilities as those who are to serve and witness for Him here. The latter takes in also, we believe, our manifestation before the judgment seat of Christ (2 Cor. 5:10), where we shall receive according to the things done in the body, and the place of each in the kingdom will be assigned. There every act of service or testimony will be appraised at its true value by the Lord Himself.
Hence Paul could speak in his last epistle (2 Tim. 4:8), of the crown of righteousness, which the Lord, the righteous Judge, would give to Him in that day (the day of manifestation) and not to him only, but to all those who love His appearing. It is this aspect of the Lord's coming which we find, generally, in the Epistles to Timothy and to Titus, which instruct us as to the conduct of the servant in the house of God here on earth, rather than as to the privileges which belong to the church as the body of Christ.
It is remarkable that both the Old and New Testaments should close with the coming of Christ. In the former He is seen as the Sun of Righteousness, about to arise with healing in His wings, to usher in the "day" of blessing for this earth, with Israel restored to their land as the centre of His government. But the New Testament gives us the "bright and morning star;" this is the heavenly hope of the Christian during the night of Christ's absence and His rejection by this world, before the "day" dawns. It is for the rising of the morning star we are waiting (as the godly remnant of Israel will he for the rising of the Sun of Righteousness); and, as Peter tells us, it should be already risen in the heart of the believer (2 Peter 1:19).
Though scripture never warrants us in fixing a date for the coming of the Lord for which we wait, yet it is not out of place to take our bearings, as a ship would at sea, and to seek to discern the characteristics of the times in which our lot is cast. And here we have t o guard against the tendency to think that our time, serious as it is, is worse and more fraught with remarkable events than any other time in the world's history. If, for example, we take the epoch in history when the Roman Empire, which had dominated the most part of the then known world for many centuries, was crumbling to pieces beneath the sword of the barbarian hordes from the north, these events must have appeared to the early Christians as a complete overturning of everything stable. For this reason they prayed for the upholding of the Empire, which they looked upon as that which hindered the development of lawlessness, of which they were warned in such passages as 2 Thessalonians 2, and others. At the same time there is no doubt that our times are exceedingly serious and solemn also, considering that a war of unprecedented magnitude is now devastating many parts of Europe. And no one can foretell what the issue of it may be.
And though the events now taking place are not, we believe, the fulfilment of prophecy; yet they are doubtless preparing the way for it. The events of which prophecy speaks will not begin to unfold themselves until after Christ has come for His saints, as we shall see later on.
Then, again, comparing the present time with, say, some sixty or eighty years ago: there has been, undoubtedly, an immense increase in the distribution of knowledge and education amongst the masses, but with it there is less simplicity and more restlessness on the part of the people in general. Indifference and irreligion have increased as a consequence of the infidelity and the unsettling of the authority of scripture in the minds of men. This latter is being largely helped on by "Higher Criticism," in which Germany has been a leader, and which is preached or taught from many of the pulpits of the land. Besides this, there is the giving up of light and truth, and the going back to superstition and sensuous religion, which appeals so much to lovers of display and that which gratifies the senses, in Ritualism and the Romeward movement.
Yet, while all this is so, there has been a great activity in the foreign mission-field, for which we can thank God. True, in spite of the many good and earnest men and women at work, we cannot close our eyes to the comparatively small results obtained; but we can rejoice that Christ is preached.
Moreover, there can be no doubt that Satan has been particularly active of recent years in the spread of evil doctrines and the formation of systems which overturn the very foundations of Christianity: for example, Christian Science, Millennial Dawnism, Christadelphianism, and others. These systems are, we believe, the active working of the spirit of error; and, though clothing themselves with the name of "Christian," they are, in reality, antichristian and a deadly attack of Satan on the truth. They are all untrue to the great central truth of Christianity, the person of Christ, God over all, blessed for evermore, yet truly man — God and man in one person; besides being false as to the truth generally. And those who propagate these errors have shown an amount of zeal in flooding the world with tracts and books, which true Christian workers often lack; thus the enemy succeeds only too well in spreading his poisonous and blinding influences by means of the printing-press.
But the Christian who is content to walk humbly in separation from the world, can always find a resource in God Himself outside it all, which nothing can change or set aside. His life, his truest interests, his deepest joys, are drawn from above, and cannot be taken away by anything which transpires in this world. And everything seems to point to the close of the present dispensation and the speedy coming of the Lord for His saints. Then this present period of time will come to a close by the resurrection of those who have fallen asleep during all the ages which have elapsed, and the changing of the living, both together being caught up to meet the Lord in the air and so to be "for ever with the Lord."
Here it may be well to refer briefly to the question, Will the church go through the great tribulation?
Now, no one denies that the Christian may be called on to pass through much affliction; scripture says, "we are appointed thereunto." But this is in a general way; it has nothing to do with "the tribulation."
To suppose that the church must go through the tribulation is a mistaken view, detrimental to the believer's best and most cherished interests and affections. It neutralises and militates against the true heavenly hope of the church, and that attitude of constantly waiting for God's Son from heaven, which should characterise the Christian. It savours of the spirit of the evil servant, who said in his heart, "My lord delayeth his coming."
Besides this, it brings confusion into the interpretation of prophecy by confounding the present period with the period when God is about to take up again the government of the world with Israel as the centre.
The error arises chiefly from not seeing the distinctive place and calling of the church as a company called out from the world for Christ, which is heavenly; in contrast with Israel, which is a people whose blessings are more of an earthly character, in the land, the store, etc.
Some have advanced Matt. 24:31 in support of this view. But the passage has really nothing to do with the church; it refers to the elect of Israel. It is evident that the whole of this part of the chapter is Jewish. We read of the land of Judea, of fleeing to the mountains, of false Christs, of the abomination of desolation spoken of by Daniel the prophet. Also the title, "Son of man," here given to Christ, and His appearing as a sign is not at all the way in which He is presented as coming for His church.
When He appears as Son of man in power and glory, His saints will appear with Him (Col. 3:4). They had been previously "caught up … to meet the Lord in the air." At His appearing, the tribes of the land will mourn because He is coming in judgment (see Matt. 26:64; Rev. 1:7; and, as to the title, Son of man, Ps. 8).
In Rev. 3:10 the Lord promises to the church in Philadelphia that He would keep them from (or, out of) that hour of trial which should come upon the whole habitable world, etc. And mark, He does not say He would keep them during that hour, but "out of" it. He does so by taking them to Himself (see ver. 2 ).
The Period Between the Coming of the Lord for His Saints and His Appearing with Them in Glory
The translation of the saints from earth to heaven, to which we have already referred, is evidently a momentous epoch in the future history of the world. It closes what might be called. the "Church" period, or parenthesis, and reopens the Jewish period, bringing us back to a state of things somewhat analogous to what we find in the Gospels when our Lord was on earth. Prophecy maps out the future with unerring certainty, so that the humble Christian, taught of God, may know what is about to take place in this world far better than the most astute politician who depends only on a human forecast of events. Prophecy is connected with God's government of the world and the events which will occur when He is preparing the way for the blessing of Israel, and above all for the establishment of the Messiah as King in Zion. We read in Deuteronomy 32:8: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the peoples according to the number of the children of Israel." In speaking of prophecy, it has been remarked that "Jehovah and His dealings, and the Messiah, shine through the whole. Israel always forms the inner circle, or chief platform, on which these dealings are developed, and with which the Messiah is immediately in relation. Outside of, and besides this, the nations are gathered, instruments and objects of the judgments of God, and finally, the subject of His universal government made subject to the Messiah, who, however, will assert His special claim to Israel as His own people" (J. N. D., Synopsis, 2. 273).
It is remarkable that a large portion of scripture, both in the Old and New Testaments, is occupied in dealing with the period of time with which we are now concerned; indeed, a much larger portion than we might think, especially when we consider the shortness of the time itself. Let us enquire then, What will take place immediately after Christ comes, and what length of time will elapse between His coming for His saints, and His appearing with them in glory?
In order to answer these questions, perhaps the best scripture we may take up is the close of Daniel 9. The prophet was found on his knees in the place of confession of his own sins and those of the people — always the right place in a day of failure, and when God's hand was upon them in chastening on account of their sins. Daniel takes also the place of intercession, and in answer to his prayers, God gave this remarkable explanation of the vision, which, though it only occupies four verses of Scripture, carries us over a lengthened period of time, commencing with the commandment to restore and to build Jerusalem (which took place, as we learn from Nehemiah 2, in the twentieth year of Artaxerxes the king) to the final judgment of those who will be allowed to desolate the city of Jerusalem and the sanctuary in the last days, prior to the millennial reign of Christ. The 70 weeks are clearly weeks of years, and they are divided into three periods — first, 7 weeks or 49 years, which were occupied in the building of the city; then 62 weeks or 434 years; making in all 69 weeks or 483 years to the Messiah the Prince. After this (we are not told how long after), as the passage states, the Messiah shall be cut off and have nothing.* This, we know, has taken place.
1915 361 There remains, therefore, one week of the 70, or 7 years; and some, whose judgment is well worthy of respect, have explained that the first half of this week (or 3.5 years) has been fulfilled in the ministry of our Lord, which just lasted that time; but the unbelieving part of the nation of Israel, not recognising Him, have to go over the whole week in a future day. In the book of Revelation, we get the events recorded with the last half of the week especially in view; and our Lord referred particularly to this time also when he spoke of the "great tribulation." According to the prophet Daniel, room was left for the acceptance of the Messiah by the nation of Israel; and at the beginning of His ministry the announcement was made, "the time is fulfilled" (Mark 1:15); the 69 weeks had gone by. But the Jewish nation was unbelieving, and only a small remnant received Him. The nation as such, influenced by the religious leaders, rejected Christ, and will be allowed of God to fall into the snare of receiving the Antichrist in a future day. Antichrist, as we shall see later on, will be in league with the imperial head of the revived Roman Empire (here called "the prince that shall come") and this head of the Empire will confirm a covenant with "the many," or the mass of the Jews, for one week.
It has been said that, "In the half-week of the Lord's ministry the remnant received Him, the nation did not. When under Antichrist the nation again go through the first half-week, it will be the converse; the nation receive him [Antichrist], the remnant do not" (Coll. Writ., J.N.D., 28:551)
The present period of time, during which the church is being gathered out, namely, the whole period from Pentecost to the coming of the Lord, being a parenthesis in God's direct dealings with Israel as a nation, is entirely omitted from the 70 weeks, as we might expect.
The interval between the coming of the Lord for His saints and His appearing with them in glory to reign, occupies therefore not only the last week or 7 years (which dates from the confirmation of a covenant with the apostate mass of the Jews, referred to in Daniel 9:27), but, before this begins, a certain space of time, the length of which we cannot determine. From the book of Revelation (Rev. 6 — 9) and other passages, however, we may gather that it will be long enough for the complete overthrow of the present political status, what has been often called the status quo, and for the development of the apostasy, the mystery of lawlessness, which is already working, and which will go on to the close. We see, indeed, the foreshadowings of this already. But, on the other hand, there will be the gracious work of the Holy Spirit in the hearts of the godly remnant of Israel, as well as in those Gentiles who will receive blessing through their instrumentality, in enabling them to witness for God on the earth, and in preparing them to receive 'Christ as their Messiah.
Let us now enquire what will take place on the earth during the interval between the coming and appearing of the Lord, always bearing in mind that the church, composed of all true believers of this dispensation, will have been already translated to heaven, "caught up to meet the Lord in the air," and thus kept out of the hour of trial, which is about to come on the whole habitable world, to try them that dwell on the earth (Rev. 3:10).
The Jews will be gathered back to their land, the mass of the nation in the same unbelieving state in which they were when the Lord was on earth; but a remnant will be prepared of God to receive Christ the true Messiah. It is quite possible, even probable, that the events now taking place in Europe will prepare the way for this return.
The prophet Zechariah thus describes this godly remnant; after first stating that the apostate's, the two parts of the nation, shall be cut off and die, he adds — "But the third shall be left therein (i.e., in the land); and I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, Jehovah is my God." This remnant, in whose hearts God's Spirit had wrought, leading them to repentance, will pass through deep trial and persecution, as well as sorrow of heart, for having crucified their Messiah.
The return of the Jews to Palestine is a subject which has occupied the attention, not only of Christians who are interested in these things, but of politicians also. No doubt there are many more there now than there were some thirty or forty years ago, and the events now passing, as already remarked, may facilitate their return. But we have not to wait for the gathering back of the Jews for Christ to come for His church. Doubtless the bulk of the nation will return after that event has taken place, and with the modern facilities for travel, this would not occupy a long space of time.
Once Christ has come for His saints, and the Jews are back in their land, everything is ready for the last great series of events which will fill up the last week of Daniel 9, or rather more (Dan. 12:11-12); and which will be brought to a close by the appearing of the Lord in the execution of judgment on the apostate Jews and Gentiles and the deliverance of His people.
In Daniel 2 we read the account of the great image, which formed the subject of Nebuchadnezzar's dream, gives us a general outline of the four great Gentile empires which have ruled the old world, presented as one whole. Nebuchadnezzar's universal authority was a grant from God Himself, when Israel, and especially the house of David, had utterly failed to represent Him in government. After that came the Medo-Persian empire, then the Grecian, and finally the I Roman, under which our Lord suffered.
At the close of the present dispensation, the Roman empire will come into prominence again, as we shall see later on. The feet of the image were part of iron and part of clay; this is what we see at the present time. The clay represents, no doubt, the democratic and socialistic elements, where the will of the people largely controls the ruling power. The result of the mixture is that it is "partly strong and partly fragile," it has neither the coherence nor stability of the original monarchies.
But all these are broken to pieces and become as the chaff of the summer threshing-floor, when the stone cut out without hands (Christ in His judicial character) smites the image upon its feet. Then the God of heaven shall set up a kingdom which shall not be destroyed or pass away as all others did.
We find in Scripture three personages who play a leading part in the events of this period, namely, THE HEAD OF THE ROMAN EMPIRE, THE ANTICHRIST, AND THE ASSYRIAN. The first two of these are brought before us in Revelation 13; the former under the figure of a beast arising out of the sea; the latter, a beast arising out of the earth. The sea is, in prophetic imagery, the symbol of the unsettled, turbulent state of things, somewhat like what existed at the time of the French Revolution. This beast has ten horns and seven heads; and from the explanation given us in Revelation 17 we learn that the seven heads are seven mountains, and the ten horns are ten kings, who receive power for one and the same time with the beast, that is, with the head of the revived Roman Empire, as is clearly indicated by the seven hills or mountains. This reformation or reconstruction of the Roman Empire which ruled and dominated the world for so many centuries, will be a very remarkable event, and will be the cause of wonder and admiration to the dwellers on earth of that day.
If we look at the Latin or Roman kingdom as it is now, it is by no means strong, as compared with some of the Powers; but what circumstances may lead up to the putting of such complete authority into the hands of its chief or head in a future day, we cannot say. It may be a political move, designed to form a union of nations of the West, as a counterpoise to the growing power of the East and of Russia, or it may be brought about for other political reasons without war or bloodshed. But, however this may be, it is clear that, when the Roman Empire is revived, it will have a distinctly Satanic origin; it will "ascend out of the bottomless pit," will blaspheme God, His name and His people, and derive its power directly from the dragon (Satan). We are told in chapter 17 that this beast "was," that is, it existed in the days when John wrote; then it "is not," for the empire in its unity under one head has disappeared; and it "shall be" (R.V.), it will reappear in its last imperial form, with its ten subordinate kings. This beast is said to continue forty-two months, that is, three and a half years, or the last half of the week mentioned in Daniel 9.
Moreover, when the Empire is reconstituted in the future, Satan will have been cast out of heaven (Rev. 12:7-12); he will be no longer there to accuse the brethren before God. The future head of the empire, arising out of the state of anarchy which will then exist, will represent Satan's power and authority on the earth (Rev. 13:1-10). This beast, as before remarked, has seven heads and ten horns. The seven heads are seven mountains (Rev. 17:9), which locates it geographically at Rome. And there are seven kings, or forms of power; five* of which had passed away in John's day, one existed then, and another was to come and continue a short space.** The eighth was "of the seven," and is still future.
{*"The beast is thus distinguished. There had been — 1, kings; 2, consuls; 3, dictators; 4, decemvirs; 5, military tribunes; Who held successively and constitutionally the imperium. And these five were fallen. The sixth was actually then in power — emperors. The seventh had not yet come; and it was to be transient. The eighth is the imperial form, which had been wounded to death (Rev. 13:3), revived by the dragon as the resurrection-head of the empire rising up at the close against the risen Lord of glory." — W.K.
**"My impression is, that the first Napoleon and his brief empire is the seventh, and we have now to wait for the development of the last." — J.N.D.}
This eighth head will revive the empire under Satanic authority, causing all the world to wonder. We learn from Daniel 7:8 and 24, where he is represented under the figure of the "little horn," that this king contrives by some means to put down three others and take their place.
The ten "horns" or kings under the future empire receive power for one and the same time with the beast (Rev. 17:12), therefore it is clear that the empire must be revived, after ceasing to exist ever since it was broken up by the barbarians about the fourth and fifth centuries.
It has been remarked that "the empire existed at the first without these kings. Then these kings existed without it, and you have the ten kings without the beast. At the end you get the ten kings with the beast … I can surely say we have not had the beast in this form yet" (Coll. Writ. J.N.D., 11:49).
As to the extent of the future empire, it seems probable that we should exclude from it those portions of the ancient empires referred to in Daniel 2, which did not, at the time they existed, form part of it. These are the Babylonian, Medo-Persian and Grecian empires, which successively preceded the Roman. Some remains of these empires* will, doubtless, be found at the close; not in the form of extensive empires as they once were, but as minor kingdoms or states.
{*Unless, perhaps, the Babylonian, as this falls within the limits of "the Assyrian" empire of the future. "Babylon the Great" of Rev. 17 is a corrupt religious system, not a city or power.}
So, when the "stone cut out without hands" (Christ coming in judgment) falls on the image, it breaks to pieces, not only the legs and the feet (the Roman part), but the whole image. It would seem, therefore, that the previous kingdoms may have some kind of existence, concurrently with the Roman, till the end (see also Dan. 7:12).
Another reason why it is likely that the future representatives of these three empires should be excluded from our forecast of the ultimate form of the Roman Empire is, because these probably belong to the confederation of powers in Asia Minor, Syria, Greece, etc., which will come under the control of the great northern Power, the final phase of which will be the "Gog" of Ezekiel, or Russia (Ps. 83, Ezek. 38, 39).
Even if the Roman beast of the future gained possession of the eastern part of the ancient empire for a time, it is probable that it would soon pass under the influence of Gog and his allies. This may be embraced in the series of events brought before us prophetically in Rev. 8. and 9.
Roughly speaking, the Roman Empire of the future would embrace what is now Morocco, Algeria, Tunis, Tripoli, in Africa; and in Europe, Spain, Portugal, France, Belgium, Italy, part of Southern Germany, part of Austria, and England. But the present war will doubtless modify these divisions considerably.
The imperial head of the future Roman Empire will have the seat of his authority at Rome, and he will be closely leagued with the Antichrist, the seat of whose power and pretensions will be at Jerusalem.
We have now to speak of THE ANTICHRIST, or second beast, of Revelation 13. He comes up out of the "earth," which is a figure of the settled or ordered state of things, as contrasted with the "sea," or state of unrest and anarchy. He has two horns like a lamb, but speaks as a dragon. Whatever his pretensions may be, to the spiritual mind, taught of God, his voice betrays his Satanic origin. He is a complete travesty of the Lord Jesus Christ. The seat of his power is at Jerusalem, and he acts in close league with the first beast of this chapter, the imperial head of the revived Roman Empire. He is more a religious than a political or civil ruler, though he has this latter character also.
At the present time the priesthood of Christ is exercised in heaven on behalf of His saints, and Satan is a kind of anti-priest, the "accuser of the brethren": but when the time spoken of in Revelation 13. arrives, Satan will have been cast out of heaven (Rev. 12:7-9), and will have his representative man on earth, not exactly as anti-priest, but as a kind of false prophet. The Antichrist has power to perform remarkable miracles, causing fire to come down from heaven, as the prophet Elijah did when witnessing for the true God and against Baal. He makes an image of the first beast, to which he has power to give breath (not "life," that belongs to GOd), and he causes that all should worship this image on pain of death.
There are many passages of Scripture, both in the Old and New Testaments, descriptive of the Antichrist in various ways. We can only touch on a few of these. Our Lord Himself said to the Jews in His day, "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive." Solemn pronouncement! If they would not have the Sent One of the Father, they should be caught. in Satan's snare, and receive Satan's counterfeit, as they will in a future day. Again, we read in the First Epistle of John, "Little children, it is the last hour: and as ye have heard that antichrist cometh, even now there have arisen many antichrists." The Antichrist (only so-called in this place) is here characterised by two things — he denies that Jesus is the Christ, this is Christ's relationship to Israel as their Messiah; and he denies the Father and the Son, the latter being the special relationship in which the divine Persons are revealed in Christianity. He is, therefore, the complete embodiment of avowed infidelity and unbelief in the truth in its full character as revealed in Scripture.
We have a very distinct reference to the Antichrist in 2 Thessalonians 2, where he is called the "man of sin," the "son of perdition," "the lawless one." All the craft and subtlety, as well as the power of Satan, will accompany his manifestation, for his coming is said to be "after the working of Satan, with all power and signs and lying wonders"; this is the exact contrast to our Lord Jesus Christ, who did His works in the power of the Holy Spirit. Christ was, as Peter said to the Jews (Acts 2:22), "a man approved of God, by powers, and wonders, and signs, which God did by Him." These same three words are applied to the man of sin, and the word "lying" may be taken as an adjective applying to all three. He is Satan's exact counterfeit of Christ, and the instrument of his lying deception. In the garden of Eden, Satan said, "Ye shall be as gods," and this man "exalteth himself above all that is called God, or that is worshipped."* It is not here a question of imperial power so much, but of religious deception; his deceits will be practised and his pretensions manifested in the temple at Jerusalem, which will be rebuilt at that day. There he sets himself forth as God. This is the full climax of man's self-will and pride.
{*"Is it not said in 2 Thessalonians 2 that he owns no God? The answer is 'Yes'; but the difficulty is completely removed by the testimony of Daniel 11, where we see that he does not 'regard any god'; while, at the same time, he honours his god, Mauzzim. Outwardly, before the Jews, he will have a god; inwardly, he has none. In 2 Thessalonians 2 it is, to my mind, religious and moral." — J. N. D., Coll. Writ., 28:533.}
We may now turn to another striking passage where we get further light respecting the Antichrist and his actings. It is in that remarkable chapter, Daniel 11, which gives us such a concise survey of events set down in the scripture of truth which were then future, but which have since become matters of history, at least up to verse 35. The history, given in its prophetic form, commences with the Persian kingdom, which was then just in its beginning, and carries us right on (from ver. 35) to the latter days, which are, of course, still future. All is in connection with Daniel's people the Jews, and with the land of promise. The prophet speaks of the "time of the end," "the time appointed," which evidently shows a break in the historical sequence of the chapter at this verse, and brings in the events of the last days.
Here we find "the king" introduced abruptly as a personage well known to the student of prophecy; "and the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods." Is not the unity of Scripture, of which sceptics seem to understand nothing, a manifest mark of its divine inspiration? Here we have the prophet speaking hundreds of years before Paul wrote to the Thessalonians, and yet delineating the same features as are attributed to the same person in that epistle. Self-will carried beyond all bounds, and impious opposition to God Himself, is what characterises the Antichrist.
It would seem from this passage in Daniel 11, that the Antichrist will be a Jew, indeed, it would be difficult to see how the apostate Jews would be deceived by his pretensions as a false Messiah if this were not so. Thus we read: "Neither shall he regard the God of his fathers (Jehovah, the true God of Israel) nor the desire of women (Christ), nor any god." But, as man cannot do without an object of some kind, he honours the god of fortresses or forces: because the resources he relies on to carry out his designs and enforce his decrees cannot, after all, go beyond human strength of arms, though Satan's power acts behind it all.
Let us pause here for a moment to consider the moral and present effect which this prophetic teaching of the word of God should have upon us. There can be no doubt that much of what we see around us at the present moment will contribute to, and find its full expression in, the Antichrist. Infidelity in its various phases, such as the general unsettling of the belief in the authority and inspiration of Scripture, the socialism and lawlessness which are so widespread, the growing pride and boastfulness of the age, the desire for what some have called a "superman"; all these things and many more will find their complete climax in "the lawless one." God warns His people beforehand as to what is coming, and it is for us to seek grace to keep clear of the spirit and tendency of the age, learning of Him who was meek and lowly in heart, who, though God over all, was truly the dependent and obedient One here, and who came down from heaven, not to do His own will, but the will of the Father who sent Him.
Turning now to Isaiah 57:9, we find "the king" introduced abruptly as follows: "And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell." How vain it will be for the apostate part of the Jewish nation in that day to ally themselves with this deceitful enemy of Christ! It is, in truth, to debase themselves even to hell. And yet this is just what the scornful men who will then rule in Jerusalem, will do in order to secure themselves, if they can, from the overflowing scourge which God will bring upon them, namely, the Assyrian. So we find in Isaiah 28:15, "Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves." Vain delusion to think that they can escape God's chastisement thus! Terrible hardness of heart, under the influence of Satan's craft!
That man should rise to such a pitch of pride and wickedness as characterises the Antichrist, we can hardly conceive, but God allows this great manifestation of Satanic energy as a just judgment upOn the apostate nation of Israel, as well as upon apostate Christendom. "For lo," says the prophet Zechariah, "I will raise up a shepherd in the land, which shall not visit those that be cut off, neither seek the young one, nor heal that that is broken, nor feed that that standeth still but he shall eat the flesh of the fat, and tear their claws in pieces." Then follows God's judgment upon him: "Woe to the worthless shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened." The cup of his iniquity is full, and his judgment comes at last. We learn from various scriptures that he will meet his end, not by being overcome by force of arms, nor by angelic power, but by the judgment of the Lord Himself in person when He appears. Thus we read in 2 Thessalonians 2:8, "Whom the Lord Jesus shall slay with the breath of his mouth, and bring to naught with the manifestation of his coming." With this we may compare Isaiah 30:33, which may be best read, "For Tophet is ordained of old; for the king also it is prepared he hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it." "The king" here is clearly the Antichrist, and his fearful doom, as being cast into hell, is plainly brought before us.
Finally, we get the execution of judgment on these two leaders in evil — the head of the Roman Empire, and the Antichrist who acted in league with him described as the subject of prophetic vision in Revelation 19: "And the beast was taken, and with him the false prophet that wrought miracles before him … these both were cast alive into the lake of fire burning with brimstone." The Lord Jesus will descend from heaven in warrior-judgment, as King of kings and Lord of lords, followed by the armies which are in heaven, and will execute summary judgment on both these, who will be cast straight into hell, without any further judgment.
"Everlasting fire," we are told, in Matthew 25, is prepared [not for men but] for the Devil and his angels," but what a striking fact it is that these two men will be cast in there 1,000 years before the Devil! During the millennium the Devil will be kept bound in the bottomless pit, or abyss (Rev. 20); after which he will be loosed for a little season, and finally "cast into the lake of fire and brimstone, where the beast and the false prophet are." Note the closing words here, for they indicate that these two leaders of evil, who are taken in open rebellion against Christ, and cast into the lake of fire, will have been there during the whole thousand years of Christ's reign over the earth.
Let us enquire, What will be the state of things religiously in Christendom after the coming of the Lord for His saints? Scripture clearly proves that the rapture of the saints will, in the end, be followed by apostasy from Christianity; but we must not suppose that all profession of Christianity will be given up immediately upon the taking away of the church. On the contrary, the symbol of the woman riding upon the scarlet-coloured beast (Rev. 17) shows us that the corrupt forms of Christianity which we see around us — Romanism, Ritualism, etc. will go on, and even increase in outward pomp and show, for a time. How long God has lingered in patience over this terrible travesty of Christianity, called here "Babylon the Great, the mother of harlots and abominations of the earth"! She was characterised by pride, assumption, and idolatry; she was a persecutor of the true saints of God and she deceived the nations by her sorceries. But her cup is full at last, and judgment, swift and complete, comes upon her.
So we read, "And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire" (Rev. 17:16, R.V.). Thus she will be brought to utter desolation, for God will "put it into their hearts to do His mind, and to come to one mind." These are the ten kings under the revived Roman Empire, or imperial head of power, which will control Western Christendom, who "give their kingdom unto the beast," acknowledging him as their chief, and recognising his authority as binding all together. These will cast off this corrupt religious system calling itself Christian, which had seduced them by its allurements, and held them bound under its sway for so long a time, making a bad use of conscience in its dupes, in order to forward its own ambitious ends.
There was, on a small scale, a sample of this at the time of the French Revolution. Then, as history informs us, Christianity was formally repudiated, and the sacredness of the Republic and the worship of Reason was solemnised. At the time to which our chapter (Rev. 17) refers, the profession of Christianity will be given up in toto; this is what is called in 2 Thessalonians 2:3, "the apostasy." And we find in this same chapter that He who now lets or hinders the power of evil, will then be taken out of the way, so that full scope will be given for the exercise of man's will. This hinderer of the full development Of lawlessness is, doubtless, the Holy Ghost, who took the place of Christ here, and who now is the blessed active Agent for the carrying on of the work of God in this world. The Holy Ghost dwells on the earth, in the house of God; but when the church is taken to heaven, the Holy Ghost will no longer dwell here in the same way as now. When this restraint is removed, there is no hindrance to the development of the apostasy. Such will be the end of these highly-favoured Christian lands, and this is a very solemn consideration. Unbelief may sneer or deny it, but God's word is bound to stand true whatever men may say.
Going back for a moment to Dan. 9:26-27, we find that the "prince that shall come," whose people" (the Romans under Titus, A.D. 70) destroyed the city and the sanctuary, shall confirm a covenant with "the many," or the unbelieving mass of the Jews, for one week of seven years. In the middle of the week he will "cause the sacrifice and oblation to cease." He will put a stop to the Jewish system of worship; or, as we have seen from Dan. 7 when speaking of the "little horn," he "shall speak words against the Most High, and shall wear out the saints of the Most High: and he shall think to change the times and the law." This state of things lasts during the period of three-and-a-half years, for they (the Jewish times and laws), "shall be given into his hands until a time, and times, and half a time," or three years and a half. This period will, therefore, be a time of unparalleled energy of Satan, acting both through the head of the revived Roman Empire and the Antichrist in deceit and violence, and it will be a time of terrible trial to all who witness for God on the earth. It is to this time the Lord refers when He says, "There shall be great tribulation, such as was not since the beginning of the world to this time, nor ever shall be. And except those days should be shortened, there should no flesh be saved" (Matt. 24:21).
1915 373 Now, as to those who will be saved during this period the Lord Himself said to His disciples, whom He had sent forth to preach the kingdom of heaven, "Ye shall not have gone over the cities of Israel till the Son of man be come" (Matt. 10:23). As before remarked, the same work in which the disciples were then engaged will be taken up again by servants of God amongst the faithful remnant: of Israel in a future day, in preparing a people to receive the coming kingdom.
It is during this same time also that the "everlasting gospel" (Rev. 14:6) will be proclaimed to them that dwell on the earth and to the nations, kindreds, and tongues; "Fear God, and give glory to him; for the hour of his judgment is come and worship him that made heaven and earth, and the sea, and the fountains of waters." This gospel is entirely different from the gospel of the grace of God which is preached today, telling of remission of sins through faith in the Lord Jesus, and the blessed news of a full and free salvation through His atoning work on the cross. It is a call to fear God because He is about to judge, and to acknowledge Him in creation. Such a message will be most appropriate to those who have never heard the gospel of today, and at a time when Satan's special aim will be to supplant God's authority by that of the beast and false prophet. And so (while it is true that apostate Christendom will meet its terrible judgment) the book of Revelation gives us views of several saved companies, both from amongst the Jews and Gentiles, some of whom will suffer martyrdom rather than bow to the authority of the Antichrist, and some will be spared to participate in the blessings of the millennial kingdom under the righteous reign of the Lord Himself (Rev. 7:14-17; Rev. 14:1-5; Rev. 20:2, 4, etc.).
We now come to speak of THE ASSYRIAN, the last of the three chief actors in the events of this period; and this brings us to the close, at the appearing of the Lord in glory. But, before speaking of the Assyrian, it may be well to remark that we find in the prophet Daniel another title, namely, the "King of the North," and in Ezekiel, "Gog."* It would not be wise to speak too dogmatically as to how far these latter are to be identified with the Assyrian, who is not mentioned by this name in Daniel, but is the subject of frequent prophetic testimony in several of the other prophets. We must remember that Daniel wrote when Israel was in captivity in Babylon, and Ezekiel wrote when among the captives by the river Chebar. It may be that "the Assyrian" is used in prophecy in reference to the last days, as covering more than one person or power. We find in Psalm 83 and other passages various nations confederated with the Assyrian, just as the ten kings are associated with the chief of the Roman Empire in Revelation 13 and 17. But it would be outside the object of this paper to go into the matter in minute detail. Whatever power or grouping of powers may be indicated by this name, it is clear that they come of those parts which are situated to the north of Palestine.
{*"The King of the North is always he who rules over the territory occupied by Antiochus Epiphanes; but in the end Russia will possess this territory, or will rule over it, so as to be the Assyrian. Russia is Gog, unquestionably." "I believe the last coming up of the Assyrian is Gog. The term is geographic, whoever is King of the North" ("Letters," J.N.D., 1:635; 3:286).}
The Antichrist, acting in league with the head of the revived Roman Empire, will have the seat of his authority at Jerusalem, and will be the inward corrupter of the apostate Jews; the Assyrian will be the enemy and corrupter from outside. The Assyrian of the past occupied chiefly the territory north of Palestine, which we call Asia Minor, now under the rule partly of Turkey and partly of Persia.
When the Assyrian came on the scene of old, Israel, or at least the two tribes, were still owned of God as His people. Afterwards, the wickedness of the kings of the house of David had led to God's pronouncing upon them the sentence of "Lo-ammi," that is, "not my people" (Hosea 1:9). When they were carried away captive to Babylon by Nebuchadnezzar, the people became actually "Lo-ammi" (though God still watched over them in mercy), and the "times of the Gentiles" began. Thus it was that, when Israel failed and turned to idolatry, God gave power into the hands of the Gentiles and His throne was no longer found on earth, as it had been at Jerusalem, where He dwelt in the house which was built for His name. Since that time (though God, of course, controls the course of events in the world) He no longer rules amidst His people as He did in Israel. This giving of power into the hands of the Gentiles, which began with Nebuchadnezzer, is a fact of immense importance in the history of the world, and it is also very necessary to bear it in mind for the true interpretation of prophecy.
But, to resume our subject, in process of time Christ came, and He was crucified. Thus the Jews remain still "Lo-ammi," and continue in their unbelief and judicial blindness till this day; and this will be so until, in a future day, the Spirit of God works sorrow and repentance in the heart of the godly remnant. God will then once more own them as His people (Hosea 2:1). It is when they are thus owned by Him once more that the Assyrian of the future will make His final attack upon the city and the land. This is an essential fact for us to remember in order to truly understand these prophecies.
It was by the Assyrian that the ten tribes were carried away captive (2 Kings 17), and the Assyrian of the past was a type or foreshadowing of the Assyrian of the future. The overthrow of Sennacherib and his great host, in answer to Hezekiah's prayer of faith, prefigured the final overthrow of the Assyrian of the last days. In the past, Babylon (where the two tribes of Judah and Benjamin were carried captive after the destruction of Jerusalem by Nebuchadnezzar) arose after the Assyrian monarchy; and, in fact, out of the ruins of that empire, which preceded it. But in the future to which we now refer, the Assyrian will be the last enemy of Israel; this is just the reverse of history.
Now this consideration confirms the application of many prophetic scriptures on this subject to the events of the last days, though they may have had a partial fulfilment or foreshadowing in the past. We find many references to the Assyrian in the prophets — "Ho Assyrian, the rod of mine anger, and the staff in their hand is mine indignation." God uses this rod for the chastisement of His guilty people Israel. But at length God judges this haughty enemy, and with this judgment, His indignation against Israel comes to a close; "when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will publish the fruit of the stout heart of the king of Assyria, and the glory of his high looks" (Isa. 10:12). Now clearly the Lord has not yet performed His whole work on mount Zion and Jerusalem; this punishment of the Assyrian is, therefore, unquestionably future. Again, in Isaiah 14 we read, "I will break the Assyrian in my land, and upon my mountains tread him under foot." He may be proud and powerful, but who can withstand the Lord of Hosts in His purposes, or who can disannul His decrees?
Again, we find in Isaiah 30, "Through the voice of the LORD shall the Assyrian be broken in pieces, which smote with a rod. And every stroke of the appointed staff, which the LORD shall lay upon him, shall be with tabrets and harps," etc. (R.V.). It is plain that what is here brought before us is still future, and goes on to the final judgment of the Assyrian, for whom Topheth, or the fire of God, is prepared; and the passage describes the rejoicing which will follow the Lord's judgment of this powerful and haughty enemy of Israel, whom God had used as a rod to chasten them for their good.
We may now refer to a passage in the prophet Micah "And this man (the Ruler of Israel, the Messiah) shall be the peace, when the Assyrian shall come into our land; and when he shall tread in our palaces." It is Christ Himself, the true "Judge of Israel," once smitten and rejected by them; but in that future day to which the prophet refers, their deliverer from the power of the Assyrian. Indeed, this chapter takes in, in its scope, the final victory when "the remnant of Jacob shall be among the Gentiles in the midst of many people, as a lion amongst the beasts of the forest," etc. God Himself will purge the land and the people. He will purge them inwardly from their idolatry, and outwardly He will execute vengeance in anger and fury upon the nations who come up against Zion. But, even in view of this, the true saint of God can enjoy the most profound rest and peace of mind, for he is brought, through grace, into the secret of God's thoughts about everything. These mighty nations think that they can carry out their own will and do as they like, "but they know not the thoughts of the LORD, neither understand they his counsel for he shall gather them as the sheaves into the floor." God will be the deliverer Himself in that day, and He will strengthen His people and give them complete victory.
Finally, in this connection, let us look at Daniel 8. In the vision given to the prophet we have the "rough goat," who is the king of Greece, and the great horn between his eyes was the first king, Alexander the Great. But, arising out of the fragments of his empire, there came forth a "little horn," which became exceeding great.* No doubt the passage, to a certain extent, refers to a person well known in history, Antiochus Epiphanes, king of Syro-Macedonia; but, taking it in its completeness, and especially the explanation given in the latter part of the chapter itself, it goes much beyond this and takes in the events of the last days (see Dan. 8:23). This little horn magnifies himself to the Prince of the host (Christ, Jehovah), and from Him (that is Christ, the Messiah) the daily sacrifice is taken away and the place of His sanctuary cast down.
{*This "little horn" is entirely different from the "little horn," of Daniel 7, which refers to the ruler of the west.}
We cannot say who will, in a future day, rule the territory in the east, north of Palestine, which is here referred to; but the prophecy makes it plain that he will be possessed of remarkable intelligence; as it is expressed, he understands "dark sentences" and carries out his aims through policy and craft, as well as by force of arms. His military power, however, will be derived from elsewhere, for it is "not by his own power." He will be allowed to cast down some of the leaders of the Jews; will interfere with their system of worship, prospering by craft; and finally will exalt himself against the "Prince of princes," as Antichrist does against the "God of gods" (Dan. 11:36).
From the geographic position of the territory in Asia Minor occupied by this king, as well as from other considerations, it would seem probable that he is to be identified with "the Assyrian." His action in corrupting the Jews by his craft, as well as his more active opposition, is exercised "in the last end of the indignation" (i.e., God's indignation against Israel), "at the latter time of their kingdom, when transgressors shall have come to the full." It is, therefore, near the time when the Lord will be manifested in glory for the deliverance of His people and the establishment of His kingdom. It is clear, as already remarked, that he derives his power from some outside source; more than probably he acts under the direction and authority of the ruler of the Russian empire.
But, whatever may be the crafty machinations of unscrupulous men, or their military prowess, it all comes to an end the moment God interposes on behalf of His people. And so he is "broken without hand."
Let us now look briefly at the "GOG" of Ezekiel; whom we must carefully distinguish from "Gog and Magog" of Revelation 20. The latter is an enemy who comes against the camp of the saints after the millennium, whilst the former is before it.
We read that "The word of the LORD" came to the prophet, saying, "Son of man, set thy face toward Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal" (Ezek. 38:2). In the word "Rosh" we have the first traces of a country now included in the Russian Empire; but at the time the prophet wrote, it was probably peopled by Scythian tribes, dwelling on the shores of the Black Sea, etc., then spreading themselves abroad in those lands now under the rule of the Czar.
In the last days, to which the prophet refers, Israel will have been once more settled in their land, "In the latter days, I will bring thee against my land." They will have been again owned by Jehovah as His people, and will be dwelling safely, just before the millennial reign begins, and Gog comes up, fully intending to take a spoil and a prey.
The words of Ezekiel show us that Gog had been the subject of prophetic testimony previously, as we read, "Thus saith the LORD Jehovah; Art thou not he of whom I have spoken of old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them (i.e., Israel)?" (Ezek. 38:17).
We are told that Gog comes out of the "north parts," or the "uttermost north," with his "many peoples" and "a great assembly, and mighty army." Geographically, therefore, there is ground for believing Gog to be closely linked with the king of the North or Assyrian; and the suggestion made by the late Mr. Darby, that he believed Gog to be "the last phase of the Assyrian," appears to be very probably correct. If so, this explains what Ezekiel says as to previous prophetic testimony, for we know that the Assyrian is largely spoken of in the prophets.
When Gog appears, he comes with an immense host, like a storm, and like a cloud to cover the land; but his audaciousness draws down upon him the indignation of Jehovah, who comes in to deliver his people; and Gog perishes with all his host upon the mountains of Israel under the judgment of God.
It is to be remarked also that we find a very distinct reference to the northern invader in the prophet Joel. He says, "And I will remove far off from you him [that cometh] from the north" (Joel 2:20). So it is clear that this great enemy of Israel will occupy an important place in the closing scenes just before their final deliverance.
We have already seen that Jehovah's indignation — that is His anger against Israel on account of their idolatry and their sins — ceases with the judgment of the Assyrian. But there will be some lapse of time after the Lord descends from heaven in judgment upon the various actors in the scenes we have been looking at; and the establishment of full peace and blessing. In fact, He will reign first in the character of David, putting down His enemies, before He reigns in the character of Solomon in peace and tranquillity. We have three periods noted at the close in Daniel 12 — three years and a half, or 1,260 days; 1,290 days; and 1335 days. The first commences in the middle of the week, when the covenant with the people, made by the head of the revived Roman Empire, is broken, and their worship is stopped; and it ends with the overthrow of the beast and Antichrist (Rev. 19). But the full establishment of Israel in settled peace in their land does not come about till the close, 75 days later on, or perhaps more.
It would seem that the great northern power to which we have already referred, will be allowed to come against Jerusalem on account of the exceeding wickedness of the Antichrist and of the beast, with whom he is linked, and of the apostate part of the nation of Israel. The prophet Daniel (who never carries us into the millennium as Isaiah and other prophets do, but just up to it and no further) closes Daniel 11 with a reference to the "King of the North," who comes down against the seat of Antichrist's power (i.e. Jerusalem) like a whirlwind with his vast armies, overflows many countries, and passes on to Egypt. Tidings, however, out of the east and north trouble him, and he returns to Palestine, here called "the pleasant land," and plants the tent of his palace between the Mediterranean Sea and Jerusalem: but "he shall come to his end and none shall help him." This is very similar to what we have already seen concerning the fate of the Assyrian and Gog. Whether the tidings that he hears are that the Lord has appeared to crush the beast and the false prophet (Rev. 19), or that the ten tribes, many of whom may be within his territory, are being brought back to the land, it would, perhaps, be unwise to say definitely — though it may be so — but he comes to his end by judgment at the hands of the Lord Himself, and not merely by being defeated in battle by some other power.
Jerusalem will be the centre of a conflict of nations in that day; "Behold, I will make Jerusalem a cup of trembling unto all the peoples round about, and upon Judah also shall it be in the siege against Jerusalem. And it shall come to pass in that day, that I will make Jerusalem a burdensome stone for all the peoples; all that burden themselves with it shall be sore wounded; and all the nations of the earth shall be gathered together against it" (Zech. 12:2-3). Again, "For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished: and half of the city shall go forth into captivity," etc. (Zech. 14:2). This first attack is partially successful; the city is taken and some are carried away captive. But when the second attack is made, the Lord is Himself there, having already crushed the beast and false prophet, and He will go forth and fight against those nations; "and his feet shall stand, in that day, upon the mount of Olives, which is before Jerusalem on the east." From that mount of Olives a cloud received Him out of the sight of His disciples; now He comes to that same place in judgment on the nations, "and the mount of Olives shall cleave in the midst thereof toward the east and toward the west," etc.: an actual physical convulsion will take place which will open a way of escape for His people (Zech. 14:5).
And here we would like to draw the reader's attention to the following extract from "Notes on Zechariah" by H. R. In the last day, after the judgment of the Antichrist and the Roman beast, Jerusalem will be attacked by the surrounding nations. This attack will take place, if not under the personal direction of the Assyrian, at least under his patronage. Jerusalem will be taken and sacked; half the inhabitants of the city will be led captive, but the remainder of the people will not be cut off. Amongst those who will be spared there will be the feeble Remnant, a part of which, the two witnesses of Revelation, had already been martyred. It is the last trial which awaits the unhappy and guilty city.
"Later on, the King of the North or, the Assyrian, comes back from Egypt with his immense army, surrounds the beloved city, and it is then that the events mentioned in Zechariah 14:3 take place: 'And the LORD will go forth and fight with those nations, as when He fought in the day of battle.' There is an allusion here to what had passed when the Lord, having come out of heaven with all His armies (Rev. 19), had destroyed those of the beast and false prophet. But now a new event has taken place; 'And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem toward the east.' Then will be fulfilled what the angels announced to the disciples, witnesses of the ascension of the Lord on the mount of Olives. This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven … And the LORD my God shall come, and all the saints with thee (Zech. 14:5). All that this chapter reveals to us is as the prelude to this great fact: Jehovah, the God of the prophets, will come." F.G.B.
1916 11 "The word of God presents to us the coming of the Lord under several aspects. After His first coming as man here below, we have His coming from heaven as the Morning Star to receive His own to Himself. Then His coming when He will come out of heaven with His armies, to smite the nations, with the beast and the false prophet. Then His coming when He will be seen by His own on the mount of Olives and deliver them from the Assyrian. Finally, in our passage, His coming in glory with all the saints to establish the kingdom and lay the foundation of His government. This will be the moment when He will sit on the throne of His glory, and when all the nations will be assembled before Him to be rewarded or judged according to His retributive justice (Matt. 25:31-46)."
From other scriptures we learn other facts as to this closing period, just before the millennial blessing is established on a peaceful and permanent basis. We find in Isaiah 63 and 34, the Lord's return from the terrible judgment which will take place in the land of Edom. This judgment is executed by Jehovah Himself upon the armies of the natiOns who are assembled against Jerusalem, and who find themselves in Edom on account of the movements of their armies. Edom itself is dealt with by Israel, as we shall see just now. This is the day of Jehovah's vengeance, the year of recompenses for the controversy of Zion. It is the day of vengeance on Jehovah's enemies, and the year of His redeemed the time of deliverance for His people.
Edom, as a nation, had been characterised by "pride and bitter hatred against the people of God, and they rejoiced at the calamities which overtook Israel. But if God finds it necessary to chasten His people, He does so for their good; and it is always a wrong thing to rejoice over the evils which come upon God's people, even if they deserve chastening. Three nations are said to escape out of the hand of the desolating king of the North (Dan. 11:41), namely, Edom, and Moab, and the chief of the children of Ammon. These nations were borderers on Israel's territory, and connected with them by distant ties of relationship; but they had a special malice against God's people, therefore God uses Israel to deal with them in judgment at the close. Thus we read, "they (Israel) shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them" (Isa. 11:14).
Again, Ezekiel says, "I will lay my vengeance upon Edom by the hand of my people Israel and they shall do to Edom according to mine anger and my fury: and they shall know my vengeance, saith the Lord GOD" (Ezek. 25:14). So also the prophet Obadiah brings before us the implacable hatred of Edom against Israel, and their rejoicing over God's chastisement of His erring people but he shows us also God's deep displeasure against Edom on account of this animosity. Further, it is a remarkable fact that, while a remnant of the other nations will come in for blessing in a future day, Edom will not — "Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at the plagues thereof "(Jer. 49:17). Because of their perpetual hatred of God's people, He says, "When the whole earth rejoiceth, I will make thee (Edom) desolate" (Ezek. 35:14). Let us take the moral of it to heart, for we may easily fall into the same kind of spirit as the Edomite. Jeremiah saw the failures and sins of God's people, but he wept over them; Daniel and other godly men confessed them as their own; but the spirit of the Edomite is that of bitter hatred against those who, however they may have failed, are nevertheless the people of God. This spirit is particularly displeasing to Him.
Scripture clearly shows that the future blessing which is in store for this earth, and which will be brought in under Christ as the true Messiah of Israel, will be preceded by a series of judgments, and will not be brought about by the preaching of the gospel, as some suppose. It is when God's judgments are in the earth, the inhabitants of the world will learn righteousness (Isa. 26:9). The gospel of God's grace which is preached now, has quite another object, namely, to bring souls to Christ, and to gather out of the world a people for His name.
It is important, too, that we should distinguish between the "day of the Lord," so often spoken of in the prophets, and the "coming of the Lord," for which we wait. The former is a day of darkness, gloominess, and judgment, when God will assert His rights over this world, so long under the dominion of Satan, its god and prince. The latter is the bright and blessed culmination of all the Christian's joys, the climax of his hope, and the cheer and sustainment to his faith as he passes through this Christ-rejecting world, waiting for God's Son from heaven.
This fact, that the kingdom will be preceded by judgment, explains what is a difficulty to some people, that is, what are sometimes called the "imprecatory psalms." Owing to not understanding the difference between the Christian and the Jewish dispensations, and applying to the one what belongs to the other, some are led into confusion and error. We (Christians) do not look for judgment in the world; on the contrary, our place is rather to suffer, if called on to do so; and to be earnest in seeking the conversion of souls, out of the world. When the Lord comes, we leave the world to go to be with Him in heaven. But when it is a question of the government of the world, God must act in righteousness and put down evil. Israel will, therefore, rightly look for His judgment on their enemies, because they cannot have their rest and blessing on earth until the wicked are put down.
Another remarkable event connected with the appearing of the Lord in glory will be the RETURN OF THE TEN TRIBES OF ISRAEL. The last notice of them in scripture is given us in that instructive chapter, 2 Kings 17, where the history of God's patience and forbearance on the one hand, and their sins and follies on the other, is brought before us. It was their sins and idolatry which were the cause of all the calamities which came upon them, as the word "therefore," which sums it all up in verse 18, plainly shows — "Therefore the LORD was very angry with Israel, and removed them out of his sight." So also we find in 1 Chronicles 5:26, "The God of Israel stirred up the spirit of Pul, king of Assyria, and the spirit of Tilgath-pilneser, king of Assyria, and he carried them away … and brought them unto Halah, and Habor, and Hara, and to the river Gozan," etc. Remark it was God who stirred up the spirit of these kings; and thus they were deported to Assyria. This is one of the places mentioned in Zechariah 10:10, from which they will be brought back in a future day.
These ten tribes, therefore, were not in the land (with rare exceptions) at the time when Christ was crucified, and for this reason they are not directly guilty of having put Him to death. They do not pass through the conflicts of the three and a half years which we have been considering, but are brought back just at the close. We get some light on this subject in Ezekiel 20, where God says He will gather them out of the countries where they are scattered, with a mighty hand, and will bring them into the wilderness of the peoples, and will plead with them face to face. There they will be purged from the rebels who are amongst them, separating a remnant, and God will accept them and require offerings at their hands. From Isaiah 49:18-23, we learn that the Jews (i.e., the two tribes) will again recognise Israel (the ten tribes), saying, "Who hath begotten me these … these, where had they been?" God will put it into the heart of the nations in that day to bring back these lost ones to their land, in order that they may be made ready to receive their Messiah — at least the godly ones amongst them (compare Jer. 16:15; Ezek. 11:16-21; Micah 3:8; Isa. 49:21).* Infidels and sceptics may say How can this be, seeing that they have disappeared amongst the other nations? But we know that God has His eye upon them, and in His time the great trumpet will be blown, and they will be once more restored to their land.
{*"Following upon the events of which we have just spoken (the judgment of the Assyrian, the nations, etc.), a part of the ten tribes of Israel will set out to go back to Palestine, from the farthest parts of Egypt and Assyria, beyond the desert (Zeph. 3:10; Zech. 10:7-12). The rebels amongst them are judged on the way, as of old when the people went out of Egypt, yet did not see the promised land (Ezek. 20:30-44; Isa. 11:12-16; Isa. 27:12-13.) The nations who have been evangelised bring back the other part of the dispersed Remnant of Israel These two parts do not return into their land until 'after the glory.' The ships of Tarshish are the first to bring them back (Isa. 60:1-9; Isa. 66:20-21; Isa. 49:8-12, 22." — H.R.}
We have now arrived, in our brief study, as far as THE COMING OF THE SON OF MAN IN POWER AND GLORY. "When the Son of man shall come in his glory and all the holy angels with him, then shall he sit upon the throne of his glory and before him shall be gathered all the nations" (Matt. 25:31-32). Scripture shows that all judgment is committed to the Son of man (John 5:22); but it is important that we should clearly understand that those who appear before this judgment throne are not people who have died, but living nations on earth at that time. Christ will deal with those nations according to the way they treated those ministers or servants whom He sent out during the period of trial and persecution just preceding; and whom He calls here, "these my brethren." Those who received them, in so doing, received Him and will pass into the blessing of the millennial kingdom. Those who rejected them, rejected Him, and will depart into everlasting fire, prepared for the devil and his angels. Such is the sentence of the King who sits on His throne.
Judgment is, indeed, His "strange work," for He delights in mercy; but all rebellion and opposition must be put down before Christ reigns in righteousness and peace. When He comes in glory, His appearing will be sudden and vivid as lightning, and He will gather together His elect (i.e., the elect of Israel) from all parts. It will be a solemn day for the world, but a blessed time for His oppressed and persecuted people. The Lord Himself confessed before the high priest, "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."
Let us here give a brief résumé of the events of this closing period just before the millennial reign begins. We have the testimony borne in Revelation 1:7, "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen." Revelation 19, where we find heaven opened for the last time in scripture, gives us Christ coming in warrior-judgment, with all the majesty and glory which belongs to Him as King of kings and Lord of lords. His eyes are as a flaming fire — piercing and penetrating He is the royal Victor, crowned with many crowns, and having a name which no one knows but Himself. Truly man as well as God, His person is inscrutable, no one could sound the deep mystery of His being; but, revealed in judgment, His name is declared to be the "WORD OF GOD." A sharp sword proceeds out of His mouth, and He treads the winepress of the fierceness of the wrath of God Almighty.
The first stroke of His judgment falls upon the head of the revived Roman Empire (the first beast of Rev. 13) and on the false prophet or Antichrist (the second beast of Rev. 13) who was linked with him. These two leaders of Satanic power and craft, being taken in the act of open rebellion and war against Christ, are cast alive into the lake of fire, without further judgment; the remnant, that is, their followers and those who compose their armies, are slain. The judgment of Gog we have already spoken of (see Ezek. 39; Isa. 30:31-33; Dan. 11:45, etc.); and in Joel 3 we have God's judgment of the nations in the valley of Jehoshaphat, where He sits to "judge all the nations round about."
Here let us pause for a moment. It is always a solemn and humbling thing to contemplate God's actings in judgment. Solemn, because who can withstand the Almighty when He arises in vengeance and in judgment? Humbling, when we think what depths of wickedness and folly man is capable of; and we ourselves should be the same but for His infinite grace!
In view of what we have sought to bring before the reader from the prophetic word, we may here venture a few general remarks as to the present position of matters in Europe.
We have seen that there are two main groups of powers referred to, (1) the revived Roman Empire with its ten subordinate kingdoms in the West, closely leagued with the Antichrist in Jerusalem; (2) the Assyrian confederation, or Gog and his allies, in the East and North.
We cannot well see how Germany, which has been of recent years much the strongest military power in the world, can ultimately maintain her position, seeing that she does not come within the field of the prophetic scriptures in any definite way. Is it likely that such a power would not be the subject of special notice, if it existed as such at the close of the dispensation?
The Austrian empire, which is a kind of conglomeration of smaller nations, will probably break up. Russia will doubtless gain an ascendency over what is now the Turkish empire, as well as over Greece and Macedonia. England, France, Spain, Belgium, Switzerland, etc., will form a part of the confederation of European powers under the Roman beast.
But all that is now taking place is in the hand of One who, though He moves behind the scenes, moves all the scenes which He is behind. Man's will, and even Satan's power, can but subserve the accomplishment of His purposes.
THE MILLENNIUM. — The various acts of judgment to which we have referred, prepare the way for the millennium by the putting down of evil and what is opposed to God. But before we enter upon our subject, let us briefly consider the state of the people of God in that day, preparatory to Christ's reign.
We have already seen that there will be a faithful remnant of Israel, as well as a company of Gentiles, who will identify themselves with them, preserved and kept by God's power, and who will be looking for the Messiah, in spite of all the machinations of their enemies. Though Israel should "abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim" (Hosea 3:4), yet, afterwards they will return and seek the LORD, and David (type of Christ) their king. What a remarkable testimony this is to what has actually taken place, and what will yet take place! They will say, "Come, let us return unto the LORD "for he hath broken, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us; and the third day he will raise us up, and we shall live in his sight" (Hosea 6:1-2). The "third day" is the day when God intervenes in power.
We find a figurative representation of this future restoration of the nation in Ezekiel, in the vision of the "valley of dry bones" (Ezek. 37). God brings life and blessing to His once torn and scattered people. And it is worthy of note also that, when Hezekiah, after his deliverance from the Assyrian, was sick unto death, and prayed to the Lord for his recovery, the prophet was sent to him with the message; "Behold, I will heal thee: on the third day thou shalt go up into the house of the LORD" (2 Kings 20:5). He is here, no doubt, a type of Israel, delivered through God's marvellous interposition; raised up to life again, so to speak, and going up to worship in His house "on the third day."
But the prophetic testimony which speaks of that blessed day for Israel, and for this earth, when they shall be restored to their own land is so abundant, that it would be quite beyond our space to refer to it in detail. One thing which is very striking about it is that these promises of future blessing are often abruptly brought in, just after speaking of the chastisement God had to bring upon them for their sins. Frequently they are introduced with the words "I WILL do so and so. This shows us that the blessing of the people is on the ground of pure grace and sovereign mercy; it is also a touching evidence of God's willingness to forgive, yea, His delight to bless, wherever there is real repentance and self-judgment.
The work of repentance and contrition on account of their terrible guilt in crucifying their own Messiah, produced by the Spirit of God acting in the hearts of the godly remnant of Israel in that day, will be very deep and real. We have a very striking picture of this in Zechariah 12:10-14. It is not, there, a question of outside enemies or circumstances, but one between the soul and Christ Himself. What bitter sorrow they will feel as they "look on him whom they have pierced," and realise, as they have never yet done, what they have been guilty of. Every family mourns apart, and their wives apart; such is their individual contrition; and, by a strong figure of speech, even the land is said to mourn.
The title "millennium" means simply the thousand years, and is quite correct, so far as it goes; because, as we learn from Revelation 20 Christ's reign over the earth will last for that space of time. It will be a reign of righteousness and peace; "A king shall reign in righteousness," "and the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places" (Isa. 32). Being a reign of righteousness, wherever evil shows itself during the millennium, it will be dealt with in righteous judgment at once. The glorified saints will be associated with Christ in His reign. The seat and centre of government will be Jerusalem, which "shall be safely inhabited." To it those who are left of the nations shall go up year by year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. The temple will be built on mount Zion, not on mount Moriah as of old.
Many of the psalms give us notes of praise and triumph which will be sung in that day to celebrate the Lord whose mercy towards His people endureth for ever, and whose praises will 'be found connected with Zion, the place of God's own choice and of His triumphant grace toward Israel.
But it would carry us much beyond the scope of this paper to look at more than two or three passages. In Psalm 68 we find: "A mount of God is mount Bashan, a many-peaked mountain is mount Bashan. Why do ye look with envy, ye many-peaked mountains, upon the mount that God hath desired for his abode? (Zion), yea, Jehovah will dwell there for ever." And Psalm 145 looks on to that millennial day when Christ Himself will lead the praises of His people in the midst of the assembly of Israel. So also Isaiah 11 gives us a beautiful description of that time when the "Branch out of the root of Jesse" shall judge the poor in righteousness and maintain the right of the meek with equity, and under whose beneficient sway blessing and peace shall fill the land. Isaiah 12 contains the song that shall be sung in that day, when Jah, Jehovah (the existing One objectively, as well as the One who is in special relationship with His people) will be the strength and salvation of His delivered people. It closes with the words: "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee." Such is the exulting praise which shall go up to Him in that day from His redeemed people, for His rich and abounding mercy. Then "the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away."
There will be a manifest, visible display of the glory of God in the heavens, just as the pillar and the cloud marked His presence in the tabernacle of old. Thus we read in Isaiah 4:5: "And Jehovah will create, over every dwelling-place of mount Zion, and over her assemblies, a cloud of smoke by day, and the shining of a flame of fire by night, for over all the glory shall be a canopy." So, too, we find in Revelation 21, that "the holy city, Jerusalem "(as it should read) comes down out of heaven from God, having the glory of God and her shining was like unto a stone most precious, as it were a jasper stone, clear as crystal.
It does not derive its light from the sun and then give it out to the earth; but, in a fuller way than the pillar of fire and the cloud, the glory of God enlightens it, and the light thereof is the Lamb, In this holy city, Jerusalem above, there is no temple; God's presence there is manifested, not shut in; but in Jerusalem below, the temple will be rebuilt, as we see by the account given at the close of Ezekiel. Though the Lord will open the millennial reign in person, yet He will not, we believe, reign exactly on the earth during that time, but over the earth, in connection with it. We would gather from Ezekiel 46 — 48 that there will be a representative, or vicegerent (as we would say) who will represent Him, in the centre of God's government at Jerusalem, and who is there called "the prince."
Satan, long practised in deceiving men and tempting them to sin and rebellion, and who is undying in his hatred against Christ, will be bound and cast into the bottomless pit or abyss. The wilderness and the solitary place shall be glad and shall blossom as the rose. The effect of the curse will be to a certain extent, removed; and it seems probable that death will not be, unless for positive acts of disobedience and sin against God "the youth shall die an hundred years old, and the sinner being an hundred years old shall be accursed" (Isa. 65:20).
1916 30 But it must not be supposed that the heart of man is one whit changed, even by the manifestation of such glory, except where the regenerating grace of God has wrought; and in many cases they will doubtless yield but a feigned obedience. So, at the close of this time of blessing, God allows one last test. Have one thousand years of righteous rule and unalloyed goodness on God's part changed the heart? Alas! it is not so. No sooner is Satan loosed out of his prison for a little season, than he gathers together the nations of the earth as the sand of the sea, around Jerusalem. This last act of rebellion is met by God's summary judgment: fire comes down from God out of heaven and devours them (Rev. 20).
ETERNITY. — We now enter upon the last and final "stage of all; beginning with that great session of judgment called the "great white throne." The account given at the close of Revelation 20, is one of the most solemn and impressive within the whole compass of God's revelation given us in the Bible, and we do well to feel this as we ponder over it.
We have already remarked that the saved who had died, had been raised at the coming of Christ for His saints (Heb. 11:13 and 40; 2 Cor. 15:50-57; 1 Thess. 4:16). The saved ones who were slain during the period immediately preceding the millennium, were raised also in order to enjoy the blessing of that day (Rev. 20:4) "both these are included in the "first resurrection." But the unsaved, or "rest of the dead," had remained in their graves "until the thousand years were finished." After this they are raised by God's almighty power, whether from the grave or from the sea. A "great white throne," which is distinctly and essentially a throne of judgment, is set up. Where this throne is set we are not told, for heaven and earth have fled from the face of Him who sits upon it. And, as the Epistle of Peter tells us, "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat: the earth also and the works that are therein shall be burned up." Solemn, most solemn consideration for man with all his boasted advancement, as well as for all who have nothing beyond this world! And here we pass out of time, which is measured for us by every sunrise and sunset, into a limitless and boundless eternity. The clock which marks each passing hour in this world, will be no longer required then.
And who is it that sits on this great white throne of judgment? This is a question about which people have very confused thoughts, but as to which Scripture leaves no room for uncertainty. It is the Son, the once-rejected Saviour. He Himself "has said, "The Father judgeth no one, but hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father" (John 5:22). Yes, every one must honour the Son; either by bowing to Him now, in the day of grace, as the Saviour, or then, in the day of judgment, as the Judge.
Who will appear at this throne? Clearly it is not a judgment of living people such as we find in Matt. 25, where they are separated as sheep from goats, etc. No! the passage plainly states that it is "the dead, great and small," who are found here. It is the dead out of Christ, the unsaved dead, and only they. At this throne everything is done in perfect righteousness and justice, and the judgment is according to works. We must all be before God either in Christ, in all the worth and value of what He has done; or we must have to do with God as unsaved, standing on our own merits. Now to appear in our own merits involves certain condemnation, for our works could not stand the searching light of that day. Moreover, this is not a throne of grace, or sprinkled blood to meet the sinner's need, but of stern unbending judgment and nothing but judgment. The day of grace will have passed away for ever, and the issue for every soul will be final, according to the demands of the righteousness and glory of God. Against the sentence there given there can be no opposition, and from it there is no appeal.
The dead are judged out of those things written in the books. This conveys to us, in a figurative manner, the idea of records of works known to Him who searches all hearts; and these works are not perfect before God. Then the book of life is referred to; but mark, it is not in order to write anyone's name there "Could it be that any of their names were written in that book? No, this could not be, since none of those whose names are inscribed by God Himself in the book of life, appear at this throne. These saved ones had long since been raised from their graves, and had shared with Christ in His reign of a thousand years, and therefore they do not appear at the great white throne at all. And what is the solemn end of it all? It is to be "cast into the lake of fire." It is true that men do not like to hear of this, and Satan is doing all he can at the present time to hide and obliterate the fact; but it is a remarkable thing that we find this very expression, "the lake of fire," three times in this part of Revelation (Rev. 20:14-15, and Rev. 21:8).
Death and Hades are looked at as personified; and they are also cast into the lake of fire. Death is the last great enemy to be destroyed. No one, not even the wisest or the greatest or the most powerful of men, has been able to stand against it; and no man of science has ever found a remedy for it. There it stood from the day that Adam fell, like an unstormed fortress of the enemy's power, until the Lord Jesus Christ died, and by His death delivered those who through fear of death were all their lifetime subject to bondage. And, as we have before remarked, the true believer may never die, for Christ may come within his lifetime!
But, taking man as such, its sway was universal, and its power was paramount and complete. However, at the point at which we have now arrived in our brief study, death has no more place, because all men have disappeared from the scene — the saved to share the blessed abode of the new heavens and the new earth, the unsaved to the lake of fire. Lastly, Hades, the unseen, the state of departed spirits — has yielded up its last occupant, in order that such may appear at this resurrection of judgment. It has also, therefore, ceased to exist; and (solemn thought!) there remains now ETERNITY — a fixed state; a timeless, endless, infinite duration for ever and ever, incomprehensible to the mind of man.
THE NEW HEAVENS AND THE NEW EARTH. — We have just been speaking of the solemn events, closing in eternity itself, in reference to the unsaved and the ungodly, and we now turn to the brighter and happier theme of the eternal destiny of the saved. "We, according to his promise," says the apostle Peter, "look for new heavens and a new earth, wherein dwelleth righteousness." It has been remarked by some one that righteousness "reigns" throughout the millennium, but it "dwells" during the eternal state.
We have already remarked that the closing verses of Revelation 20. give us the final issue of judgment for the lost; then we have in the first eight verses of chapter 21. the eternal state of blessing for the saved. Here we find that God dwells with men, in the scene which He has Himself prepared for the eternal habitation of His saints. But before this could be so, every trace of sin and evil must be for ever removed from the whole universe. Now this, as we know, will be effectuated in virtue of the far-reaching efficacy of the blood of Christ, the Lamb of God, who taketh away the sin of the world. Not a trace of that sin, which so marred everything, will sully God's fair creation then. In this eternal state of bliss everything will be in perfect harmony with the holy nature of God; and His love told out in all its unmingled fulness shall, so to speak, expand itself without hindrance and fill the scene. The saints will not then need to be ever on their guard lest they should defile their garments, but will walk the courts of the heavenly city with perfect freedom and unalloyed bliss.
As we have said, God dwells with men; this was His purpose from the beginning. He visited Adam in Eden, but sin came in and marred everything. As soon as redemption was accomplished, in type at least, in the paschal lamb and the deliverance through the Red Sea, then God spoke of His habitation. Yet God could not fully rest in a scene where sin and Satan's power were — a world departed and alienated from Him.
But here, in this eternal state of sinless perfection, it is not a question of man tested, as in Eden, and liable to fall; on the contrary, everything stands on the immutable basis of the value and efficacy of the precious blood of Christ everything is now reconciled to God; and here God dwells with men. The "holy city, new Jerusalem," comes down from "God cut of heaven, prepared as a bride adorned for her husband. It would seem that this "new Jerusalem "is itself "the tabernacle of God," and if that be what is now called the church, as it appears to be — the Lamb's wife, this would show that the church will retain its near and privileged place even in eternity itself.
Let us remark here that it is a question of "God" and "men"; we have got out of all simple dispensational names such as "Jehovah" with Israel, "Father" with His people now, etc. Then Christ will have finished His millennial reign, and the last enemy having been destroyed, He will have delivered up His mediatorial kingdom to God, even the Father, that God (Father, Son, and Holy Ghost) may be all in all. Distinction of nations, too, of which we have seen so much previously, will have ceased to be. It is no longer a question of Jews, Gentiles, etc., but of "men." The whole order of things will be changed. Instead of sorrow and tears so familiar in this world, God Himself shall wipe away every tear. Death cannot enter the scene — what breaks, what sorrows it had caused for ages! in fact, sin and everything which it had brought in, and which had followed in its train, will have passed away for ever.
In conclusion, may we not praise and bless God as we consider the wonderful harmony of Scripture, throughout all its wide and far reaching range? Like a panorama of great events, God makes all these things to pass in review before the eye of faith in His word. Not, indeed, in order. to gratify our curiosity as to the future, but that the student of prophecy may learn profitable moral lessons for his own soul's blessing. To discard or neglect the study of prophecy would surely be a serious loss.
Prophecy, indeed, began with the Fall in Eden, when the Seed of the woman which was to bruise the serpent's head was promised. Then it conducts us, in its wide range, along through past events (recorded on the pages of Holy Writ with perfect accuracy, long before they occurred, but which have now become matters of history), right on through the successive ages, until, finally, we find ourselves carried into eternity itself. God has, speaking reverently, taken us into His confidence; He has revealed all these things to us in His word for our present profit and blessing. To His name be the praise and glory. Amen! F.G.B.