THE EVERLASTING KINGDOM.
We have now to consider the dealings of the two beasts, the final Roman
emperor and his false prophet, with
The Jews.
With the Romans the Jews joined in the death of Christ, and with the
rulers of this fourth empire they will be in agreement for a time at the
close of their long course of apostasy. This was especially made known
to Daniel in the prophecy of
The Seventy Weeks
(Dan. 9). These weeks (lit., _hebdomads_, or periods of seven, _i.e._,
seven years each) had been divinely decreed (or "cut off," _i.e._, from
the period of "the times of the Gentiles") upon his people and his city.
From the going forth of the commandment to restore and to build
Jerusalem unto the Anointed One (the Messiah), the Prince, would be
seven weeks and threescore and two weeks. After this the Anointed One
would be cut off, and would have nothing (Dan. 9. 24-26). This period is
69 times 7, or 483 years, and to the very day this was the period
commencing with the command of Artaxerxes Longimanus, King of Persia,
for the restoration of Jerusalem (Neh. 2. 1-9), and ending with the
triumphal entry of Christ into the city (Matt. 21. 1-11).[B] Four days
later He was crucified, "the Anointed One was cut off and had nothing,"
_i.e._, He did not enter then upon His Messianic kingdom. The prophecy
predicted that the people of the prince (lit., "a prince") that would
come would destroy the city and the sanctuary. That took place in A.D.
70, under Titus Vespasianus. But Titus is not "the prince that shall
come." This, apart from other considerations, is clear from what
follows: "And his (the prince's) end shall be with a flood (or rather,
'in the overflowing,' _i.e._, of the wrath of God)," a prediction at
once inapplicable to Titus. The mention of
The Last "Week"
is deferred, indicating an interval between the sixty-ninth and the
seventieth. Now the events predicted for the seventieth had no
historical fulfilment immediately after the sixty-ninth. The one,
therefore, did not follow the other consecutively. At the commencement
of the intervening period the Jews were scattered from their land. At
the seventieth they will have been restored, and the events of that week
concern "the prince that shall come," the last world-emperor, and his
dealings with them. "He shall make a firm covenant with many (lit., 'the
many,' _i.e._, the great majority of the nation) for one week" (v. 27).
This covenant is described in Isaiah's prophecies as a "covenant with
death" and an "agreement with Hell." The covenant, he says, "shall be
disannulled," and the agreement "shall not stand; when the overflowing
scourge shall pass through, then ye shall be trodden down by it" (Isa.
28. 18). That this refers to a time yet future and not to past
Israelitic history may be gathered from verse 22, where the theme and
the language are similar to those of the passage in Daniel now under
consideration. Daniel tells us the mode of the disannulling. "In the
midst of the week (R.V., margin) he shall cause the sacrifice and
oblation to cease." Accordingly after three and a half years the
Antichrist, manifesting his real character, will prove himself a traitor
and break the covenant, and thus Isaiah's prediction will be fulfilled.
[B] See "The Coming Prince," by Sir Robert Anderson. Price, 5/.
Apparently at the very time when he thus breaks his league with the Jews
the Antichrist will determine upon his public deification and the
establishment of his worship in the Temple. For he it is who "opposeth
and exalteth himself above all that is called God, or that is
worshipped; so that he as God sitteth in the Temple of God, showing
himself that he is God" (2 Thess. 2. 4). This, with the setting up of
his image, will doubtless be the fulfilment of the prophecies recorded
by Daniel, that "upon the wing (or pinnacle) of abominations shall come
one that maketh desolate" (Dan. 9. 27, cp. 11. 31 and 12. 11), and "they
shall profane the sanctuary, even the fortress, and shall take away the
continual burnt offering, and they shall set up the abomination that
maketh desolate" (11. 31, cp. 12. 11); a fulfilment also of the Lord's
prediction that "the abomination of desolation, which was spoken of by
Daniel the prophet," will "stand in the holy place" (Matt. 24. 15). In
the establishment of this blasphemous worship of the emperor, the false
prophet will play a prominent part, as we have seen from the latter part
of Revelation 13.
The many references to the desolator and the desolations are indicative
of the
Fierce Persecution
which will follow. This will be at first directed against "the remnant,"
the large numbers of Jews who will repudiate allegiance to the beast and
to the false prophet, many doubtless having been converted to their
coming Messiah through the testimony of two witnesses who will be sent
from God to the nation. "They shall prophesy a thousand two hundred and
threescore days, clothed in sackcloth" (Rev. 11. 3-13). The success of
their ministry will apparently arouse the bitter antagonism of Satan and
his human instruments. The breaking of the covenant with the people as a
whole indicates that an effort will also be made to crush the entire
nation. Thus the latter half of the seventieth week will be the time of
"Jacob's trouble," "a time of trouble, such as never was since there was
a nation even to that same time" (Dan. 12. 1), though the unprecedented
tribulation will not be confined to the Jews only.
Armageddon and After.
The bitter antagonism of the man of sin, and his colleague, the false
prophet, against God and His people will culminate in the gathering
together of all the forces of the Empire in Palestine in final conflict
for the complete domination of the world. This tremendous event is thus
indicated by the apostle John: "And I saw coming out of the mouth of the
dragon, and out of the mouth of the beast, and out of the mouth of the
false prophet, three unclean spirits, as it were frogs: for they are the
spirits of devils (correctly, "demons"), working signs; which go forth
unto the kings of the whole world, to gather them together unto the war
of the great day of God, the Almighty" (Rev. 16. 13, 14).
In reality the issue at stake will be the supremacy of Christ or of
Satan in the earth. The objective will be neither territorial conquest
nor naval supremacy, nor commercial predominance. The war of the beast
and the ten kings under him is against the Lamb (Rev. 17. 14). This the
second Psalm had foretold: "Why do the nations rage, and the peoples
imagine a vain thing? The kings of the earth set themselves, and the
rulers take counsel together against the Lord, and against His Anointed,
saying, Let us break their bands asunder, and cast away their cords from
us." The issue is not uncertain: "He that sitteth in the Heavens shall
laugh: the Lord shall have them in derision."
The Scene of the Conflict
is Har-Magedon, commonly known as Armageddon (Rev. 16. 16). The name,
which is associated with Megiddo, a locality famed in Old Testament
history for its decisive battles (Judges 5. 19; 2 Kings 23), doubtless
stands here for a wider area, stretching, as we shall see, from the
north to the south of the land.
The combatants, the conflict and its conclusion, are described by John
in vivid language of terrible grandeur in Revelation 19. 11-21: "And I
saw the Heaven opened; and behold, a white horse, and He that sat
thereon, called Faithful and True; and in righteousness He doth judge
and make war. And His eyes are a flame of fire, and upon his head are
many diadems; and He hath a name written, which no one knoweth but He
Himself. And He is arrayed in a garment sprinkled with blood: and His
name is called the Word of God. And the armies which are in Heaven
followed Him upon white horses, clothed in fine linen, white and pure.
And out of His mouth proceedeth a sharp sword, that with it He should
smite the nations: and He shall rule them with a rod of iron: and He
treadeth the winepress of the fierceness of the wrath of Almighty God.
And He hath on His garment and on His thigh a name written, KING OF
KINGS, AND LORD OF LORDS.
"And I saw an angel standing in the sun; and he cried with a loud voice,
saying to all the birds that fly in mid heaven, Come and be gathered
together unto the great supper of God; that ye may eat the flesh of
kings, and the flesh of captains, and the flesh of mighty men, and the
flesh of horses and of them that sit thereon, and the flesh of all men,
both free and bond, and small and great.
"And I saw the beast, and the kings of the earth, and their armies,
gathered together to make war against Him that sat upon the horse, and
against His army. And the beast was taken, and with him the false
prophet that wrought the signs in his sight, wherewith he deceived them
that had received the mark of the beast, and them that worshipped his
image: they twain were cast alive into the lake of fire that burneth
with brimstone: and the rest were killed with the sword of Him that sat
upon the horse, even the sword which came forth out of His mouth: and
all the birds were filled with their flesh" (Rev. 19. 11-21). Ezekiel
similarly describes the scene in his prophecy in chapter 30. 17-21.
Thus it is that the climax of the world's rebellion against God is to
meet its doom. This is the manner of the overthrow of the ten-kingdomed
empire, the fourth of Daniel's visions. Accordingly, what we have now
read from Revelation 19 is identical with (1) the falling of the stone
upon the feet of the image in Nebuchadnezzar's vision, the annihilation
of all Gentile government (Dan. 2. 45); (2) the consuming of the
dominion of the fourth beast in Daniel's subsequent vision (Dan. 7. 26);
(3) the pouring out of God's wrath upon the Antichrist, the desolator
(Dan. 9. 27); and (4) the coming of the Son of Man on the clouds of
Heaven with power and great glory (Matt. 24. 30). The great emperor, the
man of sin, is to be crushed by the Lord Jesus, "with the breath of His
mouth," and brought to nought "by the manifestation of His coming" (2
Thess. 2. 8).
Now this "manifestation of His coming" is, to transliterate the Greek
words,
The Epiphany of His Parousia.
An epiphany is, literally, the 'shining forth' of that which has been
hidden; and the word Parousia is, literally, 'presence' (see margin of
R.V. and Phil. 2. 12). This latter word is used of the coming of Christ
to the air for His saints, 'to receive them unto Himself,' and of their
consequent presence with Him (1 Thess. 2. 19). They are thus to be "ever
with the Lord" (1 Thess. 4. 17), and with Him they will come when He
descends at His revelation "from Heaven with the angels of His power in
flaming fire, rendering vengeance to them that know not God, and to them
that obey not the Gospel of our Lord Jesus" (2 Thess. 1. 7, 8). The
sudden bursting forth of His glory thus "to execute judgment" (Jude 15)
will be the 'Epiphany, or shining forth, of His Parousia,' and by it the
Man of Sin is to be brought to nought and his empire demolished. He and
his false prophet will be "cast alive into the lake of fire," and his
armies will perish (Rev. 19. 20, 21).
This is to be the issue of the world's attempts to establish a
millennium of its own by schemes of federation and amalgamation. This
is the upshot of its fancied progress and improvement without God and
His Christ.
We must now see what other Scriptures have to say concerning this scene.
The instrument which the Lord uses for the destruction of His foes is a
sword which proceeds _out of His mouth_; the destruction is described as
the treading of the winepress.
The Voice of the Lord.
First, as to the instrument. The sword is symbolic of the utterance of
the Lord's voice. No material instrument is needed, a word is enough.
This is clear from many passages. In the second Psalm the overthrow of
the foe is thus described: "Then shall He _speak_ unto them in His
wrath, and vex them in His sore displeasure" (v. 5). Joel prophesies of
the same event: "The sun and the moon are darkened, and the stars
withdraw their shining: and the Lord _uttereth His voice_ before His
army; for His camp is very great; for He is strong that executeth His
word: for the day of the Lord is great and very terrible; and who can
abide it?" (Joel 2. 10, 11; and see 3. 16. With this compare Isa. 11. 4
and 30. 30-33.) The same voice of judgment is implied in Paul's
prediction of the doom of the lawless one, that "the Lord Jesus will
slay him _with the breath of His mouth_" (2 Thess. 2. 8). In the same
connection we are doubtless to read Psalm 29, the Psalm which describes
the terrible majesty and effect of the _voice of the Lord_.
We must presently dwell more fully upon this Psalm in order to observe
its application to the circumstances under consideration, and its
connection with the passages which describe the judgment of the foe as
The Treading of the Winepress.
These passages are Isaiah 63. 1-6; Joel 9. 16; Revelation 14. 17-20, and
the one already quoted in Revelation 19. It is observable, too, that in
the first of these the voice of the Lord is mentioned again, for the
Deliverer describes Himself as "I that _speak in righteousness_."
We shall first refer to Revelation 14. 17-20. Two angels appear coming
forth, the one from the temple in Heaven with a sickle in his hand, the
other from the altar. The latter calls to the one with the sickle to
gather "the clusters of the vine of the earth," symbolic of the Man of
Sin and his gathered armies. The angel then casts his sickle into the
earth, gathers the vintage, and casts it into the winepress of the wrath
of God. The winepress is "trodden without the city," and "there came out
blood from the winepress, even unto the bridles of the horses, as far as
a thousand and six hundred furlongs" (_i.e._, 200 miles). The great
emperor and his prophet, and their vast forces, will thus be gathered in
dense battle array throughout the length of Palestine, Jerusalem being
their objective. Joel calls the scene of the battle "the Valley of
Decision." "Come, tread ye," says the prophet, "for the winepress is
full, the fats overflow; for their wickedness is great. Multitudes,
multitudes in the valley of decision! for the day of the Lord is near in
the valley of decision" (Joel 3. 13, 14). The multitudes are the forces
of the Man of Sin.
The first six verses of Isaiah 63 narrate in the form of a dialogue
The Overthrow of the Man of Sin
and his forces. The dialogue is between Messiah the Deliverer and the
Jews. Having just overthrown the foe in the treading of the winepress,
and the armies of the Empire being destroyed throughout the battle line
from the north of the land to the south, the Messiah, in the fruits of
His victory, reveals Himself to His astonished earthly people. In
wondering admiration they exclaim: "Who is this that cometh from Edom,
with dyed garments from Bozrah? this that is glorious, marching in the
greatness of His strength?" To this their Deliverer answers, "I that
_speak in righteousness_, mighty to save." The significance of this is
at once apparent to the reader who calls to mind the various passages
mentioned above in reference to the voice of the Lord. "I that speak in
righteousness"--this is the voice uttered before His army (Joel 2. 10),
"the sword that proceedeth out of His mouth" (Rev. 19. 15); the "breath
of His mouth," by which the Man of Sin is crushed (2 Thess. 2. 8), and
the "voice" of Psalm 29.
The people, struck by the appearance of the Victor, next ask: "Wherefore
art Thou red in Thine apparel, and Thy garments like him that treadeth
in the winefat?" The language is doubtless symbolic. Messiah explains in
reply how the threatening foes have been crushed: "I have trodden the
winepress alone; and of the peoples there was no man with Me: yea, I
trod them in Mine anger, and trampled them in My fury; and their
lifeblood is sprinkled upon My garments, and I have stained all My
raiment. For the day of vengeance was in Mine heart, and the year of My
redeemed is come. And I looked, and there was none to help; and I
wondered that there was none to uphold: therefore Mine own arm brought
salvation unto Me; and My fury, it upheld Me. And I trod down the
peoples in Mine anger, and made them drunk in My fury, and I poured out
their lifeblood on the earth" (vv. 3-6). The words of a previous
prophecy express the joyful recognition of the delivered nation: "And it
shall be said in that day, Lo, this is our God; we have waited for Him,
and He will save us: this is the Lord; we have waited for Him, we will
be glad and rejoice in His salvation" (Isa. 25. 9).
Turning now to Psalm 29 we find
The Scene of Judgment
strikingly depicted; the very length of the battle line is indicated, in
agreement with the later and clearer description in Revelation 20. 14.
Indeed, the passages which foretell the events of this coming terrible
day afford a remarkable illustration of the progressive character of the
revelations of Scripture. The Psalm is divided into three parts: (1)
The first three verses are a call to the saints in Heaven, the "sons of
the mighty," to worship the Lord in view of the judgment He is just
about to execute for the deliverance of His people the Jews, their land
and their city. (2) The second part, verses 3-9, describes the actual
judgment by means of "the voice of the Lord." The psalmist was doubtless
thinking of a thunderstorm. The Spirit of God was giving prophetic
utterance concerning a more terrible scene, and the geographical
limitations of the Psalm are of prophetic import. The first place
mentioned is Lebanon, in the north, with its mountain-spur Sirion (vv.
5, 6). The last place is the wilderness of Kadesh, in the south, the
centre of which is Bozrah, in Edom (v. 8), a point of connection with
Isaiah 63. 1. Now the distance from Sirion to Bozrah, in the wilderness
of Kadesh, is 200 miles, and this is the 1600 furlongs of Revelation
14.20. Here, then, in one fell stroke of divine wrath the Man of Sin and
his forces are overthrown, and the Jews are delivered. The later
revelations of Scripture thus enable us to pass from the natural and
physical setting of the Psalm to the veiled reality. Thus this portion
of the Psalm is to be read in connection with the passage from
Revelation 19 quoted above. (3) The last two verses describe the results
of the conquest.
The Jews in their Extremity
were threatened with annihilation. But man's extremity is God's
opportunity. The people now see their Deliverer in person, they "look on
Him whom they pierced." They realise that their enemies were destroyed
because "the Lord sat as King at the flood." And now "the Lord sitteth
as King for ever." He whose right it is to reign has come to Zion. Hence
the psalmist can next say: "The Lord will give strength unto His people;
the Lord will bless His people with peace." Armageddon is over, the
winepress of God's wrath has been trodden, and the war against the Lamb
is ended. Psalm 30 follows on with the people's song of praise for
deliverance.
The judgments of God in the earth will be accompanied by
Seismic Disturbances,
including "a great earthquake such as was not since there were men upon
the earth," the overthrow of the cities of the nations, and the
displacement of islands and mountains (Rev. 16. 18-21). Then doubtless
will be fulfilled the prophecy of Zechariah, that in the day when the
Lord goes forth to fight against the nations that are gathered against
Jerusalem, His feet will stand upon the Mount of Olives, and the
mountain will be divided, leaving a very great valley east of the city
(Zech. 14. 1-5).
The Everlasting Kingdom.
In this tremendous intervention in the affairs of the world for the
termination of Gentile dominion the Son of God will be accompanied by
all His saints. He will come "to be glorified in His saints, and to be
marvelled at in all them that believed" (2 Thess. 1. 10). So from
earliest times Enoch had prophesied: "Behold, the Lord came with His
holy myriads, to execute judgment upon all" (Jude 14, 15, margin). And
Zechariah: "The Lord my God shall come, and all the saints with Thee"
(14. 5). They are to take an active part in the inauguration of His
Kingdom, and in its government. For "the saints of the Most High shall
receive the Kingdom, and possess the Kingdom for ever, even for ever and
ever" (Dan. 7. 18). "The Kingdom and the dominion, and the greatness of
the Kingdoms under the whole Heaven, shall be given to the people of the
saints of the Most High" (v. 27).
Then shall the Lord "be King over all the earth" (Zech. 14. 9). God's
claims will be vindicated. His Christ will reign as King of
Righteousness, and King of Peace, the centre of His government being the
very place where once He was despised and rejected, and men cast Him out
and crucified Him. Of the increase of His government and of peace there
shall be no end, upon the throne of David, and upon His Kingdom, to
establish it, and to uphold it with judgment and with righteousness from
henceforth even for ever. The zeal of the Lord of hosts shall perform
this (Isa. 9. 7). His saints "shall be priests of God and of Christ, and
shall reign with Him a thousand years" (Rev. 20. 6). Then will be
fulfilled the words of the Lord, "I am returned unto Zion, and will
dwell in the midst of Jerusalem: and Jerusalem shall be called the city
of truth; and the mountain of the Lord of hosts the holy mountain"
(Zech. 8. 3). The days of Israel's mourning will be ended, the nation
will be a "crown of beauty in the hand of the Lord, and a royal diadem
in the hand of her God," and Jerusalem will be a praise in the earth
(Isa. 60. 30; 62. 3, 7). "The Heavens shall rejoice and the earth be
glad," and "the earth shall be full of the knowledge of the Lord, as the
waters cover the sea" (Psa. 96. 11; Isa. 11. 9). According to God's
Eternal Counsel the despised Nazarene will yet be manifested and
acknowledged by all as King of Kings and Lord of Lords.
"To Him be glory for ever and ever,
AMEN."
INDEX.
PAGE
Adrian, 62
Alaric, 37, 38
Alexander the Great, 19
Alliance of Social Democracy, 71, 63
Alsace and Lorraine, 66
Antichrist, 85, 87, 91, 96
Antiochus Epiphanes, 20, 21, 64
Antiochus the Great, 19
Armageddon, 93
Attila, 39, 40
Babylon, 73
Bagdad, 46, 47
Balkan Peninsula, 46, 53
Barnabas, Epistle of 32
Beast, Twofold Symbolism of, 35, 36
Britain, 23, 39, 53, 62
British Empire, 67, 68
Bulgaria, 53
Byzantine Empire, 46, 57
Caesar Augustus, 14, 22, 25, 37
Carthage, 16, 17, 18, 40
Chaldean Empire, 12, 55, 60
Charlemagne, 58, 60
Christendom, Reunion of, 80
Commercial System, 87
Comparisons of Symbols in Daniel and Revelation, 29
Constantine, 26
Constantinople, 26, 27, 40, 44, 45, 46, 58
Crimean War, 52
Crusades, 47
Cyprus, 53
Cyril, 33
Democracy, 75, 76
Diocletian, 26
Early Christian Writers, 32-34
Eastern Half of Empire Overthrown, 44
European Federation, 69
False Prophet, 84
Genseric, 39, 40
German Influence, 53
Germanic Tribes, 37-41, 56
Grecian Empire, 19, 63, 65
Grecian Empire Divided, 64
Greece, 19, 20, 52, 53, 65
Hannibal, 18
Hippolytus, 33
Hungary, 40, 49, 52, 66
Huns, 39
International Working Men's Association, 71
Ireland, 67
Irenaeus, 32
Iron and Clay, 25, 74
Jerome, 33
Jews, 22, 54, 55, 56, 62, 68
Judaea Subdued by Romans, 23
Julius Caesar, 22
Justinian, 58
Khaliphs, 45, 47
Kosovo, Battle of, 49
Lactantius, 33
Magnesia, Battle of, 19
Man of Sin, 85, 100
Medes and Persians, 13, 55, 60
Megiddo, 94
Mithradates, 21
Mohammed, 45, 46
Mohammed II., 49
Napoleon, 72
Navarino, Battle of, 52
Nebuchadnezzar, 9, 11, 75, 96
Northern Limits of Empire, 41
Odoacer, 41
Omar, 45
Osman, 48
Ottoman Empire, 48
Palestine, 20, 21, 54, 56
Papacy, 79
Parousia, The Epiphany of, 97
Psalm 29, 102
Pydna, Battle of, 20, 21
Roman Emperor, The Final, 67, 68, 77, 82, 89
Roman Empire--Decline of, 51
Extended in Final Form, 60
Final Destruction of, 30, 32, 60, 96
Still in Power at Close of Present Age, 14, 30, 56
Tenfold Division of, 27-34
Twofold Division of, 35
Roman Influence Continued, 56-58
Roumania, 52, 53
San Stefano Treaty, 53
Saracens, 45, 47, 55, 63
Scotland, 67
Sea Symbolic of National Unrest, 72
Serbia, 52, 53
Seventy Weeks, 88
Slavery Under the Romans, 23
Spiritism, 84
Superman, 83
Ten Kingdoms Foretold, 27-34
Not Formed in West, 42
Tertullian, 33
Theodoret, 34
Times and Seasons, 10
Titus, 40, 89
Tongrol Bek, 47
Trajan, 23
Trentino, 66
Tribulation, The, 92
Tripoli, 53
Turkish Empire, 44
Turkish Empire, Downfall of, 63
Turks, 46, 55, 63
Turks and Mohammedanism, 47, 50
United States, 67, 76
Valens, 26
Vandals, 38, 40
Valentinian, 26, 37
Voice of the Lord, The, 98, 101
Western Half of Empire Overthrown, 37-41
Winepress, The, 99, 104
Zama, Battle of, 18
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THE EPISTLES TO THE THESSALONIANS
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By C. F. HOGG and W. E. VINE, M.A.
With Index to Subjects, Texts, and Greek Words.
* * * * *
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Transcriber's note:
1. The footnote at the end of page 74 reads:
See "The Epistles to the Thessalonians, with Notes Exegetical and
Expository," by C. F. Hogg and W. E. Vine, note _c._ pp. 259, 260.
(Glasgow: Pickering & Inglis. 3/9, p.f.)
The _c._ is unclear.
2. The footnote at the end of page 89 reads:
See "The Coming Prince," by Sir Robert Anderson. Price, 5/.
The 5 in 5/ is unclear.
3. Spelling, hyphenation and punctuation are left as in the original.