III — The Punishment of the Nations
It cannot be supposed that the heir to David’s throne will be able to reconstitute the kingdom of Israel without the use of power in some form or other.
Before Joshua could establish the twelve tribes on the land of Canaan, after their wandering through the wilderness, he had to subdue the various nations who then held possession of it. Jesus, as the antitype of Joshua, will have to do a similar thing, but on a much larger scale. The names “Jesus” and “Joshua” are synonymous, meaning a Saviour, a powerful one; thereby indicating that they to whom they were given were designed to exercise power for the purpose of effecting a deliverance of some kind. Joshua delivered the Israelites from idolatrous, Gentile nations, who impeded their settlement in the land of promise. The deliverance expected from the hands of Jesus is indicated by the words of Zacharias, the father of John the Baptist: — The Lord God of Israel “hath raised up an horn of salvation for us in the house of his servant David . . . that we should be saved from our enemies, and from the hand of all that hate us” — (Luke 1: 69-71). Every Bible reader knows that Jesus did not effect such a redemption as this for the Jewish nation at his first appearing; on the contrary, he predicted that their enemies should cast a trench about the city of Jerusalem, and level it to the ground (Luke 19: 43-44), and that at that time there should be “great distress in the land, and wrath upon this people” — (Luke 21: 23); for “the blood of all the prophets” was required of that generation — (Luke 11: 50-51). But this is no proof that Jesus will never act as a second Joshua by relieving his kinsmen from the yoke of their Gentile enemies, and giving them a permanent rest.
Ensign for Israel
The prophet Isaiah, writing of a time yet future, when “the earth shall be full of the knowledge of the Lord”, declares that “In that day there shall be a root of Jesse” the father of David — no other than the root and offspring of David — “which shall stand for an ensign of the people” of Israel; “to it shall the Gentiles seek, and his rest shall be glorious”. The prophet then proceeds to show for what purpose he who is the “Root of Jesse” and “the Offspring of David” is to be set up as an ensign for his people: — “It shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnants of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea”; an event which has certainly not yet taken place. But, as if to prevent all doubt or dispute on the point the prophet uses even more comprehensive language, saying “He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” — (Isa. 11: 9-12).
When the antitype of Joshua has effected this gathering of the scattered twelve tribes from “the four corners of the earth”, then will be fulfilled the words of the prophet Jeremiah, who predicted that the days shall come when the children of Israel “shall no more say, The Lord liveth, who brought up the children of Israel out of the land of Egypt; but, The Lord liveth, which brought up and led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land” — (Jer. 23 : 7-8).
Such was the nature of the deliverance which the Jews anticipated their Messiah would effect as soon as he appeared in their midst; and it was partly because Jesus did not attempt to fulfil these hopes that they crucified him. Although disappointed, it was only for a time. If they had believed what he preached, they would have known that he would effect their predicted emancipation in due time. Even when suffering from their malignity, he intimated this, and also the means by which it would be accomplished. When before Pilate on a charge of sedition, for asserting claims antagonistic to the power of Caesar, he made the following declaration: “My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews” — (John 18: 36).
When Saints Will Fight
Jesus Christ’s kingdom, although pertaining to this earth, did not belong to the Mosaic “world” or kosmos — the constitution of things existing at his first appearing; therefore neither he nor his servants were permitted to use force to establish it. But his words show that when the time arrives for his kingdom to be established, his servants will “fight”; an intimation which is expressly and plainly declared in other parts of inspired Scripture. Thus the Psalmist writes: “Let the saints be joyful in glory; . . . let the high praises of God be in their mouth, and a two-edged sword in their hand, to execute vengeance upon the heathen, and punishments upon the people, to bind their kings with chains, and their nobles with fetters of iron, to execute upon them the judgments written: this honour have all his saints” — (Ps. 149: 5-9).
This prediction has never yet been fulfilled, as is evident from the fact that “the saints” are reminded that the “weapons” of their “warfare” in the present life are not “carnal”, and that they are authorised to use only “the sword of the Spirit, which is the word of God” — (II Cor. 10: 4; Eph. 6: 17); they have never, as yet, executed “vengeance upon the heathen” (or Gentiles), nor bound “their kings with chains”. But when the time arrives for the fulfilment of the promise which was given to them by Jesus through the apostle John, then they will do so; for he has said, “He that overcometh, and keepeth my works unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father” — (Rev. 2: 26-27).
Nations to Combine Against Christ
The exercise of such great power by “the saints in glory”, or immortalised righteous, will not be without both a cause and an object. It will be caused by the opposition which the “powers that be”, styled in the aggregate “the kingdom of men”, will manifest against the establishment of the kingdom of God by David’s Heir; and its object will be to set up the kingdom of Israel. To effect this, it will be necessary to inflict severe judgments upon the nations, in order to punish them for their wickedness, and subdue their presumptuous pride. It is of this period the prophet Isaiah speaks when he says, “Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day” — (Isa. 2: 10-11). Only by the infliction of severe and unprecedented chastisements upon the existing governments, will the proud and lofty kings and princes of the Gentiles be humbled and compelled to render homage to “the King of the Jews”.
Russia to Head Confederacy
The armed combination against the Jewish nation will be led by “Gog”, who is described by Ezekiel as corning with “many people”, into “the land of unwalled villages”, “against my people Israel”, “to take a spoil and to take a prey” — (Ezek. 38: 11, 12, 15, 16), a power which, from the fact that it comes “out of the north parts” to Palestine, and is styled, “The king of the north” — (Dan. 11: 40), can be no other than Russia.
That power will be the head of a great confederacy of nations (Ezek. 38: 5-7), combined together to overcome the Jews then quietly settled in their own land, and to take possession of their territory. But it will be to no purpose; the prophet has declared, “It shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that my fury shall come up in my face. For in my jealousy, and in the fire of my wrath have I spoken. Surely in that day there shall be a great shaking in the land of Israel” — (Ezek. 38: 18-19). The Spirit in the prophet then proceeds to describe the “great shaking” to take place: “I will call for a sword against him”; . . . and “I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone. Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the Lord” — (Ezek. 38: 21-23).
The way in which Jehovah will plead with pestilence and blood against “Gog” and the many nations, in order that he may be magnified, is set forth in other passages. It will not be done by the Invisible God direct: it will be effected by deputy; Jesus and his immortal saints will do what is necessary to make Jehovah known among many nations. Hence, in alluding to Jesus as the “Faithful and True” John says, “In righteousness he doth judge and make war; . . . and out of his mouth goeth a sharp sword, that with it he should smite the nations” — (Rev. 19: 11 and 15); “And they that are with him are called, and chosen, and faithful” — (Rev. 17: 14).
Christ to Subdue All Enemies
Notwithstanding the power and position of him who, in company with his faithful followers, is to “smite the nations”, the Gentile rulers will stoutly oppose this warrior-king, thinking, doubtless, that he is like one of themselves; for it is prophetically written that “The kings of the earth, and their armies, gathered together to make war against him” — (Rev. 19: 19); but without effect. He who in the days of his flesh refrained from summoning legions of angels to protect his person, will then command legions of saints “equal unto the angels” to strike terror into the hearts of his enemies, and to subdue them. Although it is written, “These shall make war with the Lamb”, it is also predicted, “The Lamb shall overcome them” — (Rev. 17: 14). Then is the time when “the Lord at God’s right hand shall strike through kings in the day of his wrath” — (Ps. 110: 5).
In this war, “the King of the Jews” and Israel after the spirit will be assisted by Israel after the flesh; for the prophet Micah addresses them in the following language: “Arise and thresh, O daughter of Zion; for I will make thine horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth” — (Micah 4: 13). Hitherto, with few intervals, the children of Israel have been a “prey and a spoil to all their enemies” — (II Kings 21: 14), like a “flock” of sheep devoured by “every beast of the field” — (Ezek. 34: 8).
For the last nineteen centuries, they have been “a nation scattered and peeled, . . . a nation meted out and trodden down” — (Isa. 18: 2), or beaten into pieces by many Gentile people. But when “Michael shall stand up, the great prince which standeth for the children of thy people” — (Dan. 12: 1) — the second Joshua who is to deliver them from the hands of all their enemies “The remnant of Jacob shall be among the Gentiles, in the midst of many people, as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through, both treadeth down and teareth in pieces, and none can deliver” — (Mic. 5: 8). The Gentile lions have been permitted for hundreds of years to play sad havoc with “the lost sheep of the house of Israel”; but when “the good shepherd”, David II, assumes charge over them, to “feed them” — (Ezek. 34: 23), they will be permitted to assist in punishing the nations for so grievously afflicting Jehovah’s chosen people in previous ages.
Unparalleled Trouble
The intensity and severity of the judgments to be poured out upon the nations when the “King of the Jews” stands up on behalf of his downtrodden people, is indicated by Daniel predicting that at that time “There shall be a time of trouble such as never was since there was a nation, even to that same time” — (Dan. 12: 1).
Numerous are the occasions on which the Deity has shown his wrath against mankind, both directly and indirectly, on account of their wickedness; but they have given little heed to it: though terrified for a time, as soon as the tribulation passed away, it has been forgotten, and the former iniquities resumed.
The time is coming when Jehovah’s vengeance will be much more widely and strikingly displayed than on any former occasion; of which the political, social, and commercial troubles of the present century are but a foretaste. This divine purpose is evidence that mankind will then be as wicked as at any previous stage in the world’s history, and as a proof that the world is not getting better, as generally believed. Therefore, the theory that mankind will go on gradually improving — politically, socially, and religiously — until the second appearing of Jesus Christ, is an idle dream.
The Almighty’s Determination
The discomfiture of the Gentile powers will be rendered more speedy and effectual by a political combination, and the collection of their forces to battle, as the following prophecies show: “Proclaim ye this among the Gentiles; prepare war, wake up the mighty men, let all the men of war draw near; let them come up; beat your ploughshares into swords, and your pruning hooks into spears; let the weak say, I am strong” — (Joel 3: 9-10): “Assemble yourselves, and come, all ye heathen (or nations), and gather yourselves together round about; . . . let the heathen (or nations) be awakened, and come up to the valley of Jehoshaphat, for there will I sit to judge all the heathen (or nations) round about. Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full; the fats overflow; for their wickedness is great ”(Joel 3: 11-13).
Although to the natural eye this gathering may appear to be brought about by human means, it will in reality be effected by the Almighty; for He has said, by His spirit in the prophets, “My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger” — (Zeph. 3 : 8); “When I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people,” “by fire and by sword” — (Joel 3: 1-2; Isa. 66: 16).
The locality to which the nations are to be gathered is shown by a parallel passage in Zech. 14: 2 — “I will gather all nations against Jerusalem to battle.” Thus the same city which witnessed Jesus Christ’s degradation will behold his victory. At his second appearing, as at his first, “The kings of the earth” will “set themselves, and the rulers take counsel together against the Lord, and against his anointed”; but, unlike the first attempt, their object will be frustrated: “He that sitteth in the heavens shall laugh; the Lord shall have them in derision” — (Ps. 2: 2-4). The same prophet who predicts that the nations will be gathered to Jerusalem, also declares that “Then shall the Lord go forth and fight against those nations, as when he fought in the day of battle” — (Zech. 14: 3); he will “break them with a rod of iron”, and “dash them in pieces like a potter’s vessel” — (Ps. 2: 9) until “his enemies shall lick the dust” — (Ps. 72: 9).
Corruption of the Truth
The principal sin which is about to bring down the avenging wrath of the Deity upon the civilised nations of Europe is that of corrupting His Word, and persecuting those who have adhered to the truth contained in that Word.
This corruption began at a very early stage in the history of the Christian Church. Before the apostles had been long occupied in proclaiming the gospel, false teachers sprang up amongst those who had taken upon themselves the name of Christ. Paul predicted that such would be the case, when taking his departure from the church at Ephesus: — “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them” — (Acts 20: 29-30).
Not many years elapsed before the Ephesian church, or ecclesia, realised the truth of this prediction, evidence of which will be found in the epistles addressed by Paul to Timothy, the first having been written when the latter was at Ephesus. In these epistles the apostle reiterates the above prediction, but with greater minuteness: “In the latter times some shall depart from the faith” — (I Tim. 4: 1); “the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables” — (II Tim. 4:3-4).
Before the close of his career, Paul had painful experience of this turning away from the truth; false teachers sprang up, not only in the Ephesian church, but in all the early churches or ecclesias; so that he was constrained to say, “All they which are in Asia are turned away from me” — (II Tim. 1: 15). The Church which had been espoused to the Second Adam became “corrupted from the simplicity that is in Christ,” in a similar manner to that in which “the serpent beguiled Eve”, the spouse of the first Adam.
False Doctrines Introduced
The philosophising Greeks indoctrinated many of the early Christians with the pagan doctrine of the immortality of the soul, through which certain believers were led to say, “There is no resurrection of the dead” — (I Cor. 15: 12); and others to affirm that “The resurrection is past already” — (II Tim. 2: 18). Added to this, certain Jewish converts contended for the observance, by disciples of Jesus Christ, of all or a portion of the Mosaic law, which had been abolished by the death on the cross; thereby, as Paul says, making Christ of none effect — (Gal. 5: 2-4).
In this way the seed of the serpent corrupted the spouse of Christ, so that instead of it being “a chaste virgin”, “not having spot or wrinkle” — (Eph. 5 : 27), it became contaminated with Greek “foolishness” and Jewish traditions. Its love was transferred to “another Jesus” than him on whom its affections were first fixed; it imbibed “another spirit” than that which at first animated it; and it taught “another gospel” than that which it at first accepted — (II Cor. II: 4).
A portion still held fast the “form of sound words” which they had first been taught. This, of course, produced constant controversy, and thus two opposite parties were developed, the one contending for the “one faith” in its purity, and the other contending for it as adulterated with fables. In course of time, as the line of demarcation between their respective beliefs became wider and more definite, the antagonism between them grew stronger and stronger.
The whole community having been represented in the first instance as a virgin espoused to Christ, that portion which ceased to love him, and transferred its love to “false prophets”, is appropriately described as an adulterous woman (Rev. 2: 20-22). Instead of loving God with all her heart, soul and mind (Matt. 22: 37), she loved the world (I John 2: 15); and, as a consequence, she was ready at the first opportunity to form an alliance with the world. As long as Paganism was the religion by law established in the Roman empire, it was impossible for those who, while perverting the knowledge of the only true God, rejected gods of wood and stone, to obtain much political power.
Christianity and the Roman Empire
But, as Paganism decayed, the influence of the Apostacy gradually increased, until at last it became the stronger of the two, and was established as the supreme religion of the Empire. This result was predicted by Paul when he said, “the mystery of iniquity doth already work, only he who now letteth (or hindereth) will let (or hinder) until he be taken out of the way; and then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” — (II Thess. 2: 7-8). That which hindered the development of “the mystery of iniquity” in the apostle’s day was Paganism; an impediment which continued until the beginning of the fourth century.
At that time the throne of the Roman empire was occupied by Constantine, who discarded Paganism and imbibed the adulterated truth of the Apostate church. He then changed the religion of the State from idolatry to the spurious form of Christianity. By this means an alliance was effected between the political power and the adulterous spouse of Christ; henceforth the latter was a confirmed “harlot”. Her wickedness, so far from diminishing, rapidly increased, and she used her new position as a means of increasing her power. The result was, that from being subordinate to the State, she ultimately assumed supreme control over the political power. Her headquarters were finally fixed at Rome, from which city she issued edicts to the kings of Europe, deposing them and elevating them at her pleasure; she spake “great words against the most High”; endeavoured to “change times and laws”; and persecuted those who continued to form part of the faithful spouse of Christ: thus fulfilling the prediction of the prophet Daniel: — (Dan. 7: 25).
In this condition she is appropriately designated, “Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth” — (Rev. 17: 5), and is represented as a “woman drunken with the blood of the saints”, and a “great whore with whom the kings of the earth have committed fornication”. Protestants also have come under its intoxicating influence. Although the latter have divested the Papal superstition of some of its grossest absurdities, yet they have retained many of its false doctrines.
The Protestant Reformation
The Protestant Reformation did good service in protesting against the error of salvation by works alone, and contending for justification by faith; but its leaders failed to define that faith; and their followers, down to the present day, have made little progress in this respect. The “Harlot’s” wine taken by Protestants, although somewhat diluted, is sufficiently strong to produce a state of intoxication in which the mental faculties are rendered obtuse in relation to Divine truths. The difference in the degenerate condition of the various sects and denominations of what is called “Christendom”, is one simply of degree. The Church of England has imbibed its intoxicating draughts direct from the Church of Rome; Dissenters have partaken of the same liquid after it has streamed through the Church of England. Although professing to teach out of the Word of God, they are in reality propagating, though doubtless sincerely and ignorantly, the errors by which the Apostacy was first developed, and which, amongst others, are still retained by the Papacy.
The consequences of this are fearful to contemplate; for it is said of those who drink the “Harlot’s” wine, “The same shall drink of the wine of the wrath of God” — (Rev. 14: 10). When, therefore, the time arrives for the “Harlot” to be punished, all the daughters of whom she is the “mother” will partake of her plagues. In the words of Paul, “The Lord Jesus shall be revealed from heaven” to destroy “that wicked” one — the “man of sin”, or “son of perdition” — and “in flaming fire take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ” — (II Thess. 1: 7 and 8; 2: 3 and 8).
After the inspired testimony adduced to show what is comprised in a knowledge of the only true God, and obedience to the Gospel, it is unnecessary to point out that the number who will come under the avenging sword of the Lord Jesus, when he comes in power and glory, will comprise a large portion of the civilised world; fully justifying such judgments being described, in the figurative language of the Apocalypse, as “a great earthquake, such as was not since men were upon earth, so mighty an earthquake, and so great” — (Rev. 16: 18). This display of Divine vengeance will have for its objects the punishment of the nations for their past sins, and the preparation of mankind for a new order of things, which will be described in the next section. The object of Jesus Christ in coming to the earth is not simply to execute a work of destruction; he will also carry out a great work of reconstruction, defined by Peter as the “restitution of all things” — (Acts 3: 21).