The following pages are the outcome of several conversations with inquirers shortly after the outbreak of the great war, in 1914, and of requests for notes of the views expressed. The subject of these conversations had occupied the earnest if intermittent attention of the writer for over twenty years. The notes were expanded into a series of articles which appeared in The Witness during 1915. These have been revised and somewhat extended for the present volume, especially the last chapter, much of which was previously precluded by limitations of space.
In regard to past history, the outlines of events connected with the Roman and Turkish Empires are given with the hope that the records will prove helpful to those who read the history of Nations in the light of Scripture.
In regard to the future, while there are many events which the Word of God has foretold with absolute clearness, and upon these we may speak unreservedly, yet there are many circumstances concerning which definite prediction has been designedly withheld, and upon which prophecy is therefore obscure. In such matters an effort has been made to avoid dogmatism. Prophecy was not given in order for us to prophesy.
On the other hand, the prophetic Scriptures are not to be neglected. Difficulty in understanding them is no reason for disregarding them. They are part of that Word, the whole of which is declared to be "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3. 16). They therefore demand prayerful and patient meditation.
For a speaker to refer to the study of the prophecies in a way which tends to minimise their importance in the minds of his hearers is to dishonour both the sacred Word and Him who inspired it. It is significant that the book of the Revelation opens with a promise of blessing to him who reads (the reference is especially to public reading) and to those who "hear the words of the prophecy, and keep the things which are written therein" (chap. 1. 3), and at the close repeats the blessing for him who keeps its words (chap. 22. 7).
The quotations in the present volume are from the Revised Version, the comparatively greater accuracy of its translations being important for a correct understanding of many of the passages considered.
While the book is published at the request of several friends, the author fulfils such request with the earnest desire that in matters of doctrine that only may be accepted which can be confirmed from the Word of God itself, and that the Lord may graciously own what is in accordance with His mind for the glory of His Name and the profit of the reader.
Bath, 1916.
The overthrow of the kingdom of Judah recorded in 2 Kings 24 and 25, and in the opening words of the book of Daniel, was a remarkable crisis in the history of the world. In judgment upon the people of God for their long-continued iniquity, sovereignty was removed from their hands, king and people were led into captivity, and Jerusalem was, in fulfilment of Jeremiah's words, given into the hand of Nebuchadnezzar, the king of Babylon (Jer. 21. 10). The government of their land was thus committed to the Gentiles, and with the Gentiles it has remained from that day till now. These events took place in 606 and 587 B.C.
But Gentile control is not to continue indefinitely. This, which is plain from many Scriptures, was intimated by Christ to His disciples when He said of Jerusalem that the city would "be trodden down of the Gentiles until the times of the Gentiles be fulfilled" (Luke 21. 24). The phrase, "the times of the Gentiles," calls for consideration, and especially as it has to do with Nebuchadnezzar's conquest just mentioned.
There are two words translated "times" in the New Testament; one is chronoi, which is invariably rendered "times;" the other is kairoi, which, when the two are found together, is rendered "seasons." Thus Paul, in writing to the Thessalonian Church, says, "But concerning the times and the seasons, brethren, ye have no need that aught be written unto you" (1 Thess. 5. 1, R.V.; cp. Acts 1.7). We may distinguish "seasons" from "times" in the following way: "times" denotes mere duration, lengths of time; "seasons" implies that these lengths of time have certain events or circumstances associated with them by which they are characterised. Thus the words almost exactly correspond to the terms "periods" and "epochs." Now the word kairoi, "seasons," is used in the phrase translated "the times of the Gentiles," which might accordingly be rendered "the seasons of the Gentiles." We look, then, for some special characteristic of the period or periods thus designated. We have observed that Nebuchadnezzar's overthrow of the kingdom of Judah involved the transference of its sovereignty from Jew to Gentile from that event onward. "The times of the Gentiles," accordingly, is that period, or succession of periods, during which dominion over the Jews and their land is committed to Gentile Powers.
Special significance attaches to the fact that no sooner had the times of the Gentiles begun than God made known the future course of their authority over His people, and the character and doom of that authority, and made it known to the first Gentile conqueror himself. It was in the second year of his reign that Nebuchadnezzar saw in a dream the great image by means of which the purposes of God were to be communicated to him. The description of this, given by Daniel to the troubled monarch, is as follows: "Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible. As for this image, his head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron, and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them in pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors: and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2. 31-35).
Interpreting this vision, the prophet identified Nebuchadnezzar, the Chaldean monarch, with the head of gold, and foretold that his kingdom, or empire, would be followed in succession by three others, corresponding respectively to the different parts of the remainder of the image and to the nature of the metals composing them. Of the four kingdoms the last is to engage our chief attention in these papers. Passing from the first, the Chaldean, as specified in Daniel's words to the king, "Thou art this head of gold" (v. 38), we are shown that the second kingdom was that of the Medes and Persians by the prophet's record of the doom of Nebuchadnezzar's successor, Belshazzar: "In that night Belshazzar the Chaldean king was slain. And Darius the Mede received the kingdom" (Dan. 5. 30, 31; cp. v. 28). That the third kingdom was the Grecian we find in the interpretation of part of a vision recorded in the eighth chapter: "The ram which thou sawest that had the two horns, they are the kings of Media and Persia. And the rough he-goat [who was seen to destroy the ram, v. 8] is the king of Greece" (vv. 20, 21; cp. chap. 10. 20).
The name of the fourth kingdom is not mentioned in the Old Testament, but the prediction given in the ninth chapter of Daniel's prophecies sufficiently identifies it. Messiah, it was said, would be cut off, and the people of a coming prince would destroy the city and the sanctuary. Now we know that the perpetrators of this were the Romans. We know, too, that by them the Grecian empire was conquered. The world-wide rule of the first Roman Emperor is indicated in the words of Luke's introduction to his record of the birth of Christ: "Now it came to pass in those days, there went out a decree from Cæsar Augustus, that all the world should be enrolled" (Luke 2. 1).
It is important to note that this fourth kingdom will, in its final condition, be in world-wide authority at the close of the times of the Gentiles, that is, that the Roman power, though in a divided state, will not be finally destroyed until it meets its doom at the hands of the Son of God. This fact, which will receive fuller treatment later, and is borne out by several Scriptures, is plainly indicated in the passage which describes the last state of the fourth kingdom and its destruction. Immediately after showing that it would be a divided kingdom, and describing the nature of that division (vv. 41-43), the prophet says: "And in the days of those kings shall the God of Heaven set up a kingdom, which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (v. 44). Now this indestructible kingdom cannot be other than that of Christ, and by His kingdom the fourth is to be broken in pieces and consumed, thus involving the overthrow of all forms of Gentile authority. Obviously no form of world government will exist between that of the fourth kingdom, in its condition described in verses 42, 43, and the kingdom of Christ which destroys it.
An understanding of the Scriptures does not depend upon access to other books, or reference to historical records outside the limits of the Bible. The Word of God is its own interpreter, and all that is needed for our establishment in the faith is contained in its pages. On the other hand, the Bible throws light upon history not recorded therein, and it is with that in view that we give certain historical outlines in dealing with our subject.
The first part of the prophet's description of the fourth kingdom is as follows: "The fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that crusheth all these, shall it break in pieces and crush" (v. 40). A similar description is given in his account of a subsequent vision, in which he saw four great beasts coming up from the sea. In this vision the Roman kingdom again was undoubtedly symbolised by the fourth beast. This beast he describes as "terrible and powerful, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with his feet" (7. 7). So, again, in the words of the interpretation: "The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces" (v. 23). Now all this exactly depicts the Roman power in its subjugation and control of the nations which eventually composed its empire. In the light, then, of these prophecies we give a brief sketch of its rise and conquests.
The Romans, who early in the third century B.C.B.C.