The Roman Empire in the Light of Prophecy Part 4

The Sea Symbolic of National Unrest.

Not improbably the ten kingdoms of the reconstructed Roman Empire will arise as a result of political and social confusion. Thus it was in the case of the French Revolution and the consequent uprising of Napoleon. A repet.i.tion of such events on a far wider scale in the future is quite conceivable. In the prophetic vision given to the Apostle John, the beast was seen "coming up out of the sea" (Rev. 13. 1). Now the sea is in Scripture used figuratively of the nations, its characteristic restlessness symbolising their commotion and strife. Compare the words of Isaiah: "Ah, the uproar of many peoples, which roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of many waters! The nations shall rush like the rushing of many waters: but He shall rebuke them" (Isa. 17. 12, 13; see also Psa. 65. 7; and Ezek.

26. 3). To national unrest the Lord Jesus applied similar language when He foretold to the disciples that there would be "upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; men fainting for fear, and for expectation of the things which are coming on the world" (Luke 21. 25, 26). So also the waters which John had seen in his vision are described by the angel as "peoples, and mult.i.tudes, and nations, and tongues" (Rev. 17. 15). Daniel, too, saw the four great beasts come up from the sea as a result of the breaking forth of the four winds of the Heaven upon it, an undoubted representation of a condition of national disturbance (Dan. 7. 2, 3).

That the beast of Revelation 13. 1 was seen coming up out of the sea points, therefore, to the probability that the ten kings who will have brief authority over the revived Empire will be raised to their kingdom, not by const.i.tutional methods, but as the result of revolutions and the collapse of present-day governments and inst.i.tutions.

Revolutions and their Issues.

Should any great measure of success attend the syndicalist and communist movements of the day, and especially if they are internationalised, the inevitable revolutions and disorder would almost certainly issue, as revolutions have so frequently issued, in despotism and autocracy, and perhaps in this way the ten kings would arise. The overthrow of the governments in the countries involved would remove what has certainly been the great restraint upon lawlessness[A] from the times of the apostles until now. Everything would be ripe for the appearance of a universal potentate. The cry would arise for "a man," a controlling organiser to bring order out of chaos. The unstable character of the rule of the ten kings, and the impoverishment of their kingdoms, would lead them, as a matter of diplomacy, to hand over their authority to him.

[A] 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 Iron and the Clay.

The political const.i.tution of the successive empires during "the time of the Gentiles" was indicated in the image of Nebuchadnezzar's vision by the various substances of which the parts of the image were composed.

While the regular deterioration in the relative value of these substances is noticeable, we are concerned now with those of the legs and feet. The legs were of iron, and the feet part of iron and part of potter's clay, not moist or miry clay, but "earthenware" (Dan. 2. 41, R.V., margin), and consequently brittle (v. 42, margin).

That the iron symbolised militarism seems clear from what is said of the fourth kingdom, that "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). Nations are broken and crushed by military power, and thus the nations were treated by the Romans. This was further signified by the iron teeth of the fourth beast, as is definitely stated in Daniel 7. 19, 23: "And shall devour the whole earth, and shall tread it down, and break it in pieces."

The supposition that the clay represents democracy is gratuitous and arbitrary. The early Roman Empire, symbolised by the legs of the image, was built up under democratic rule. When republicanism was superseded by imperialism, democratic principles still prevailed. Democracy, therefore, played its part from the very commencement of the fourth kingdom, and had it been symbolised by the clay, not only the feet and toes but the legs themselves would have consisted of mingled iron and clay. Moreover, democracy in the generally accepted sense of the term has not always been found to be of an unstable or brittle character; witness the republicanism of the United States. Democracies, too, may be established on strictly const.i.tutional principles.

Another explanation, therefore, of the symbolism of the clay must be sought, and it is not unlikely to be found in those revolutionary principles to which we have already referred, which were evidenced at the time of the French Revolution, and are finding expression, though in greater variety to-day, in such projects as those of the International Working Men's a.s.sociation. Certainly the ma.s.ses of the people of Europe are being permeated both by militarism and by the revolutionary doctrines of which we have spoken. Should these principles spread among the civil services and forces, everything would be in a complete state of preparedness for Unprecedented Political and Social Upheaval

which would effect the overthrow of present forms of government. From the world's point of view the situation would require a consummate genius with powers of world-wide organisation. Doubtless Satan's masterpiece of infidel ingenuity would be at hand for the occasion.

We are not predicting that this is to be the manner of the revival of the Empire and of the advent of its imperial head. We have merely suggested possible circ.u.mstances in the light of Scripture and present-day movements. The actual circ.u.mstances attending the rise of the ten kings and their Emperor must for the time remain conjectural.

Certainly these kings will receive authority with him for one hour (Rev.

17. 12), a phrase which may be translated "at the same time;" and certainly they will agree to give their power and authority to him (v.

13).

(3) _The Religious Standpoint._

We will now note the religious conditions which are to prevail for a time upon the resuscitation of the Empire. These are plainly indicated for us in Revelation 17. The apostle sees a woman sitting on the seven-headed and ten-horned beast. The woman is gorgeously arrayed, holds in her hand a golden cup full of abominations, and is drunken with the blood of the saints. Her name, written on her forehead, is

"Mystery, Babylon the Great,"

"the mother of the harlots and of the abominations of the earth" (vv.

3-6). The woman is symbolically described as the city of Rome (v. 18), and that leads on to a second mention of Babylon, in chapter 18, and a new description. Now to the description of the woman in chapter 17 nothing more closely corresponds than the Papacy. But if the Babylon of chapter 17 is to be identified with that of chapter 18, the Papacy answers to the whole description only to a limited extent. While, however, there is much in common in the two descriptions in these chapters, yet the two Babylons are possibly to be distinguished. The Babylon of chapter 17 is a "mystery," not so that of chapter 18. Again, the destruction of the one is different from that of the other. The first will be destroyed by the ten kings and their emperor (17. 16), the second by the direct judgment of G.o.d (18. 5, 8, 20); the first as the result of human antagonism, the second by famine, fire and earthquake.

We are perhaps, therefore, justified in taking the more limited view in connection with the circ.u.mstances of chapter 17. Even so the woman may be regarded as representing the apostate sacerdotal systems which have sprung from the Papacy as well as that system itself.

The position of the woman indicates an exercise of power which is voluntarily supported by the beast. That she sits upon the waters implies her religious dominion over the nations; that she is carried by the beast, who rules over the nations politically, implies that there will be a complete alliance between her and the ten kings with their chief, and that the sphere of her influence will be co-extensive with the dominions of the beast.

The Papacy: Its Present Power.

Now though the Papacy lost its temporal power in 1870, it is far from having lost its political influence. Ecclesiastically, too, though it has received various set-backs, it is manifestly gaining power. This is especially observable, for example, in Britain, the overthrow of which as a Protestant Power is undoubtedly the object of the persistent aggressiveness of Romanism. This aggressiveness is manifest in all the dominions of the British Empire, as well as in other lands.

Again, while certain governments have of late shaken off the ecclesiastical yoke, and infidelity has spread among the people of Roman Catholic lands, the number of Roman Catholics has increased with great rapidity. They were estimated at somewhat over 200,000,000 twenty years ago, they are now said to number about 300,000,000.

Indications are not wanting of a tendency towards

A Reunion of Christendom,

which would be facilitated by a willingness on the part of the Papacy to adapt itself to the impulse of the time.

Present events, therefore, point to a great renewal of Papal power involving the fulfilment of the prophecy relating to the woman and the beast that carries her. This renewed alliance between the political and the ecclesiastical powers will, however, be of brief duration. The successful efforts of governments in recent times to liberate themselves from Papal authority, as in the case of France and Portugal, are but foreshadowings of the eventual entire destruction of ecclesiasticism and sacerdotalism under the revived Roman Empire. "The ten horns ... 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). Thus it would seem that, when at the very zenith of its power and ambition, the Papacy, at the head of amalgamated Christendom, will suddenly meet its doom.

The Doom of Religious Babylon.

Its acc.u.mulated wealth would probably be an incentive in determining the ten kings to take this step, owing possibly to the impoverishment of their kingdoms as a result of wars and political and social upheavals.

An additional cause will doubtless be the widespread spirit of antagonism against all religion.

Submission to the Papal yoke has invariably had an aftermath of infidelity; similarly the temporary subservience of the beast to the woman will issue in the casting off of all religious restraint and in the universal acknowledgment of the presumptuous claims of the world-ruler.

Satanic Authority of the Emperor.

The authority of this final emperor of the Roman kingdom will be Satanic. "The dragon gave him his power, and his throne, and great authority" (Rev. 13. 2); "the beast ... was, and is not; and is about to come up out of the abyss, and to go into perdition" (Rev. 17. 8). This implies that he has been on the earth in the past. The same thing is indicated in the interpretation of the seven heads. Topographically they are described as seven mountains, personally as seven kings (v. 9). Of these, five had fallen, the sixth was in power in John's time, the seventh had not then come (v. 10). The beast (clearly here symbolising, not a kingdom, but a person) would be an eighth, and yet would be of the seven (v. 11). These heads have been regarded by some as forms of government, by others as empires, or again, as emperors. There seems to be no reason why they are not to be regarded as emperors, though doubtless their empires are in view, as being a.s.sociated with them.

Accordingly, the fact that the eighth is also one of the seven indicates his reappearance on the scene. Various suggestions have been made as to his identification, but this must remain uncertain until his advent.

With him the ten kings for a time receive authority (v. 12), subsequently handing it over to him with their kingdom (v. 17), but not before they have together with him crushed the great religious system symbolised by the woman (v. 16). His stupendous power and brilliant abilities, the evidence of his superhuman origin, his phenomenal capacity for organisation, and the consolidation of the empire under his absolute control will cause the whole world to marvel at him (Rev. 13.

3; 17. 8). To the world, in its divinely inflicted and therefore retributive delusion, he will appear like a G.o.d who has come to deliver from woe, and to introduce the long-looked-for age of peace and prosperity. Wonder will be succeeded by worship, both of the man and of Satan. "They worshipped the dragon, because he gave his authority unto the beast; and they worshipped the beast, saying, Who is like unto the beast? and who is able to war with him?" (13. 4).

The world is now in course of rapid preparation for all this:

The "Superman"

has of late become a much discussed topic in various cla.s.ses of society and in the press, and the idea is supported by the theories of evolution which are receiving increasingly wide acceptance. A spirit of expectancy is being thus aroused which will undoubtedly facilitate the recognition of the man himself at his advent, and the acknowledgment of his claims to divine honour. But this will involve the worship of Satan, and to this end the effective agency of

Spiritism

has been long at work. Spiritism leads to devil worship. It must do so; its energising power is Satan himself. Both spiritism and theosophy, and similar forms of error, all of which are rapidly on the increase to-day, are paving the way for world-wide worship of the dragon.

The imperial power and worship of this emperor will be promoted by another potentate similarly energised by Satan. This latter is the second beast, described in Revelation 13. 11-end. Later on in the book he is called

The False Prophet

(Rev. 16. 13; 19. 20; 20. 10), indicating that his activities are chiefly of a religious character, and perhaps that he will be more closely connected with Jewish affairs. He will make "the earth and them that dwell therein worship the beast," the emperor of the ten kingdoms (13. 11), deceiving the world by supernatural signs wrought in the presence of the first beast (v. 12), and enforcing the worship of his image (v. 15), the abomination of desolation set up in the temple at Jerusalem (Matt. 24. 15). With the worship of an image the times of the Gentiles began (Dan. 3. 1), and with similar idolatry they will end. In the days of the early Roman emperors their deification was celebrated by the adoration of their images. Then, as formerly under Nebuchadnezzar, those who refused to worship suffered death. So will it be under the final emperor and his colleague.