Caesar or God?

 Caesar or God?

 

Excerpt from Individuality In Religion- by A.T. Jones.

 

 

IN the case of the church of Israel against the members of that church who chose to believe in Christ and to teach the truth concerning Him, the principle is made perfectly plain that no church has any authority, jurisdiction, or right, in, over, or concerning, the faith or the teaching, of any individual member of that very church itself.  Acts 4 and 5; 2 Cor. 1:24.

 

Act 4:1  And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 

Act 4:2  Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 

Act 4:3  And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 

Act 4:4  Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 

Act 4:5  And it came to pass on the morrow, that their rulers, and elders, and scribes, 

Act 4:6  And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 

Act 4:7  And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 

Act 4:8  Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 

Act 4:9  If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 

Act 4:10  Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 

Act 4:11  This is the stone which was set at nought of you builders, which is become the head of the corner. 

Act 4:12  Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 

Act 4:13  Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 

Act 4:14  And beholding the man which was healed standing with them, they could say nothing against it. 

Act 4:15  But when they had commanded them to go aside out of the council, they conferred among themselves, 

Act 4:16  Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 

Act 4:17  But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 

Act 4:18  And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 

Act 4:19  But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 

Act 4:20  For we cannot but speak the things which we have seen and heard. 

Act 4:21  So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 

Act 4:22  For the man was above forty years old, on whom this miracle of healing was shewed. 

Act 4:23  And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 

Act 4:24  And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 

Act 4:25  Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 

Act 4:26  The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 

Act 4:27  For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 

Act 4:28  For to do whatsoever thy hand and thy counsel determined before to be done. 

Act 4:29  And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 

Act 4:30  By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 

Act 4:31  And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 

Act 4:32  And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 

Act 4:33  And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 

Act 4:34  Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 

Act 4:35  And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 

Act 4:36  And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 

Act 4:37  Having land, sold it, and brought the money, and laid it at the apostles' feet. 

 

Act 5:1  But a certain man named Ananias, with Sapphira his wife, sold a possession, 

Act 5:2  And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 

Act 5:3  But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 

Act 5:4  Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 

Act 5:5  And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 

Act 5:6  And the young men arose, wound him up, and carried him out, and buried him. 

Act 5:7  And it was about the space of three hours after, when his wife, not knowing what was done, came in. 

Act 5:8  And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 

Act 5:9  Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 

Act 5:10  Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 

Act 5:11  And great fear came upon all the church, and upon as many as heard these things. 

Act 5:12  And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 

Act 5:13  And of the rest durst no man join himself to them: but the people magnified them. 

Act 5:14  And believers were the more added to the Lord, multitudes both of men and women.) 

Act 5:15  Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 

Act 5:16  There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. 

Act 5:17  Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 

Act 5:18  And laid their hands on the apostles, and put them in the common prison. 

Act 5:19  But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 

Act 5:20  Go, stand and speak in the temple to the people all the words of this life. 

Act 5:21  And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 

Act 5:22  But when the officers came, and found them not in the prison, they returned, and told, 

Act 5:23  Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 

Act 5:24  Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 

Act 5:25  Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 

Act 5:26  Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 

Act 5:27  And when they had brought them, they set them before the council: and the high priest asked them, 

Act 5:28  Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 

Act 5:29  Then Peter and the other apostles answered and said, We ought to obey God rather than men. 

Act 5:30  The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 

Act 5:31  Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 

Act 5:32  And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 

Act 5:33  When they heard that, they were cut to the heart, and took counsel to slay them. 

Act 5:34  Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 

Act 5:35  And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 

Act 5:36  For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 

Act 5:37  After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 

Act 5:38  And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 

Act 5:39  But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 

Act 5:40  And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 

Act 5:41  And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 

Act 5:42  And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. 

 

1Co 1:24  But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 

 

There is another remarkable scripture that not only illustrates this total absence of authority, jurisdiction, or right, of any church, but also makes plain some additional principles of the great truth of religious liberty.

 

This notable scripture is the one that, contains the words of Jesus when the spying Pharisees and Herodians came to Him with their crafty question, "Is it lawful to give tribute to Caesar or not?" With the tribute money in His hand, Jesus said: "Whose is this image and superscription? they say unto Him, Caesar's. Then saith He unto them, Render, therefore, unto Caesar the things which are Caesar's, and unto God the things that are God's."

 

 Here are revealed two persons—God and Caesar: two powers—the religious and the civil: two authorities—the divine and the human: two jurisdictions—the heavenly and the earthly: and only two, to whom, by the divine instruction, is anything due or to be rendered by men.

 

 There is a jurisdiction and an authority a power and a right, that belong to God.  There is also a jurisdiction and an authority, a power and a right, that belong to Caesar.

 

 And these are totally distinct realms.  There is that which is Caesar's; this is to be rendered to Caesar, not to God.  There is that which is God's; and this is to be rendered to God, not to Caesar.  It is to be rendered to God alone and direct.  It is not to be rendered to Caesar, nor to God by Caesar.

 

 Originally there was, and ultimately there will be, only one realm, only one jurisdiction, only one authority, only one power, only one right—that of God alone. 1 Cor.  15:24-28.

 

1Co 15:24  Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 

1Co 15:25  For he must reign, till he hath put all enemies under his feet. 

1Co 15:26  The last enemy that shall be destroyed is death. 

1Co 15:27  For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 

1Co 15:28  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 

 

 If sin had never entered there would never have been any other realm, nor any other jurisdiction, authority, power, or right, than that of God alone.  And even when sin had entered, if the Gospel had been received by each and every individual ever coming into the world, then there would never have been any realm or jurisdiction, authority, power, or right, other than that of God alone. Eph. 1:7-10; 1Cor. 1:20-23.

 

Eph 1:7  In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 

Eph 1:8  Wherein he hath abounded toward us in all wisdom and prudence; 

Eph 1:9  Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 

Eph 1:10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him

 

Col 1:20  And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 

Col 1:21  And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 

Col 1:22  In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 

Col 1:23  If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister

 

 But not all will receive the Gospel; and so not all will recognize the sovereignty, the jurisdiction, the authority, the power, and the right, of God.  Not recognizing God's kingdom, will, purpose, and power, which is moral and spiritual, and which makes moral and spiritual all who do recognize it, these then, being sinful, fail to be even civil.  Therefore there must be in the world a jurisdiction and a power that will cause those to be civil who will not be moral.  And this is the State, the civil power, Caesar; and this its reason of existence.

 

 In the nature of things there are only the two realms and the two jurisdictions: the moral and the civil, the spiritual and the physical, the eternal and the temporal; the one of God, the other of Caesar.  There are these two realms and jurisdictions, and NO MORE.  And there simply cannot of right be any more.  One of these is God's realm and jurisdiction.  The other is Caesar's.

 

 And since by the divine word these are the two, and these two are the only two that there can possibly be, then it follows absolutely and exclusively that to the church there is neither kingdom nor dominion, realm nor jurisdiction, nor is there any place for any.

 

 It is therefore perfectly plain that without assumption and usurpation no church can ever have any kingdom or dominion, any realm or jurisdiction.  The church is not Caesar's; and without assumption and usurpation it is impossible for the church to exercise any of the jurisdiction of Caesar.  The realm and jurisdiction of Caesar—the State, the civil power—is wholly of this world.  The church with all that is of it, is "not of this world." It is therefore impossible for the church without assumption and usurpation ever to occupy the realm of Caesar, or to exercise any jurisdiction in the things of Caesar, which things are wholly of this world.

 

 This being so of the church as relates to Caesar, how much more is it true of the church as relates to God!  The church is not Caesar and cannot be Caesar.  Much more the church is not God and cannot be God.  And has not Inspiration set forth in such unsparing terms as "the man of sin," "the son of perdition," "the mystery of iniquity," "sitting in the temple of God, showing himself that he is God," THAT CHURCH that has thought to be the kingdom and hold the dominion, to occupy the realm and exercise the jurisdiction, of God.  Is anything other than that needed to make perfectly plain the truth that for any church to assume that to her it belongs to be the kingdom and hold the dominion, to occupy the realm and exercise the jurisdiction, of God, is the very ultimate of arrogancy, assumption, and usurpation.

 

 But, it is asked, is not the church the kingdom of God?—Yes, it is—provided that by the term "the church" is meant only the divine conception of the church as expressed in the divine word—"the fulness of Him that filleth all in all." When only that is meant in the use of the words "the church," then it is indeed the kingdom of God.  But when by the "church" is meant some human conception, some religious sect or denomination, some earthly "organization," then it is not true of any church ever in this world that it is the kingdom of God.

 

 But suppose that such a thing as that were really the church, and therefore the kingdom of God; even so, it would still be true that in order for such to be indeed the kingdom of God, it could be so only by God's being king there.  And where God is king, he is king and Lord of all in all.  God is never, and can never be, king in a divided kingdom.  He never does, and never can, share His dominion with another.  Will any one claim or imply that there can in truth and in fact be a kingdom of God without God's being in truth and in fact king there; and king in all that is there?  No, God must be king there or else it is not in truth the kingdom of God.  He must be king and Lord of all and in all that is there, or else it is not in truth and in fact the kingdom of God.  The realm must be occupied by Him, the jurisdiction must be exercised by Him, the principles must be His, the government must be of Him, the image and superscription must be His, and all this exclusively, or else it is not in truth and in fact the kingdom of God.

 

 The soul and spirit of man, as man is in the world, as the world is, is in intent and by right the kingdom of God.  And so to wicked and unbelieving Pharisees, Jesus said, "the kingdom of God is within you." But in lost mankind that kingdom is usurped and that realm is occupied by another.  The usurper is on the throne, exercising jurisdiction that enslaves, debases, and destroys.  Thus, while in intent and by right the kingdom is God's, yet in truth and in fact it is not God's but another's.  Yet let the lost and enslaved soul only welcome God into that alienated realm to occupy His own place on that usurped throne, and to exercise true jurisdiction there, THEN will that soul and spirit and life, in truth and in fact, as well as in intent and of right, be the kingdom of God.  And even then it is the kingdom of God in truth only as God is king in all and over all to that soul.  And so it is with the church.

 

 The Church OF GOD is indeed the kingdom of God: it is "the fulness of him that filleth all in, all:" it is composed only of those who are His.  And He is king and sole ruler in this His kingdom.  The jurisdiction in this realm is His alone; the principles of the government, and the authority and the power of the government, are His alone.  And every citizen of the kingdom owes allegiance to Him alone: and this direct, in Christ, by the Holy Spirit.  Every inhabitant of that realm is subject to His jurisdiction alone: and this direct, in Christ, by the Holy Spirit.  Every member of this church, which is His kingdom, is inspired and actuated by the principles which are His alone and from Him alone; and is governed by the authority and power of Him alone; and this all direct from Him, through Christ, by the Holy Spirit.  Thus all who are of the Church of God in truth, which is the kingdom of God, render to God all that is of the heart, of the soul, of the mind, and of the strength.  These also render to Caesar the things that are Caesar's—tribute, custom, honor, in his place.  Rom. 13:5-7.

 

Rom 13:5  Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 

Rom 13:6  For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. 

Rom 13:7  Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 

 

 Thus again it is perfectly plain and certain that neither between God and Caesar, not yet along with them, is there any third person, party, power, realm, or jurisdiction, to whom any man is to render anything.  There is no command nor obligation from God to render anything to any kingdom or dominion, to any power or jurisdiction, but that of God and that of Caesar,—these two only.  There is no image and superscription of the church, neither is there place for any.

 

 And this is only to say that without God, and without God in His place as all in all, any church is simply nothing. And when such church attempts to be something, she is only worse than nothing.  And in either case nobody can ever owe anything to any such church.

 

 On the other hand, when the church is truly with God; and when He is truly to her all in all; she is truly of the kingdom of God.  And yet even then the kingdom, the dominion, the realm, the jurisdiction, the authority, and the power, are all God's NOT HERS: so that all that is owed or rendered is to God , not to the church.  Thus it is strictly and literally true that never in any case is anything owed or to be rendered by anybody to the church, as such.

 

 And thus again it is emphasized that there are just two persons, two realms, two jurisdictions, two authorities, two powers, to whom anybody can really owe or render anything—God and Caesar: these two and no more, and no other.

 

 This requires, therefore, that the church to be true to her calling and her place in the world, shall be so absolutely devoted to God, so completely swallowed up and lost in God, that only God shall be known or manifested, wherever and in whatsoever she is or is to do.

 

 In the very spirit of Christianity this is certainly true.  For this is exactly the calling and attitude of individual Christians in the world—to be so absolutely devoted to God, so completely swallowed up and lost in Him, that only God shall be seen in all that they are: "God manifest in the flesh." And the church is composed only of individual Christians.  Also the church is "'the body of Christ;" and Christ is God manifest, to the complete emptying, yea, the very annihilation, of self.  And this is the mystery of God.

 

 And just here is where the church, both before Christ and after Christ, missed her calling and her place: she aspired to be something herself.  It was not enough for her that God should be all in all.  It was not enough for her that the kingdom and the dominion, the realm and the jurisdiction, the authority and the power, the word and the faith, should all be God's and only God's.  She aspired to kingdom herself; to authority that she could assert; to power that she could wield; to a word that she could speak; and to a "faith" that she could dictate.

 

 To satisfy this ambition and to make tangible this aspiration, she rejected God and assumed and usurped the kingdom and the dominion, the realm and the jurisdiction, the authority and the power, that belonged to both God and Caesar.  And so being herself neither God nor Caesar but only a self-constituted and self-exalted interloper, her blundering confusion of things only multiplied iniquity and deepened the curse upon the world.

 

 And such precisely is the charge that God lays against her in each age and in both testaments.  The glory and the beauty, the honor and the dignity, the authority and the power, the sweet influence and divine attractiveness, that all were hers and that were grandly becoming to her, because of His dwelling with her and being in her— these all she arrogated TO HERSELF and assumed to be OF HERSELF.  Read Eze. 16:11-19; Rom. 1:7-9; 2 Thess. 2:2-3; Rev. 17:1-6.

 

Eze 16:11  I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 

Eze 16:12  And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 

Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 

Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. 

Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 

Eze 16:16  And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 

Eze 16:17  Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, 

Eze 16:18  And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. 

Eze 16:19  My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 

 

Rom 1:7  To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. 

Rom 1:8  First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 

Rom 1:9  For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers

 

2Th 2:2  That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 

2Th 2:3  Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition

 

Rev 17:1  And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: 

Rev 17:2  With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. 

Rev 17:3  So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 

Rev 17:4  And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 

Rev 17:5  And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 

Rev 17:6  And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. 

 

 When God gave to her the true and divine faith that could be "spoken of throughout the whole world," upon this she assumed that HER faith was to be the faith of the whole world, and so took it upon herself to assign and to dictate "the faith" for the whole world, and to maintain that "the faith" which she dictated was the true and divine.

 

 When God gave to her his word in such perfect purity to speak, that when she should speak it would be even as the voice of God, upon this she exalted herself to the claim that HER voice was the voice of God, and that the word which she chose to speak was the word of God because she spoke it.

 

 When God gave to her such perfection of truth that her very speaking of that truth was to speak with all authority, upon this she assumed for herself that SHE had authority to speak; and therefore that when she should speak, all must obey because it was she who spoke.

 

 When God bestowed upon her such measure of his power that even the devils were subject to that power and must obey God, upon this she assumed that to HER belonged the power; and even the power to compel all men and nations in all the world to be subject to her and to obey her.

 

 Thus in all things she actually thought it a thing to be grasped and held fast, "a usurpation to be meditated, to be equal with God." But the time has come when every person and everything that would be the church or of the church, must never more think it a thing to be seized upon, a usurpation to be meditated, to be equal with God; but must think only of how the church shall empty herself, and make herself of no reputation, and take upon herself the form of a servant, and humble herself, and become obedient unto death, even the death of the cross; and all this in order that GOD may be made manifest in His own person and Spirit in  her: and through her to the world.

 

 The time has come when no church should any more call men to herself but to Christ only. The time has come when the church herself must be most of all interested in making it manifest that there is no third kingdom, realm, jurisdiction, or power; but only the two—god and Caesar; and when she must ever urge upon all people the divine instruction, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's."

 

 The time has fully come when the church in all things must let only this mind be in her that "was also in Christ Jesus," that will not think it "a thing to be grasped, to be equal with God;" but that will completely empty herself in order that God may be revealed: the living and true God, and He all in all.  He, only King and Lord of all in the church and to the church, and that church "the fulness of Him that filleth all in all."

 Long enough have both states and churches usurped the authority of God, and have assumed to resign in the place of God.  Now the time has fully come when there should be, yea when there will be heard on earth the grand words of the glorious voices in heaven: "We give thee thanks, O Lord God Almighty, which art, and was, and is to come; because Thou hast taken to Thee thy great power, and hast reigned." Rev. 11:17.

 

 

 

So then every one of us shall give account of HIMSELF to GOD

Excerpt from Individuality In Religion- by A.T. Jones.

 

'From the Scriptures it is plain that the divine right of individuality in religion stands supreme in the presence of autocratic monarchy; in the presence of any decree, statute, or law, of any government; in the presence of the church in control of the civil power; and in the presence of the church itself, even within the membership of the church.

 

 There is just one other possible relationship—that of the individual to the individual.  But when it is plain and positive by the word of God that no autocracy, no government of law, no church in control of civil power, and no church within the circle of its own membership, has any authority, jurisdiction, or right, in matters religious in the presence of the supreme and absolute right of the individual, then it is certain that no individual can ever have any authority, jurisdiction, or right over another individual in things religious.

 

Though this is plain in itself it is well to study at least some of the Scriptures on this, as well as on each of the other phases of this subject.

 

Faith is the gift of God, and to the individual. 

 

Jesus Christ is both the Author and the Finisher of faith. 

 

This being so, it lies in the nature of things that never by any possibility in righteousness can anybody but Christ have any authority, jurisdiction, or right, respecting the exercise of faith which is the vital element of religion. 

 

Christ being both the Author and the Finisher of faith, to Him alone belongs the sole sovereignty and jurisdiction in all things relating to faith and to the exercise of faith, which is religion.

 

 Accordingly the Scriptures say, "Hast thou faith?  Have it to thyself before God." Rom.  14:22. 

 

Faith being the gift of God, and Christ being the Author and the Finisher of it, it is impossible, for any one to owe to any but God in Christ any responsibility in matters of faith or the exercise thereof, which is religion.  And this is the ground and surety of complete individuality in religion.

 

 Therefore, the word of God stands written to individual believers forever, "Him that is weak in the faith receive ye, but not to doubtful disputations": not to judge his doubtful thoughts; not for decisions of doubts; not to "judge him"; not to "despise him"; "for God hath received him." Rom.  14: 1-3.

 

Please let there be noted forever, and forever regarded, that the reason, divinely given, as to why no Christian can ever "dispute" with or "decide" for or "judge," or "despise" another, is that "God hath received him".

 

"God hath received him"  therefore, "receive ye" him.

"God hath received him" upon his faith, therefore, "receive ye" him upon his faith.

 

Even though he be "weak in the faith," yet "God hath received him"; therefore, even though he be still "weak in the faith," "receive ye him."

 

Even though he be "weak in the faith," it is "the faith" in which he is weak.  And in that faith and by that faith he is saved.  That faith is the gift of God, given to save the soul; and whosoever is in that faith, even though he be weak, has the salvation of God which is by faith.  Of that faith, Jesus Christ is the Author and the Finisher; and whosoever is in that faith has Christ working in him to finish the blessed work of that faith unto the eternal salvation of the soul. 

 

That faith, the individual is to hold unto God the giver of it, and in Christ, the Author and Finisher of it. 

 

The faith being the gift of God through Christ, he who has it, has it only unto God in Christ; and in that faith his responsibility is solely to God in Christ.

 

Therefore, "him that is weak in the faith receive YE, . . . for God hath received HIM." God being the giver of "the faith" through Christ, the Author and Finisher of faith, the responsibility of every one "in the faith" is to God in Christ.  Therefore, "him that is weak in the faith receive ye, but not to doubtful disputations, not for decisions of doubts," not to "despise him," not to "judge him"; for, since "God hath received him" "in the faith," and since "in the faith" he is responsible to God only, "Who art thou that judgest another mans servant?" Verse 4. This is impossible in righteousness even though he be a man's servant; how much more, when he is God's servant, received and accepted of God "in the faith?"

 

 Who then, art thou that judgest God's servant, received of Him "in the faith?" "To his own Master he standeth or falleth.  Yea, he shall be holden up, for God is able to make him stand." And when "God hath received" "in the faith" one whom you and I will not receive "in the faith," then, where shall we appear? The question is not then between us and him, but between God and us. Our difference is then with God, and we have entered into judgment with God.  But when we enter into judgment with God over His having received "in the faith,"  one whom we will not receive "in the faith," then it is certain that we cannot stand in that judgment; because we ourselves are not "in the faith."

 

 And when God will hold up, and will make to stand "in the faith," him whom you and I will not receive him, whom you and I will not hold up nor try to make to stand, then that one is altogether safe with God "in the faith." And even though he be "weak in the faith," yet God is able to hold him up and to make him stand, and "he shall be holden up" and made to stand by God who has received him "in the faith" of which God is the giver, and Christ the Author and Finisher.  And as for you and me, in all this matter, "let him that thinketh he standeth, take heed lest he fall."

 

 Another item that demonstrates the perfect individuality of man in things religious, follows immediately the words already quoted, thus: "One man esteemeth one day above another: another esteemeth every day alike.  Let every man be fully persuaded in his own mind." Verse 5.

 

 This Scripture does not say that all days are alike; but only that some "esteemeth every day alike." The Scriptures are perfectly plain upon the truth that all days are not alike: that there is a day that God has made peculiarly his own, and for man's eternal good has set it apart from all other days.  That day is "the Sabbath of the Lord thy God."

 

 And though this is true by the word of God, yet as to the observance or non- observance of that day the word of the Lord explicitly declares, "Let every man be fully persuaded in his own mind." And in this declaration he has again confirmed the perfect supremacy and absolute right of individuality in religion.

 

 And, by the way, this item touches a matter that is everywhere rife today: the matter of the compulsory observance of a sabbath or day of rest.  But in all things pertaining to the observance or regarding of a day, the word of God to all people is, "Let every man be fully persuaded in his own mind.  He that regardeth the day regardeth it unto the Lord: and he that regardeth not the day to the Lord, he doth not regard it." Verse 6.

 

 Any day regarded or observed nor to the Lord is not truly regarded or observed at all; for then there is nothing in it truly to regard.  It is God who has selected, distinguished, and set apart, the day.  The observance of the day pertains, therefore, to God; and lies only between God and the individual in faith and conscience.  Therefore any observance of a sabbath or rest day enforced by law, by statute, by police, by court, by prosecution, or by persecution, is, in the first instance, a direct invasion of the province of God and of the realm of faith and conscience in the individual; and in the second instance is not even the observance of the day, and never can be, because it is not of persuasion in the mind.

 

 God has appointed his own chosen and sanctified day to be observed; that is true.  He calls upon all people to observe it, that is true.  But in the observance or regarding of this day, the word of God thus explicitly declares that it is wholly an individual matter: "Let every man be fully persuaded in his own mind." And when any man is not fully persuaded in his own mind, and therefore does not observe the day to the Lord, his responsibility for this is to God alone, and not to any man, nor to any set of men, nor to any law, or government, or power, on earth.

 

 Following this item there is made an appeal in behalf of the recognition of perfect individuality in religion—this in view of the awful fact of the judgment of Christ and of God.  This appeal runs thus: "But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of Christ.  For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God." Verses 10,11.

 

 Every one of us must stand before the judgment seat of Christ and of God, there to be each judged by Him.  How then can it be possible ever in righteousness, that one of us can be called to be judged by another, or by any or all others, in the things of religion? that is, in the things in which we are to answer at the judgment seat of Christ.

 

 No, no.  "One is your Master, even Christ, and all ve are brethren." And, "He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.  There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another?" James 4:11.

 

Thus, that there is to be a judgment-seat of Christ and of God where all must appear, each to answer for "the deeds done in the body"—this is one of the mightiest guaranties of perfect individuality in religion, and one of the strongest possible pleas for the recognition of it by every soul always.

 

 Finally, the whole thought and truth of perfect individuality in religion is splendidly summed up, and powerfully emphasized as well as clearly expressed, in the inspired conclusion,—

 

 "So then every one of us shall give account of HIMSELF to GOD." Verse 12.

Trumpets and Woes.

 

 

Continuing with the seven angels with the seven trumpets after the seventh seal was opened--

 

The fifth trumpet continuing-   May God bless ALL who read, hear and keep these things we are studying, please, Lord, we need to be blessed!

 

Rev 9:4  And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

 

Daniel and Revelation by Uriah Smith 1897  (excerpts)

 

VERSE 4. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

 

After the death of Mohammed, he was succeeded in the command by Abubekr, A. D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract: -     "'When you fight the battles of the Lord, acquit yourselves

p 501 -- like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.'

 

"It is not said in prophecy or in history that the more humane injunctions were as scrupulously obeyed as the ferocious mandate; but it was so commanded them. And the preceding are the only instructions recorded by Gibbon, as given by Abubekr to the chiefs whose duty it was to issue the commands to all the Saracen hosts. The commands are alike discriminating with the prediction, as if the caliph himself had been acting in known as well as direct obedience to a higher mandate than that of mortal man; and in the very act of going forth to fight against the religion of Jesus, and to propagate Mohammedanism in its stead, he repeated the words which it was foretold in the Revelation of Jesus Christ that he would say."

 

The Seal of God in Their Foreheads. - In remarks upon chapter 7:1-3, we have shown that the seal of God is the Sabbath of the fourth commandment; and history is not silent upon the fact that there have been observers of the true Sabbath all through the present dispensation.

 

But the question has here arisen with many, Who were those men who at this time had the seal of God in their foreheads, and who thereby became exempt from Mohammedan oppression? Let the reader bear in mind the fact, already alluded to, that there have been those all through this dispensation who have had the seal of God in their foreheads, or have been intelligent observers of the true Sabbath; and let them consider further

p 502 -- that what the prophecy asserts is that the attacks of this desolating Turkish power are not directed against them, but against another class. The subject is thus freed from all difficulty; for this is all that the prophecy really asserts. Only, one class of persons is directly brought to view in the text; namely, those who have not the seal of God in their foreheads; and the preservation of those who have the seal of God is brought in only by implication.

 

Accordingly, we do not learn from history that any of these were involved in any of the calamities inflicted by the Saracens upon the objects of their hate. They were commissioned against another class of men. And the destruction to come upon this class of men is not put in contrast with the preservation of other men, but only with that of the fruits and verdure of the earth; thus, Hurt not the grass, trees, nor any green thing, but only a certain class of men. And in fulfilment, we have the strange spectacle of an army of invaders sparing those things which such armies usually destroy, namely, the face and productions of nature; and, in pursuance of their permission to hurt those men who had not the seal of God in their foreheads, cleaving the skulls of a class of religionists with shaven crowns, who belonged to the synagogue of Satan.

 

These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of those who had the seal of God were molested, while another class, who emphatically had it not, were

p 503 --

(picture not included) 

p 504 -- put to the sword; and thus the specifications of the prophecy are amply met.

 

*******

 

Seal of God in their foreheads- in their minds.

 

We are hoping for the seal of God and these men HAD the seal of God.

 

Are all who are Christ's sealed to be His? I suppose they would have to be, the laws written in their hearts, their minds.

 

Is all that is written here proven beyond doubt? Honestly, I don't know. I can put two and two together, I can follow down through history, but some could see everything in a totally different light. We need to PRAY for understanding, PRAY for what truth our LORD would have us know!  He will not let us be deceived if we are truly HIS, if we truly desire truth that can only be found in HIM.

 

We do know factually that by the Holy Spirit the truth has never been snuffed out not to be known. Throughout all the ages our Lord has kept a people as HIS, those who would choose HIM and HIS love! He keeps them because they desire to be kept by Him, He works in them, lives in them, loves them.  So we know He will protect those who He needs to be kept protected for His will, His purpose.  We will continue to study and pray that we are guided to ONLY the truth we need to belong to HIM.

Continuing…..

 

Revelation 9 -

 

VERSE 5. And to them it was given that they should not kill them, but that they should be tormented five months; and their torment was as the torment of a scorpion, when he striketh a man.

 

"Their constant incursions into the Roman territory, and frequent assaults on Constantinople itself, were an unceasing torment throughout the empire; and yet they were not able effectually to subdue it, notwithstanding the long period, afterward more directly alluded to, during which they continued, by unremitting attacks, grievously to afflict an idolatrous church, of which the pope was the head. Their charge was to torment, and then to hurt, but not to kill, or utterly destroy. The marvel was that they did not." ( In reference to the five months, see on verse 10.)

 

VERSE 6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

 

"Men were weary of life, when life was spared only for a renewal of woe, and when all that they accounted sacred was violated, and all that they held dear constantly endangered, and the savage Saracens domineered over them, or left them only to a momentary repose, ever liable to be suddenly or violently interrupted, as if by the sting of a scorpion."

 

VERSE 7. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.

 

"The Arabian horse takes the lead throughout the world and skill in horsemanship is the art and science of Arabia. And the barbed Arabs, swift as locusts and armed like scorpions, ready to dart away in a moment, were ever prepared unto battle.

 

"'And on their heads were as it were crowns like gold.' When Mohammed entered Medina (A. D. 622), and was first received as its prince, 'a turban was unfurled before him to supply the deficiency of a standard.' The turbans of the Saracens, like unto a coronet, were their ornament and their

 

p 505 -- boast. The rich booty abundantly supplied and frequently renewed them. To assume the turban is proverbially to turn Mussulman. And the Arabs were anciently distinguished by the miters which they wore.

 

"'And their faces were as the faces of men.'   'The gravity and firmness of the mind of the Arab is conspicuous in his outward demeanor; his only gesture is that of stroking his beard, the venerable symbol of manhood.'  'The honor of their beards is most easily wounded.'"

 

VERSE 8. And they had hair as the hair of women, and their teeth were as the teeth of lions.

 

"Long hair" is esteemed an ornament by women. The Arabs, unlike other men, had their hair as the hair of women, or uncut, as their practice is recorded by Pliny and others. But there was nothing effeminate in their character; for, as denoting their ferocity and strength to devour, their teeth were as the teeth of lions.

 

VERSE 9. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.

 

The Breastplate. - "The cuirass (or breastplate) was in use among the Arabs in the days of Mohammed. In the battle of Ohud (the second which Mohammed fought) with the Koreish of Mecca (A. D. 624), 'seven hundred of them were armed with cuirasses.'"

 

The Sound of Their Wings. - "The charge of the Arabs was not, like that of the Greeks and Romans, the efforts of a firm and compact infantry; their military force was chiefly formed of cavalry and archers. With a touch of the hand, the Arab horses darted away with the swiftness of the wind. "The sound of their wings was as the sound of chariots of many horses running to battle." Their conquests were marvelous both in rapidity and extent, and their attack was instantaneous. Nor was it less successful against the Romans than the Persians."

 

VERSE 10. And thy had tails like unto scorpions, and there were strings in their tails: and their power was to hurt men five months.

p 506 -- 11.   And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

 

Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

 

Their Power Was to Hurt Men Five Months. - 

1.   The question arises, What men were they to hurt five months? - Undoubtedly the same they were afterward to slay (see verse 15); "the third part of men," or third of the Roman empire, - the Greek division of it.

2.   When were they to begin their work of torment? The 11th verse answers the question.

   (1)   "They had a king over them." From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

   (2)   The character of the king. "Which is the angel of the bottomless pit." An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. "The angel of the bottomless pit," or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. "The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority." -World As It Is, p. 361. 

   (3)   His name. In Hebrew, "Abaddon," the destroyer; in Greek, "Apollyon," one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages,

p 507 -- he is a destroyer. Such has always been the character of the Ottoman government.

But when did Othman make his first assault on the Greek empire? - According to Gibbon, Decline and Fall, etc., "Othman first entered the territory of Nicomedia on the 27th day of July, 1299."

The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ's Second Coming, etc., by J. Litch, in 1838.

"And their power was to hurt men five months." Thus far their commission extended, to torment by constant depredations, but not politically to kill them. "Five months," thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.

 

One woe is past…

 

Revelation 9-

 

VERSE 12. One woe is past; and, behold, there come two woes more hereafter.   13.    And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,   14.    Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.   15.   And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

 

The first woe was to continue from the rise of Mohammedanism until the end of the five months. Then the first woe

p 508 -- was to end, and the second to begin. And when the sixth angel sounded, it was commanded to take off the restraints which had been imposed on the nation, by which they were restricted to the work of tormenting men, and their commission was enlarged so as to permit them to slay the third part of men. This command came from the four horns of the golden altar. 

 

The Four Angels. - 

 

These were the four principal sultanies of which the Ottoman empire was composed, located in the country watered by the great river Euphrates. These sultanies were situated at Aleppo, Iconium, Damascus, and Bagdad. Previously they had been restrained; but God commanded, and they were loosed.

 

In the year 1449, John Palaeologus, the Greek emperor, died, but left no children to inherit his throne, and Constantine, his brother, succeeded to it.   1   But he would not venture to ascend the throne without the consent of Amurath, the Turkish sultan. He therefore sent ambassadors to ask his consent, and obtained it before he presumed to call himself sovereign.

 

Let this historical fact be carefully examined in connection with the prediction given above. This was not a violent assault made on the Greeks, by which their empire was overthrown and their independence taken away, but simply a voluntary surrender of that independence into the hands of' the Turks. The authority and supremacy of the Turkish power was acknowledged when Constantine virtually said, "I cannot reign unless you permit."

 

The four angels were loosed for an hour, a day, a month, and a year, to slay the third part of men. This period, during which Ottoman supremacy was to exist, amounts to three hundred ninety-one years and fifteen days. Thus: A prophetic year is three hundred and sixty prophetic days, or three hundred and sixty literal years; a prophetic month, thirty prophetic days, is thirty literal years; one prophetic day is one

 

1-- Some historians have given this date as 1448, but the best authorities sustain the date here given, 1449. See Chamber's Encyclopedia, art., Palaeologus.

 

p 509 -- literal year; and an hour, or the twenty-fourth part of a prophetic day, would be a twenty-fourth part of a literal year, or fifteen days; the whole amounting to three hundred and ninety-one years and fifteen days.

 

But although the four angels were thus loosed by the voluntary submission of the Greeks, yet another doom awaited the seat of empire. Amurath, the sultan to whom the submission of Constantine XIII was made, and by whose permission he reigned in Constantinople, soon after died, and was succeeded in the empire, in 1451, by Mohammed II, who set his heart on securing Constantinople as the seat of his empire.

 

He accordingly made preparations for besieging and taking the city. The siege commenced on the 6th of April, 1453, and ended in the capture of the city, and the death of the last of the Constantines, on the 16th day of May following. And the eastern city of the Caesars became the seat of the Ottoman empire.

 

The arms and mode of warfare which were used in the siege in which Constantinople was to be overthrown and held in subjection were, as we shall see, distinctly noticed by the Revelator.

 

VERSE 16. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.

 

Innumerable hordes of horses, and them that sat on them! Gibbon thus describes the first invasion of the Roman territories by the Turks:       "The myriads of Turkish horse overspread a frontier of six hundred miles, from Taurus to Erzeroum; and the blood of 130,000 Christians was a grateful sacrifice to the Arabian prophet."       Whether the language is designed to convey the idea of any definite number or not, the reader must judge. Some suppose 200,000 twice told is meant, and, following some historians, they find that number of Turkish warriors in the siege of Constantinople. Some think 200,000,000 to mean all the Turkish warriors during the three hundred and ninety-one years and fifteen days of their triumph over the Greeks. Nothing can be affirmed on the point. And it is nothing at all essential. 

 

p 510 -- VERSE 17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.

 

The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, "as red as fire" being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions, to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses' mouths, as illustrated by the accompanying plate.   1

 

Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalyticae, Vol. I, pp. 482-484) thus speaks: -    "It was to 'the fire and the smoke and the sulpliur,' to the artillery and firearms of Mahomet, that the killing of the third part of men, i. e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years, and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and

 

1 -- Quite an agreement exists among commentators in applying the prophecy concerning the fire, smoke, and brimstone to the use of gunpowder by the Turks in their warfare against the Eastern empire. (See Clarke, Barnes, Elliott, Cottage Bible, etc.) But they generally allude simply to the heavy ordnance, the large cannon, employed by that power; whereas the prophecy mentions especially the "horses," and the fire "issuing from their mouths," as though smaller arms were used, and used on horseback. Barnes thinks this was the case; and a statement from Gibbon confirms this view. He says (IV, 343): "The incessant volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of their musketry and cannon." Here is good historical evidence that muskets were used by the Turks; and, secondly, it is undisputed that in their general warfare they fought principally on horseback. The inference is therefore well supported that they used firearms on horseback, accurately fulfilling the prophecy, according to the illustration above referred to.

p 511 --

 

(Turkish Warrier)

p 512 -- indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. 'Canst thou cast a cannon,' was his question to the founder of cannon that deserted to him, 'of size sufficient to batter down the wall of Constantinople?' Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.

 

"It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, 'that mixture of saltpeter, sulphur, and charcoal,' tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet's foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how 'the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;' how 'the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;' how 'the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:' how, as 'from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:' how 'the double walls were reduced by the cannon to a heap of ruins:' and how the Turks at length 'rushing through the breaches,' 'Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.' I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and

p 513 --

 

(Entry of Mohammed II, Into Constantinople)

p 514 -- so the destruction of the empire, to the Ottoman artillery. For what, is it but a comment on the words of our prophecy? 'By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.'"

 

VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.   19.    For their power is in their month, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.

 

These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents, - gun-powder, firearms, and cannon, - that Constantinople was finally overcome, and given into the hands of the Turks.

 

In addition to the fire, smoke, and brimstone, which apparently issued out of their mouths, it is said that their power was also in their tails. It is a remarkable fact that the horse's tail is a well-known Turkish standard, a symbol of office and authority. The meaning of the expression appears to be that their tails were the symbol, or emblem of their authority. The image before the mind of John would seem to have been that he saw the horses belching out fire and smoke, and, what was equally strange, he saw that their power of spreading desolation was connected with the tails of the horses. Any one looking on a body of cavalry with such banners, or ensigns, would be struck with this unusual or remarkable appearance, and would speak of their banners as concentrating and directing their power. 

 

This supremacy of the Mohammedans over the Greeks was to continue, as already noticed, three hundred and ninety-one years and fifteen days. Commencing when the one hundred and fifty years ended, July 27, 1449, the period would end Aug. 11, 1840. Judging from the manner of the commencement of the Ottoman supremacy, that it was by a voluntary acknowledgment on the part of the Greek emperor that he reigned only by permission of the Turkish sultan, we should naturally conclude that the fall or departure of the Ottoman independence would be brought about in the same way; that at

p 515 -- the end of the specified period, that is, on the 11th of August, 1840, the sultan would voluntarily surrender his independence into the hands of the Christian powers, just as he had, three hundred and ninety-one years and fifteen days before, received it from the hands of the Christian emperor, Constantine XIII.

 

This conclusion was reached, and this application of the prophecy was made by Elder J. Litch in 1838, two years before the predicted event was to occur. It was then purely a matter of calculation on the prophetic periods of Scripture. Now, however, the time has passed by, and it is proper to inquire what the result has been - whether such events did transpire according to the previous calculation. The matter sums itself up in the following inquiry: -

When Did Mohammedan Independence in Constantinople Depart? - For several years previous to 1840, the sultan had been embroiled in war with Mehemet Ali, pasha of Egypt. In 1838 the trouble between the sultan and his Egyptian vassal was for the time being restrained by the influence of the foreign ambassadors. In 1839, however, hostilities were again commenced, and were prosecuted until, in a general battle between the armies of the sultan and Mehemet, the sultan's army was entirely cut up and destroyed, and his fleet taken by Mehemet and carried into Egypt. So completely had the sultan's fleet been reduced, that, when the war again commenced in August, he had only two first-rates and three frigates as the sad remains of the once powerful Turkish fleet. This fleet Mehemet positively refused to give up and return to the sultan, and declared that if the powers attempted to take it from him, he would burn it. In this posture affairs stood, when, in 1840, England, Russia, Austria, and Prussia interposed, and determined on a settlement of the difficulty; for it was evident that, if let alone, Mehemet would soon become master of the sultan's throne.

The sultan accepted this intervention of the great powers, and thus made a voluntary surrender of the question into their hands. A conference of these powers was held in London, the Sheik Effendi Bey Likgis being present as Ottoman plenipotentiary. An agreement was drawn up to be presented to

p 516 -- the pasha of Egypt, whereby the sultan was to offer him the hereditary government of Egypt, and all that part of Syria extending from the Gulf of Suez to the Lake of Tiberias, together with the province of Acre, for life; he on his part to evacuate all other parts of the sultan's dominions then occupied by him, and to return the Ottoman fleet. In case he refused this offer from the sultan, the four powers were to take the matter into their own hands, and use such other means to bring him to terms as they should see fit.

 

It is apparent that just as soon as this ultimatum should be put by the sultan into the hands of Mehemet Ali, the matter would be forever beyond the control of the former, and the disposal of his affairs would, from that moment, be in the hands of foreign powers. The sultan dispatched Rifat Bey on a government steamer to Alexandria, to communicate the ultimatum to the pasha. It was put into his hands, and by him taken in charge, on the eleventh day of August, 1840! On the same day, a note was addressed by the sultan to the ambassadors of the four powers, inquiring what plan was to be adopted in case the pasha should refuse to comply with the terms of the ultimatum, to which they made answer that provision had been made, and there was no necessity of his alarming himself about any contingency that might arise. This day, the period of three hundred and ninety-one years and fifteen days, allotted to the continuance of the Ottoman power, ended; and where was the sultan's independence? - GONE! Who had the supremacy of the Ottoman empire in their hands? - The four great powers; and that empire has existed ever since only by the sufferance of these Christian powers. Thus was the prophecy fulfilled to the very letter.

 

From the first publication of the calculation of this matter in 1838, before referred to, the time set for the fulfilment of the prophecy - Aug. 11, 1840 - was watched by thousands with intense interest. And the exact accomplishment of the event predicted, showing, as it did, the right application of the prophecy, gave a mighty impetus to the great Advent movement then beginning to attract the attention of the world.

 

p 517 -- VERSE 20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:   21.   Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

 

God designs that men shall make a note of his judgments, and receive the lessons he thereby designs to convey. But how slow are they to learn! and how blind to the indications of providence! The events that transpired under the sixth trumpet constituted the second woe; yet these judgments led to no improvement in the manners and morals of men. Those who escaped them learned nothing by their manifestation in the earth. The worship of devils (demons, dead men deified) and of idols of gold, silver, brass, stone, and wood, may find a fulfilment in the saint worship and image worship of the Roman Catholic Church; while of murders, sorceries, (pretended miracles through the agency of departed saints), fornications, and thefts in countries where the Roman religion has prevailed, there has been no lack.

 

The hordes of Saracens and Turks were let loose as a scourge and punishment upon apostate Christendom. Men suffered the punishment, but learned there from no lesson.  

 

*******

 

History, so much history. The realization of predicted outcomes being fulfilled with such accuracy is amazing, is miraculous. We can witness these truths or deny them and rip them apart to tiny shreds, our choice. 

 

So often we choose to rip things apart just to appease what we believe to be our superior unbiased selves.  W claim there is no connection between history and these Revelation prophecies, but rather the are all yet to be fulfilled and that is a LIE, a deception we've been allowed to indulge.

 

We are told to prove it. We are told anyone can take anything and make it fit according to their own beliefs.  We are told a lot of things, and all of them meant to direct us away from the truth- that prophecy has been fulfilled according to God's will. When we have a firm foundation upon the truth of prophecy we are given so much!  Many key events are unlocked, future events are revealed, all things we could never see without the past laying open the predicted events.

 

Truly we are blessed as we read and seek to keep all within this book of Revelation.

 

By the grace and mercy of God may we find truth and understanding, wisdom in all things.

 

All through the love of our God, of our Saviour Jesus Christ, and the Holy Spirit!

 

We are to obey God over man. We are to listening to God over man.

 

Now and forever,

Amen.

History Interpreting Prophecy- The Trumpets Continued.

 

 

Continuing with the seven trumpets…  Remember there were seven seals, the seventh seal was opened and there were seven angels and the seven angels were given seven trumpets… we are continuing with the fifth angel sounding the fifth trumpet.

 

Rev 9:1  And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 

Rev 9:2  And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 

Rev 9:3  And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 

 

Let's see with D&R has to say about this…

 

VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

 

For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says:      There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation, in equal portions, is occupied with a description of both.

 

"The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.

 

"Constantinople was besieged, for the first time after the extinction of the Western empire, by Chosroes, the king of Persia."

 

"A star fell from heaven unto the earth; and to him was given the key of the bottomless pit."

 

"While the Persian monarch contemplated the wonders of his art and power, he received an epistle from an obscure citizen of Mecca, inviting him to acknowledge Mohammed as the apostle of God. He rejected the invitation, and tore the epistle. 'It is thus,' exclaimed the Arabian prophet, 'that God will tear the kingdom, and reject the supplication of Chosroes.' Placed on the verge of these two empires of the East, Mohammed observed with secret joy the progress of mutual destruction; and in the midst of the Persian triumphs he ventured to foretell, that, before many years should elapse, victory would again return to the banners of the Romans. 'At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment (!) since the first twelve years of Heraclius announced the approaching dissolution of the empire.'

 

"It was not, like that designative of Attila, on a single spot that the star fell, but UPON THE EARTH.

 

"Chosroes subjugated the Roman possessions in Asia and Africa. And 'the Roman empire,' at that period, 'was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire, - a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East, were industriously employed in the preparation of a bold and desperate attack.'

 

"The king of Persia despised the obscure Saracen, and derided the message of the pretended prophet of Mecea. Even the overthrow of the Roman empire would not have opened a door for Mohammedanism, or for the progress of the Saracenic armed propagators of an imposture, though the monarch of the Persians and chagan of the Avars (the successor of Attila) had divided between them the remains of the kingdoms of the Caesars. Chosroes himself fell. The Persian and Roman monarchies exhausted each other's strength. And before a sword was put into the hands of the false prophet, it was

p 497 -- smitten from the hands of those who would have checked his career and crushed his power.

 

"'Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire. He explored his perilous way through the Black Sea and the mountains of Armenia, penetrated into the heart of Persia, and recalled the armies of the great king to the defense of their bleeding country.'"

 

"In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans."

 

"The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

 

"More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken."   "Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief, - an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians."

 

"'The spirit of fraud and enthusiasm, whose abode is not

p 498 -- in the heavens,' was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his 'blaze of glory' he sunk into the ' tower of darkness' which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by 'the conquest of Arabia,' and 'the first war of the Mohammedans against the Roman empire.'   

 

 'And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.'  He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was 'the prelude of a mighty revolution.'   'The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.'"

 

The Bottomless Pit. - 

 

The meaning of this term may be learned from the Greek abussoV, which is defined "deep, bottomless, profound," and may refer to any waste, desolate, and uncultivated place. It is applied to the earth in its original state of chaos. Gen. 1:2. In this instance it may appropriately refer to the unknown wastes of the Arabian desert, from the borders of which issued the hordes of Saracens, like swarms of locusts. And the fall of Chosroes, the Persian king, may well be represented as the opening of the bottomless pit, inasmuch as it prepared the way for the followers of Mohammed to issue from their obscure country, and propagate their delusive doctrines with fire and sword, till they had spread their darkness over all the Eastern empire.

 

VERSE 2. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

 

"Like the noxious and even deadly vapors which the winds, particularly from the southwest, diffuse in Arabia, Mohammedanism

p 499 --

(picture not included ) 

 

p 500 -- spread from thence its pestilential influence, - arose as suddenly and spread as widely as smoke arising out of the pit, the smoke of a great furnace. Such is a suitable symbol of the religion of Mohammed, of itself, or as compared with the pure light of the gospel of Jesus. It was not, like the latter, a light from heaven, but a smoke out of the bottomless pit."

 

VERSE 3. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.

 

"A false religion was set up, which, although the scourge of transgressions and idolatry, filled the world with darkness and delusion; and swarms of Saracens, like locusts, overspread the earth, and speedily extended their ravages over the Roman empire from east to west. The hail descended from the frozen shores of the Baltic; the burning mountain fell upon the sea from Africa; and the locusts (the fit symbol of the Arabs) issued from Arabia, their native region. They came as destroyers, propagating a new doctrine, and stirred up to rapine and violence by motives of interest and religion.

 

"A still more specific illustration may be given of the power like unto that of scorpions, which was given them. Not only was their attack speedy and vigorous, but 'the nice sensibility of honor, which weighs the insult rather than the injury, shed its deadly venom on the quarrels of the Arabs; an indecent action, a contemptuous word, can be expiated only by the blood of the offender; and such is their patient inveteracy, that they expect whole months and years the opportunity of revenge.'"  END EXCERPT from D&R

 

*******

 

We live in a world today where we are being manipulated by the main stream media to be accepting of every single thing there is..  good and BAD.  We are being told if we don't accept things we are racist, biased, hypocritical, hateful, abusive, you name it we are called it when we DARE to call something wrong that the world has deem right. 

 

In this description of the fifth trumpet woe- men of Biblical understanding far greater than my own have surmised that it is discussing the rising of the Islam religion.  Truly we all know that if we spout anything against it we are the ones who are in the wrong. We are being told the terrorist using Islam's religion in a hateful way are not the majority but the minority, but we can read in their holy book all about hateful responses to those who don't follow their religion and there is NO new testament to expound on truth, there is no Savior in their holy book that tells them to turn the other cheek and accept ALL, love ALL, even if you do NOT agree with them and they are your enemies.  They do not have a Savior in their holy book who has come to sacrifice Himself for all of mankind who choose to believe in Him and His love.  I'm not saying their holy book is only filled with hatred, it's not, but it is not the truth of our God the Father, and our Savior God, and our Holy Spirit God.  Their holy book does not contain thousands years old prophecies that have all come true down through history.  But if we say this is something that is wrong, then we are called unloving. We are not allowed to believe in wrong religion without being called intolerable. We are told we cannot love one another truly unless we ACCEPT and AGREE with their beliefs- that is WRONG!  Our Savior loved us as sinners but NEVER agreed and accepted our sins as being good, NEVER! Why do people think we have to accept and agree with others beliefs to love them?   As long as I am NOT unloving towards others I do NOT have to love their sins any more than our Savior loves them. I don't expect a single person to accept my sins in order to love me!  They can love me but absolutely hate my sins, sin is hateful.

 

We truly do live in an age that tells us that GOOD is BAD and BAD is GOOD.  God help us!

 

Please, Father God in heaven, please forgive us, save us!  In the name of Your only begotten Son, Jesus Christ, our Lord now and forever!

 

Amen!  (The majority of this was written from a previous study of mine, but it still holds true today and is worth the repeating.)