What is the New World Order?

But out of all this awful carnage and destruction a real League of Nations will emerge, whose one purpose will be to fight against the Lamb, who is the King of kings. This League will be composed of ten kingdoms, not yet defined, whose kings when they do appear shall have one mind and shall give their power to the Beast (Rev. 17:12-13): a tyrannical autocrat, who will revive the Roman empire, claim to be God, laugh at the rights of men and impose his will upon the world. He will be inspired and empowered by the devil, and supported in his claim to deity and universal power by Antichrist, who is the false prophet (Rev. 13).

The Beast will arise out of the sea; the sea being a symbol of the nations in tumult, a state of things easily understood after the opening of the seals (Rev. 6). He will know no law but his own will, and will tread down all opposition, so that the nations will say, “Who is like the Beast? Who is able to make war with him?” He will unify ten kingdoms within the bounds of the old Roman Empire into one mighty kingdom. Three of these kingdoms will resist him for a while, but he will subdue them, He will pluck them up by the roots Daniel tells us. We cannot say which of the present kingdoms of Europe these ten kingdoms will be for the Scripture says, “The ten horns which thou sawest are ten kings, which have received no kingdom as yet, but receive power as kings one hour with the beast” (Rev. 17:12). It is probable that all present dynasties will be swept away in the tumultuous condition of things out of which the Beast arises. Then there will emerge a league of nations in which there will be no dissentient voice, after the beast has shown his ruthless power: “They have one mind, and shall give their power and strength to the Beast” (Rev. 17).

Economically the Empire will be the most burdensome despotism the world has ever known. Everything will be centralised. The Government will gather up all the cords into its own hands. Since the Government of that day will be an autocracy, it follows that one tyrannical hand will control the whole vast machinery of human affairs. This is the point to which the present craze for association, co-operation and nationalisation will ultimately land men. Every person will be required to carry a mark — either the name of the Beast or the number of his name. He may wear it in hand or forehead, as he may choose; but carry the mark he must, or be crushed out of existence, since none will be permitted to trade without it. Class distinction will exempt none from this iron rule; "small and great, rich and poor, free and bond" must alike submit (Rev. 13:16). Wielded by his malignant lieutenant, the false prophet (the Antichrist of 1 John 2:18-22), the power of the Beast will penetrate into every quarter. In their mad rage against all ancient authorities, men will produce a perfect welter by their revolutionary violence (Rom. 6:12-17; Luke 21:25-26). This will create the need for a strong hand to intervene, and the opportunity for the Emperor of the future will thus arise. Men will be thankful for him until they prove by bitter experience that they have committed themselves to a more galling tyranny than they have ever known before. They will be "scorched" by their own boasted luminary (Rev. 16:8).

Antichrist proceeds to regulate even commerce. He will cause "all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." (vv. 16, 17.) He will thus form a vast organization, composed of all save those whose names were written from the foundation of the world in the slain Lamb's book of life, outside of which it will not be lawful to buy or sell. Every member of it must bear the mark of allegiance to the beast in order to possess the liberty to trade. Under the mask of the welfare of the empire, all will be subjected to this awful tyranny under the pains and penalties of the deprivation of the commonest liberty of the individual. Foreshadowings of this frightful abuse of authority are frequently seen even in this tolerant age, affording a sufficient warning to those whose eyes are opened, that the most absolute despotism may often be cloaked under a profession of the most liberal ideas, and giving also an indication of the ultimate goal of modern politics under the concealed guidance and inspiration of Satan.

What a fickle thing is man! No doubt, just before there had been a state of anarchy and confusion, and thence the beast arose and becomes an object of wonder and worship to men weary of all their previous turmoil, and strife, and insecurity. Something like it was seen in a neighbouring country. Men were convulsed by a revolution which tore up all the landmarks and filled their minds with anxiety and restlessness. And what came out of that? A strong hand takes the reins, a military despotism, a quasi-imperial power. And what was enacted on a small scale, because in one country only, will prevail in all the western powers of Europe. So that instead of men having things to themselves, some vigorous chief will take the rule; but it will not be the hand of man merely, but the dragon's power. God will permit him to have his own way; and so for a short time he is allowed to do his very worst. Then, besides distinct governments and rulers, each over his own country, there will be an imperial unity under one great head, who will wield their power and preside over all. Thus will be accomplished those desires of men that have hitherto proved but idle dreams, or at most abortive efforts.

In Dan. 2 we saw God's sovereign dealing with a man, raised up from among the Gentiles, to be the minister of His authority. This takes a new form, in consequence of the people of Israel and their kings having definitely proved themselves unworthy of God's purpose and calling. Thereon God introduces the imperial system of government in the world. It was not merely allowing a single nation to grow in power, and be the terror of its neighbours; or creating a blessed example of the ways of God. One ruler is allowed to be the master of the world — one great sovereign, not only himself mighty, but a ruler of kings, who were but subordinate or satellites. This began with Nebuchadnezzar, and it characterizes the Gentile empires. An objection might be raised, that we do not find any such power existing now. That is true. There exists no such imperial rule in the world, nor has there been since the fall of Rome; though there have been certain pretenders to it. But it has failed. The Book of the Revelation shows us this suspension. There was such a ruler once, while imperial Rome subsisted — one who had kings for his servants. But now there is an interval, when all that is over. Still it is to be revived. And this, I believe, is one great fact that awaits the world at the present time. It will take men by surprise; and when accomplished, it will be the means of concentrating the power of Satan, and of bringing about his plans on the earth.

The iron was the original element; the clay was brought in subsequently, and properly did not belong to the great metal statue: it was a foreign ingredient. When and whence did it come? I believe that the Spirit of God in using the figure of clay refers not to the original Roman element, which had the strength of the iron, but to the barbaric hordes, which broke in at a later period, weakening the Roman power, and forming by degrees separate kingdoms. I can, however, only state this as my own judgment, founded upon the general use of Scripture language and ideas. We have what was not properly and originally Roman, but was brought in from elsewhere: and it is the mixture of the two elements that is productive of the weakness, and that finally leads to division. These hordes of barbarians, that forced themselves in at first, professed not to be conquerors, but guests of Rome, and finally settled themselves within its limits. This it was that subsequently led to the division of the empire into a number of separate independent kingdoms, when the power and pride of imperial Rome was broken. Charlemagne, later on, cherished the desire of universal empire, which he laboured hard to realize; but it was a failure; and all that he acquired in his life was separated in his death. Another man attempted it in our own days; I mean, of course, the exile of St. Helena. He had at heart the same universal monarchy. What was the issue? His success was still more short-lived. All was completely broken up into its original constituents before he had breathed his last. And so it will continue in the main, until the moment spoken of here, but more fully entered into in the Book of the Revelation.

This is, I believe, what Scripture lays down about the matter. There will be, before the age closes, the most remarkable union of two apparently contradictory conditions — a universal head of empire, and separate independent kingdoms besides, each of which will have its own king; but that one man will be the emperor over all these kings. Till that time comes, every effort to unite the different kingdoms under one head will be a total failure. Even then, it will be not by fusing them together into one kingdom, but each independent kingdom will have its own king, though all subject to one head. God has said they shall be divided. This, then, is what is shown us. "They shall not cleave one to another, even as iron is not mixed with clay." And if ever there was a portion of the world that has represented this incoherent system of kingdoms, it is modern Europe. As long as the iron predominated, there was one empire: but then came in the clay, or foreign material. In virtue of the iron there will be a universal monarchy, while in virtue of the clay there will be separate kingdoms.

"And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." Mark those words, "in the days of these kings." They are a complete answer to those who have tried to make this the birth of Christ, and the introduction of what they call the kingdom of grace. At the time here spoken of, the empire is broken up and divided. Was that the case when the Lord was born? Could it be said then "in the days of these kings"? Nothing of the sort. Rome was then in its fullest power; there was not the smallest breach apparent throughout the empire. There was but one ruler, but one will predominant. It was not therefore "in the days of these kings." What then does the verse refer to? I believe to the closing scene of the Roman Empire: not to the time when Christ was born, but when God "bringeth in the First-begotten into the world" — when the Lord Jesus is brought in, not as the Nazarene to suffer and to die, but when He comes with divine power to judge. The "stone cut out without hands," though in a sense applicable to Him at any time, applies really and fully then. We have the interpretation here. It does not refer to His person, so much as to the kingdom that the God of heaven shall set up in Him and by Him. No doubt He is the stone; but this is a destructive stone extinguishing the kingdoms of the earth. Can any one deny it? The stone was "cut out of the mountain without hands, and it brake in pieces the iron, the brass, the clay, the silver, and the gold." There was the crash of all the image. Was that the case when Christ was born? Did Christ attack the Roman Empire? Did He destroy it? On the contrary, Christ was killed, and it was its minister that was the official means of His crucifixion. The image, we may say, smote Him, instead of His smiting the image. Such an interpretation is unworthy of serious attention.

The times of the Gentiles started with the most absolute autocracy the world has ever witnessed, in the world-wide dominion of Nebuchadnezzar, and prophecy indicates that they will end with the autocratic power of the "beast," in spite of the fact that at present democracy is all the rage. This latter, which has been defined as "government of the people, by the people, for the people," is about as far as possible from the divine ideal, which, as indicated in the scriptures above quoted, is government of the people, by Christ, for God; and therefore for man's true blessing.

The reversing of the judgment of scattering at Babel is left for the kingdom of God at Jerusalem. He that scattered must gather. He is Lord of the nations. "The powers that be are ordained of God." It is His pleasure that they should be scattered nations still; for one universal monarchy is appointed of God for Jesus only — as it is written, "every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father." "His dominion shall be from sea to sea, and from the river to the ends of the earth."

The order of the events which ensue on the appearing of Christ in judgment, it may be somewhat more difficult to trace. The first blow falls on "the beast," "the false prophet," and the great confederacy against God of which they are the head. Satan also being bound, the sovereignty of the whole earth is transferred to the hands of Christ; and more than this, "all things both in heaven and on earth are gathered together in one, even in Christ." Judgments are executed on all who refuse submission; but these are not judgments executed by Christ as coming from heaven, but as having made Zion the earthly centre of His kingdom. "The Lord shall send the rod of thy strength out of Zion; rule thou in the midst of thine enemies." The surviving Jewish remnant, pardoned and owned of the Lord as His people, will have their numbers and prosperity augmented by the unexpected return of the ten tribes, so long lost sight of but now brought back by the Lord's own hand. While the Jews are undergoing their terrible sifting in the land, the ten tribes will be passing through discipline of another kind on their way thither. They will be all then reunited in the land, and form one nation, under the peaceful rule of their long-rejected King. With the nation, thus re-established, "the new covenant" will be made; and thus all the blessings promised to them of old in case of their obedience, but which they have forfeited by their sin and unbelief, will become their portion on the ground of absolute grace, and of the redemption-rights of the Lord Jesus Christ. All things which offend, and all doers of iniquity, having been gathered out of His kingdom, and the Spirit being poured out upon all flesh, the authority of Christ will be owned by all the nations of the earth. "He shall have dominion from sea to sea, and from the river unto the ends of the earth." The throne of the Lord, now established at Jerusalem, shall be the gathering point for all nations. His house shall then be indeed "a house of prayer for all people." Mankind will still be divided into nations, each having its separate government; but all Gentile rulers will then be subject to the King of kings and Lord of lords. "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him." Happy nations! Pre-eminently happy, that nation of Jehovah's choice to which will then be fulfilled all that God has promised, far surpassing man's fondest dreams of prosperity and blessedness on earth! Jerusalem, so long a proverb and a byword for the depth of desolation to which it had been reduced, shall then be known as "the city of the Great King." "And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness, and all the prosperity, that I procure unto it." Happy and glorious beyond the power of human language to express, or of human heart to conceive, that "Church of God" which will then with Christ be reigning over the earth. Heaven, not earth, is the place where the Church is glorified with Christ; but heaven and earth will not be disunited then, as at present, and ever since the fall. The vision of its glory which the prophet of Patmos was favoured to receive exhibits it in connection with the millennial earth. He sees "that great city, the holy Jerusalem, descending out of heaven from God." Its glory fades not, nor does its blessedness pass away, when the thousand years expire: still it is in connection with the earth during those thousand years that the apostle beholds its glory. A vision indeed it is; but a vision of glory which could not otherwise have been made known, to the faith and hope of those whose happiness it will be to constitute the heavenly city. Its jasper walls, its streets of gold, and gates of pearl, are but the images of that which the heart well knows must surpass in glory all that the symbol conveys. God Almighty and the Lamb are its light and its temple; while the river of life, and the tree of life, and the throne of God and of the Lamb, whence the living waters issue — all bear witness to the exceeding riches of God's grace, in His kindness toward us through Christ Jesus. But the all-pervading light which fills that city of our God shines through it on the nations of the millennial earth. The river of the water of life, which flows from the central throne of God and of the Lamb, through the street of the city, refreshes in its onward and downward course the earthly subjects of Christ's glorious reign. Of Jerusalem on the earth it can be said, "There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High."