The Empires of the Bible from the Confusion of Tongues to the Babylonian Captivity

ECCLESIASTICAL EMPIRE

Into this she deceived herself by the seduction that in all these instances of the past, empire had fallen of itself, and had failed to save the world, “because the rulers were bad, and because the system was only of the world itself.” But if there could be the reign of the “good people,” and the system be not of the world but of “the . church,” this being empire which both in itself an in its essential system was divine, “must certainly bless an save the world.” “Only let us, the good people, have the power. Let the men of God—the bishops—have dominion. Recognize their authority. Let them, with the dictates of the church, have full sway. Then the government and empire will be but the Kingdom and God itself. The empire being the Kingdom of God, the capital city of the church, being the capital city of this Kingdom of God, will be the very city of God—the eternal city.” EB xx.5

Thus ecclesiastical empire is the third phase of history. And the result of this reign of the so-called “best people” of the earth was simply the worst oppression, the fiercest despotism, and the most terrible hammering that was ever put upon any people by any power on the earth. For this was a despotism over both body and soul, and demonstrated itself to be simply and “unmitigated curse, politically, socially, and morally.” It is described in the Scripture by the expressions: “the man of sin;” “the son of perdition;” “the mystery of iniquity;” “that wicked;” “Babylon, the great, the mother of harlots and abominations of the earth;” and “the beast,” that would “wear out the saints of the Most High.” ²⁷ EB xxi.1

As God sent Christianity to save the world from the despotism of Rome in its first phase; so, in the Reformation, He sent Christianity again to save the world from Rome in this later and worst phase. And as there was a great apostasy from the truth of Christianity in the days of Rome in its first phase; so also there has been a great apostasy from the true Christianity of the Reformation in the days of Rome in its later and worst phase. And as that first great apostasy from the truth of Christianity developed “the beast,” which is Rome in its worst phase; so this second great apostasy from the truth of Christianity develops “the image of the beast,” which under the beast causes “the earth and them that dwell therein to worship the first beast.” ²⁸ Thus the development of the image of the beast is but the revival and continuation of the principles and reign of the original ecclesiastical empire. And the world ends with the united powers of the beast and his image in full sway; for when the Lord comes in the fulness of His glory, “these both” are overtaken “alive,: and are destroyed in the consuming power of the overwhelming brightness of His glory. ²⁹ Thus ecclesiastical empire, culminating in the united sway of the beast and his image, is the final phase of empire and of the world’s history. EB xxi.2

Thus it is seen that the history of the world, literally as that history has occurred, without any theorizing or contriving, stands out clearly divided into three great and characteristic periods:- EB xxii.1

The first period, from Nimrod to Nebuchadnezzar—the rise and establishment of empire. EB xxii.2

The second period, from Nebuchadnezzar to the fall of Rome—the demonstration of what world-empire in absolutely undisputed sway would do; and which id demonstrated over and over so thoroughly as to make it impossible for any one in sober thought to mistake it. EB xxii.3

The third period, from the fall or Rome to the end of the world: a new and distinct phase of empire, diverse even from that one which had been “diverse from all” ³⁰—an ecclesiastical worldpower; the reign of “the good,” the rulership of “the church,” which developed the worst empire of all, that of the beast. And this, revived, confirmed and aided by the image of the beast; and continuing to the end of the world, is to be annihilated “alive” in an intensely deserved perdition at the coming of the Lord. EB xxii.4

Now the divine contention with this evil order of things, throughout all its phases, is another essential of the philosophy of history. For against this course of things, at every step of the way throughout the world’s experience, there has been set the true and divine principles of righteousness and of government. EB xxii.5