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has never been condoned nor redressed. And when Samuel felt bitterly aggrieved at this rebellious and insolent demand, the Lord said to him, " They have not rejected thee, but they have rejected me, that I should not reign over them.” Nevertheless the Lord said to Samuel, “ Hearken unto their voice; how beit, yet protest solemnly unto them, and show them the manner of the king that shall reign over them.” This Samuel did, but in very mild language compared with that which is used in later times to describe more fully this wonderful character, both in plain language and by many remarkable symbols and similitudes. After the rebellious nature of this erring people became more marked before the Lord, referring to the latter days when this king shall make his appearance in Israel Samuel says to them, “ And ye shall cry out in that day because of your king which ye shall have chosen you, and the Lord will not hear you in that day.”

The prophet Daniel also has spoken of this king under the symbol of the little horn which came up upon the head of the fourth beast among the ten horns, in his vision of the four beasts, of which we have already spoken quite at length. Daniel says, “I considered the horns, and behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and behold in this horn were eyes like the eyes of a man (greedy, covetous eyes), and a mouth speaking great things.” And in the interpretation it was told Daniel (7:25) saying, “ And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws, and they shall be given into his hand until a time and times and the dividing of time," -- that is three years and a half. It is by the hand of this king that the Lord will cut off the righteous in Israel's land from the south to the north, as he testifies by the hand of Ezekiel (21:3-4).

Again the man clothed in linen who said to Daniel, “ Now I am come to make thee understand what shall befall thy people in the latter days," speaks of this king as a vile person in Israel, who shall come up peaceably and obtain the kingdom by Aatteries (Dan. 11:21-40), and afterwards in the same chapter it is said of him, “The king shall do according to his will, and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation (upon the righteous) be accomplished, for that that is determined shall be done.”

The Lord also speaks of his purpose by the hand of Zechariah concerning this king, saying, “I will no more pity the inhabitants of the land, saith the Lord, but lo, I will deliver the men every one into his neighbor's hand, and into the hand of his king, and they shall smite the land, and out of their hand, I will not deliver them."

Again, by the hand of Ezekiel, the Lord introduces to our attention this king in a highly figurative manner (28) under the similitude of the Prince of Tyrus. The prophet says, “ The word of the Lord came again unto me, saying, Son of man, say unto the Prince of Tyrus, Thus saith the Lord God, Because thine heart is lifted up and thou hast said, I am a God, I sit in the seat of God (in the temple), in the midst of the seas (of nations), yet thou art a man and not God, though thou set thine heart as the heart of God. Behold thou art wiser than Daniel, there is no secret that they can hide from thee; with thy wisdom and with thine understanding thou hast gotten thee riches, and thou hast gotten gold and silver into thy treasures; by thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches. Therefore thus saith the Lord God, Because thou hast set thine heart as the heart of God, behold therefore I will bring strangers upon thee, the terrible of the nations (Gog and all his multitude), and they shall draw their sword against the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.

Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no god, in the hand of him that slayeth thee.” And to show that this Prince of Tyrus is but a symbol of a circumcised Israelitish prince, the Lord says to him, “Thou shalt die the deaths of the uncircumcised, by the hand of strangers, for I have spoken it, saith the Lord God."

And in the lamentation which follows for, and upon this prince, some very remarkable and highly figurative language is used, saying (verses 13-15), "Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord. Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God. Every precious stone was thy covering, the sardius, topaz, and the diamond, sapphire, the emerald, and the carbuncle, and gold, the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created."

These precious stones represent the saints in light who go forth at the bidding of their Lord and Master in the earth, as the horns and eyes of the Lamb to walk to and fro through the earth. They are the covering of this prince; they strengthen his hands so that he goes forth from a small beginning, until he rides conquering and to conquer, and is made strong by their help to execute the judgment marked out for him to do, and when that is done, he will fall by the hand of the stranger, the Assyrian. The Lord continues, saying to him, “Thou art the anointed cherub that covereth, and I have set thee so; thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire,” that is among the immortal, who are represented in this Scripture as the different kinds of precious stones which reflect all the beautiful colors of the rainbow, and especially the color of fire, and hence are called stones of fire

. Therefore when the sons of God in the resurrection are spiritually called stones of fire, as they walk to and fro among mortal men, unseen; so this king as he walks up and down upon the holy mountain of God, unconsciously walks up and down in the midst of the stones of fire who walk there, as well as through the north and south countries of Israel.

It is written of Cyrus the Persian, “ Thus saith the Lord to Cyrus, whose right hand I have holden to subdue nations before him. And I will loose the loins of kings, to open before him the two leaved gates, and the gates shall not be shut. I will go before thee, and make the crooked places straight; I will break in pieces the gates of brass, and cut in sunder the bars of iron. And I will give thee the treasures of darkness, and hidden

riches of secret places, that thou mayest know that I the Lord which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name though thou hast not known me. I am the Lord, there is none else, there is no god beside. I girded thee though thou hast not known me, that they may know from the rising of the sun, and from the west, that there is none beside me; I am the Lord and there is none else. I form the light and create darkness ; I make peace and create evil; I the Lord do all these things” (Isa. 45: 1-7). Again he says of Cyrus, “He is my shepherd and shall perform all my pleasure, even saying to Jerusalem, Thou shalt be built, and to the temple, Thy foundation shall be laid ” (Isa. 44:28).

This knowledge that the Lord here gives us is invaluable in learning his ways of working, as revealed in the Holy Scriptures. He says of Cyrus, “He is my shepherd and shall perform all my pleasure"; so also he says of this king in Israel, “ For lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still, but he shall eat the flesh of the fat and tear their claws in pieces " (Zech. 11:16). The Lord also says of Cyrus, “I girded thee though thou hast not known me.” So also in speaking of the glory and majesty of this prince in Israel he says of him, “I have set him so." Therefore neither did Cyrus rise, nor will this prince in Israel rise to the giddy pinnacle of imperial power by reason of any inherent power or wisdom of his own, because it is the Lord that sets him so, by the hand of his angels whom he sends to walk to and fro through the earth.

He calls Cyrus his anointed. He says also of this mystical prince of Tyrus, " Thou art the anointed cherub that covereth.” Both of these princes were anointed with power to carry out God's purposes. The Lord says also of this anointed cherub (verse 15), “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." Therefore Solomon in some respects appears to be a representative of this prince. Solomon's heart for a time seemed to be perfect with the Lord, until he violated the law of the king as written by Moses (Deut. 17) saying, “He shall not multiply wives to himself, that his heart turn not away." This command Solomon disregarded and gathered unto himself a multitude of what Nehemiah called “Outlandish women," who caused him to sin and fall into idolatry, when the Lord in his anger rent away ten tribes from the house of David and gave them unto his servant, to Jeroboam, the son of Nebat, and there was war between these two nations until the ten tribes were carried captive out of their land.

Again speaking of this mighty prince in Israel in the latter days who is called by Isaiah, “Leviathan that crooked serpent,” and “the dragon that is in the sea,” he says of him (27:1), “In that day (that is, the day when the dead shall rise) the Lord with his sore and great and strong sword (the Assyrian) shall punish Leviathan, the piercing serpent, even Leviathan that crooked serpent, and he shall slay the dragon that is in the sea" (of nations).

The Lord also spake of this wonderful man to Job out of the whirlwind where he describes Leviathan, showing his comely proportions and his marvelous strength and solidity, saying, “His heart is as firm as a stone, yea, as hard as a piece of the nether millstone; when he raiseth up himself the mighty are afraid; he esteemeth iron as straw, and brass as · rotten wood; upon the earth there is not the like who is made without fear; he is a king over all the children of pride."

Behemoth "And as for Behemoth (the great Assyrian) whose bones (speaking figuratively) are as strong pieces of brass, his bones are like bars of iron; he is the chief of the ways of God; he drinketh up a river and hasteth not; he trusteth that he can draw up Jordan into his mouth” (that is, swallow up the whole house of Israel). This great king of the north of the latter days will dwarf the great kings and warriors of the past, such as the kings of Assyria, Babylon, Medo-Persia, Greece and Rome, Cyrus and Alexander and their legions will sink into insignificance in comparison with this great king, who is the chief of the ways of God. He is the king of the locusts, the angel of the bottomless pit. He is also the Lord's sore and great and strong sword with which he will punish Leviathan, that piercing serpent, and with which he will slay the dragon that is in the sea. But he that maketh Behemoth, can make a sword to approach unto him, and instead of drawing up Jordan into his mouth, he will fall upon the mountains of Israel by the sword of the Lion of the tribe of Judah, and will be given for supper at the marriage of the Lamb to the honored guests at that marriage, the remnant of Israel.

But to return to our subject of the king of Israel, — the little horn and the king that does according to his will, as spoken of by Daniel, are one and the same person, the same also that Paul speaks of as the man of sin, the son of perdition, which is easily discerned by comparison. This prince, , as we have shown, cuts off many of the righteous through the south and north by the sword, but he will cut off many of the wicked also, for the Lord says, “I will no more pity the inhabitants of the land, but will deliver the men every one into his neighbor's hand, and into the hand of his king, and they shall smite the land and out of their hand I will not deliver them.” Again it is testified in the same place that this king will not trouble himself about the poor, or the lame, or the blind, but that he will eat the flesh of the fat, and tear their claws in pieces.

These peculiarities of this king in Israel are foreshadowed by the acts of Jehu, the son of Nimshi, whom the Lord anointed king of Israel to cut off and to cause to perish the house of Ahab, and to make the house of Ahab like the house of Jeroboam, the son of Nebat, and like the house of Baasha, the son Ahijah. While Jehu was executing these judgments, he lighted upon Jehonadab, the son of Rechab coming to meet him, and he saluted him and said to him, “Is thine heart right, as my heart is with thy heart?" And Jehonadab answered, "It is." "If it be, give me thine hand," and he lifted him into the carriage, and said (in the language of the four beasts),

Come and see my zeal for the Lord. So they made him ride in his chariot, and when he came to Samaria, he slew all that remained to Ahab in Samaria, till he had destroyed him, according to the saying of the Lord, which he spake to Elijah.

Then Jehu said, “Ahab served Baal a little, but Jehu shall serve him much.” And Jehu proclaimed a solemn assembly for Baal, and they came into the house of Baal, and the house of Baal was full from one end to the other. And Jehu appointed fourscore men without, and said, “If any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him," and it came to pass as soon as he had made an end of offering the burnt offering, that Jehu said to the guard, 'Go in, and slay them, let none escape; let none come forth ”; and they smote them with the edge of the sword, and they destroyed the house of Baal and converted it into a draught house. And when Jezebel cried out of an upper window, after Jehu, saying, “ Had Zimri peace, who slew his master?” Jehu looked up to the window and said, “Who is on my side? Who?" And there looked out to him two or three eunuchs, and he said, " Throw her down." So they threw her down, and some of her blood was sprinkled on the wall, and he trod her under foot. And he went in to eat and drink. And when he sent to bury her, because she was a king's daughter, the dogs had eaten Jezebel, and they found no more than the skull and the palms of her hands, according to the word of the Lord by his servant Elijah the Tishbite, saying, “In the portion of Jezreel, shall dogs eat the Aesh of Jezebel; And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel, so that they will not say, This is Jezebel."

Now the strangest part of these things is the fact that while Jehu showed so much zeal in executing the righteous judgments of the Lord upon the house of Ahab, and slew Joram king of Israel, and Ahaziah king of Judah, who was fraternizing with him, yet Jehu remained an idolater to the day of his death, for to his dishonor it is said, “But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart, for he departed not from the sins of Jeroboam which made Israel to sin.” Thus the Lord sometimes employs even idolaters to punish idolaters, and he maketh the wrath of man to praise him, and the remainder of wrath he restrains (II Kings 9-10).

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THE GREAT RED DRAGON

This mighty prince in Israel, who is a king over all the children of pride (for that is the character of the rebellious house in the latter days, proud and haughty and lifted up), he who goes forth conquering, and to conquer, under the supervision of those who have girded him with power and set him

SO, this great prince is introduced to our notice in the book of symbols in the character of the great red dragon, having seven heads and ten horns. His color is red because he sheds the blood of the martyrs of Jesus.

Any careful reader of the Scriptures can see that the dragon that John saw and described, and the little horn that Daniel saw and described, are one and the same king. In the one instance, he is seen as a horn of the

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