Caesar - Worldly Powers

The Gospel

of the

Kingdom to Come

A Series of Lectures

Concerning the Development of

The Messianic Kingdom

"Repent ye: for the kingdom of heaven is at hand."

Julia Lee

Christ and the Law

Christ did not contradict the rules of law and order; still he was nailed to the cross, to the joy and benefit of the guardians of disorder. So long as we are in this temporary kingdom of rules and laws, we must either adhere to written laws and be at one with the lawful authorities of this world, or we must adhere to the authority of faith and carry the cross of Christ, dying with the crucified Jesus under the judgment of the world. The path of Christ goes outside the camp. Jesus gives the following advice to the stranger who journeys in faith and is devoid of rights in this world: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil [that is, hit not again, or defend oneself] : but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain," and so forth.—Mat. 5:38 41.

It will be noticed from the following conversation that he was tried on all sides—they endeavored to make him guilty—and that he blazed a way through their laws: "Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? Show me the tribute money. And they brought unto him a penny. And he saith unto them, 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." (Mat. 22:17-21.) Surely Caesar must have tribute money. So long as the temporary house is to exist and function, it must be supported. But there is nothing to hinder the contemporaneous construction of the eternal house of the Father, on which a person may at the same time lay down labor which is harder and make sacrifices which are more honorable. Such an activity betokens the end of temporary things. The authority of faith has determined that the old order shall be a sacrifice for the fire at the dedication of the new house —the house of God.

The sacrifices of faith. Faith works both on and for future realities, and the Word in flesh is actuated by an invisible power, the result of which is the preparation of one individual for one position and another person for another position in the eternal social community of the new kingdom. These individuals must therefore pass through different processes of preparation. Trials effect the preparation of persons for the positions they are to fill. People of the world must undergo preparation in order to fill positions in the present social order.

The Son of man wrote the law of faith by his deeds. He tried its highest requirements on himself. And, following his footsteps in the practice of his deeds, we shall get an insight of his experience, and of the purpose of the Creator in preparing the numerous, and ofttimes, very painful trials for his elevation. When it was decided that he, looked upon as the most contemptible of transgressors, was to die on the cross, a thorny crown was pressed on his head and a kingly robe placed on him. Why this cruel mockery? This must have wounded his noble mind deeply. All this was designed to press suffering out of him—his kingdom was not of this world.

It was testified of him as follows, according to the desire of his accusers: "We found this fellow perverting the nation, and for­bidding to give tribute to Caesar, saying that he himself is Christ a King." (Luke 23:2.) He was intended as King over an incor­ruptible Israel; therefore it was necessary that he be made to feel unrighteousness in its complete form in order to bear the crown of glory in a worthy manner. The love of God strengthened him, and he understood full well the purpose of this tempering. This is evident from his conversation with the judge, who said, "Speakest thou not unto me ? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above : therefore lie that delivered me unto thee hath the greater sin." (John 19:10, 11.) He did not submit any letter of defense, nor call upon witnesses. He, the Martyr-King, looked upon the whole as a necessary process, wherefore he deplored the plight of the servants of the executioners, who served the accusing clergy despite the judge's assurances that Christ was innocent.

The grace of God caused the execution to be carried out within the bounds of the law by expert slayers of men. No servant of Christ should harbor any fear of judgment seats and church councils. They have no power over the children of faith unless it be given them from above for a certain purpose—to the welfare of those who are able to stand the trial. (See Rev. 5:10; 11:15-17.) With this understanding of the authority of the law, we may easily agree with Paul and all the apostles in the following ad­monition:

"Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Savior toward man appeared, not by works of right­eousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Savior; that being justified by his grace, we should be made heirs according to the hope of eternal life."—Titus 3:1-7.

So long as we remain in Babylon, let us do what God through Jeremiah advised Israel: "And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace."—Jer. 29:7.

We cannot show enough gratitude toward the God of wisdom for his forbearance and kindness. Therefore we walk with joy toward Golgotha, fearing God, from whom all good things come, more than men, and longing for the end—for peace. Praise his name, all ye who love the gospel of the Son of God! May we be granted grace, not only to believe in Christ, "but also to suffer for his sake"!—Phil. 1:29.

_______________________

THE

DUAL PLAN

OR

The Key to a Right Understanding

OF

The Prophetic Revelations

AND THE

Great Labor Movement

"Shut up the words and seal the book, even to the time of the end."

C. and J. Lee

Revised Edition

The Two-Horned Beast

KJV - Rev_13:12

And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

Revelation 13:12- EMPHATIC DIAGLOTT

12 And all the AUTHORITY of the FIRST Beast he executes in his" presence, and makes the EARTH and THOSE who DWELL in it to worship the FIRST BEAST, whose MORTAL WOUND was healed.

Rev_16:2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

ACTS 5: 28 -29 - EMPHATIC DIAGLOTT

28 "We charged you strictly not to teach in this NAME, and behold, you have filled JERUSALEM with your TEACHING, and wish to Firing this MAN'S BLOOD on us. "

29 And PETER answering, and the APOSTLES said, " It is necessary to obey God, rather than Men.

The Two Witnesses of Jesus

The prophetic language regarding the two witnesses compared with the history of the execution of their Lord, shows that they will be executed under similar circumstances, also under similar accusations. Right here then, we may add the death warrant of Christ as a model to be followed when the specified time comes. A copper plate found in the kingdom of Naples in the year 1810, A. D., contained the following inscription:

"Sentence rendered by Pontius Pilate, Acting-Governor of Lower Galilee, stating that Jesus of Nazareth shall suffer death on the cross. In the year 17 of the Emperor Tiberius Caesar, and the 27^th day of March, the City of Holy Jerusalem—Annas and Caiaphas being priests, sanctificatoes of the people of God—Pontius Pilate, Governor of Lower Galilee, sitting in the Presidential chair of the fractory, condemns Jesus of Nazareth to die on the cross, between two thieves, the great and notorious evidence of the people saying:

• 1. Jesus is a Redeemer.

  2. He is seditious.

  3. He is the enemy of the law.

  4. He calls himself falsely the Son of God.

  5. He calls himself falsely the King of Israel.

  6. He entered into the temple followed by a multitude having palm branches in their hands.

Order the first Centurian, Quintius Cornelius, to lead him to the place of execution. Forbid any person whomsoever, either rich or poor, to oppose the death of Jesus.

The witnesses who signed the condemnations of Jesus are:

• 1. Daniel Rabboni, a Pharisee.

  2. Joannes Rabboni.

  3. Raphael Rabboni.

  4. Japet, a citizen.

Jesus shall go out of the City of Jerusalem by the gate of Strannus."

The death-warrant of Christ was signed by three Rabbonies —Doctors of Divinity—and one citizen. Yes, it takes Doctors of Divinity to sign such warrants. Let us remember that!

The renowned Frenchman, Victor Hugo, wrote a short poem which we think fits in here as a reflective' picture with respect to the crucifixion of Christ, also with respect to his crucifixion in his two witnesses some time in the near future. It contains the opinion of a person whose whole life was centered in the power that exists.

"The Judgment of a Conservative Concerning an Agitator

Was it illusion? Slept I? Pass your own doom!

A man—no matter from what country-part he come.

A friend of truth, of the conservative party

Me told, righteous was the sentence passed in the

Impudent anarchist's and charlatan's crime case!

Such cannot pass free by high authorities.

How can such even come in question?

When law exists, men ought to follow its direction.

The truth alone shall govern this our civil world

Even though it needs the help of fire and of sword.

The news-producer laid his baits so soft and catching,

Of love and progress—sure baits for dulls that know nothing.

He scorned our faith and commandments of the code.

That kind of folks can scorn and scoff the very God!

He honored not what is esteemed by other beings,

But ran about to spread abroad his cunning doctrines

In every wretched place and the immoral regions;

And there took part with beggars and the beastly hoodlums,

And fishermen and butchermen and mule-dray drivers,

A fine barefooted honor-guard of roughs and slovens.

He could not thrive among the upper-class that held possession,

Where matured skill and culture bring progression.

No, pass! With catching words and downright empty phrases

He magnetized the mob with gestures and grimaces.

He also cured the sick—spite law and faculty;

Gave vision to the blind—and yet more knavery.

False name the vagrant took and titles falsely bore—

He meant to gain respect, and thus be honored more.

He strolled about saying thus, 'follow me in hand!'

Some times on the city street again on open land.

That means nothing else but stirring up rebellion,

To make within a land strong fiends and contention;

Convicts and the outlaws sought by him protection;

They else were hid in graves or some deserted region.

And lame and blind and sick and stinking bad of puss

From rotten sores, they bore to that man all their curse.

All peaceful citizens they shut their door with rage

When he passed by among the mob in noise engaged.

There was a time, I have forgot what holy day,

He took a rope and then with cries began to slay

And drive the bankers out from their banking stand

In temple-court, where rent was high and all things grand;

Protected by the civil law, and yet more shielded—

The priest had twelve per cent, of all the banking yielded.

A branded girl did always follow in his track,

When in his spiteful outrage of speech he broke

The holy family bonds—assailing the religion,

And tried to ruin community, defeat dominion.

Morality he crushed, and ownership annulled.

The people him believed. Their sense was slack and dulled.

It was a fearful speech! The rich he classed as evil.

But flattered poverty, and claimed that all are equal.

All of us were brothers, the lowest with the noble;

The gentry with their servants on a level.

And all have right to earth's produce. And how he slandered

The holy priests! And on the open street he wandered

And spoke to all the mob that listened to his slang.

The law was fully plain. His end would come with pang—

He was crucified—that word he spoke as soft as dew.

His softened tone it made me ask, But who are you?

His answer was, 'That we must fix one example.

My name is Elizab, I'm clerk of court in city temple!'

But who was he of whom you spoke? His short answer,

I hear it yet—'It's Jesus Christ, the venturer.'"