The Vicar Of ChristIllustration.St. Peter's And The Vatican. "He as God sitteth in the temple of God." 2 Thess. 2:4.1. What appeared unto Daniel in 538b.c., the same year in which Babylon fell?“In the third year of the reign of King Belshazzar avisionappeared unto me, even unto me Daniel, after that which appeared unto me at the first.”Dan. 8:1.2. Where was Daniel at this time?“And I saw in a vision; and it came to pass, when I saw, that I wasat Shushanin the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.”Verse 2.3. What first attracted the prophet's attention?“Then I lifted up mine eyes, and saw, and, behold, there stood before the rivera ramwhich had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.”Verse 3.4. What power was represented by the ram having two horns?“The ram which thou sawest having two horns arethe kings of Media and Persia.”Verse 20.5. How are the rise and work of this power described?“I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, andbecame great.”Verse 4.6. What symbol was next introduced in the vision?“And as I was considering, behold,an he goatcame from the[pg 225]west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.”Verse 5.7. What did the goat with the notable horn represent?“And the rough goat isthe king of Grecia: and the great horn that is between his eyes isthe first king.”Verse 21.8. How was the conquest of Medo-Persia by Grecia foretold in this symbolic prophecy?“And I saw him come close unto the ram, and he was moved with choler against him, andsmote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.”Verse 7.9. When the he goat“was strong,”what occurred?“Therefore the he goat waxed very great: and when he was strong,the great horn was broken; and for it came up four notable ones toward the four winds of heaven.”Verse 8.10. Who was represented by“the great horn,”and what followed when it was broken?“And the rough goat is the king [kingdom] of Grecia: and the great horn that is between his eyes isthe first king. Now that being broken, whereas four stood up for it,four kingdoms shall stand up out of the nation, but not in his power.”Verses 21, 22.Notes.—From the interpretation given, it is plain that the notable“horn”upon the he goat represented Alexander the Great, who led the Grecian forces in their conquest of Medo-Persia. Upon the death of Alexander at Babylon,b.c.323, there followed a brief period of confusion in the struggle for the kingdom, but the succession was definitely determined by the battle of Ipsus,b.c.301. Alexander's four leading generals—Cassander, Lysimachus, Ptolemy, and Seleucus—became his successors.“The vast empire created by Alexander's unparalleled conquests was distracted by the wranglings and wars of his successors, and before the close of the fourth century before Christ, had become broken up into many fragments. Besides minor states, four well-defined and important monarchies rose out of the ruins.... Their rulers were Lysimachus, Cassander, Seleucus Nicator, and Ptolemy, who had each assumed the title of king. The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven.”—Myers's“History of Greece,”page 457, edition 1902.11. What came out of one of the four horns of the goat?“And out of one of them came forth alittle horn, which waxedexceeding great, toward the south, and toward the east, and toward the pleasant land.”Verse 9.[pg 226]12. What interpretation is given to this little horn?“And in the latter time of their kingdom, when the transgressors are come to the full,a king of fierce countenance, and understanding dark sentences, shall stand up.”Verse 23.13. What did this little horn do to the people of God?“And it waxed great, even to the host of heaven; andit cast down some of the host and of the stars to the ground, and stamped upon them.”Verse 10.14. In what literal language is this persecution of the people of God further described?“And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”Verse 24.15. How was this little horn to exalt itself against Christ and His mediatorial work?“Yea, it magnified itself, even to the Prince of the host, andit took away from Him the continual burnt offering, and the place of His sanctuary was cast down.”Verse 11, R. V.16. In the interpretation of the vision, how is this self-exaltation set forth?“And through his policy also he shall cause craft to prosper in his hand; andhe shall magnify himself in his heart, and by peace shall destroy many:he shall also stand up against the Prince of princes; but he shall be broken without hand.”Verse 25.17. What similar language is used by the apostle Paul in describing the“mystery of iniquity,”or“man of sin”?“That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”2 Thess. 2:3, 4.Note.—The last two scriptures evidently describe one and the same power,—a power which, while religious and professedly Christian, is anti-christian in spirit, and the very“man of sin”himself. Possessed with the selfish ambition of Lucifer (Isa. 14:12-14; Eze. 28:17), he assumes to occupy the very seat and place of Deity in the temple of God. Professing to be Christ's vicar, or personal representative on earth, he magnifies himself against Christ, and“stands up,”or reigns, in the place of, and“against,”the Prince of princes.18. What was given into the hands of the power represented by the little horn?[pg 227]“Andthe hostwas given over to it together withthe continual burnt offeringthrough transgression.”Dan. 8:12, first clause, R. V.19. What did this power do to the truth?“Andit cast down truth to the ground, and it did its pleasure and prospered.”Same verse, last clause, R. V.Notes.—The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the“little horn”phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the“little horn”which waxed“exceeding great.”The religion of all the four great monarchies mentioned in these prophecies was paganism; but the paganism of ancient Babylon was reproduced in pagan Rome, and then adapted and adopted by papal Rome. The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident that pagan Rome is introduced into this prophecy chiefly as a means of locating the place and work of papal Rome, and the ecclesiastical features of pagan Rome as typical of the same features accentuated in papal Rome, and that the emphasis is to be placed upon the fulfilment of the prophecy in the work of papal Rome. A careful comparison of Dan. 7:21, 25, with Dan. 8:10-12, R. V., and 2 Thess. 2:3, 4, will amply justify this conclusion.“The Romans could not forget—never did forget—that they had once been masters and rulers of the world. Even after they had become wholly unfit to rule themselves, let alone the ruling of others, they still retained the temper and used the language of masters.... In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire and carried on its civilizing work.”—Myers's“Rome; Its Rise and Fall,”Boston, 1900, pages 398, 399, 442, 443.The host and the stars of Dan. 8:10 are the same as the saints of the Most High of Dan. 7:25; and the Prince of the host of Dan. 8:11 is the Prince of princes, or Christ. When the same being appeared to Joshua (Joshua 5:13-15, margin), He applies the same expression to Himself.In Dan. 8:11-13, in the Revised Version, the words“burnt offering”have been supplied by the translators after the word“continual,”but this rendering seems to place too restricted a meaning upon the word“continual.”The fact that no word is connected with“continual”in the original text, although in the typical service of the sanctuary it is used with“burnt offering”(Ex. 29:42), with“incense”(Ex. 30:8, here rendered perpetual), and with“showbread”(Num. 4:7), indicates that that which is continual represents thecontinual service or mediation of Christ in the heavenly sanctuary, in which all that was continual in the typical[pg 228]service found its antitype and fulfilment. See Heb. 6:19, 20; 7:1-3, 14-16, 23-25. The action which made the Pope the vicar of God and the high priest of the apostasy, really took away from Christ, as far as human intent and power were concerned, his place and work as the only mediator between God and man (1 Tim. 2:5), and this took away from Him, as far as man could take it away, the continual mediation, according to the prediction in this prophecy.The prophecies of Daniel are cumulative and widening in their view, each carrying matters farther than the preceding one, and bringing out more explicitly and more in detail important features down the stream of time. In Daniel 2, under the fourth universal kingdom, the Papacy is not represented under any direct symbol or figure at all,—simply Rome in its united and divided state; in Daniel 7 Rome is symbolized by the“little horn”coming up among the ten horns representing the divided state of Rome; while in Daniel 8 the only figure used to represent the fourth world power is the“little horn”which waxed“exceeding great.”In each of these last two chapters the little horn is introduced to tell especially of the workings of the same terrible power—Rome papal. Both chapters deal with the same great apostasy. In the seventh chapter, the little horn takes awaythe law of God. In the eighth chapter, it takes awaythe gospel. Had it taken away only the law, this would have vitiated the gospel; for, with the law of God gone, even thetruegospel could not save, because the law is needed to convict and give a knowledge of sin. And had the Papacy taken away only the gospel, and left the law, salvation through such a system would still have been impossible, for there is no salvation for sinners through even the law of God itself apart from Christ and the gospel. But to make apostasy doubly sure, this power changes, vitiates, and takes away both thelawand thegospel.In changing the Sabbath, the Papacy struck directly at the very heart and seal of the law of God, just as in substituting its own mediatorial system for that of Christ's it struck directly at the heavenly sanctuary and its service, which, in his epistle to the Hebrews, Paul shows to be the very heart and essence of the gospel.20. What question was asked in the hearing of the prophet?“Then I heard one saint speaking, and another saint said unto that certain saint which spake,How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.21. What answer was addressed to Daniel?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—In verse 13, R. V., the vision is clearly defined. It is“the vision concerning the continual burnt offering [or continual mediation], and the transgression that maketh desolate,”which results in giving both the sanctuary and the people of God to be trodden underfoot. The time when the vision was to have its special application is stated in verse 17 to be“at the time of the end,”or in the last days. This is additional proof that this prophecy was to find its complete fulfilment in papal Rome only, as pagan Rome passed away many centuries ago. The sanctuary and the twenty-three-hundred-day period here referred to are considered at length in succeeding readings. See pages230,238.[pg 229]22. What prophetic period begins at the time when the continual mediation of Christ was taken away by the Papacy?“And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall bea thousand two hundred and ninety days.”Dan. 12:11, R. V.Notes.—Inasmuch as the taking away of the continual mediation of Christ is made the beginning of a prophetic period, there must be some definite act at some definite time which, in form and intent, takes from Christ His priestly work in the heavenly sanctuary. This act was the official decree of an ecclesiastical council held at Rome in 503a.d., by which it was declared“that the Pope was judge as God's vicar, and could himself be judged by no one.”See Hardouin's“Councils,”Vol. II, page 983; Labbe and Cossart's“Councils,”Vol. IV, col. 1364; and Bower's“History of the Popes”(three-volume edition), Vol. I, pages 304, 305. The work of Clovis, king of the Franks, who earned for himself the title of“the eldest son of the church”by his campaigns to subdue the kingdoms hostile to the Papacy, contributed much toward putting into practical effect this claim of the Papacy, which finally resulted in establishing the Pope as the head of the Roman priesthood which has usurped the priestly work of Christ, and has established another system of mediation in its place. This work of Clovis came to its climax in the period 503-508, and this period therefore becomes the natural one from which to date the 1290 years of Dan. 12:11, which would accordingly end in the period 1793-98, at the same time as the 1260 years of Dan. 7:25. See notes on page223.“With Rome would have fallen her bishop, had he not, as if by anticipation of the crisis, reserved till this hour the master-stroke of his policy. He now boldly cast himself upon an element of much greater strength than that of which the political convulsions of the time had deprived him; namely, that the bishop of Rome is the successor of Peter, the prince of the apostles, and, in virtue of being so, is Christ's vicar on earth. In making this claim, the Roman pontiffs vaulted at once over the throne of kings to the seat of gods: Rome became once more the mistress of the world, and her popes the rulers of the earth.”—“The Papacy”by J. A. Wylie, page 34.23. What assurance was given to Daniel concerning the period of time mentioned in verse 14?“And the vision of the evening and the morning which was toldis true; wherefore shut thou up the vision; for it shall be for many days.”Dan. 8:26.Notes.—By the expression“the vision of the evening and the morning”reference is made to the vision concerning the twenty-three hundred days, as may be seen by referring to the marginal readings of Dan. 8:14.The interpretation of the vision of chapter 8 closes without making any explanation of the long period of time which was mentioned to Daniel in the answer to the question,“How long shall be the vision?”This important feature was left to be interpreted later. See next reading.[pg 230]A Great Prophetic Period. (The 2300 Days of Daniel 8.) Or The Time Of Restoration And Of JudgmentIllustration.Artaxerxes Restoring The Vessels Of The Temple. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.1. Immediately after the vision of Daniel 8, what did Daniel learn from his study of the prophecy of Jeremiah?“In the first year of Darius ...I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.”Dan. 9:1, 2.Note.—The first deportation to Babylon, when Daniel and his companions were carried captive, was inb.c.606, and the seventy years of Jeremiah's prophecy would therefore expire inb.c.536. The first year of Darius wasb.c.538, and the restoration period was therefore only two years distant from that time.2. What did this nearness of the time of restoration from captivity lead Daniel to do?“And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.”Verse 3.3. What urgent petition of the prophet connects this prayer with the vision of the taking away of the continual mediation and the desolation of the sanctuary recorded in Daniel 8?“Now therefore, O our God, hear the prayer of Thy servant, and his supplications, andcause Thy face to shine upon Thy sanctuary that is desolate, for the Lord's sake.”Dan. 9:17.[pg 231]4. At the conclusion of Daniel's prayer, what assurance did Gabriel give him?“And he informed me, and talked with me, and said,O Daniel, I am now come forth to give thee skill and understanding.”Verse 22.5. What previous instruction connected with the vision of Daniel 8 was thus being more fully carried out?“And I heard a man's voice between the banks of Ulai, which called, and said,Gabriel, make this man to understand the vision.”Dan. 8:16.6. Why was further instruction concerning this vision necessary?“AndI Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; andI was astonished at the vision, but none understood it.”Verse 27.7. To what did Gabriel now direct Daniel's attention?“At the beginning of thy supplications the commandment came forth, and I am come to show thee: for thou art greatly beloved: thereforeunderstand the matter, andconsider the vision.”Dan. 9:23.Notes.—There is abundant evidence that the instruction in the ninth chapter of Daniel supplements and interprets the vision of the eighth chapter. Note the following facts:—[pg 232](1) Daniel did not understand the vision concerning the treading down of his people and the sanctuary, and therefore searched the prophecies anew concerning the period of captivity.(2) He evidently made a connection between the period of seventy years mentioned by Jeremiah and the twenty-three hundred days of the vision, and he at once began to pray earnestly for the restoration of the city and the sanctuary.(3) The angel Gabriel, who appeared to him at the first, and interpreted all the vision with the exception of the twenty-three hundred days, now appears, and again directs his attention to the vision.(4) The events of the vision begin with the kingdom of the Medes and Persians, the era of the restoration of the Jews to their own land. In the absence of any instruction to the contrary, this would be the natural time in which to locate the beginning of the period of twenty-three hundred days; and this is the very time given for the beginning of the seventy weeks, which are clearly a part of the twenty-three hundred days, and thus determine the time of their commencement.(5) The seventy weeks, or four hundred and ninety years, extend from the restoration of literal Jerusalem and the literal temple to the preaching of the gospel to all the world. See Acts 15:14-17. This special preaching of the gospel was completed in one generation, and was followed by the destruction of Jerusalem.(6) The twenty-three hundred prophetic days, or twenty-three hundred literal years, begin at the same time as the four hundred and ninety years, or seventy weeks, or inb.c.457, when the commandment to restore and build Jerusalem went forth; and extend from the restoration of literal[pg 233]Jerusalem and the typical temple service after the captivity in ancient Babylon, in the time of the Medes and Persians, to 1844a.d., the time for the restoration of spiritual Jerusalem and of the knowledge of the mediation of Christ in the heavenly sanctuary, taken away by the little horn, after the captivity in modern Babylon. This work of restoration is to be accomplished in one generation by preaching the gospel to all the world (Rev. 14:6-12), and this will be followed by the destruction of the world, or fall of all nations, of which the destruction of Jerusalem was a type.Illustration.The 2300 DaysThe heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning inb.c.457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27a.d., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31a.d.), Christ was crucified, or“cut off,”which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:26, 27. The remaining three and one-half years of this week reach to 34a.d., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34a.d., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.8. What portion of the 2300 days (years) mentioned in the vision, was allotted to the Jews?“Seventy weeksare determined upon thy people and upon thy holy city.”Verse 24, first clause.Notes.—“As both the 2300 years of chapter 8 and the‘seventy weeks’of chapter 9 start from the Persian period of Jewish history, in other words, as they both date from therestoration erawhich followed the Babylonian captivity, their starting-points must be either identical or closely related chronologically.”—“Light for the Last Days”by H. Grattan Guinness, London, Hodder and Stoughton, 1893, page 183.“There is plainly a close correspondence between the two visions of Daniel 8 and Daniel 9. The seventy weeks are said to becut offfor certain distinct objects; and this implies a longer period from which they are separated, either the course of time in general, or some period distinctly revealed. Now the previous date (the 2300 days) includes two events,—the restoration of the sacrifice, and the desolation. The first of these is identical in character with the seventy weeks, which are a period of the restored polity of Jerusalem; and hence the most natural of the cutting off is that which refers it to the whole period of the former vision.”—“First Elements of Sacred Prophecy”by T. R. Birks, London, 1843, pages 359, 360.9. What was to be accomplished at the close of the seventy weeks?“To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.”Same verse, latter part.Note.—For“the Most Holy,”the Douay version reads,“the Saint of saints.”10. What portion of this period was to reach to Christ, the Messiah, or Anointed One?“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall beseven weeks, and threescore and two weeks.”Verse 25, first part.Note.—The word Messiah means anointed, and Jesus was anointed with the Holy Spirit (Acts 10:38) at His baptism in 27a.d.Matt. 3:16.11. At the end of this time, what was to be done to Messiah?“And after threescore and two weeks shall Messiah becut off.”Verse 26, first part.[pg 234]Illustration.Rebuilding Of Jerusalem. "And they builded, and finished it, according to the commandment of the God of Israel." Ezra 6:14.[pg 235]12. How was the destruction of Jerusalem and the sanctuary by the Romans then foretold?“And the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”Same verse, last part.13. What was Messiah to do during the seventieth week?“And He shallconfirm the covenantwith many for one week.”Verse 27, first clause. See Matt. 26:26-28.14. What was He to take away in the midst of this week?“And in the midst of the week He shall cause thesacrifice and the oblation to cease.”Same verse, next clause.Note.—Ancient Babylon took away the typical service by the destruction of the temple at the capture of Jerusalem. This service was restored at the rebuilding of Jerusalem, but was perverted into mere formalism by the Jews, and was taken away by Christ at the first advent, when He blotted out the handwriting of ordinances, and“took it out of the way, nailing it to His cross.”Col. 2:14. He then became“a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”Heb. 8:2. Thus He established the service in the heavenly sanctuary. The little horn, the Papacy, as far as was within its power, took away from the people the mediation of Christ in the heavenly sanctuary, and substituted for it the Roman priesthood, with the Pope as Pontifex Maximus, or high priest. Power over this truth of the gospel and over the people of God was allowed to the Papacy because of transgression (Dan. 8:12, R. V.), just as the people of Jerusalem were given into the hand of the king of ancient Babylon for the same reason. 1 Chron. 9:1. Thus has the Papacy“cast down the truth to the ground,”and has trodden underfoot the sanctuary and the people of God.15. How are the judgments upon Jerusalem again foretold?“And for the overspreading of abominations He shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”Remainder of verse 27.Note.—Seventy weeks would be four hundred and ninety days; and as a day in prophecy represents a year (Num. 14:34; Eze. 4:6), this period would be four hundred and ninety years. The commandment to restore and build Jerusalem was brought to its completion by Artaxerxes Longimanus in the seventh year of his reign (Ezra 6:14; 7:7, 8), which, as already noted, wasb.c.457. From this date the sixty-nine weeks, or four hundred and eighty-three years, would extend to the baptism of Christ in 27a.d., and the whole period to 34a.d., when the martyrdom of Stephen occurred, and the gospel began to be preached to the Gentiles. Before the end of that generation Jerusalem was destroyed by the Romans, 70a.d.The twenty-three hundred years would extend fromb.c.457 to 1844a.d., when began the great second advent movement, which calls upon all to come out of modern Babylon, and to prepare for the next great event, the coming of Christ and the destruction of the world by fire.16. What question was asked in the vision of Daniel 8?[pg 236]“Then I heard a holy one speaking; and another holy one said unto that certain one which spake,How long shall be the vision concerning the continual burnt offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.Notes.—Literal Jerusalem was given into the hands of ancient Babylon, and the typical service in the earthly sanctuary was thus taken away. Dan. 1:1, 2. This was prophetic of the experience of spiritual Jerusalem in modern Babylon, foretold in the prophecies of Daniel and John, and of the taking away of the mediation of Christ in the heavenly sanctuary. Dan. 7:25; 8:13. These two visions expose the work of modern Babylon, the Papacy, and determine the limit of its permitted power over the people of God, and of its perversion of the gospel of Christ in substituting another mediatorial system for the work of Christ in the heavenly sanctuary.The general theme upon which the book of Daniel treats is Babylon, both ancient and modern. Chapters 1-6, inclusive, present certain historical facts leading up to the fall of ancient Babylon, and an attempt to destroy the prophet Daniel himself and the final attempt to destroy the people of God,—a brief historical outline, which is in itself a prophecy of modern Babylon. Chapters 7-12, inclusive, contain prophecies relating especially to modern Babylon, which supplement the historical prophecy of the previous chapters, and which enable us to draw a very exact and striking parallel between ancient and modern Babylon. A brief outline of this parallel may be stated thus:—(1) In the religion of ancient Babylon, image-worship found a prominent place. The same is true of modern Babylon.(2) Ancient Babylon affirmed that the gods (or God) dwelt not in the flesh. By the dogma of the immaculate conception of the Virgin Mary (that is, that she herself was born without the taint of original sin), modern Babylon teaches that God, in the person of His Son, did not take the same flesh with us; that is, sinful flesh.(3) Ancient Babylon persecuted those who refused to accept her dogmas and worship according to her laws. Modern Babylon has done the same.(4) The king of ancient Babylon set himself above God, and attempted to make his kingdom an everlasting kingdom. So does modern Babylon.(5) Ancient Babylon rejected the true gospel as taught to Nebuchadnezzar, and the fall of Babylon came in consequence. Modern Babylon has done the same in her rejection of the true gospel as brought to her in the Reformation, and her fall is inevitable and impending.(6) The fall of ancient Babylon came just at the time when it was giving expression to its contempt of all its enemies, and its confidence in its own permanence. This experience will be repeated in the history of modern Babylon.17. What prophetic period, therefore, extends to the deliverance of God's people from the captivity in modern Babylon, and the restoration to them of the mediation of Christ?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—The earthly sanctuary was a type of the heavenly sanctuary (Heb. 9:23, 24; Lev. 16:29, 30, 33); the cleansing of the earthly sanctuary was typical of the cleansing in the heavenly sanctuary; and this cleansing of the sanctuary accomplished on the great day of atonement is the closing[pg 237]work of Christ in His mediation for sin. And the commencement of the cleansing of the heavenly sanctuary marks the beginning of a new era in the experience of the people of God on earth; namely, the deliverance from the power of modern Babylon, the restoration to them of the knowledge of the mediation of Christ for them in the heavenly sanctuary, and a cleansing from sin in preparation for the second advent of Christ. The cleansing of the heavenly sanctuary involves the investigative judgment, which will be followed by the plagues, and Christ's coming. This period, therefore, determines the time of restoration and of judgment.18. What is said of those who live to see the deliverance from modern Babylon, and the restoration of the true gospel?“Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”Dan. 12:12.Note.—The 1335 days (years) of Dan. 12:12 are evidently a continuation of the 1290 days (years) of the previous verse, which commence with the taking away of the mediation of Christ, in the period 503-508a.d.See under question 22 in reading on“The Vicar of Christ,”page 229. The 1335 days, or years, would therefore extend to the period 1838-43, the time of the preaching of the judgment-hour, in preparation for the cleansing of the sanctuary, and the accompanying work at the end of the 2300 days, or years, of Dan. 8:14. At that time special blessings were to come upon those who were delivered from the errors and bondage of Rome, and had their minds directed anew to the mediation of Christ as the great High Priest in the heavenly sanctuary.General Note on the Prophecies of Daniel.—The second chapter of Daniel presents in brief outline the divine program of history leading up to the establishment of the everlasting kingdom of God. The seventh chapter of Daniel presents somewhat more in detail the history of those earthly kingdoms which were to precede the establishment of the kingdom of God, the objective point of the prophecy being the little horn and its effort to change the laws and ordinances of God, and to destroy the subjects of the heavenly kingdom. The period allotted to the supremacy of this power, the Papacy (the 1260 years), is also indicated. The prophecy of the eighth chapter of Daniel covers the period from the restoration era in the time of the Persian kings and the establishment of the people of God in their own land, to the restoration era just preceding the second advent of Christ and the setting up of His everlasting kingdom. In this chapter the leading theme is the effort of the Papacy to substitute its own mediatorial system for the mediatorial work of Christ, and the announcement of a prophetic period (the 2300 years), at the end of which the counterfeit system introduced by the Papacy was to be fully exposed. The remaining chapters of Daniel supplement the prophecies of the second, seventh, and eighth chapters, and show that at the end of the first portion of the 2300-year period (the 70 weeks, or 490 years) Messiah was to appear and be cut off, following which would come the destruction of Jerusalem. In the closing chapter two new periods are introduced (the 1290 years and the 1335 years), at the end of which, as with the 2300 years, was to come the movement preparatory to the setting up of God's everlasting kingdom in the earth, in harmony with the prophecies of the second and seventh chapters.[pg 238]
The Vicar Of ChristIllustration.St. Peter's And The Vatican. "He as God sitteth in the temple of God." 2 Thess. 2:4.1. What appeared unto Daniel in 538b.c., the same year in which Babylon fell?“In the third year of the reign of King Belshazzar avisionappeared unto me, even unto me Daniel, after that which appeared unto me at the first.”Dan. 8:1.2. Where was Daniel at this time?“And I saw in a vision; and it came to pass, when I saw, that I wasat Shushanin the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.”Verse 2.3. What first attracted the prophet's attention?“Then I lifted up mine eyes, and saw, and, behold, there stood before the rivera ramwhich had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.”Verse 3.4. What power was represented by the ram having two horns?“The ram which thou sawest having two horns arethe kings of Media and Persia.”Verse 20.5. How are the rise and work of this power described?“I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, andbecame great.”Verse 4.6. What symbol was next introduced in the vision?“And as I was considering, behold,an he goatcame from the[pg 225]west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.”Verse 5.7. What did the goat with the notable horn represent?“And the rough goat isthe king of Grecia: and the great horn that is between his eyes isthe first king.”Verse 21.8. How was the conquest of Medo-Persia by Grecia foretold in this symbolic prophecy?“And I saw him come close unto the ram, and he was moved with choler against him, andsmote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.”Verse 7.9. When the he goat“was strong,”what occurred?“Therefore the he goat waxed very great: and when he was strong,the great horn was broken; and for it came up four notable ones toward the four winds of heaven.”Verse 8.10. Who was represented by“the great horn,”and what followed when it was broken?“And the rough goat is the king [kingdom] of Grecia: and the great horn that is between his eyes isthe first king. Now that being broken, whereas four stood up for it,four kingdoms shall stand up out of the nation, but not in his power.”Verses 21, 22.Notes.—From the interpretation given, it is plain that the notable“horn”upon the he goat represented Alexander the Great, who led the Grecian forces in their conquest of Medo-Persia. Upon the death of Alexander at Babylon,b.c.323, there followed a brief period of confusion in the struggle for the kingdom, but the succession was definitely determined by the battle of Ipsus,b.c.301. Alexander's four leading generals—Cassander, Lysimachus, Ptolemy, and Seleucus—became his successors.“The vast empire created by Alexander's unparalleled conquests was distracted by the wranglings and wars of his successors, and before the close of the fourth century before Christ, had become broken up into many fragments. Besides minor states, four well-defined and important monarchies rose out of the ruins.... Their rulers were Lysimachus, Cassander, Seleucus Nicator, and Ptolemy, who had each assumed the title of king. The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven.”—Myers's“History of Greece,”page 457, edition 1902.11. What came out of one of the four horns of the goat?“And out of one of them came forth alittle horn, which waxedexceeding great, toward the south, and toward the east, and toward the pleasant land.”Verse 9.[pg 226]12. What interpretation is given to this little horn?“And in the latter time of their kingdom, when the transgressors are come to the full,a king of fierce countenance, and understanding dark sentences, shall stand up.”Verse 23.13. What did this little horn do to the people of God?“And it waxed great, even to the host of heaven; andit cast down some of the host and of the stars to the ground, and stamped upon them.”Verse 10.14. In what literal language is this persecution of the people of God further described?“And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”Verse 24.15. How was this little horn to exalt itself against Christ and His mediatorial work?“Yea, it magnified itself, even to the Prince of the host, andit took away from Him the continual burnt offering, and the place of His sanctuary was cast down.”Verse 11, R. V.16. In the interpretation of the vision, how is this self-exaltation set forth?“And through his policy also he shall cause craft to prosper in his hand; andhe shall magnify himself in his heart, and by peace shall destroy many:he shall also stand up against the Prince of princes; but he shall be broken without hand.”Verse 25.17. What similar language is used by the apostle Paul in describing the“mystery of iniquity,”or“man of sin”?“That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”2 Thess. 2:3, 4.Note.—The last two scriptures evidently describe one and the same power,—a power which, while religious and professedly Christian, is anti-christian in spirit, and the very“man of sin”himself. Possessed with the selfish ambition of Lucifer (Isa. 14:12-14; Eze. 28:17), he assumes to occupy the very seat and place of Deity in the temple of God. Professing to be Christ's vicar, or personal representative on earth, he magnifies himself against Christ, and“stands up,”or reigns, in the place of, and“against,”the Prince of princes.18. What was given into the hands of the power represented by the little horn?[pg 227]“Andthe hostwas given over to it together withthe continual burnt offeringthrough transgression.”Dan. 8:12, first clause, R. V.19. What did this power do to the truth?“Andit cast down truth to the ground, and it did its pleasure and prospered.”Same verse, last clause, R. V.Notes.—The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the“little horn”phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the“little horn”which waxed“exceeding great.”The religion of all the four great monarchies mentioned in these prophecies was paganism; but the paganism of ancient Babylon was reproduced in pagan Rome, and then adapted and adopted by papal Rome. The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident that pagan Rome is introduced into this prophecy chiefly as a means of locating the place and work of papal Rome, and the ecclesiastical features of pagan Rome as typical of the same features accentuated in papal Rome, and that the emphasis is to be placed upon the fulfilment of the prophecy in the work of papal Rome. A careful comparison of Dan. 7:21, 25, with Dan. 8:10-12, R. V., and 2 Thess. 2:3, 4, will amply justify this conclusion.“The Romans could not forget—never did forget—that they had once been masters and rulers of the world. Even after they had become wholly unfit to rule themselves, let alone the ruling of others, they still retained the temper and used the language of masters.... In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire and carried on its civilizing work.”—Myers's“Rome; Its Rise and Fall,”Boston, 1900, pages 398, 399, 442, 443.The host and the stars of Dan. 8:10 are the same as the saints of the Most High of Dan. 7:25; and the Prince of the host of Dan. 8:11 is the Prince of princes, or Christ. When the same being appeared to Joshua (Joshua 5:13-15, margin), He applies the same expression to Himself.In Dan. 8:11-13, in the Revised Version, the words“burnt offering”have been supplied by the translators after the word“continual,”but this rendering seems to place too restricted a meaning upon the word“continual.”The fact that no word is connected with“continual”in the original text, although in the typical service of the sanctuary it is used with“burnt offering”(Ex. 29:42), with“incense”(Ex. 30:8, here rendered perpetual), and with“showbread”(Num. 4:7), indicates that that which is continual represents thecontinual service or mediation of Christ in the heavenly sanctuary, in which all that was continual in the typical[pg 228]service found its antitype and fulfilment. See Heb. 6:19, 20; 7:1-3, 14-16, 23-25. The action which made the Pope the vicar of God and the high priest of the apostasy, really took away from Christ, as far as human intent and power were concerned, his place and work as the only mediator between God and man (1 Tim. 2:5), and this took away from Him, as far as man could take it away, the continual mediation, according to the prediction in this prophecy.The prophecies of Daniel are cumulative and widening in their view, each carrying matters farther than the preceding one, and bringing out more explicitly and more in detail important features down the stream of time. In Daniel 2, under the fourth universal kingdom, the Papacy is not represented under any direct symbol or figure at all,—simply Rome in its united and divided state; in Daniel 7 Rome is symbolized by the“little horn”coming up among the ten horns representing the divided state of Rome; while in Daniel 8 the only figure used to represent the fourth world power is the“little horn”which waxed“exceeding great.”In each of these last two chapters the little horn is introduced to tell especially of the workings of the same terrible power—Rome papal. Both chapters deal with the same great apostasy. In the seventh chapter, the little horn takes awaythe law of God. In the eighth chapter, it takes awaythe gospel. Had it taken away only the law, this would have vitiated the gospel; for, with the law of God gone, even thetruegospel could not save, because the law is needed to convict and give a knowledge of sin. And had the Papacy taken away only the gospel, and left the law, salvation through such a system would still have been impossible, for there is no salvation for sinners through even the law of God itself apart from Christ and the gospel. But to make apostasy doubly sure, this power changes, vitiates, and takes away both thelawand thegospel.In changing the Sabbath, the Papacy struck directly at the very heart and seal of the law of God, just as in substituting its own mediatorial system for that of Christ's it struck directly at the heavenly sanctuary and its service, which, in his epistle to the Hebrews, Paul shows to be the very heart and essence of the gospel.20. What question was asked in the hearing of the prophet?“Then I heard one saint speaking, and another saint said unto that certain saint which spake,How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.21. What answer was addressed to Daniel?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—In verse 13, R. V., the vision is clearly defined. It is“the vision concerning the continual burnt offering [or continual mediation], and the transgression that maketh desolate,”which results in giving both the sanctuary and the people of God to be trodden underfoot. The time when the vision was to have its special application is stated in verse 17 to be“at the time of the end,”or in the last days. This is additional proof that this prophecy was to find its complete fulfilment in papal Rome only, as pagan Rome passed away many centuries ago. The sanctuary and the twenty-three-hundred-day period here referred to are considered at length in succeeding readings. See pages230,238.[pg 229]22. What prophetic period begins at the time when the continual mediation of Christ was taken away by the Papacy?“And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall bea thousand two hundred and ninety days.”Dan. 12:11, R. V.Notes.—Inasmuch as the taking away of the continual mediation of Christ is made the beginning of a prophetic period, there must be some definite act at some definite time which, in form and intent, takes from Christ His priestly work in the heavenly sanctuary. This act was the official decree of an ecclesiastical council held at Rome in 503a.d., by which it was declared“that the Pope was judge as God's vicar, and could himself be judged by no one.”See Hardouin's“Councils,”Vol. II, page 983; Labbe and Cossart's“Councils,”Vol. IV, col. 1364; and Bower's“History of the Popes”(three-volume edition), Vol. I, pages 304, 305. The work of Clovis, king of the Franks, who earned for himself the title of“the eldest son of the church”by his campaigns to subdue the kingdoms hostile to the Papacy, contributed much toward putting into practical effect this claim of the Papacy, which finally resulted in establishing the Pope as the head of the Roman priesthood which has usurped the priestly work of Christ, and has established another system of mediation in its place. This work of Clovis came to its climax in the period 503-508, and this period therefore becomes the natural one from which to date the 1290 years of Dan. 12:11, which would accordingly end in the period 1793-98, at the same time as the 1260 years of Dan. 7:25. See notes on page223.“With Rome would have fallen her bishop, had he not, as if by anticipation of the crisis, reserved till this hour the master-stroke of his policy. He now boldly cast himself upon an element of much greater strength than that of which the political convulsions of the time had deprived him; namely, that the bishop of Rome is the successor of Peter, the prince of the apostles, and, in virtue of being so, is Christ's vicar on earth. In making this claim, the Roman pontiffs vaulted at once over the throne of kings to the seat of gods: Rome became once more the mistress of the world, and her popes the rulers of the earth.”—“The Papacy”by J. A. Wylie, page 34.23. What assurance was given to Daniel concerning the period of time mentioned in verse 14?“And the vision of the evening and the morning which was toldis true; wherefore shut thou up the vision; for it shall be for many days.”Dan. 8:26.Notes.—By the expression“the vision of the evening and the morning”reference is made to the vision concerning the twenty-three hundred days, as may be seen by referring to the marginal readings of Dan. 8:14.The interpretation of the vision of chapter 8 closes without making any explanation of the long period of time which was mentioned to Daniel in the answer to the question,“How long shall be the vision?”This important feature was left to be interpreted later. See next reading.[pg 230]A Great Prophetic Period. (The 2300 Days of Daniel 8.) Or The Time Of Restoration And Of JudgmentIllustration.Artaxerxes Restoring The Vessels Of The Temple. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.1. Immediately after the vision of Daniel 8, what did Daniel learn from his study of the prophecy of Jeremiah?“In the first year of Darius ...I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.”Dan. 9:1, 2.Note.—The first deportation to Babylon, when Daniel and his companions were carried captive, was inb.c.606, and the seventy years of Jeremiah's prophecy would therefore expire inb.c.536. The first year of Darius wasb.c.538, and the restoration period was therefore only two years distant from that time.2. What did this nearness of the time of restoration from captivity lead Daniel to do?“And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.”Verse 3.3. What urgent petition of the prophet connects this prayer with the vision of the taking away of the continual mediation and the desolation of the sanctuary recorded in Daniel 8?“Now therefore, O our God, hear the prayer of Thy servant, and his supplications, andcause Thy face to shine upon Thy sanctuary that is desolate, for the Lord's sake.”Dan. 9:17.[pg 231]4. At the conclusion of Daniel's prayer, what assurance did Gabriel give him?“And he informed me, and talked with me, and said,O Daniel, I am now come forth to give thee skill and understanding.”Verse 22.5. What previous instruction connected with the vision of Daniel 8 was thus being more fully carried out?“And I heard a man's voice between the banks of Ulai, which called, and said,Gabriel, make this man to understand the vision.”Dan. 8:16.6. Why was further instruction concerning this vision necessary?“AndI Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; andI was astonished at the vision, but none understood it.”Verse 27.7. To what did Gabriel now direct Daniel's attention?“At the beginning of thy supplications the commandment came forth, and I am come to show thee: for thou art greatly beloved: thereforeunderstand the matter, andconsider the vision.”Dan. 9:23.Notes.—There is abundant evidence that the instruction in the ninth chapter of Daniel supplements and interprets the vision of the eighth chapter. Note the following facts:—[pg 232](1) Daniel did not understand the vision concerning the treading down of his people and the sanctuary, and therefore searched the prophecies anew concerning the period of captivity.(2) He evidently made a connection between the period of seventy years mentioned by Jeremiah and the twenty-three hundred days of the vision, and he at once began to pray earnestly for the restoration of the city and the sanctuary.(3) The angel Gabriel, who appeared to him at the first, and interpreted all the vision with the exception of the twenty-three hundred days, now appears, and again directs his attention to the vision.(4) The events of the vision begin with the kingdom of the Medes and Persians, the era of the restoration of the Jews to their own land. In the absence of any instruction to the contrary, this would be the natural time in which to locate the beginning of the period of twenty-three hundred days; and this is the very time given for the beginning of the seventy weeks, which are clearly a part of the twenty-three hundred days, and thus determine the time of their commencement.(5) The seventy weeks, or four hundred and ninety years, extend from the restoration of literal Jerusalem and the literal temple to the preaching of the gospel to all the world. See Acts 15:14-17. This special preaching of the gospel was completed in one generation, and was followed by the destruction of Jerusalem.(6) The twenty-three hundred prophetic days, or twenty-three hundred literal years, begin at the same time as the four hundred and ninety years, or seventy weeks, or inb.c.457, when the commandment to restore and build Jerusalem went forth; and extend from the restoration of literal[pg 233]Jerusalem and the typical temple service after the captivity in ancient Babylon, in the time of the Medes and Persians, to 1844a.d., the time for the restoration of spiritual Jerusalem and of the knowledge of the mediation of Christ in the heavenly sanctuary, taken away by the little horn, after the captivity in modern Babylon. This work of restoration is to be accomplished in one generation by preaching the gospel to all the world (Rev. 14:6-12), and this will be followed by the destruction of the world, or fall of all nations, of which the destruction of Jerusalem was a type.Illustration.The 2300 DaysThe heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning inb.c.457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27a.d., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31a.d.), Christ was crucified, or“cut off,”which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:26, 27. The remaining three and one-half years of this week reach to 34a.d., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34a.d., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.8. What portion of the 2300 days (years) mentioned in the vision, was allotted to the Jews?“Seventy weeksare determined upon thy people and upon thy holy city.”Verse 24, first clause.Notes.—“As both the 2300 years of chapter 8 and the‘seventy weeks’of chapter 9 start from the Persian period of Jewish history, in other words, as they both date from therestoration erawhich followed the Babylonian captivity, their starting-points must be either identical or closely related chronologically.”—“Light for the Last Days”by H. Grattan Guinness, London, Hodder and Stoughton, 1893, page 183.“There is plainly a close correspondence between the two visions of Daniel 8 and Daniel 9. The seventy weeks are said to becut offfor certain distinct objects; and this implies a longer period from which they are separated, either the course of time in general, or some period distinctly revealed. Now the previous date (the 2300 days) includes two events,—the restoration of the sacrifice, and the desolation. The first of these is identical in character with the seventy weeks, which are a period of the restored polity of Jerusalem; and hence the most natural of the cutting off is that which refers it to the whole period of the former vision.”—“First Elements of Sacred Prophecy”by T. R. Birks, London, 1843, pages 359, 360.9. What was to be accomplished at the close of the seventy weeks?“To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.”Same verse, latter part.Note.—For“the Most Holy,”the Douay version reads,“the Saint of saints.”10. What portion of this period was to reach to Christ, the Messiah, or Anointed One?“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall beseven weeks, and threescore and two weeks.”Verse 25, first part.Note.—The word Messiah means anointed, and Jesus was anointed with the Holy Spirit (Acts 10:38) at His baptism in 27a.d.Matt. 3:16.11. At the end of this time, what was to be done to Messiah?“And after threescore and two weeks shall Messiah becut off.”Verse 26, first part.[pg 234]Illustration.Rebuilding Of Jerusalem. "And they builded, and finished it, according to the commandment of the God of Israel." Ezra 6:14.[pg 235]12. How was the destruction of Jerusalem and the sanctuary by the Romans then foretold?“And the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”Same verse, last part.13. What was Messiah to do during the seventieth week?“And He shallconfirm the covenantwith many for one week.”Verse 27, first clause. See Matt. 26:26-28.14. What was He to take away in the midst of this week?“And in the midst of the week He shall cause thesacrifice and the oblation to cease.”Same verse, next clause.Note.—Ancient Babylon took away the typical service by the destruction of the temple at the capture of Jerusalem. This service was restored at the rebuilding of Jerusalem, but was perverted into mere formalism by the Jews, and was taken away by Christ at the first advent, when He blotted out the handwriting of ordinances, and“took it out of the way, nailing it to His cross.”Col. 2:14. He then became“a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”Heb. 8:2. Thus He established the service in the heavenly sanctuary. The little horn, the Papacy, as far as was within its power, took away from the people the mediation of Christ in the heavenly sanctuary, and substituted for it the Roman priesthood, with the Pope as Pontifex Maximus, or high priest. Power over this truth of the gospel and over the people of God was allowed to the Papacy because of transgression (Dan. 8:12, R. V.), just as the people of Jerusalem were given into the hand of the king of ancient Babylon for the same reason. 1 Chron. 9:1. Thus has the Papacy“cast down the truth to the ground,”and has trodden underfoot the sanctuary and the people of God.15. How are the judgments upon Jerusalem again foretold?“And for the overspreading of abominations He shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”Remainder of verse 27.Note.—Seventy weeks would be four hundred and ninety days; and as a day in prophecy represents a year (Num. 14:34; Eze. 4:6), this period would be four hundred and ninety years. The commandment to restore and build Jerusalem was brought to its completion by Artaxerxes Longimanus in the seventh year of his reign (Ezra 6:14; 7:7, 8), which, as already noted, wasb.c.457. From this date the sixty-nine weeks, or four hundred and eighty-three years, would extend to the baptism of Christ in 27a.d., and the whole period to 34a.d., when the martyrdom of Stephen occurred, and the gospel began to be preached to the Gentiles. Before the end of that generation Jerusalem was destroyed by the Romans, 70a.d.The twenty-three hundred years would extend fromb.c.457 to 1844a.d., when began the great second advent movement, which calls upon all to come out of modern Babylon, and to prepare for the next great event, the coming of Christ and the destruction of the world by fire.16. What question was asked in the vision of Daniel 8?[pg 236]“Then I heard a holy one speaking; and another holy one said unto that certain one which spake,How long shall be the vision concerning the continual burnt offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.Notes.—Literal Jerusalem was given into the hands of ancient Babylon, and the typical service in the earthly sanctuary was thus taken away. Dan. 1:1, 2. This was prophetic of the experience of spiritual Jerusalem in modern Babylon, foretold in the prophecies of Daniel and John, and of the taking away of the mediation of Christ in the heavenly sanctuary. Dan. 7:25; 8:13. These two visions expose the work of modern Babylon, the Papacy, and determine the limit of its permitted power over the people of God, and of its perversion of the gospel of Christ in substituting another mediatorial system for the work of Christ in the heavenly sanctuary.The general theme upon which the book of Daniel treats is Babylon, both ancient and modern. Chapters 1-6, inclusive, present certain historical facts leading up to the fall of ancient Babylon, and an attempt to destroy the prophet Daniel himself and the final attempt to destroy the people of God,—a brief historical outline, which is in itself a prophecy of modern Babylon. Chapters 7-12, inclusive, contain prophecies relating especially to modern Babylon, which supplement the historical prophecy of the previous chapters, and which enable us to draw a very exact and striking parallel between ancient and modern Babylon. A brief outline of this parallel may be stated thus:—(1) In the religion of ancient Babylon, image-worship found a prominent place. The same is true of modern Babylon.(2) Ancient Babylon affirmed that the gods (or God) dwelt not in the flesh. By the dogma of the immaculate conception of the Virgin Mary (that is, that she herself was born without the taint of original sin), modern Babylon teaches that God, in the person of His Son, did not take the same flesh with us; that is, sinful flesh.(3) Ancient Babylon persecuted those who refused to accept her dogmas and worship according to her laws. Modern Babylon has done the same.(4) The king of ancient Babylon set himself above God, and attempted to make his kingdom an everlasting kingdom. So does modern Babylon.(5) Ancient Babylon rejected the true gospel as taught to Nebuchadnezzar, and the fall of Babylon came in consequence. Modern Babylon has done the same in her rejection of the true gospel as brought to her in the Reformation, and her fall is inevitable and impending.(6) The fall of ancient Babylon came just at the time when it was giving expression to its contempt of all its enemies, and its confidence in its own permanence. This experience will be repeated in the history of modern Babylon.17. What prophetic period, therefore, extends to the deliverance of God's people from the captivity in modern Babylon, and the restoration to them of the mediation of Christ?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—The earthly sanctuary was a type of the heavenly sanctuary (Heb. 9:23, 24; Lev. 16:29, 30, 33); the cleansing of the earthly sanctuary was typical of the cleansing in the heavenly sanctuary; and this cleansing of the sanctuary accomplished on the great day of atonement is the closing[pg 237]work of Christ in His mediation for sin. And the commencement of the cleansing of the heavenly sanctuary marks the beginning of a new era in the experience of the people of God on earth; namely, the deliverance from the power of modern Babylon, the restoration to them of the knowledge of the mediation of Christ for them in the heavenly sanctuary, and a cleansing from sin in preparation for the second advent of Christ. The cleansing of the heavenly sanctuary involves the investigative judgment, which will be followed by the plagues, and Christ's coming. This period, therefore, determines the time of restoration and of judgment.18. What is said of those who live to see the deliverance from modern Babylon, and the restoration of the true gospel?“Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”Dan. 12:12.Note.—The 1335 days (years) of Dan. 12:12 are evidently a continuation of the 1290 days (years) of the previous verse, which commence with the taking away of the mediation of Christ, in the period 503-508a.d.See under question 22 in reading on“The Vicar of Christ,”page 229. The 1335 days, or years, would therefore extend to the period 1838-43, the time of the preaching of the judgment-hour, in preparation for the cleansing of the sanctuary, and the accompanying work at the end of the 2300 days, or years, of Dan. 8:14. At that time special blessings were to come upon those who were delivered from the errors and bondage of Rome, and had their minds directed anew to the mediation of Christ as the great High Priest in the heavenly sanctuary.General Note on the Prophecies of Daniel.—The second chapter of Daniel presents in brief outline the divine program of history leading up to the establishment of the everlasting kingdom of God. The seventh chapter of Daniel presents somewhat more in detail the history of those earthly kingdoms which were to precede the establishment of the kingdom of God, the objective point of the prophecy being the little horn and its effort to change the laws and ordinances of God, and to destroy the subjects of the heavenly kingdom. The period allotted to the supremacy of this power, the Papacy (the 1260 years), is also indicated. The prophecy of the eighth chapter of Daniel covers the period from the restoration era in the time of the Persian kings and the establishment of the people of God in their own land, to the restoration era just preceding the second advent of Christ and the setting up of His everlasting kingdom. In this chapter the leading theme is the effort of the Papacy to substitute its own mediatorial system for the mediatorial work of Christ, and the announcement of a prophetic period (the 2300 years), at the end of which the counterfeit system introduced by the Papacy was to be fully exposed. The remaining chapters of Daniel supplement the prophecies of the second, seventh, and eighth chapters, and show that at the end of the first portion of the 2300-year period (the 70 weeks, or 490 years) Messiah was to appear and be cut off, following which would come the destruction of Jerusalem. In the closing chapter two new periods are introduced (the 1290 years and the 1335 years), at the end of which, as with the 2300 years, was to come the movement preparatory to the setting up of God's everlasting kingdom in the earth, in harmony with the prophecies of the second and seventh chapters.[pg 238]
The Vicar Of ChristIllustration.St. Peter's And The Vatican. "He as God sitteth in the temple of God." 2 Thess. 2:4.1. What appeared unto Daniel in 538b.c., the same year in which Babylon fell?“In the third year of the reign of King Belshazzar avisionappeared unto me, even unto me Daniel, after that which appeared unto me at the first.”Dan. 8:1.2. Where was Daniel at this time?“And I saw in a vision; and it came to pass, when I saw, that I wasat Shushanin the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.”Verse 2.3. What first attracted the prophet's attention?“Then I lifted up mine eyes, and saw, and, behold, there stood before the rivera ramwhich had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.”Verse 3.4. What power was represented by the ram having two horns?“The ram which thou sawest having two horns arethe kings of Media and Persia.”Verse 20.5. How are the rise and work of this power described?“I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, andbecame great.”Verse 4.6. What symbol was next introduced in the vision?“And as I was considering, behold,an he goatcame from the[pg 225]west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.”Verse 5.7. What did the goat with the notable horn represent?“And the rough goat isthe king of Grecia: and the great horn that is between his eyes isthe first king.”Verse 21.8. How was the conquest of Medo-Persia by Grecia foretold in this symbolic prophecy?“And I saw him come close unto the ram, and he was moved with choler against him, andsmote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.”Verse 7.9. When the he goat“was strong,”what occurred?“Therefore the he goat waxed very great: and when he was strong,the great horn was broken; and for it came up four notable ones toward the four winds of heaven.”Verse 8.10. Who was represented by“the great horn,”and what followed when it was broken?“And the rough goat is the king [kingdom] of Grecia: and the great horn that is between his eyes isthe first king. Now that being broken, whereas four stood up for it,four kingdoms shall stand up out of the nation, but not in his power.”Verses 21, 22.Notes.—From the interpretation given, it is plain that the notable“horn”upon the he goat represented Alexander the Great, who led the Grecian forces in their conquest of Medo-Persia. Upon the death of Alexander at Babylon,b.c.323, there followed a brief period of confusion in the struggle for the kingdom, but the succession was definitely determined by the battle of Ipsus,b.c.301. Alexander's four leading generals—Cassander, Lysimachus, Ptolemy, and Seleucus—became his successors.“The vast empire created by Alexander's unparalleled conquests was distracted by the wranglings and wars of his successors, and before the close of the fourth century before Christ, had become broken up into many fragments. Besides minor states, four well-defined and important monarchies rose out of the ruins.... Their rulers were Lysimachus, Cassander, Seleucus Nicator, and Ptolemy, who had each assumed the title of king. The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven.”—Myers's“History of Greece,”page 457, edition 1902.11. What came out of one of the four horns of the goat?“And out of one of them came forth alittle horn, which waxedexceeding great, toward the south, and toward the east, and toward the pleasant land.”Verse 9.[pg 226]12. What interpretation is given to this little horn?“And in the latter time of their kingdom, when the transgressors are come to the full,a king of fierce countenance, and understanding dark sentences, shall stand up.”Verse 23.13. What did this little horn do to the people of God?“And it waxed great, even to the host of heaven; andit cast down some of the host and of the stars to the ground, and stamped upon them.”Verse 10.14. In what literal language is this persecution of the people of God further described?“And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”Verse 24.15. How was this little horn to exalt itself against Christ and His mediatorial work?“Yea, it magnified itself, even to the Prince of the host, andit took away from Him the continual burnt offering, and the place of His sanctuary was cast down.”Verse 11, R. V.16. In the interpretation of the vision, how is this self-exaltation set forth?“And through his policy also he shall cause craft to prosper in his hand; andhe shall magnify himself in his heart, and by peace shall destroy many:he shall also stand up against the Prince of princes; but he shall be broken without hand.”Verse 25.17. What similar language is used by the apostle Paul in describing the“mystery of iniquity,”or“man of sin”?“That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”2 Thess. 2:3, 4.Note.—The last two scriptures evidently describe one and the same power,—a power which, while religious and professedly Christian, is anti-christian in spirit, and the very“man of sin”himself. Possessed with the selfish ambition of Lucifer (Isa. 14:12-14; Eze. 28:17), he assumes to occupy the very seat and place of Deity in the temple of God. Professing to be Christ's vicar, or personal representative on earth, he magnifies himself against Christ, and“stands up,”or reigns, in the place of, and“against,”the Prince of princes.18. What was given into the hands of the power represented by the little horn?[pg 227]“Andthe hostwas given over to it together withthe continual burnt offeringthrough transgression.”Dan. 8:12, first clause, R. V.19. What did this power do to the truth?“Andit cast down truth to the ground, and it did its pleasure and prospered.”Same verse, last clause, R. V.Notes.—The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the“little horn”phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the“little horn”which waxed“exceeding great.”The religion of all the four great monarchies mentioned in these prophecies was paganism; but the paganism of ancient Babylon was reproduced in pagan Rome, and then adapted and adopted by papal Rome. The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident that pagan Rome is introduced into this prophecy chiefly as a means of locating the place and work of papal Rome, and the ecclesiastical features of pagan Rome as typical of the same features accentuated in papal Rome, and that the emphasis is to be placed upon the fulfilment of the prophecy in the work of papal Rome. A careful comparison of Dan. 7:21, 25, with Dan. 8:10-12, R. V., and 2 Thess. 2:3, 4, will amply justify this conclusion.“The Romans could not forget—never did forget—that they had once been masters and rulers of the world. Even after they had become wholly unfit to rule themselves, let alone the ruling of others, they still retained the temper and used the language of masters.... In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire and carried on its civilizing work.”—Myers's“Rome; Its Rise and Fall,”Boston, 1900, pages 398, 399, 442, 443.The host and the stars of Dan. 8:10 are the same as the saints of the Most High of Dan. 7:25; and the Prince of the host of Dan. 8:11 is the Prince of princes, or Christ. When the same being appeared to Joshua (Joshua 5:13-15, margin), He applies the same expression to Himself.In Dan. 8:11-13, in the Revised Version, the words“burnt offering”have been supplied by the translators after the word“continual,”but this rendering seems to place too restricted a meaning upon the word“continual.”The fact that no word is connected with“continual”in the original text, although in the typical service of the sanctuary it is used with“burnt offering”(Ex. 29:42), with“incense”(Ex. 30:8, here rendered perpetual), and with“showbread”(Num. 4:7), indicates that that which is continual represents thecontinual service or mediation of Christ in the heavenly sanctuary, in which all that was continual in the typical[pg 228]service found its antitype and fulfilment. See Heb. 6:19, 20; 7:1-3, 14-16, 23-25. The action which made the Pope the vicar of God and the high priest of the apostasy, really took away from Christ, as far as human intent and power were concerned, his place and work as the only mediator between God and man (1 Tim. 2:5), and this took away from Him, as far as man could take it away, the continual mediation, according to the prediction in this prophecy.The prophecies of Daniel are cumulative and widening in their view, each carrying matters farther than the preceding one, and bringing out more explicitly and more in detail important features down the stream of time. In Daniel 2, under the fourth universal kingdom, the Papacy is not represented under any direct symbol or figure at all,—simply Rome in its united and divided state; in Daniel 7 Rome is symbolized by the“little horn”coming up among the ten horns representing the divided state of Rome; while in Daniel 8 the only figure used to represent the fourth world power is the“little horn”which waxed“exceeding great.”In each of these last two chapters the little horn is introduced to tell especially of the workings of the same terrible power—Rome papal. Both chapters deal with the same great apostasy. In the seventh chapter, the little horn takes awaythe law of God. In the eighth chapter, it takes awaythe gospel. Had it taken away only the law, this would have vitiated the gospel; for, with the law of God gone, even thetruegospel could not save, because the law is needed to convict and give a knowledge of sin. And had the Papacy taken away only the gospel, and left the law, salvation through such a system would still have been impossible, for there is no salvation for sinners through even the law of God itself apart from Christ and the gospel. But to make apostasy doubly sure, this power changes, vitiates, and takes away both thelawand thegospel.In changing the Sabbath, the Papacy struck directly at the very heart and seal of the law of God, just as in substituting its own mediatorial system for that of Christ's it struck directly at the heavenly sanctuary and its service, which, in his epistle to the Hebrews, Paul shows to be the very heart and essence of the gospel.20. What question was asked in the hearing of the prophet?“Then I heard one saint speaking, and another saint said unto that certain saint which spake,How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.21. What answer was addressed to Daniel?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—In verse 13, R. V., the vision is clearly defined. It is“the vision concerning the continual burnt offering [or continual mediation], and the transgression that maketh desolate,”which results in giving both the sanctuary and the people of God to be trodden underfoot. The time when the vision was to have its special application is stated in verse 17 to be“at the time of the end,”or in the last days. This is additional proof that this prophecy was to find its complete fulfilment in papal Rome only, as pagan Rome passed away many centuries ago. The sanctuary and the twenty-three-hundred-day period here referred to are considered at length in succeeding readings. See pages230,238.[pg 229]22. What prophetic period begins at the time when the continual mediation of Christ was taken away by the Papacy?“And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall bea thousand two hundred and ninety days.”Dan. 12:11, R. V.Notes.—Inasmuch as the taking away of the continual mediation of Christ is made the beginning of a prophetic period, there must be some definite act at some definite time which, in form and intent, takes from Christ His priestly work in the heavenly sanctuary. This act was the official decree of an ecclesiastical council held at Rome in 503a.d., by which it was declared“that the Pope was judge as God's vicar, and could himself be judged by no one.”See Hardouin's“Councils,”Vol. II, page 983; Labbe and Cossart's“Councils,”Vol. IV, col. 1364; and Bower's“History of the Popes”(three-volume edition), Vol. I, pages 304, 305. The work of Clovis, king of the Franks, who earned for himself the title of“the eldest son of the church”by his campaigns to subdue the kingdoms hostile to the Papacy, contributed much toward putting into practical effect this claim of the Papacy, which finally resulted in establishing the Pope as the head of the Roman priesthood which has usurped the priestly work of Christ, and has established another system of mediation in its place. This work of Clovis came to its climax in the period 503-508, and this period therefore becomes the natural one from which to date the 1290 years of Dan. 12:11, which would accordingly end in the period 1793-98, at the same time as the 1260 years of Dan. 7:25. See notes on page223.“With Rome would have fallen her bishop, had he not, as if by anticipation of the crisis, reserved till this hour the master-stroke of his policy. He now boldly cast himself upon an element of much greater strength than that of which the political convulsions of the time had deprived him; namely, that the bishop of Rome is the successor of Peter, the prince of the apostles, and, in virtue of being so, is Christ's vicar on earth. In making this claim, the Roman pontiffs vaulted at once over the throne of kings to the seat of gods: Rome became once more the mistress of the world, and her popes the rulers of the earth.”—“The Papacy”by J. A. Wylie, page 34.23. What assurance was given to Daniel concerning the period of time mentioned in verse 14?“And the vision of the evening and the morning which was toldis true; wherefore shut thou up the vision; for it shall be for many days.”Dan. 8:26.Notes.—By the expression“the vision of the evening and the morning”reference is made to the vision concerning the twenty-three hundred days, as may be seen by referring to the marginal readings of Dan. 8:14.The interpretation of the vision of chapter 8 closes without making any explanation of the long period of time which was mentioned to Daniel in the answer to the question,“How long shall be the vision?”This important feature was left to be interpreted later. See next reading.[pg 230]A Great Prophetic Period. (The 2300 Days of Daniel 8.) Or The Time Of Restoration And Of JudgmentIllustration.Artaxerxes Restoring The Vessels Of The Temple. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.1. Immediately after the vision of Daniel 8, what did Daniel learn from his study of the prophecy of Jeremiah?“In the first year of Darius ...I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.”Dan. 9:1, 2.Note.—The first deportation to Babylon, when Daniel and his companions were carried captive, was inb.c.606, and the seventy years of Jeremiah's prophecy would therefore expire inb.c.536. The first year of Darius wasb.c.538, and the restoration period was therefore only two years distant from that time.2. What did this nearness of the time of restoration from captivity lead Daniel to do?“And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.”Verse 3.3. What urgent petition of the prophet connects this prayer with the vision of the taking away of the continual mediation and the desolation of the sanctuary recorded in Daniel 8?“Now therefore, O our God, hear the prayer of Thy servant, and his supplications, andcause Thy face to shine upon Thy sanctuary that is desolate, for the Lord's sake.”Dan. 9:17.[pg 231]4. At the conclusion of Daniel's prayer, what assurance did Gabriel give him?“And he informed me, and talked with me, and said,O Daniel, I am now come forth to give thee skill and understanding.”Verse 22.5. What previous instruction connected with the vision of Daniel 8 was thus being more fully carried out?“And I heard a man's voice between the banks of Ulai, which called, and said,Gabriel, make this man to understand the vision.”Dan. 8:16.6. Why was further instruction concerning this vision necessary?“AndI Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; andI was astonished at the vision, but none understood it.”Verse 27.7. To what did Gabriel now direct Daniel's attention?“At the beginning of thy supplications the commandment came forth, and I am come to show thee: for thou art greatly beloved: thereforeunderstand the matter, andconsider the vision.”Dan. 9:23.Notes.—There is abundant evidence that the instruction in the ninth chapter of Daniel supplements and interprets the vision of the eighth chapter. Note the following facts:—[pg 232](1) Daniel did not understand the vision concerning the treading down of his people and the sanctuary, and therefore searched the prophecies anew concerning the period of captivity.(2) He evidently made a connection between the period of seventy years mentioned by Jeremiah and the twenty-three hundred days of the vision, and he at once began to pray earnestly for the restoration of the city and the sanctuary.(3) The angel Gabriel, who appeared to him at the first, and interpreted all the vision with the exception of the twenty-three hundred days, now appears, and again directs his attention to the vision.(4) The events of the vision begin with the kingdom of the Medes and Persians, the era of the restoration of the Jews to their own land. In the absence of any instruction to the contrary, this would be the natural time in which to locate the beginning of the period of twenty-three hundred days; and this is the very time given for the beginning of the seventy weeks, which are clearly a part of the twenty-three hundred days, and thus determine the time of their commencement.(5) The seventy weeks, or four hundred and ninety years, extend from the restoration of literal Jerusalem and the literal temple to the preaching of the gospel to all the world. See Acts 15:14-17. This special preaching of the gospel was completed in one generation, and was followed by the destruction of Jerusalem.(6) The twenty-three hundred prophetic days, or twenty-three hundred literal years, begin at the same time as the four hundred and ninety years, or seventy weeks, or inb.c.457, when the commandment to restore and build Jerusalem went forth; and extend from the restoration of literal[pg 233]Jerusalem and the typical temple service after the captivity in ancient Babylon, in the time of the Medes and Persians, to 1844a.d., the time for the restoration of spiritual Jerusalem and of the knowledge of the mediation of Christ in the heavenly sanctuary, taken away by the little horn, after the captivity in modern Babylon. This work of restoration is to be accomplished in one generation by preaching the gospel to all the world (Rev. 14:6-12), and this will be followed by the destruction of the world, or fall of all nations, of which the destruction of Jerusalem was a type.Illustration.The 2300 DaysThe heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning inb.c.457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27a.d., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31a.d.), Christ was crucified, or“cut off,”which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:26, 27. The remaining three and one-half years of this week reach to 34a.d., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34a.d., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.8. What portion of the 2300 days (years) mentioned in the vision, was allotted to the Jews?“Seventy weeksare determined upon thy people and upon thy holy city.”Verse 24, first clause.Notes.—“As both the 2300 years of chapter 8 and the‘seventy weeks’of chapter 9 start from the Persian period of Jewish history, in other words, as they both date from therestoration erawhich followed the Babylonian captivity, their starting-points must be either identical or closely related chronologically.”—“Light for the Last Days”by H. Grattan Guinness, London, Hodder and Stoughton, 1893, page 183.“There is plainly a close correspondence between the two visions of Daniel 8 and Daniel 9. The seventy weeks are said to becut offfor certain distinct objects; and this implies a longer period from which they are separated, either the course of time in general, or some period distinctly revealed. Now the previous date (the 2300 days) includes two events,—the restoration of the sacrifice, and the desolation. The first of these is identical in character with the seventy weeks, which are a period of the restored polity of Jerusalem; and hence the most natural of the cutting off is that which refers it to the whole period of the former vision.”—“First Elements of Sacred Prophecy”by T. R. Birks, London, 1843, pages 359, 360.9. What was to be accomplished at the close of the seventy weeks?“To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.”Same verse, latter part.Note.—For“the Most Holy,”the Douay version reads,“the Saint of saints.”10. What portion of this period was to reach to Christ, the Messiah, or Anointed One?“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall beseven weeks, and threescore and two weeks.”Verse 25, first part.Note.—The word Messiah means anointed, and Jesus was anointed with the Holy Spirit (Acts 10:38) at His baptism in 27a.d.Matt. 3:16.11. At the end of this time, what was to be done to Messiah?“And after threescore and two weeks shall Messiah becut off.”Verse 26, first part.[pg 234]Illustration.Rebuilding Of Jerusalem. "And they builded, and finished it, according to the commandment of the God of Israel." Ezra 6:14.[pg 235]12. How was the destruction of Jerusalem and the sanctuary by the Romans then foretold?“And the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”Same verse, last part.13. What was Messiah to do during the seventieth week?“And He shallconfirm the covenantwith many for one week.”Verse 27, first clause. See Matt. 26:26-28.14. What was He to take away in the midst of this week?“And in the midst of the week He shall cause thesacrifice and the oblation to cease.”Same verse, next clause.Note.—Ancient Babylon took away the typical service by the destruction of the temple at the capture of Jerusalem. This service was restored at the rebuilding of Jerusalem, but was perverted into mere formalism by the Jews, and was taken away by Christ at the first advent, when He blotted out the handwriting of ordinances, and“took it out of the way, nailing it to His cross.”Col. 2:14. He then became“a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”Heb. 8:2. Thus He established the service in the heavenly sanctuary. The little horn, the Papacy, as far as was within its power, took away from the people the mediation of Christ in the heavenly sanctuary, and substituted for it the Roman priesthood, with the Pope as Pontifex Maximus, or high priest. Power over this truth of the gospel and over the people of God was allowed to the Papacy because of transgression (Dan. 8:12, R. V.), just as the people of Jerusalem were given into the hand of the king of ancient Babylon for the same reason. 1 Chron. 9:1. Thus has the Papacy“cast down the truth to the ground,”and has trodden underfoot the sanctuary and the people of God.15. How are the judgments upon Jerusalem again foretold?“And for the overspreading of abominations He shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”Remainder of verse 27.Note.—Seventy weeks would be four hundred and ninety days; and as a day in prophecy represents a year (Num. 14:34; Eze. 4:6), this period would be four hundred and ninety years. The commandment to restore and build Jerusalem was brought to its completion by Artaxerxes Longimanus in the seventh year of his reign (Ezra 6:14; 7:7, 8), which, as already noted, wasb.c.457. From this date the sixty-nine weeks, or four hundred and eighty-three years, would extend to the baptism of Christ in 27a.d., and the whole period to 34a.d., when the martyrdom of Stephen occurred, and the gospel began to be preached to the Gentiles. Before the end of that generation Jerusalem was destroyed by the Romans, 70a.d.The twenty-three hundred years would extend fromb.c.457 to 1844a.d., when began the great second advent movement, which calls upon all to come out of modern Babylon, and to prepare for the next great event, the coming of Christ and the destruction of the world by fire.16. What question was asked in the vision of Daniel 8?[pg 236]“Then I heard a holy one speaking; and another holy one said unto that certain one which spake,How long shall be the vision concerning the continual burnt offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.Notes.—Literal Jerusalem was given into the hands of ancient Babylon, and the typical service in the earthly sanctuary was thus taken away. Dan. 1:1, 2. This was prophetic of the experience of spiritual Jerusalem in modern Babylon, foretold in the prophecies of Daniel and John, and of the taking away of the mediation of Christ in the heavenly sanctuary. Dan. 7:25; 8:13. These two visions expose the work of modern Babylon, the Papacy, and determine the limit of its permitted power over the people of God, and of its perversion of the gospel of Christ in substituting another mediatorial system for the work of Christ in the heavenly sanctuary.The general theme upon which the book of Daniel treats is Babylon, both ancient and modern. Chapters 1-6, inclusive, present certain historical facts leading up to the fall of ancient Babylon, and an attempt to destroy the prophet Daniel himself and the final attempt to destroy the people of God,—a brief historical outline, which is in itself a prophecy of modern Babylon. Chapters 7-12, inclusive, contain prophecies relating especially to modern Babylon, which supplement the historical prophecy of the previous chapters, and which enable us to draw a very exact and striking parallel between ancient and modern Babylon. A brief outline of this parallel may be stated thus:—(1) In the religion of ancient Babylon, image-worship found a prominent place. The same is true of modern Babylon.(2) Ancient Babylon affirmed that the gods (or God) dwelt not in the flesh. By the dogma of the immaculate conception of the Virgin Mary (that is, that she herself was born without the taint of original sin), modern Babylon teaches that God, in the person of His Son, did not take the same flesh with us; that is, sinful flesh.(3) Ancient Babylon persecuted those who refused to accept her dogmas and worship according to her laws. Modern Babylon has done the same.(4) The king of ancient Babylon set himself above God, and attempted to make his kingdom an everlasting kingdom. So does modern Babylon.(5) Ancient Babylon rejected the true gospel as taught to Nebuchadnezzar, and the fall of Babylon came in consequence. Modern Babylon has done the same in her rejection of the true gospel as brought to her in the Reformation, and her fall is inevitable and impending.(6) The fall of ancient Babylon came just at the time when it was giving expression to its contempt of all its enemies, and its confidence in its own permanence. This experience will be repeated in the history of modern Babylon.17. What prophetic period, therefore, extends to the deliverance of God's people from the captivity in modern Babylon, and the restoration to them of the mediation of Christ?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—The earthly sanctuary was a type of the heavenly sanctuary (Heb. 9:23, 24; Lev. 16:29, 30, 33); the cleansing of the earthly sanctuary was typical of the cleansing in the heavenly sanctuary; and this cleansing of the sanctuary accomplished on the great day of atonement is the closing[pg 237]work of Christ in His mediation for sin. And the commencement of the cleansing of the heavenly sanctuary marks the beginning of a new era in the experience of the people of God on earth; namely, the deliverance from the power of modern Babylon, the restoration to them of the knowledge of the mediation of Christ for them in the heavenly sanctuary, and a cleansing from sin in preparation for the second advent of Christ. The cleansing of the heavenly sanctuary involves the investigative judgment, which will be followed by the plagues, and Christ's coming. This period, therefore, determines the time of restoration and of judgment.18. What is said of those who live to see the deliverance from modern Babylon, and the restoration of the true gospel?“Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”Dan. 12:12.Note.—The 1335 days (years) of Dan. 12:12 are evidently a continuation of the 1290 days (years) of the previous verse, which commence with the taking away of the mediation of Christ, in the period 503-508a.d.See under question 22 in reading on“The Vicar of Christ,”page 229. The 1335 days, or years, would therefore extend to the period 1838-43, the time of the preaching of the judgment-hour, in preparation for the cleansing of the sanctuary, and the accompanying work at the end of the 2300 days, or years, of Dan. 8:14. At that time special blessings were to come upon those who were delivered from the errors and bondage of Rome, and had their minds directed anew to the mediation of Christ as the great High Priest in the heavenly sanctuary.General Note on the Prophecies of Daniel.—The second chapter of Daniel presents in brief outline the divine program of history leading up to the establishment of the everlasting kingdom of God. The seventh chapter of Daniel presents somewhat more in detail the history of those earthly kingdoms which were to precede the establishment of the kingdom of God, the objective point of the prophecy being the little horn and its effort to change the laws and ordinances of God, and to destroy the subjects of the heavenly kingdom. The period allotted to the supremacy of this power, the Papacy (the 1260 years), is also indicated. The prophecy of the eighth chapter of Daniel covers the period from the restoration era in the time of the Persian kings and the establishment of the people of God in their own land, to the restoration era just preceding the second advent of Christ and the setting up of His everlasting kingdom. In this chapter the leading theme is the effort of the Papacy to substitute its own mediatorial system for the mediatorial work of Christ, and the announcement of a prophetic period (the 2300 years), at the end of which the counterfeit system introduced by the Papacy was to be fully exposed. The remaining chapters of Daniel supplement the prophecies of the second, seventh, and eighth chapters, and show that at the end of the first portion of the 2300-year period (the 70 weeks, or 490 years) Messiah was to appear and be cut off, following which would come the destruction of Jerusalem. In the closing chapter two new periods are introduced (the 1290 years and the 1335 years), at the end of which, as with the 2300 years, was to come the movement preparatory to the setting up of God's everlasting kingdom in the earth, in harmony with the prophecies of the second and seventh chapters.[pg 238]
The Vicar Of ChristIllustration.St. Peter's And The Vatican. "He as God sitteth in the temple of God." 2 Thess. 2:4.1. What appeared unto Daniel in 538b.c., the same year in which Babylon fell?“In the third year of the reign of King Belshazzar avisionappeared unto me, even unto me Daniel, after that which appeared unto me at the first.”Dan. 8:1.2. Where was Daniel at this time?“And I saw in a vision; and it came to pass, when I saw, that I wasat Shushanin the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.”Verse 2.3. What first attracted the prophet's attention?“Then I lifted up mine eyes, and saw, and, behold, there stood before the rivera ramwhich had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.”Verse 3.4. What power was represented by the ram having two horns?“The ram which thou sawest having two horns arethe kings of Media and Persia.”Verse 20.5. How are the rise and work of this power described?“I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, andbecame great.”Verse 4.6. What symbol was next introduced in the vision?“And as I was considering, behold,an he goatcame from the[pg 225]west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.”Verse 5.7. What did the goat with the notable horn represent?“And the rough goat isthe king of Grecia: and the great horn that is between his eyes isthe first king.”Verse 21.8. How was the conquest of Medo-Persia by Grecia foretold in this symbolic prophecy?“And I saw him come close unto the ram, and he was moved with choler against him, andsmote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.”Verse 7.9. When the he goat“was strong,”what occurred?“Therefore the he goat waxed very great: and when he was strong,the great horn was broken; and for it came up four notable ones toward the four winds of heaven.”Verse 8.10. Who was represented by“the great horn,”and what followed when it was broken?“And the rough goat is the king [kingdom] of Grecia: and the great horn that is between his eyes isthe first king. Now that being broken, whereas four stood up for it,four kingdoms shall stand up out of the nation, but not in his power.”Verses 21, 22.Notes.—From the interpretation given, it is plain that the notable“horn”upon the he goat represented Alexander the Great, who led the Grecian forces in their conquest of Medo-Persia. Upon the death of Alexander at Babylon,b.c.323, there followed a brief period of confusion in the struggle for the kingdom, but the succession was definitely determined by the battle of Ipsus,b.c.301. Alexander's four leading generals—Cassander, Lysimachus, Ptolemy, and Seleucus—became his successors.“The vast empire created by Alexander's unparalleled conquests was distracted by the wranglings and wars of his successors, and before the close of the fourth century before Christ, had become broken up into many fragments. Besides minor states, four well-defined and important monarchies rose out of the ruins.... Their rulers were Lysimachus, Cassander, Seleucus Nicator, and Ptolemy, who had each assumed the title of king. The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven.”—Myers's“History of Greece,”page 457, edition 1902.11. What came out of one of the four horns of the goat?“And out of one of them came forth alittle horn, which waxedexceeding great, toward the south, and toward the east, and toward the pleasant land.”Verse 9.[pg 226]12. What interpretation is given to this little horn?“And in the latter time of their kingdom, when the transgressors are come to the full,a king of fierce countenance, and understanding dark sentences, shall stand up.”Verse 23.13. What did this little horn do to the people of God?“And it waxed great, even to the host of heaven; andit cast down some of the host and of the stars to the ground, and stamped upon them.”Verse 10.14. In what literal language is this persecution of the people of God further described?“And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”Verse 24.15. How was this little horn to exalt itself against Christ and His mediatorial work?“Yea, it magnified itself, even to the Prince of the host, andit took away from Him the continual burnt offering, and the place of His sanctuary was cast down.”Verse 11, R. V.16. In the interpretation of the vision, how is this self-exaltation set forth?“And through his policy also he shall cause craft to prosper in his hand; andhe shall magnify himself in his heart, and by peace shall destroy many:he shall also stand up against the Prince of princes; but he shall be broken without hand.”Verse 25.17. What similar language is used by the apostle Paul in describing the“mystery of iniquity,”or“man of sin”?“That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”2 Thess. 2:3, 4.Note.—The last two scriptures evidently describe one and the same power,—a power which, while religious and professedly Christian, is anti-christian in spirit, and the very“man of sin”himself. Possessed with the selfish ambition of Lucifer (Isa. 14:12-14; Eze. 28:17), he assumes to occupy the very seat and place of Deity in the temple of God. Professing to be Christ's vicar, or personal representative on earth, he magnifies himself against Christ, and“stands up,”or reigns, in the place of, and“against,”the Prince of princes.18. What was given into the hands of the power represented by the little horn?[pg 227]“Andthe hostwas given over to it together withthe continual burnt offeringthrough transgression.”Dan. 8:12, first clause, R. V.19. What did this power do to the truth?“Andit cast down truth to the ground, and it did its pleasure and prospered.”Same verse, last clause, R. V.Notes.—The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the“little horn”phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the“little horn”which waxed“exceeding great.”The religion of all the four great monarchies mentioned in these prophecies was paganism; but the paganism of ancient Babylon was reproduced in pagan Rome, and then adapted and adopted by papal Rome. The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident that pagan Rome is introduced into this prophecy chiefly as a means of locating the place and work of papal Rome, and the ecclesiastical features of pagan Rome as typical of the same features accentuated in papal Rome, and that the emphasis is to be placed upon the fulfilment of the prophecy in the work of papal Rome. A careful comparison of Dan. 7:21, 25, with Dan. 8:10-12, R. V., and 2 Thess. 2:3, 4, will amply justify this conclusion.“The Romans could not forget—never did forget—that they had once been masters and rulers of the world. Even after they had become wholly unfit to rule themselves, let alone the ruling of others, they still retained the temper and used the language of masters.... In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire and carried on its civilizing work.”—Myers's“Rome; Its Rise and Fall,”Boston, 1900, pages 398, 399, 442, 443.The host and the stars of Dan. 8:10 are the same as the saints of the Most High of Dan. 7:25; and the Prince of the host of Dan. 8:11 is the Prince of princes, or Christ. When the same being appeared to Joshua (Joshua 5:13-15, margin), He applies the same expression to Himself.In Dan. 8:11-13, in the Revised Version, the words“burnt offering”have been supplied by the translators after the word“continual,”but this rendering seems to place too restricted a meaning upon the word“continual.”The fact that no word is connected with“continual”in the original text, although in the typical service of the sanctuary it is used with“burnt offering”(Ex. 29:42), with“incense”(Ex. 30:8, here rendered perpetual), and with“showbread”(Num. 4:7), indicates that that which is continual represents thecontinual service or mediation of Christ in the heavenly sanctuary, in which all that was continual in the typical[pg 228]service found its antitype and fulfilment. See Heb. 6:19, 20; 7:1-3, 14-16, 23-25. The action which made the Pope the vicar of God and the high priest of the apostasy, really took away from Christ, as far as human intent and power were concerned, his place and work as the only mediator between God and man (1 Tim. 2:5), and this took away from Him, as far as man could take it away, the continual mediation, according to the prediction in this prophecy.The prophecies of Daniel are cumulative and widening in their view, each carrying matters farther than the preceding one, and bringing out more explicitly and more in detail important features down the stream of time. In Daniel 2, under the fourth universal kingdom, the Papacy is not represented under any direct symbol or figure at all,—simply Rome in its united and divided state; in Daniel 7 Rome is symbolized by the“little horn”coming up among the ten horns representing the divided state of Rome; while in Daniel 8 the only figure used to represent the fourth world power is the“little horn”which waxed“exceeding great.”In each of these last two chapters the little horn is introduced to tell especially of the workings of the same terrible power—Rome papal. Both chapters deal with the same great apostasy. In the seventh chapter, the little horn takes awaythe law of God. In the eighth chapter, it takes awaythe gospel. Had it taken away only the law, this would have vitiated the gospel; for, with the law of God gone, even thetruegospel could not save, because the law is needed to convict and give a knowledge of sin. And had the Papacy taken away only the gospel, and left the law, salvation through such a system would still have been impossible, for there is no salvation for sinners through even the law of God itself apart from Christ and the gospel. But to make apostasy doubly sure, this power changes, vitiates, and takes away both thelawand thegospel.In changing the Sabbath, the Papacy struck directly at the very heart and seal of the law of God, just as in substituting its own mediatorial system for that of Christ's it struck directly at the heavenly sanctuary and its service, which, in his epistle to the Hebrews, Paul shows to be the very heart and essence of the gospel.20. What question was asked in the hearing of the prophet?“Then I heard one saint speaking, and another saint said unto that certain saint which spake,How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.21. What answer was addressed to Daniel?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—In verse 13, R. V., the vision is clearly defined. It is“the vision concerning the continual burnt offering [or continual mediation], and the transgression that maketh desolate,”which results in giving both the sanctuary and the people of God to be trodden underfoot. The time when the vision was to have its special application is stated in verse 17 to be“at the time of the end,”or in the last days. This is additional proof that this prophecy was to find its complete fulfilment in papal Rome only, as pagan Rome passed away many centuries ago. The sanctuary and the twenty-three-hundred-day period here referred to are considered at length in succeeding readings. See pages230,238.[pg 229]22. What prophetic period begins at the time when the continual mediation of Christ was taken away by the Papacy?“And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall bea thousand two hundred and ninety days.”Dan. 12:11, R. V.Notes.—Inasmuch as the taking away of the continual mediation of Christ is made the beginning of a prophetic period, there must be some definite act at some definite time which, in form and intent, takes from Christ His priestly work in the heavenly sanctuary. This act was the official decree of an ecclesiastical council held at Rome in 503a.d., by which it was declared“that the Pope was judge as God's vicar, and could himself be judged by no one.”See Hardouin's“Councils,”Vol. II, page 983; Labbe and Cossart's“Councils,”Vol. IV, col. 1364; and Bower's“History of the Popes”(three-volume edition), Vol. I, pages 304, 305. The work of Clovis, king of the Franks, who earned for himself the title of“the eldest son of the church”by his campaigns to subdue the kingdoms hostile to the Papacy, contributed much toward putting into practical effect this claim of the Papacy, which finally resulted in establishing the Pope as the head of the Roman priesthood which has usurped the priestly work of Christ, and has established another system of mediation in its place. This work of Clovis came to its climax in the period 503-508, and this period therefore becomes the natural one from which to date the 1290 years of Dan. 12:11, which would accordingly end in the period 1793-98, at the same time as the 1260 years of Dan. 7:25. See notes on page223.“With Rome would have fallen her bishop, had he not, as if by anticipation of the crisis, reserved till this hour the master-stroke of his policy. He now boldly cast himself upon an element of much greater strength than that of which the political convulsions of the time had deprived him; namely, that the bishop of Rome is the successor of Peter, the prince of the apostles, and, in virtue of being so, is Christ's vicar on earth. In making this claim, the Roman pontiffs vaulted at once over the throne of kings to the seat of gods: Rome became once more the mistress of the world, and her popes the rulers of the earth.”—“The Papacy”by J. A. Wylie, page 34.23. What assurance was given to Daniel concerning the period of time mentioned in verse 14?“And the vision of the evening and the morning which was toldis true; wherefore shut thou up the vision; for it shall be for many days.”Dan. 8:26.Notes.—By the expression“the vision of the evening and the morning”reference is made to the vision concerning the twenty-three hundred days, as may be seen by referring to the marginal readings of Dan. 8:14.The interpretation of the vision of chapter 8 closes without making any explanation of the long period of time which was mentioned to Daniel in the answer to the question,“How long shall be the vision?”This important feature was left to be interpreted later. See next reading.
Illustration.St. Peter's And The Vatican. "He as God sitteth in the temple of God." 2 Thess. 2:4.
St. Peter's And The Vatican. "He as God sitteth in the temple of God." 2 Thess. 2:4.
1. What appeared unto Daniel in 538b.c., the same year in which Babylon fell?
“In the third year of the reign of King Belshazzar avisionappeared unto me, even unto me Daniel, after that which appeared unto me at the first.”Dan. 8:1.
2. Where was Daniel at this time?
“And I saw in a vision; and it came to pass, when I saw, that I wasat Shushanin the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.”Verse 2.
3. What first attracted the prophet's attention?
“Then I lifted up mine eyes, and saw, and, behold, there stood before the rivera ramwhich had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.”Verse 3.
4. What power was represented by the ram having two horns?
“The ram which thou sawest having two horns arethe kings of Media and Persia.”Verse 20.
5. How are the rise and work of this power described?
“I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, andbecame great.”Verse 4.
6. What symbol was next introduced in the vision?
“And as I was considering, behold,an he goatcame from the[pg 225]west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.”Verse 5.
7. What did the goat with the notable horn represent?
“And the rough goat isthe king of Grecia: and the great horn that is between his eyes isthe first king.”Verse 21.
8. How was the conquest of Medo-Persia by Grecia foretold in this symbolic prophecy?
“And I saw him come close unto the ram, and he was moved with choler against him, andsmote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.”Verse 7.
9. When the he goat“was strong,”what occurred?
“Therefore the he goat waxed very great: and when he was strong,the great horn was broken; and for it came up four notable ones toward the four winds of heaven.”Verse 8.
10. Who was represented by“the great horn,”and what followed when it was broken?
“And the rough goat is the king [kingdom] of Grecia: and the great horn that is between his eyes isthe first king. Now that being broken, whereas four stood up for it,four kingdoms shall stand up out of the nation, but not in his power.”Verses 21, 22.
Notes.—From the interpretation given, it is plain that the notable“horn”upon the he goat represented Alexander the Great, who led the Grecian forces in their conquest of Medo-Persia. Upon the death of Alexander at Babylon,b.c.323, there followed a brief period of confusion in the struggle for the kingdom, but the succession was definitely determined by the battle of Ipsus,b.c.301. Alexander's four leading generals—Cassander, Lysimachus, Ptolemy, and Seleucus—became his successors.“The vast empire created by Alexander's unparalleled conquests was distracted by the wranglings and wars of his successors, and before the close of the fourth century before Christ, had become broken up into many fragments. Besides minor states, four well-defined and important monarchies rose out of the ruins.... Their rulers were Lysimachus, Cassander, Seleucus Nicator, and Ptolemy, who had each assumed the title of king. The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven.”—Myers's“History of Greece,”page 457, edition 1902.
Notes.—From the interpretation given, it is plain that the notable“horn”upon the he goat represented Alexander the Great, who led the Grecian forces in their conquest of Medo-Persia. Upon the death of Alexander at Babylon,b.c.323, there followed a brief period of confusion in the struggle for the kingdom, but the succession was definitely determined by the battle of Ipsus,b.c.301. Alexander's four leading generals—Cassander, Lysimachus, Ptolemy, and Seleucus—became his successors.
“The vast empire created by Alexander's unparalleled conquests was distracted by the wranglings and wars of his successors, and before the close of the fourth century before Christ, had become broken up into many fragments. Besides minor states, four well-defined and important monarchies rose out of the ruins.... Their rulers were Lysimachus, Cassander, Seleucus Nicator, and Ptolemy, who had each assumed the title of king. The great horn was broken; and instead of it came up four notable ones toward the four winds of heaven.”—Myers's“History of Greece,”page 457, edition 1902.
11. What came out of one of the four horns of the goat?
“And out of one of them came forth alittle horn, which waxedexceeding great, toward the south, and toward the east, and toward the pleasant land.”Verse 9.
12. What interpretation is given to this little horn?
“And in the latter time of their kingdom, when the transgressors are come to the full,a king of fierce countenance, and understanding dark sentences, shall stand up.”Verse 23.
13. What did this little horn do to the people of God?
“And it waxed great, even to the host of heaven; andit cast down some of the host and of the stars to the ground, and stamped upon them.”Verse 10.
14. In what literal language is this persecution of the people of God further described?
“And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.”Verse 24.
15. How was this little horn to exalt itself against Christ and His mediatorial work?
“Yea, it magnified itself, even to the Prince of the host, andit took away from Him the continual burnt offering, and the place of His sanctuary was cast down.”Verse 11, R. V.
16. In the interpretation of the vision, how is this self-exaltation set forth?
“And through his policy also he shall cause craft to prosper in his hand; andhe shall magnify himself in his heart, and by peace shall destroy many:he shall also stand up against the Prince of princes; but he shall be broken without hand.”Verse 25.
17. What similar language is used by the apostle Paul in describing the“mystery of iniquity,”or“man of sin”?
“That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.”2 Thess. 2:3, 4.
Note.—The last two scriptures evidently describe one and the same power,—a power which, while religious and professedly Christian, is anti-christian in spirit, and the very“man of sin”himself. Possessed with the selfish ambition of Lucifer (Isa. 14:12-14; Eze. 28:17), he assumes to occupy the very seat and place of Deity in the temple of God. Professing to be Christ's vicar, or personal representative on earth, he magnifies himself against Christ, and“stands up,”or reigns, in the place of, and“against,”the Prince of princes.
18. What was given into the hands of the power represented by the little horn?
“Andthe hostwas given over to it together withthe continual burnt offeringthrough transgression.”Dan. 8:12, first clause, R. V.
19. What did this power do to the truth?
“Andit cast down truth to the ground, and it did its pleasure and prospered.”Same verse, last clause, R. V.
Notes.—The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the“little horn”phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the“little horn”which waxed“exceeding great.”The religion of all the four great monarchies mentioned in these prophecies was paganism; but the paganism of ancient Babylon was reproduced in pagan Rome, and then adapted and adopted by papal Rome. The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident that pagan Rome is introduced into this prophecy chiefly as a means of locating the place and work of papal Rome, and the ecclesiastical features of pagan Rome as typical of the same features accentuated in papal Rome, and that the emphasis is to be placed upon the fulfilment of the prophecy in the work of papal Rome. A careful comparison of Dan. 7:21, 25, with Dan. 8:10-12, R. V., and 2 Thess. 2:3, 4, will amply justify this conclusion.“The Romans could not forget—never did forget—that they had once been masters and rulers of the world. Even after they had become wholly unfit to rule themselves, let alone the ruling of others, they still retained the temper and used the language of masters.... In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire and carried on its civilizing work.”—Myers's“Rome; Its Rise and Fall,”Boston, 1900, pages 398, 399, 442, 443.The host and the stars of Dan. 8:10 are the same as the saints of the Most High of Dan. 7:25; and the Prince of the host of Dan. 8:11 is the Prince of princes, or Christ. When the same being appeared to Joshua (Joshua 5:13-15, margin), He applies the same expression to Himself.In Dan. 8:11-13, in the Revised Version, the words“burnt offering”have been supplied by the translators after the word“continual,”but this rendering seems to place too restricted a meaning upon the word“continual.”The fact that no word is connected with“continual”in the original text, although in the typical service of the sanctuary it is used with“burnt offering”(Ex. 29:42), with“incense”(Ex. 30:8, here rendered perpetual), and with“showbread”(Num. 4:7), indicates that that which is continual represents thecontinual service or mediation of Christ in the heavenly sanctuary, in which all that was continual in the typical[pg 228]service found its antitype and fulfilment. See Heb. 6:19, 20; 7:1-3, 14-16, 23-25. The action which made the Pope the vicar of God and the high priest of the apostasy, really took away from Christ, as far as human intent and power were concerned, his place and work as the only mediator between God and man (1 Tim. 2:5), and this took away from Him, as far as man could take it away, the continual mediation, according to the prediction in this prophecy.The prophecies of Daniel are cumulative and widening in their view, each carrying matters farther than the preceding one, and bringing out more explicitly and more in detail important features down the stream of time. In Daniel 2, under the fourth universal kingdom, the Papacy is not represented under any direct symbol or figure at all,—simply Rome in its united and divided state; in Daniel 7 Rome is symbolized by the“little horn”coming up among the ten horns representing the divided state of Rome; while in Daniel 8 the only figure used to represent the fourth world power is the“little horn”which waxed“exceeding great.”In each of these last two chapters the little horn is introduced to tell especially of the workings of the same terrible power—Rome papal. Both chapters deal with the same great apostasy. In the seventh chapter, the little horn takes awaythe law of God. In the eighth chapter, it takes awaythe gospel. Had it taken away only the law, this would have vitiated the gospel; for, with the law of God gone, even thetruegospel could not save, because the law is needed to convict and give a knowledge of sin. And had the Papacy taken away only the gospel, and left the law, salvation through such a system would still have been impossible, for there is no salvation for sinners through even the law of God itself apart from Christ and the gospel. But to make apostasy doubly sure, this power changes, vitiates, and takes away both thelawand thegospel.In changing the Sabbath, the Papacy struck directly at the very heart and seal of the law of God, just as in substituting its own mediatorial system for that of Christ's it struck directly at the heavenly sanctuary and its service, which, in his epistle to the Hebrews, Paul shows to be the very heart and essence of the gospel.
Notes.—The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the“little horn”phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the“little horn”which waxed“exceeding great.”
The religion of all the four great monarchies mentioned in these prophecies was paganism; but the paganism of ancient Babylon was reproduced in pagan Rome, and then adapted and adopted by papal Rome. The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident that pagan Rome is introduced into this prophecy chiefly as a means of locating the place and work of papal Rome, and the ecclesiastical features of pagan Rome as typical of the same features accentuated in papal Rome, and that the emphasis is to be placed upon the fulfilment of the prophecy in the work of papal Rome. A careful comparison of Dan. 7:21, 25, with Dan. 8:10-12, R. V., and 2 Thess. 2:3, 4, will amply justify this conclusion.
“The Romans could not forget—never did forget—that they had once been masters and rulers of the world. Even after they had become wholly unfit to rule themselves, let alone the ruling of others, they still retained the temper and used the language of masters.... In the absence of an emperor in the West the popes rapidly gained influence and power, and soon built up an ecclesiastical empire that in some respects took the place of the old empire and carried on its civilizing work.”—Myers's“Rome; Its Rise and Fall,”Boston, 1900, pages 398, 399, 442, 443.
The host and the stars of Dan. 8:10 are the same as the saints of the Most High of Dan. 7:25; and the Prince of the host of Dan. 8:11 is the Prince of princes, or Christ. When the same being appeared to Joshua (Joshua 5:13-15, margin), He applies the same expression to Himself.
In Dan. 8:11-13, in the Revised Version, the words“burnt offering”have been supplied by the translators after the word“continual,”but this rendering seems to place too restricted a meaning upon the word“continual.”The fact that no word is connected with“continual”in the original text, although in the typical service of the sanctuary it is used with“burnt offering”(Ex. 29:42), with“incense”(Ex. 30:8, here rendered perpetual), and with“showbread”(Num. 4:7), indicates that that which is continual represents thecontinual service or mediation of Christ in the heavenly sanctuary, in which all that was continual in the typical[pg 228]service found its antitype and fulfilment. See Heb. 6:19, 20; 7:1-3, 14-16, 23-25. The action which made the Pope the vicar of God and the high priest of the apostasy, really took away from Christ, as far as human intent and power were concerned, his place and work as the only mediator between God and man (1 Tim. 2:5), and this took away from Him, as far as man could take it away, the continual mediation, according to the prediction in this prophecy.
The prophecies of Daniel are cumulative and widening in their view, each carrying matters farther than the preceding one, and bringing out more explicitly and more in detail important features down the stream of time. In Daniel 2, under the fourth universal kingdom, the Papacy is not represented under any direct symbol or figure at all,—simply Rome in its united and divided state; in Daniel 7 Rome is symbolized by the“little horn”coming up among the ten horns representing the divided state of Rome; while in Daniel 8 the only figure used to represent the fourth world power is the“little horn”which waxed“exceeding great.”
In each of these last two chapters the little horn is introduced to tell especially of the workings of the same terrible power—Rome papal. Both chapters deal with the same great apostasy. In the seventh chapter, the little horn takes awaythe law of God. In the eighth chapter, it takes awaythe gospel. Had it taken away only the law, this would have vitiated the gospel; for, with the law of God gone, even thetruegospel could not save, because the law is needed to convict and give a knowledge of sin. And had the Papacy taken away only the gospel, and left the law, salvation through such a system would still have been impossible, for there is no salvation for sinners through even the law of God itself apart from Christ and the gospel. But to make apostasy doubly sure, this power changes, vitiates, and takes away both thelawand thegospel.
In changing the Sabbath, the Papacy struck directly at the very heart and seal of the law of God, just as in substituting its own mediatorial system for that of Christ's it struck directly at the heavenly sanctuary and its service, which, in his epistle to the Hebrews, Paul shows to be the very heart and essence of the gospel.
20. What question was asked in the hearing of the prophet?
“Then I heard one saint speaking, and another saint said unto that certain saint which spake,How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.
21. What answer was addressed to Daniel?
“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.
Note.—In verse 13, R. V., the vision is clearly defined. It is“the vision concerning the continual burnt offering [or continual mediation], and the transgression that maketh desolate,”which results in giving both the sanctuary and the people of God to be trodden underfoot. The time when the vision was to have its special application is stated in verse 17 to be“at the time of the end,”or in the last days. This is additional proof that this prophecy was to find its complete fulfilment in papal Rome only, as pagan Rome passed away many centuries ago. The sanctuary and the twenty-three-hundred-day period here referred to are considered at length in succeeding readings. See pages230,238.
22. What prophetic period begins at the time when the continual mediation of Christ was taken away by the Papacy?
“And from the time that the continual burnt offering shall be taken away, and the abomination that maketh desolate set up, there shall bea thousand two hundred and ninety days.”Dan. 12:11, R. V.
Notes.—Inasmuch as the taking away of the continual mediation of Christ is made the beginning of a prophetic period, there must be some definite act at some definite time which, in form and intent, takes from Christ His priestly work in the heavenly sanctuary. This act was the official decree of an ecclesiastical council held at Rome in 503a.d., by which it was declared“that the Pope was judge as God's vicar, and could himself be judged by no one.”See Hardouin's“Councils,”Vol. II, page 983; Labbe and Cossart's“Councils,”Vol. IV, col. 1364; and Bower's“History of the Popes”(three-volume edition), Vol. I, pages 304, 305. The work of Clovis, king of the Franks, who earned for himself the title of“the eldest son of the church”by his campaigns to subdue the kingdoms hostile to the Papacy, contributed much toward putting into practical effect this claim of the Papacy, which finally resulted in establishing the Pope as the head of the Roman priesthood which has usurped the priestly work of Christ, and has established another system of mediation in its place. This work of Clovis came to its climax in the period 503-508, and this period therefore becomes the natural one from which to date the 1290 years of Dan. 12:11, which would accordingly end in the period 1793-98, at the same time as the 1260 years of Dan. 7:25. See notes on page223.“With Rome would have fallen her bishop, had he not, as if by anticipation of the crisis, reserved till this hour the master-stroke of his policy. He now boldly cast himself upon an element of much greater strength than that of which the political convulsions of the time had deprived him; namely, that the bishop of Rome is the successor of Peter, the prince of the apostles, and, in virtue of being so, is Christ's vicar on earth. In making this claim, the Roman pontiffs vaulted at once over the throne of kings to the seat of gods: Rome became once more the mistress of the world, and her popes the rulers of the earth.”—“The Papacy”by J. A. Wylie, page 34.
Notes.—Inasmuch as the taking away of the continual mediation of Christ is made the beginning of a prophetic period, there must be some definite act at some definite time which, in form and intent, takes from Christ His priestly work in the heavenly sanctuary. This act was the official decree of an ecclesiastical council held at Rome in 503a.d., by which it was declared“that the Pope was judge as God's vicar, and could himself be judged by no one.”See Hardouin's“Councils,”Vol. II, page 983; Labbe and Cossart's“Councils,”Vol. IV, col. 1364; and Bower's“History of the Popes”(three-volume edition), Vol. I, pages 304, 305. The work of Clovis, king of the Franks, who earned for himself the title of“the eldest son of the church”by his campaigns to subdue the kingdoms hostile to the Papacy, contributed much toward putting into practical effect this claim of the Papacy, which finally resulted in establishing the Pope as the head of the Roman priesthood which has usurped the priestly work of Christ, and has established another system of mediation in its place. This work of Clovis came to its climax in the period 503-508, and this period therefore becomes the natural one from which to date the 1290 years of Dan. 12:11, which would accordingly end in the period 1793-98, at the same time as the 1260 years of Dan. 7:25. See notes on page223.
“With Rome would have fallen her bishop, had he not, as if by anticipation of the crisis, reserved till this hour the master-stroke of his policy. He now boldly cast himself upon an element of much greater strength than that of which the political convulsions of the time had deprived him; namely, that the bishop of Rome is the successor of Peter, the prince of the apostles, and, in virtue of being so, is Christ's vicar on earth. In making this claim, the Roman pontiffs vaulted at once over the throne of kings to the seat of gods: Rome became once more the mistress of the world, and her popes the rulers of the earth.”—“The Papacy”by J. A. Wylie, page 34.
23. What assurance was given to Daniel concerning the period of time mentioned in verse 14?
“And the vision of the evening and the morning which was toldis true; wherefore shut thou up the vision; for it shall be for many days.”Dan. 8:26.
Notes.—By the expression“the vision of the evening and the morning”reference is made to the vision concerning the twenty-three hundred days, as may be seen by referring to the marginal readings of Dan. 8:14.The interpretation of the vision of chapter 8 closes without making any explanation of the long period of time which was mentioned to Daniel in the answer to the question,“How long shall be the vision?”This important feature was left to be interpreted later. See next reading.
Notes.—By the expression“the vision of the evening and the morning”reference is made to the vision concerning the twenty-three hundred days, as may be seen by referring to the marginal readings of Dan. 8:14.
The interpretation of the vision of chapter 8 closes without making any explanation of the long period of time which was mentioned to Daniel in the answer to the question,“How long shall be the vision?”This important feature was left to be interpreted later. See next reading.
A Great Prophetic Period. (The 2300 Days of Daniel 8.) Or The Time Of Restoration And Of JudgmentIllustration.Artaxerxes Restoring The Vessels Of The Temple. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.1. Immediately after the vision of Daniel 8, what did Daniel learn from his study of the prophecy of Jeremiah?“In the first year of Darius ...I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.”Dan. 9:1, 2.Note.—The first deportation to Babylon, when Daniel and his companions were carried captive, was inb.c.606, and the seventy years of Jeremiah's prophecy would therefore expire inb.c.536. The first year of Darius wasb.c.538, and the restoration period was therefore only two years distant from that time.2. What did this nearness of the time of restoration from captivity lead Daniel to do?“And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.”Verse 3.3. What urgent petition of the prophet connects this prayer with the vision of the taking away of the continual mediation and the desolation of the sanctuary recorded in Daniel 8?“Now therefore, O our God, hear the prayer of Thy servant, and his supplications, andcause Thy face to shine upon Thy sanctuary that is desolate, for the Lord's sake.”Dan. 9:17.[pg 231]4. At the conclusion of Daniel's prayer, what assurance did Gabriel give him?“And he informed me, and talked with me, and said,O Daniel, I am now come forth to give thee skill and understanding.”Verse 22.5. What previous instruction connected with the vision of Daniel 8 was thus being more fully carried out?“And I heard a man's voice between the banks of Ulai, which called, and said,Gabriel, make this man to understand the vision.”Dan. 8:16.6. Why was further instruction concerning this vision necessary?“AndI Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; andI was astonished at the vision, but none understood it.”Verse 27.7. To what did Gabriel now direct Daniel's attention?“At the beginning of thy supplications the commandment came forth, and I am come to show thee: for thou art greatly beloved: thereforeunderstand the matter, andconsider the vision.”Dan. 9:23.Notes.—There is abundant evidence that the instruction in the ninth chapter of Daniel supplements and interprets the vision of the eighth chapter. Note the following facts:—[pg 232](1) Daniel did not understand the vision concerning the treading down of his people and the sanctuary, and therefore searched the prophecies anew concerning the period of captivity.(2) He evidently made a connection between the period of seventy years mentioned by Jeremiah and the twenty-three hundred days of the vision, and he at once began to pray earnestly for the restoration of the city and the sanctuary.(3) The angel Gabriel, who appeared to him at the first, and interpreted all the vision with the exception of the twenty-three hundred days, now appears, and again directs his attention to the vision.(4) The events of the vision begin with the kingdom of the Medes and Persians, the era of the restoration of the Jews to their own land. In the absence of any instruction to the contrary, this would be the natural time in which to locate the beginning of the period of twenty-three hundred days; and this is the very time given for the beginning of the seventy weeks, which are clearly a part of the twenty-three hundred days, and thus determine the time of their commencement.(5) The seventy weeks, or four hundred and ninety years, extend from the restoration of literal Jerusalem and the literal temple to the preaching of the gospel to all the world. See Acts 15:14-17. This special preaching of the gospel was completed in one generation, and was followed by the destruction of Jerusalem.(6) The twenty-three hundred prophetic days, or twenty-three hundred literal years, begin at the same time as the four hundred and ninety years, or seventy weeks, or inb.c.457, when the commandment to restore and build Jerusalem went forth; and extend from the restoration of literal[pg 233]Jerusalem and the typical temple service after the captivity in ancient Babylon, in the time of the Medes and Persians, to 1844a.d., the time for the restoration of spiritual Jerusalem and of the knowledge of the mediation of Christ in the heavenly sanctuary, taken away by the little horn, after the captivity in modern Babylon. This work of restoration is to be accomplished in one generation by preaching the gospel to all the world (Rev. 14:6-12), and this will be followed by the destruction of the world, or fall of all nations, of which the destruction of Jerusalem was a type.Illustration.The 2300 DaysThe heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning inb.c.457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27a.d., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31a.d.), Christ was crucified, or“cut off,”which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:26, 27. The remaining three and one-half years of this week reach to 34a.d., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34a.d., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.8. What portion of the 2300 days (years) mentioned in the vision, was allotted to the Jews?“Seventy weeksare determined upon thy people and upon thy holy city.”Verse 24, first clause.Notes.—“As both the 2300 years of chapter 8 and the‘seventy weeks’of chapter 9 start from the Persian period of Jewish history, in other words, as they both date from therestoration erawhich followed the Babylonian captivity, their starting-points must be either identical or closely related chronologically.”—“Light for the Last Days”by H. Grattan Guinness, London, Hodder and Stoughton, 1893, page 183.“There is plainly a close correspondence between the two visions of Daniel 8 and Daniel 9. The seventy weeks are said to becut offfor certain distinct objects; and this implies a longer period from which they are separated, either the course of time in general, or some period distinctly revealed. Now the previous date (the 2300 days) includes two events,—the restoration of the sacrifice, and the desolation. The first of these is identical in character with the seventy weeks, which are a period of the restored polity of Jerusalem; and hence the most natural of the cutting off is that which refers it to the whole period of the former vision.”—“First Elements of Sacred Prophecy”by T. R. Birks, London, 1843, pages 359, 360.9. What was to be accomplished at the close of the seventy weeks?“To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.”Same verse, latter part.Note.—For“the Most Holy,”the Douay version reads,“the Saint of saints.”10. What portion of this period was to reach to Christ, the Messiah, or Anointed One?“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall beseven weeks, and threescore and two weeks.”Verse 25, first part.Note.—The word Messiah means anointed, and Jesus was anointed with the Holy Spirit (Acts 10:38) at His baptism in 27a.d.Matt. 3:16.11. At the end of this time, what was to be done to Messiah?“And after threescore and two weeks shall Messiah becut off.”Verse 26, first part.[pg 234]Illustration.Rebuilding Of Jerusalem. "And they builded, and finished it, according to the commandment of the God of Israel." Ezra 6:14.[pg 235]12. How was the destruction of Jerusalem and the sanctuary by the Romans then foretold?“And the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”Same verse, last part.13. What was Messiah to do during the seventieth week?“And He shallconfirm the covenantwith many for one week.”Verse 27, first clause. See Matt. 26:26-28.14. What was He to take away in the midst of this week?“And in the midst of the week He shall cause thesacrifice and the oblation to cease.”Same verse, next clause.Note.—Ancient Babylon took away the typical service by the destruction of the temple at the capture of Jerusalem. This service was restored at the rebuilding of Jerusalem, but was perverted into mere formalism by the Jews, and was taken away by Christ at the first advent, when He blotted out the handwriting of ordinances, and“took it out of the way, nailing it to His cross.”Col. 2:14. He then became“a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”Heb. 8:2. Thus He established the service in the heavenly sanctuary. The little horn, the Papacy, as far as was within its power, took away from the people the mediation of Christ in the heavenly sanctuary, and substituted for it the Roman priesthood, with the Pope as Pontifex Maximus, or high priest. Power over this truth of the gospel and over the people of God was allowed to the Papacy because of transgression (Dan. 8:12, R. V.), just as the people of Jerusalem were given into the hand of the king of ancient Babylon for the same reason. 1 Chron. 9:1. Thus has the Papacy“cast down the truth to the ground,”and has trodden underfoot the sanctuary and the people of God.15. How are the judgments upon Jerusalem again foretold?“And for the overspreading of abominations He shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”Remainder of verse 27.Note.—Seventy weeks would be four hundred and ninety days; and as a day in prophecy represents a year (Num. 14:34; Eze. 4:6), this period would be four hundred and ninety years. The commandment to restore and build Jerusalem was brought to its completion by Artaxerxes Longimanus in the seventh year of his reign (Ezra 6:14; 7:7, 8), which, as already noted, wasb.c.457. From this date the sixty-nine weeks, or four hundred and eighty-three years, would extend to the baptism of Christ in 27a.d., and the whole period to 34a.d., when the martyrdom of Stephen occurred, and the gospel began to be preached to the Gentiles. Before the end of that generation Jerusalem was destroyed by the Romans, 70a.d.The twenty-three hundred years would extend fromb.c.457 to 1844a.d., when began the great second advent movement, which calls upon all to come out of modern Babylon, and to prepare for the next great event, the coming of Christ and the destruction of the world by fire.16. What question was asked in the vision of Daniel 8?[pg 236]“Then I heard a holy one speaking; and another holy one said unto that certain one which spake,How long shall be the vision concerning the continual burnt offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.Notes.—Literal Jerusalem was given into the hands of ancient Babylon, and the typical service in the earthly sanctuary was thus taken away. Dan. 1:1, 2. This was prophetic of the experience of spiritual Jerusalem in modern Babylon, foretold in the prophecies of Daniel and John, and of the taking away of the mediation of Christ in the heavenly sanctuary. Dan. 7:25; 8:13. These two visions expose the work of modern Babylon, the Papacy, and determine the limit of its permitted power over the people of God, and of its perversion of the gospel of Christ in substituting another mediatorial system for the work of Christ in the heavenly sanctuary.The general theme upon which the book of Daniel treats is Babylon, both ancient and modern. Chapters 1-6, inclusive, present certain historical facts leading up to the fall of ancient Babylon, and an attempt to destroy the prophet Daniel himself and the final attempt to destroy the people of God,—a brief historical outline, which is in itself a prophecy of modern Babylon. Chapters 7-12, inclusive, contain prophecies relating especially to modern Babylon, which supplement the historical prophecy of the previous chapters, and which enable us to draw a very exact and striking parallel between ancient and modern Babylon. A brief outline of this parallel may be stated thus:—(1) In the religion of ancient Babylon, image-worship found a prominent place. The same is true of modern Babylon.(2) Ancient Babylon affirmed that the gods (or God) dwelt not in the flesh. By the dogma of the immaculate conception of the Virgin Mary (that is, that she herself was born without the taint of original sin), modern Babylon teaches that God, in the person of His Son, did not take the same flesh with us; that is, sinful flesh.(3) Ancient Babylon persecuted those who refused to accept her dogmas and worship according to her laws. Modern Babylon has done the same.(4) The king of ancient Babylon set himself above God, and attempted to make his kingdom an everlasting kingdom. So does modern Babylon.(5) Ancient Babylon rejected the true gospel as taught to Nebuchadnezzar, and the fall of Babylon came in consequence. Modern Babylon has done the same in her rejection of the true gospel as brought to her in the Reformation, and her fall is inevitable and impending.(6) The fall of ancient Babylon came just at the time when it was giving expression to its contempt of all its enemies, and its confidence in its own permanence. This experience will be repeated in the history of modern Babylon.17. What prophetic period, therefore, extends to the deliverance of God's people from the captivity in modern Babylon, and the restoration to them of the mediation of Christ?“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.Note.—The earthly sanctuary was a type of the heavenly sanctuary (Heb. 9:23, 24; Lev. 16:29, 30, 33); the cleansing of the earthly sanctuary was typical of the cleansing in the heavenly sanctuary; and this cleansing of the sanctuary accomplished on the great day of atonement is the closing[pg 237]work of Christ in His mediation for sin. And the commencement of the cleansing of the heavenly sanctuary marks the beginning of a new era in the experience of the people of God on earth; namely, the deliverance from the power of modern Babylon, the restoration to them of the knowledge of the mediation of Christ for them in the heavenly sanctuary, and a cleansing from sin in preparation for the second advent of Christ. The cleansing of the heavenly sanctuary involves the investigative judgment, which will be followed by the plagues, and Christ's coming. This period, therefore, determines the time of restoration and of judgment.18. What is said of those who live to see the deliverance from modern Babylon, and the restoration of the true gospel?“Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”Dan. 12:12.Note.—The 1335 days (years) of Dan. 12:12 are evidently a continuation of the 1290 days (years) of the previous verse, which commence with the taking away of the mediation of Christ, in the period 503-508a.d.See under question 22 in reading on“The Vicar of Christ,”page 229. The 1335 days, or years, would therefore extend to the period 1838-43, the time of the preaching of the judgment-hour, in preparation for the cleansing of the sanctuary, and the accompanying work at the end of the 2300 days, or years, of Dan. 8:14. At that time special blessings were to come upon those who were delivered from the errors and bondage of Rome, and had their minds directed anew to the mediation of Christ as the great High Priest in the heavenly sanctuary.General Note on the Prophecies of Daniel.—The second chapter of Daniel presents in brief outline the divine program of history leading up to the establishment of the everlasting kingdom of God. The seventh chapter of Daniel presents somewhat more in detail the history of those earthly kingdoms which were to precede the establishment of the kingdom of God, the objective point of the prophecy being the little horn and its effort to change the laws and ordinances of God, and to destroy the subjects of the heavenly kingdom. The period allotted to the supremacy of this power, the Papacy (the 1260 years), is also indicated. The prophecy of the eighth chapter of Daniel covers the period from the restoration era in the time of the Persian kings and the establishment of the people of God in their own land, to the restoration era just preceding the second advent of Christ and the setting up of His everlasting kingdom. In this chapter the leading theme is the effort of the Papacy to substitute its own mediatorial system for the mediatorial work of Christ, and the announcement of a prophetic period (the 2300 years), at the end of which the counterfeit system introduced by the Papacy was to be fully exposed. The remaining chapters of Daniel supplement the prophecies of the second, seventh, and eighth chapters, and show that at the end of the first portion of the 2300-year period (the 70 weeks, or 490 years) Messiah was to appear and be cut off, following which would come the destruction of Jerusalem. In the closing chapter two new periods are introduced (the 1290 years and the 1335 years), at the end of which, as with the 2300 years, was to come the movement preparatory to the setting up of God's everlasting kingdom in the earth, in harmony with the prophecies of the second and seventh chapters.
Illustration.Artaxerxes Restoring The Vessels Of The Temple. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.
Artaxerxes Restoring The Vessels Of The Temple. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. 8:14.
1. Immediately after the vision of Daniel 8, what did Daniel learn from his study of the prophecy of Jeremiah?
“In the first year of Darius ...I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.”Dan. 9:1, 2.
Note.—The first deportation to Babylon, when Daniel and his companions were carried captive, was inb.c.606, and the seventy years of Jeremiah's prophecy would therefore expire inb.c.536. The first year of Darius wasb.c.538, and the restoration period was therefore only two years distant from that time.
2. What did this nearness of the time of restoration from captivity lead Daniel to do?
“And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.”Verse 3.
3. What urgent petition of the prophet connects this prayer with the vision of the taking away of the continual mediation and the desolation of the sanctuary recorded in Daniel 8?
“Now therefore, O our God, hear the prayer of Thy servant, and his supplications, andcause Thy face to shine upon Thy sanctuary that is desolate, for the Lord's sake.”Dan. 9:17.
4. At the conclusion of Daniel's prayer, what assurance did Gabriel give him?
“And he informed me, and talked with me, and said,O Daniel, I am now come forth to give thee skill and understanding.”Verse 22.
5. What previous instruction connected with the vision of Daniel 8 was thus being more fully carried out?
“And I heard a man's voice between the banks of Ulai, which called, and said,Gabriel, make this man to understand the vision.”Dan. 8:16.
6. Why was further instruction concerning this vision necessary?
“AndI Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; andI was astonished at the vision, but none understood it.”Verse 27.
7. To what did Gabriel now direct Daniel's attention?
“At the beginning of thy supplications the commandment came forth, and I am come to show thee: for thou art greatly beloved: thereforeunderstand the matter, andconsider the vision.”Dan. 9:23.
Notes.—There is abundant evidence that the instruction in the ninth chapter of Daniel supplements and interprets the vision of the eighth chapter. Note the following facts:—[pg 232](1) Daniel did not understand the vision concerning the treading down of his people and the sanctuary, and therefore searched the prophecies anew concerning the period of captivity.(2) He evidently made a connection between the period of seventy years mentioned by Jeremiah and the twenty-three hundred days of the vision, and he at once began to pray earnestly for the restoration of the city and the sanctuary.(3) The angel Gabriel, who appeared to him at the first, and interpreted all the vision with the exception of the twenty-three hundred days, now appears, and again directs his attention to the vision.(4) The events of the vision begin with the kingdom of the Medes and Persians, the era of the restoration of the Jews to their own land. In the absence of any instruction to the contrary, this would be the natural time in which to locate the beginning of the period of twenty-three hundred days; and this is the very time given for the beginning of the seventy weeks, which are clearly a part of the twenty-three hundred days, and thus determine the time of their commencement.(5) The seventy weeks, or four hundred and ninety years, extend from the restoration of literal Jerusalem and the literal temple to the preaching of the gospel to all the world. See Acts 15:14-17. This special preaching of the gospel was completed in one generation, and was followed by the destruction of Jerusalem.(6) The twenty-three hundred prophetic days, or twenty-three hundred literal years, begin at the same time as the four hundred and ninety years, or seventy weeks, or inb.c.457, when the commandment to restore and build Jerusalem went forth; and extend from the restoration of literal[pg 233]Jerusalem and the typical temple service after the captivity in ancient Babylon, in the time of the Medes and Persians, to 1844a.d., the time for the restoration of spiritual Jerusalem and of the knowledge of the mediation of Christ in the heavenly sanctuary, taken away by the little horn, after the captivity in modern Babylon. This work of restoration is to be accomplished in one generation by preaching the gospel to all the world (Rev. 14:6-12), and this will be followed by the destruction of the world, or fall of all nations, of which the destruction of Jerusalem was a type.Illustration.The 2300 DaysThe heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning inb.c.457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27a.d., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31a.d.), Christ was crucified, or“cut off,”which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:26, 27. The remaining three and one-half years of this week reach to 34a.d., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34a.d., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.
Notes.—There is abundant evidence that the instruction in the ninth chapter of Daniel supplements and interprets the vision of the eighth chapter. Note the following facts:—
(1) Daniel did not understand the vision concerning the treading down of his people and the sanctuary, and therefore searched the prophecies anew concerning the period of captivity.
(2) He evidently made a connection between the period of seventy years mentioned by Jeremiah and the twenty-three hundred days of the vision, and he at once began to pray earnestly for the restoration of the city and the sanctuary.
(3) The angel Gabriel, who appeared to him at the first, and interpreted all the vision with the exception of the twenty-three hundred days, now appears, and again directs his attention to the vision.
(4) The events of the vision begin with the kingdom of the Medes and Persians, the era of the restoration of the Jews to their own land. In the absence of any instruction to the contrary, this would be the natural time in which to locate the beginning of the period of twenty-three hundred days; and this is the very time given for the beginning of the seventy weeks, which are clearly a part of the twenty-three hundred days, and thus determine the time of their commencement.
(5) The seventy weeks, or four hundred and ninety years, extend from the restoration of literal Jerusalem and the literal temple to the preaching of the gospel to all the world. See Acts 15:14-17. This special preaching of the gospel was completed in one generation, and was followed by the destruction of Jerusalem.
(6) The twenty-three hundred prophetic days, or twenty-three hundred literal years, begin at the same time as the four hundred and ninety years, or seventy weeks, or inb.c.457, when the commandment to restore and build Jerusalem went forth; and extend from the restoration of literal[pg 233]Jerusalem and the typical temple service after the captivity in ancient Babylon, in the time of the Medes and Persians, to 1844a.d., the time for the restoration of spiritual Jerusalem and of the knowledge of the mediation of Christ in the heavenly sanctuary, taken away by the little horn, after the captivity in modern Babylon. This work of restoration is to be accomplished in one generation by preaching the gospel to all the world (Rev. 14:6-12), and this will be followed by the destruction of the world, or fall of all nations, of which the destruction of Jerusalem was a type.
Illustration.The 2300 Days
The 2300 Days
The heavy line represents the full 2300 year-day period, the longest prophetic period in the Bible. Beginning inb.c.457 when the decree was given to restore and build Jerusalem (Ezra 7:11-26; Dan. 9:25), seven weeks (49 years) are measured off to indicate the time occupied in this work of restoration. These, however, are a part of the sixty-nine weeks (483 years) that were to reach to Messiah, the Anointed One. Christ was anointed in 27a.d., at His baptism. Matt. 3:13-17; Acts 10:38. In the midst of the seventieth week (31a.d.), Christ was crucified, or“cut off,”which marked the time when the sacrifices and oblations of the earthly sanctuary were to cease. Dan. 9:26, 27. The remaining three and one-half years of this week reach to 34a.d., or to the stoning of Stephen, and the great persecution of the church at Jerusalem which followed. Acts 7:59; 8:1. This marked the close of the seventy weeks, or 490 years, allotted to the Jewish people.
But the seventy weeks are a part of the 2300 days; and as they (the seventy weeks) reach to 34a.d., the remaining 1810 years of the 2300-day period must reach to 1844, when the work of judgment, or cleansing of the heavenly sanctuary, was to begin. Rev. 14:6, 7. Then special light began to shine upon the whole sanctuary subject, and Christ's mediatorial or priestly work in it.
Four great events, therefore, are located by this great prophetic period,—the first advent, the crucifixion, the rejection of the Jewish people as a nation, and the beginning of the work of final judgment.
8. What portion of the 2300 days (years) mentioned in the vision, was allotted to the Jews?
“Seventy weeksare determined upon thy people and upon thy holy city.”Verse 24, first clause.
Notes.—“As both the 2300 years of chapter 8 and the‘seventy weeks’of chapter 9 start from the Persian period of Jewish history, in other words, as they both date from therestoration erawhich followed the Babylonian captivity, their starting-points must be either identical or closely related chronologically.”—“Light for the Last Days”by H. Grattan Guinness, London, Hodder and Stoughton, 1893, page 183.“There is plainly a close correspondence between the two visions of Daniel 8 and Daniel 9. The seventy weeks are said to becut offfor certain distinct objects; and this implies a longer period from which they are separated, either the course of time in general, or some period distinctly revealed. Now the previous date (the 2300 days) includes two events,—the restoration of the sacrifice, and the desolation. The first of these is identical in character with the seventy weeks, which are a period of the restored polity of Jerusalem; and hence the most natural of the cutting off is that which refers it to the whole period of the former vision.”—“First Elements of Sacred Prophecy”by T. R. Birks, London, 1843, pages 359, 360.
Notes.—“As both the 2300 years of chapter 8 and the‘seventy weeks’of chapter 9 start from the Persian period of Jewish history, in other words, as they both date from therestoration erawhich followed the Babylonian captivity, their starting-points must be either identical or closely related chronologically.”—“Light for the Last Days”by H. Grattan Guinness, London, Hodder and Stoughton, 1893, page 183.
“There is plainly a close correspondence between the two visions of Daniel 8 and Daniel 9. The seventy weeks are said to becut offfor certain distinct objects; and this implies a longer period from which they are separated, either the course of time in general, or some period distinctly revealed. Now the previous date (the 2300 days) includes two events,—the restoration of the sacrifice, and the desolation. The first of these is identical in character with the seventy weeks, which are a period of the restored polity of Jerusalem; and hence the most natural of the cutting off is that which refers it to the whole period of the former vision.”—“First Elements of Sacred Prophecy”by T. R. Birks, London, 1843, pages 359, 360.
9. What was to be accomplished at the close of the seventy weeks?
“To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.”Same verse, latter part.
Note.—For“the Most Holy,”the Douay version reads,“the Saint of saints.”
10. What portion of this period was to reach to Christ, the Messiah, or Anointed One?
“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall beseven weeks, and threescore and two weeks.”Verse 25, first part.
Note.—The word Messiah means anointed, and Jesus was anointed with the Holy Spirit (Acts 10:38) at His baptism in 27a.d.Matt. 3:16.
11. At the end of this time, what was to be done to Messiah?
“And after threescore and two weeks shall Messiah becut off.”Verse 26, first part.
Illustration.Rebuilding Of Jerusalem. "And they builded, and finished it, according to the commandment of the God of Israel." Ezra 6:14.
Rebuilding Of Jerusalem. "And they builded, and finished it, according to the commandment of the God of Israel." Ezra 6:14.
12. How was the destruction of Jerusalem and the sanctuary by the Romans then foretold?
“And the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”Same verse, last part.
13. What was Messiah to do during the seventieth week?
“And He shallconfirm the covenantwith many for one week.”Verse 27, first clause. See Matt. 26:26-28.
14. What was He to take away in the midst of this week?
“And in the midst of the week He shall cause thesacrifice and the oblation to cease.”Same verse, next clause.
Note.—Ancient Babylon took away the typical service by the destruction of the temple at the capture of Jerusalem. This service was restored at the rebuilding of Jerusalem, but was perverted into mere formalism by the Jews, and was taken away by Christ at the first advent, when He blotted out the handwriting of ordinances, and“took it out of the way, nailing it to His cross.”Col. 2:14. He then became“a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”Heb. 8:2. Thus He established the service in the heavenly sanctuary. The little horn, the Papacy, as far as was within its power, took away from the people the mediation of Christ in the heavenly sanctuary, and substituted for it the Roman priesthood, with the Pope as Pontifex Maximus, or high priest. Power over this truth of the gospel and over the people of God was allowed to the Papacy because of transgression (Dan. 8:12, R. V.), just as the people of Jerusalem were given into the hand of the king of ancient Babylon for the same reason. 1 Chron. 9:1. Thus has the Papacy“cast down the truth to the ground,”and has trodden underfoot the sanctuary and the people of God.
15. How are the judgments upon Jerusalem again foretold?
“And for the overspreading of abominations He shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”Remainder of verse 27.
Note.—Seventy weeks would be four hundred and ninety days; and as a day in prophecy represents a year (Num. 14:34; Eze. 4:6), this period would be four hundred and ninety years. The commandment to restore and build Jerusalem was brought to its completion by Artaxerxes Longimanus in the seventh year of his reign (Ezra 6:14; 7:7, 8), which, as already noted, wasb.c.457. From this date the sixty-nine weeks, or four hundred and eighty-three years, would extend to the baptism of Christ in 27a.d., and the whole period to 34a.d., when the martyrdom of Stephen occurred, and the gospel began to be preached to the Gentiles. Before the end of that generation Jerusalem was destroyed by the Romans, 70a.d.The twenty-three hundred years would extend fromb.c.457 to 1844a.d., when began the great second advent movement, which calls upon all to come out of modern Babylon, and to prepare for the next great event, the coming of Christ and the destruction of the world by fire.
16. What question was asked in the vision of Daniel 8?
“Then I heard a holy one speaking; and another holy one said unto that certain one which spake,How long shall be the vision concerning the continual burnt offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden underfoot?”Dan. 8:13.
Notes.—Literal Jerusalem was given into the hands of ancient Babylon, and the typical service in the earthly sanctuary was thus taken away. Dan. 1:1, 2. This was prophetic of the experience of spiritual Jerusalem in modern Babylon, foretold in the prophecies of Daniel and John, and of the taking away of the mediation of Christ in the heavenly sanctuary. Dan. 7:25; 8:13. These two visions expose the work of modern Babylon, the Papacy, and determine the limit of its permitted power over the people of God, and of its perversion of the gospel of Christ in substituting another mediatorial system for the work of Christ in the heavenly sanctuary.The general theme upon which the book of Daniel treats is Babylon, both ancient and modern. Chapters 1-6, inclusive, present certain historical facts leading up to the fall of ancient Babylon, and an attempt to destroy the prophet Daniel himself and the final attempt to destroy the people of God,—a brief historical outline, which is in itself a prophecy of modern Babylon. Chapters 7-12, inclusive, contain prophecies relating especially to modern Babylon, which supplement the historical prophecy of the previous chapters, and which enable us to draw a very exact and striking parallel between ancient and modern Babylon. A brief outline of this parallel may be stated thus:—(1) In the religion of ancient Babylon, image-worship found a prominent place. The same is true of modern Babylon.(2) Ancient Babylon affirmed that the gods (or God) dwelt not in the flesh. By the dogma of the immaculate conception of the Virgin Mary (that is, that she herself was born without the taint of original sin), modern Babylon teaches that God, in the person of His Son, did not take the same flesh with us; that is, sinful flesh.(3) Ancient Babylon persecuted those who refused to accept her dogmas and worship according to her laws. Modern Babylon has done the same.(4) The king of ancient Babylon set himself above God, and attempted to make his kingdom an everlasting kingdom. So does modern Babylon.(5) Ancient Babylon rejected the true gospel as taught to Nebuchadnezzar, and the fall of Babylon came in consequence. Modern Babylon has done the same in her rejection of the true gospel as brought to her in the Reformation, and her fall is inevitable and impending.(6) The fall of ancient Babylon came just at the time when it was giving expression to its contempt of all its enemies, and its confidence in its own permanence. This experience will be repeated in the history of modern Babylon.
Notes.—Literal Jerusalem was given into the hands of ancient Babylon, and the typical service in the earthly sanctuary was thus taken away. Dan. 1:1, 2. This was prophetic of the experience of spiritual Jerusalem in modern Babylon, foretold in the prophecies of Daniel and John, and of the taking away of the mediation of Christ in the heavenly sanctuary. Dan. 7:25; 8:13. These two visions expose the work of modern Babylon, the Papacy, and determine the limit of its permitted power over the people of God, and of its perversion of the gospel of Christ in substituting another mediatorial system for the work of Christ in the heavenly sanctuary.
The general theme upon which the book of Daniel treats is Babylon, both ancient and modern. Chapters 1-6, inclusive, present certain historical facts leading up to the fall of ancient Babylon, and an attempt to destroy the prophet Daniel himself and the final attempt to destroy the people of God,—a brief historical outline, which is in itself a prophecy of modern Babylon. Chapters 7-12, inclusive, contain prophecies relating especially to modern Babylon, which supplement the historical prophecy of the previous chapters, and which enable us to draw a very exact and striking parallel between ancient and modern Babylon. A brief outline of this parallel may be stated thus:—
(1) In the religion of ancient Babylon, image-worship found a prominent place. The same is true of modern Babylon.
(2) Ancient Babylon affirmed that the gods (or God) dwelt not in the flesh. By the dogma of the immaculate conception of the Virgin Mary (that is, that she herself was born without the taint of original sin), modern Babylon teaches that God, in the person of His Son, did not take the same flesh with us; that is, sinful flesh.
(3) Ancient Babylon persecuted those who refused to accept her dogmas and worship according to her laws. Modern Babylon has done the same.
(4) The king of ancient Babylon set himself above God, and attempted to make his kingdom an everlasting kingdom. So does modern Babylon.
(5) Ancient Babylon rejected the true gospel as taught to Nebuchadnezzar, and the fall of Babylon came in consequence. Modern Babylon has done the same in her rejection of the true gospel as brought to her in the Reformation, and her fall is inevitable and impending.
(6) The fall of ancient Babylon came just at the time when it was giving expression to its contempt of all its enemies, and its confidence in its own permanence. This experience will be repeated in the history of modern Babylon.
17. What prophetic period, therefore, extends to the deliverance of God's people from the captivity in modern Babylon, and the restoration to them of the mediation of Christ?
“And he said unto me,Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”Verse 14.
Note.—The earthly sanctuary was a type of the heavenly sanctuary (Heb. 9:23, 24; Lev. 16:29, 30, 33); the cleansing of the earthly sanctuary was typical of the cleansing in the heavenly sanctuary; and this cleansing of the sanctuary accomplished on the great day of atonement is the closing[pg 237]work of Christ in His mediation for sin. And the commencement of the cleansing of the heavenly sanctuary marks the beginning of a new era in the experience of the people of God on earth; namely, the deliverance from the power of modern Babylon, the restoration to them of the knowledge of the mediation of Christ for them in the heavenly sanctuary, and a cleansing from sin in preparation for the second advent of Christ. The cleansing of the heavenly sanctuary involves the investigative judgment, which will be followed by the plagues, and Christ's coming. This period, therefore, determines the time of restoration and of judgment.
18. What is said of those who live to see the deliverance from modern Babylon, and the restoration of the true gospel?
“Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”Dan. 12:12.
Note.—The 1335 days (years) of Dan. 12:12 are evidently a continuation of the 1290 days (years) of the previous verse, which commence with the taking away of the mediation of Christ, in the period 503-508a.d.See under question 22 in reading on“The Vicar of Christ,”page 229. The 1335 days, or years, would therefore extend to the period 1838-43, the time of the preaching of the judgment-hour, in preparation for the cleansing of the sanctuary, and the accompanying work at the end of the 2300 days, or years, of Dan. 8:14. At that time special blessings were to come upon those who were delivered from the errors and bondage of Rome, and had their minds directed anew to the mediation of Christ as the great High Priest in the heavenly sanctuary.General Note on the Prophecies of Daniel.—The second chapter of Daniel presents in brief outline the divine program of history leading up to the establishment of the everlasting kingdom of God. The seventh chapter of Daniel presents somewhat more in detail the history of those earthly kingdoms which were to precede the establishment of the kingdom of God, the objective point of the prophecy being the little horn and its effort to change the laws and ordinances of God, and to destroy the subjects of the heavenly kingdom. The period allotted to the supremacy of this power, the Papacy (the 1260 years), is also indicated. The prophecy of the eighth chapter of Daniel covers the period from the restoration era in the time of the Persian kings and the establishment of the people of God in their own land, to the restoration era just preceding the second advent of Christ and the setting up of His everlasting kingdom. In this chapter the leading theme is the effort of the Papacy to substitute its own mediatorial system for the mediatorial work of Christ, and the announcement of a prophetic period (the 2300 years), at the end of which the counterfeit system introduced by the Papacy was to be fully exposed. The remaining chapters of Daniel supplement the prophecies of the second, seventh, and eighth chapters, and show that at the end of the first portion of the 2300-year period (the 70 weeks, or 490 years) Messiah was to appear and be cut off, following which would come the destruction of Jerusalem. In the closing chapter two new periods are introduced (the 1290 years and the 1335 years), at the end of which, as with the 2300 years, was to come the movement preparatory to the setting up of God's everlasting kingdom in the earth, in harmony with the prophecies of the second and seventh chapters.
Note.—The 1335 days (years) of Dan. 12:12 are evidently a continuation of the 1290 days (years) of the previous verse, which commence with the taking away of the mediation of Christ, in the period 503-508a.d.See under question 22 in reading on“The Vicar of Christ,”page 229. The 1335 days, or years, would therefore extend to the period 1838-43, the time of the preaching of the judgment-hour, in preparation for the cleansing of the sanctuary, and the accompanying work at the end of the 2300 days, or years, of Dan. 8:14. At that time special blessings were to come upon those who were delivered from the errors and bondage of Rome, and had their minds directed anew to the mediation of Christ as the great High Priest in the heavenly sanctuary.
General Note on the Prophecies of Daniel.—The second chapter of Daniel presents in brief outline the divine program of history leading up to the establishment of the everlasting kingdom of God. The seventh chapter of Daniel presents somewhat more in detail the history of those earthly kingdoms which were to precede the establishment of the kingdom of God, the objective point of the prophecy being the little horn and its effort to change the laws and ordinances of God, and to destroy the subjects of the heavenly kingdom. The period allotted to the supremacy of this power, the Papacy (the 1260 years), is also indicated. The prophecy of the eighth chapter of Daniel covers the period from the restoration era in the time of the Persian kings and the establishment of the people of God in their own land, to the restoration era just preceding the second advent of Christ and the setting up of His everlasting kingdom. In this chapter the leading theme is the effort of the Papacy to substitute its own mediatorial system for the mediatorial work of Christ, and the announcement of a prophetic period (the 2300 years), at the end of which the counterfeit system introduced by the Papacy was to be fully exposed. The remaining chapters of Daniel supplement the prophecies of the second, seventh, and eighth chapters, and show that at the end of the first portion of the 2300-year period (the 70 weeks, or 490 years) Messiah was to appear and be cut off, following which would come the destruction of Jerusalem. In the closing chapter two new periods are introduced (the 1290 years and the 1335 years), at the end of which, as with the 2300 years, was to come the movement preparatory to the setting up of God's everlasting kingdom in the earth, in harmony with the prophecies of the second and seventh chapters.