Cfess Book COPYRIGKr DEPOSIT THOUGHTS ON THE PROPHECIES OF DANIEL BEING F'j^Y^nr I OF THE COMBINED VOLUME "DANIEL AND THE REVELATION" SHOWING THE Response of History to the Voice OF Prophecy By URIAH SMITH Author of "Thoughts on the Revelation," "Here and^ereafter," "Looking- Unto Jesus," "The Marvel of Nations," etc. REVIEW AND HERALD PUBLISHING CO. Battle Creek, Mich. Chicago - Toronto - - Atlanta 3^' 5^^ .s^ % 44890 Entered according to Act of Congress in the Year 1899, BY Uriah Smith. Entered at Stationers' Hall,, London. TW^O COPIES RECEIVED. SECOND COPY, (^^ lo O — ..^5. V^^^^^ ^0 1. With Enoch, the seventh from Adam, and for three hundred and eight years contemporary with Adam, the voice of prophecy began to be heard through human lips. For so the apostle Jude declares: "And Enoch, also, the seventh from Adam, prophesied of these, saying. Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard spet-cb?^ which ungodly sinners have spoken against him." Jude 14, 15. This sublime and earliest prophecy reaches to the end of time. And ■hrough all the intervening ages, other prophecies have covered all the ruore important events in the great drama of history. 2. The coming to pass of these great events has been but the response ;' hist!;ry to what the prophecies had declared. And thus amid the ver-present evidences of the short-sightedness of men, and the ever- recurr'ng failures of human schemes, a voice has continually gone up Tfom earth to heaven, " The word of the Lord endureth forever." 3. It is for the purpose of calling attention to some of these important prophetico-historical lessons, if we may be permitted to coin a word, that Lhi=; volrme is written. And the book of Daniel is chosen for this purpose, because in some respects its prophecies are more direct-^than are to be found elsewhere upon the prophetic page, an'd^tfeke fuMlments more striking. The object before us is threefold : (1) To g^inan understanding of tb' vv'onderful testimony of the book itself; (2) To acquaint ourselves with some of the more interesting and impoi:t'ant>ei'-ents in the historj^ of civilized nations, and mark how accurately the prophecies, some of them depending upon the developments of the then- far-distant fumre, and upon conditions the most minute and complicated, have been fulRled in these events; and (3) To draw from these things important lessons relative to practical Christian duties, which were not given for past ages merely, but are for the learning and admonition of the world to-day. 4. The books of Daniel and the Revelation are counterparts of each other. They naturally stand side by side, and should be studied together. 5. We are aware that any attempt to' explain these books and make an application of their prophecies, is generally looked upon as a futile and fanatical task, and is sometimes met with even open hostility. It is much to be regretted that any portions of that volume which all Christi i [5] 6 PREFACE. believe to be the book wherein God has undertaken to rcvwl his will to mankind, should come to be regarded in such a light. But a great fact to which the reader's attention is called in the following paragraph, is be- lieved to contain for this state of things both an explanation and an antidote. 6. There are two general systems of interpretation adopted by differ- ent expositors in their efforts to explain the sacred Scriptures. The first is the mystical or the spiritualizing system invented by Origen, to the shame of sound criticism and the curse of Christendom ; the second is the system of literal interpretation, used by such men as Tyndale, Luther, and all the Reformers, and furnishing the basis for every advance step which has thus far been made, in the reformation from error to truth as taught in the Scriptures. According to the first system, every declaration is supposed to have a mystical or hidden sense, which it is the province of the interpreter to bring forth ; by the second, every declaration is to be taken in its most obvious and literal sense, except where the context and the well-known laws of language show that the terms are figurative, and not literal ; and whatever is figurative must be explained by other portions of the Bible which are literal. 7. By the mystical method of Origen, it is vain to hope for any uni- form understanding of either Daniel or the Revelation, or of any other book of the Bible ; for that system ( if it can be called a system ) knows no law but the uncurbed imagination of its adherents ; hence there are on its side as many different interpretations of Scripture as there are different fancies of different writers. By the literal method, everything is subject to well-established and clearly defined law ; and, viewed from this stand- point, the reader will be surprised to see how simple, easy, and clear many portions of the Scriptures at once become, which, according to any other system, are dark and unsolvable. It is admitted that many figures are used in the Bible, but it is also claimed that the Scriptures introduce no figure which they do not somewhere furnish literal language to explain. This volume is offered as a consistent exposition of the book of Daniel according to the literal system. 8. The study of prophecy should by no means be neglected ; for it is the prophetic portions of the word of God which especially constitute it a lamp to oui4pet and a light to our path. So both David and Peter une- quivocally testify. Ps. 119 ; 105 ; 2 Peter 1 : 19. 9. No sublimer study can occupy the mind than the study of books in which He who sees the end from the beginning, looking forward through all the ages, gives, through his inspired prophets, a description of coming events for the benefit of those whose lot it would be to meet them. 10. An increase of knowledge respecting the prophetic portions of the word of God was to be one of the characteristics of the last days. Said the angel to Daniel, " But thou, O Daniel, shut up the words, and seal the book, even to the time of the end : many shall run to and fro, and knowl PREFACE. 7 edge shall be increased;' or, as Michaelis's translation reads: "When many shall give their sedulous attention to the understanding of these things, and knowledge shall be increased." It is our lot to live this side the time to which the angel told Daniel to thus shut up the words and seal the book. That restriction has now expired by limitation. In the lan- guage of the figure, the seal has been removed, and many are running to and fro, and knowledge has marvelously increased in every department of science ; yet it is evident that this prophecy specially contemplates an increase of knowledge concerning those prophecies that are designed to give us light in reference to the age in which we live, the close of this dispensation, and the soon-coming transfer of all earthly governments to the great King of Righteousness, who shall destroy his enemies, and crown with an infinite reward every one of his friends. The fulfilment of the prophecy in the increase of this knowledge, is one of the pleasing signs of the present time. For more than half a century, light upon the prophetic word has been increasing, and shining with ever-growing luster to our own day. 11. There seems to be no prophecy which a person can have so little excuse for misunderstanding as the prophecy of Daniel, especially as re- lates to its main features. Dealing but sparingly in language that is highly figurative, explaining all the symbols it introduces, locating its events within the rigid confines of prophetic periods, it points out the first advent of the Messiah in so clear and unmistakable a manner as to call forth the execration of the Jews upon any attempt to explain it, and gives so accurately, and so many ages in advance, the outlines of the great events of our world's history, that infidelity stands confounded and dumb before its inspired record. 12. With thrilling interest we behold to-day the nations marshaling their forces, and pressing forward in the very movements described by the royal seer in the court of Babylon twenty-five hundred years ago. and these movements — hear it, ye children of men — are the last political revolutions to be accomplished before this earth plunges into her final time of trouble, and Michael, the great Prince, stands up, and his people, all who are found written in the book, . are crowned with full and final deliverance. Dan. 12 : 1, 2. 13. Are these things so ? "Seek," says our Saviour, "and ye shall find ; knock, and it shall be opened unto you." God has not so concealed his truth that it will elude the search of the humble seeker. With a prayer that the same Spirit by which those portions of Scrip- ture which form the basis of this volume were at first inspired, and whose aid the writer has sought in his expository efforts, may rest abundantly upon the reader in his investigations, according to the promise of the Saviour in John 16 : 7, 13, 15, this work is commended to the candid and careful attention of all who are interested in prophetic themes. U. S. Battle Creek, MrcH., January, 1697. :^^^: MTEMT r/i\ ^be BooH ^^ D^"^®^' CHAPTER I. Daniel in Captivity PAGE 24 Characteristics of the Sacred Writings — Five Historical Facts — Prophecy of Jerusalem's Captivity — The Holy City Three Times Overthrown — God's Testimony against Sin — Condition and Treatment of Daniel and his Companions — Character of King Nebuchadnezzar — Signification of Pagan Names — Daniel's In- tegrity — The Result of his Experiment — Daniel Lives till the Time of Cyrus. CHAPTER II. The GrREAT Image A Difficulty Explained — Daniel Enters upon his Work — Who were the Magicians — Trouble between the King and the Wise Men — The Ingenuity of the Magicians — The King's Sentence against Them — Remarkable Providence of God — The Help Sought by Daniel — A Good Example — Daniel's Magnanimity — A Natural Character — The Magicians Exposed — What the World Owes to the People of God — Appropriateness of the Symbol — A Sublime Chapter of Human History — Beginning of the Babylonian King- dom — What is Meant by a Universal Kingdom — Description of Babylon — The Heavenly City — Babylon's Fall — Stratagem of Cyrus — Belshazzar's Impious Feast — Prophecy Fulfilled — Baby- lon Reduced to Heaps — The Second Kingdom, Medo-Persia — ■ Persian Kings, and Time of their Reign — Persia's Last King — Alexander the Great — His Contemptible Character — The Fourth Kingdom — The Testimony of Gibbon — Influences which Under- mined Rome — A False Theory Examined — What the Toes Sig- nify — • Rome Divided — Names of the Ten Divisions — Subsequent History — God's Kingdom Still Future — Its Nature, Location, and Extent. 32 8 COATED" TS. CHAPTER III. The Fiery Ordeal ........ 78 Nebuchadnezzar's Image rs. God's — Devotion of Idolaters — The Jews Accused — The King's Forbearance — The Fiery Furnace — Its Effect on the Chaldeans — The Course of the Three Wor- thies—The Wonderful Deliverance — Its Effect on the King's Mind — Integrity Honored. CHAPTER IV. Nebuchadnezzar's Decree ...... 85 The Oldest Decree on Record — Humiliation Confessed — A Good Example — Nebuchadnezzar's Condition — God's Dealing with the King — The Magicians Humbled — A Remarkable Illustra- tion — Mercy in Judgment — An Important Key to Prophetic In- terpretation — Angels Interested in Human Affairs — The King's Acknowledgment — Daniel's Hesitation — His Delicate Answer to the King — Judgments Conditional — The Lesson Unheeded — The Blow Falls — The King's Restoration — The End Gained — Nebuchadnezzar's Death — Summary of his Experience. CHAPTER V. Belshazzar's Feast ........ 94 Closing Scene of Babylon's History — Celebration of tlio Conquest of Judea — The Sacred Vessels Desecrated — God Interferes with the Revelry — The Phantom Hand — Change of Scene — Daniel Called — The Lesson to the King — The Writing Interpreted — The Fulfilment Follows — Edwin Arnold's Prize Poem. CHAPTER VI. Daniel in the Lions' Den . . . . . lOG Date of the Persian Kingdom — Cyrus Sole Ruler — Paul's Ri'fer- ence to Daniel's Experience — Extent of the Persian Kingdom — A Fiendish Plot — Righteousness Daniel's only Fault — False Wit- ness of the Conspirators — Daniel Undisturbed — The Decree Se- cured — The Victim Ensnared — The King's Dilemma — Daniel Cast into the Lions' Den — His Wonderful Preservation — Fate of Daniel's Accusers — Daniel Doubly Vindicated — The King's Decree. CONTENTS. 9 CHAPTER YII. The Four Beasts . . . . . . . .118 Chronological Connection — Rule of Scripture Interpretation — ■ Signification of the Symbols — The Kingdoms Identical witlj those of Daniel 2 — Why the Vision is Repeated — Change in Babylonish History — Deterioration of Earthly Governments — The Symbol of the Bear Explained — Grecia the Third Kingdom — Rapidity of its Conquests — Testimony of Rollin — Signification of the Four Heads of the Leojjard Beast — The Nondescript — Signification of the Ten Horns — A Little Horn among the Ten — The Judgment Scene — A Temporal Millennium Impossible — Character of the Little Horn — Gradual Development of the Ro- mish Church — Opposition of the Arians — The Three Horns Plucked Up — Millions of Martyrs — A Feeble Defense — Pagan- ism Outdone — Meaning of Time, Times, and a Half — Date of Papal Supremacy — Date of Papal Overthrow — Rome a Repub- lic — The Power of the Papacy Waning in Its Stronghold — A Later Judgment — The Ecumenical Council — Victor Emmanuel's United Italy — End of the Pope's Temporal Power — Its Coming Destruction. CHAPTER YIll. The Ram, He-Goat, and Little Horn . . . .145 Change from Chaldaic to Hebrew — Date of Belshazzar's Reign — Date of this Vision — Where was Shushan ? — A Prophecy of Isaiah Fulfilled — The Angel Explains the Symbols — How the Goat Represents the Grecians — Alexander the Great — Battle at .the River Granicus — Battle at the Passes of Issus — The Great Battle of Arbela — Subversion of the Persian Kingdom, b. c. 331 — Alexander's Famous Reply to Darius — The World Will not Per- mit Two Suns nor Two Sovereigns — Increase of Power — Alexan- der's Disgraceful Death — Division of the Kingdom — The Roman Horn — How it Came out of One of the Horns of the Goat — Anti- ochus Epiphanes not this Horn — Rome the Power Symbolized by the Little Horn — What is the " Daily" — Two Desolating Powers Brought to View — When Oppression of the Saints Will End — The 2300 Days not here Explained — The Sanctuary Explained — What the Cleansing of the Sanctuar^^ Is— The King of Fierce Countenance — By What Means the Romans Prospered — The Explanation not Finished — The Reason Why. 10 CONI^ENTS. CHAPTER IX. The Seventy Weeks . 183 The Short Time between the Visions — Daniel's Understanding of Jeremiah's Prophecy — Daniel's Wonderful Prayer — Gabriel again Appears — Vision of Chapter 8 Explained — Connection between Chapters Eight and Nine Established — The Time Ex- plained — The Seventy Weeks — The Meaning of ' ' Cut Off " — Tes- timony of Dr. Hales — Date of the Seventy Weeks — The Decree of Cyrus — The Decree of Darius — The Decree of Artaxerxes — The Year 457 before Christ — Date of Christ's Baptism — Date of Christ's Crucifixion — Invention of the Christian Era — Interme- diate Dates — Harmony Established — The Genuine Reading — Ptolemy's Canon — The End of the 2300 Days. CHAPTER X. Daniel's Last Vision 213 Time of Daniel's Various Visions — How Cj-^rus Became Sole Mon- arch — Daniel's Purpose in Seeking God — Scriptural Fasting — Another Appearance of the Angel Gabriel — The Effect upon Daniel — Daniel's Age at this Time — The Answer to Prayer Sometimes not Immediately Apparent — Who Michael Is — Daniel's Solicitude for his People — The Relation of Christ and Gabriel to the King of Persia and the Prophet Daniel. CHAPTER XL A Literal Prophecy 222 Succession of Kings in Persia — The Rich King — The Largest Army ever Assembled in the World — Meaning of the Phrase ♦'Stand Up " — Alexander in Eclipse — His Kingdom Divided among his Four Leading Generals — Location of the King of the North and the King of the South — Macedon and Thrace Annexed to Syria — The Syrian Kingdom Stronger than the Kingdom of Egypt — Divorce and Marriage of Antiochus Theos — Laodice's Revenge — Berenice and her Attendants Murdered — Ptolemj' Euergetes Avenges the Death of his Sister — Syria Plundered — 2500 Idols Carried to Egypt — Antiochus Magnus Avenges the Cause of his Father — Defeated by the Egyptians — Ptolemy Overcome by his Vices — Another Syrian Campaign against Egypt — New Complications — Rome Introduced — Syria and Macedonia Forced to Retire — Rome Assumes the Guardianship of the Egyptian King — The Egyptians Defeated — Antiochus Falls before the Romans — Syria Made a Roman Province — Ju- CONTENTS. 11 dea Conquered by Pompey — Caesar in Egypt — Exciting Scenes — Cleopatra's Stratagem — Ceesar Triumphant— Veni, Vidi, Vici — Caesar's Deatli — Augustus Csesar— Tlie Triumvirate — The Au- gustan Ag3 of Rome — Tlie Birth of our Lord — Tiberius, the Vile — Date of Christ's Baptism — Rome's League with the Jews — C^sar and Antony — The Battle of Actium — Final Overthrow of Jerusalem — What is Meant by Chittim — The Vandal War — The "Daily" Taken Away — Justinian's Famous Decree — The Goths Driven from Rome — Long Triumph of the Papacy — The Atheistical King — The French Revolution of 1793 — The Bishop of Paris Declares himself an Atheist — France as a Nation Rebels against the Author of the Universe — The Marriage Covenant Annulled — God Declared a Phantom, Christ an Impostor — Blas- phemy of a Priest of Illuminism — A Dissolute Female the God- dess of Reason — Titles of the Nobility Abolished — Their Estates Confiscated — The Land Divided for Gain — Termination of the Reign of Terror — Time of the End, 1798 — Triple War between Egpyt, France, and Turkey — Napoleon's Dream of Eastern Glory — He Diverts the War from England to Egypt — His Ambition Embraces all Historical Lands of the East — Downfall of the Pa- pacy — Embarkation from Toulon — Alexandria Taken — Battle of the Pyramids — The Combat Deepens — Turkey, the King of the North, Declares War against France — Napoleon's Campaign in the Holy Land — Beaten at Acre — • Retires to Egypt — Called back to France — Egypt in the Power of Turkey — Tidings out of the East and North — The Crimean War of 1853— Predicted by Dr. Clarke from this Prophecy in 1825 — The Sick Man of the East — The Eastern Question ; What is It ? — Russia's Long-Cherished Dream — The Last Will and Testament of Peter the Great ■ — Startling Facts in Russian History — The Prophecy of Napoleon Bonaparte — Kossuth's Prediction — Russia's Defiant Attitude in 1870 — TheRusso-Turkish War of 1877 — The Berlin Congress — Turkey Bankrupt — The Whole Empire Mortgaged to the Czar — Wonderful Shrinkage of Turkish Territory — The Wonder of Statesmen — The Eastern Question in the Future, CHAPTER XII. Closing Scenes . . . 293 The Reign bi Christ — The Grand Signal of its Approach — What Events are Next in Order — The Time of Trouble — The Resur- rection — The Key to the Future — Some to Life, Some to Shame — Promised Rewards of the Coming Day — The Sealed Book Opened — Knowledge Wonderfully Increased — The Progress of a Thousand Years Made in Fifty — ^ The Wise Understand — Daniel Stands in his Lot- The Great World-Kingdom Image, Dan. 2 : 34, 88 Map of The Four Kingdoms .... The Three Hebrews in the Fiery Furnace . Daniel in the Lions' Den .... The Lion — Symbol op Babylon . . . . The Bear — Symbol of Medo-Persia The Leopard — Sy^mbol of Grecia The Fourth Beast — Symbol of Rome The Little Horn — Symbol ok the Papacy The Ram — Symbol of Medo-Persia . The He-Goat — Symbol, of Grecia The Little Horn of Daniel VIII Diagram of the 70 Weeks and 2300 Days Map Illustrating the Eastern Qukstion Increase of Knowledge, Plate 1 . . . Increase of Knowledge, Plate II . Page 41 65 81 109 114 . 115 IIG . 117 118 . 146 148 . 151 191 . 289 306 . 307 [14] (®|^^HAT the book of Daniel was written by the person whose ^Wf" name it bears, there is no reason to doubt. Ezekiel, who i was contemporary with Daniel, bears testimony, through the spirit of prophecy, to his piety and uprightness, ranking him in this respect with Noah and Job : " Or if I send a pesti- lence into that land, and pour out my fury upon it in blood, to cut off from it man and beast; though Noah, Daniel, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness." Eze. 14 : 19, 20. His wisdom also, even at that early day, had become proverbial, as appears from the same writer. To the prince of Tyrus he was directed of the Lord to say, "Behold, thou art wiser than Daniel ; there is no secret that they can hide from thee." Eze. 28:3. But above all, our Lord recognized him as a prophet of God, and bade his disciples understand the predictions given through him for the benefit of his church: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him under- stand), then let them which be in Judea flee into the moun- tains." . Matt. 24 : 15, 16. Though we have a more minute account of his early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the [21] 22 INTRODUCTION. royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years' captivity, b. c. 606. Jeremiah and Habakkuk were yet utter- ing their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporane- ously, B. c. 520-518, and Malachi, the last of the Old-Testa- ment prophets, who flourished a little season about b. c. 397. During the seventy years' captivity of the Jews, b. c. 606- 536, predicted by Jeremiah (Jer. 25 : 11), Daniel resided at the court of Babylon, most of the time prime minister of that brilliant monarchy. His life affords a most impressive lesson of the importance and advantage of maintaining from earliest youth strict integrity toward God, and furnishes a notable in- stance of a man's maintaining eminent piety, and faithfully dis- charging all the duties that pertain to the service of God, while at the same time engaging in the most stirring activities, and bearing the weightiest cares and responsibilities that can de- volve upon men in this earthly life. What a rebuke is his course to many at the present day, who, having not a hundredth part of the cares to absorb their time and engross their attention that he had, yet plead as an excuse for their almost utter neglect of Christian duties, that they have no time for them. What will the God of Daniel say to such, when he comes to reward his servants impartially, ac- cording to their improvement or neglect of the opportunities offered them ? But it is not alone nor chiefly his connection with the Chal- dean monarchy, the glory of kingdoms, that perpetuates the memory of Daniel, and covers his name with honor. From the hight of its glory he saw that kingdom decline, and pass into other hands. Its period of greatest prosperity was em- braced within the limits of the lifetune of one man. So brief INTRODUCTION. 23 was its supremacy, so transient its glory. But Daniel was in- trusted with more enduring honors. While beloved and hon- ored by the princes and potentates of Babylon, he enjoyed an infinitely higher exaltation, in being beloved and honored by God and his holy angels, and admitted to a knowledge of the counsels of the Most High. His prophecy is, in many respects, the most remarkable of any in the sacred record. It is the most comprehensive. It was the first prophecy giving a consecutive history of the world from that time to the end. It located the most of its predictions within well-defined prophetic periods, though reaching many centuries into the future. It gave the first definite chronolog- ical prophecy of the coming of the Messiah. It marked the time of this event so definitely that the Jews forbid any attempt to interpret its numbers, since that prophecy shows them to be without excuse in rejecting Christ; and so accurately had its minute and literal predictions been fulfilled down to the time of Porphyry, a. d. 250, that he declared (the only loophole he could devise for his hard-pressed skepticism) that the predic- tions were not written in the age of Babylon, but after the events themselves had transpired. This shift, however, is not now available; for every succeeding century has borne addi- tional evidence to the truthfulness of the prophecy, and we are just now, in our own day, approaching the climax of its fulfil- ment. The personal history of Daniel reaches to a date a few years subsequent to the subversion of the Babylonian kingdom by the Medes and Persians. He is supposed to have died at Shushan, or Susa, in Persia, about the year b. c. 530, aged nearly ninety-four years; his age being the probable reason why he returned not to Judea with other Hebrew captives, under the proclamation of Cyrus (Ezra 1 : 1), b. c. 536, which marked the close of the seventy years' captivity, b H^^mF^i. tmms^^Bi ^ ry^ ^ -^f^wmtsz Verse 1. In the third .year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon Unto Jerusalem, and besieged it. 2. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god ; and he brought the vessels into the treasure-house of his god. Qiyrg^ITH a directness characteristic of the sacred writers, '^KilW^ Daniel enters at once upon his subject. He com- ^S^^^ mences in the simple, historical style, his book, with the exception of a portion of chapter 2, being of a historical nature, till we reach the seventh chapter, when the prophetical portion, more properly so called, commences. Like one con- scious of uttering only well-known truth, he proceeds at once to state a variety of particulars by which his accuracy could at once be tested. Thus, in the two verses quoted, he states five particulars purporting to be historical facts, such as no writer would be likely to introduce into a fictitious narrative : (1) That Jehoiakim was king of Judah; (2) That Nebuchadnezzar was king of Babylon; (3) That the latter came against the former; (4) That this was in the third year of Jehoiakim' s reign; and (5) That Jehoiakim was given into the hand of Kebuchadnez- zar, who took a portion of the sacred vessels of the house of God, and carrying them to the land of Shinar, the country of Babyh:)n (Gen. 10 : 10), phiced them in the treasure-house of his heathen divinity. Subsequent portions of the narrative abound as fully in historical facts of a like nature. [2n CHAPTER 1, VERSES 1, 2. 25 This overthrow of Jerusalem was predicted by Jeremiah, and immediately accomplished, b. c. 606. Jer. 25 : 8-11. Jeremiah places this captivity in the fourth year of Jehoiakim, Daniel in the third. This seeming discrepancy is explained by the fact that JSTebuchadnezzar set out on his expedition near the close of the third year of Jehoiakim, from which point Daniel reckons. But he did not accomplish the subjugation of Jerusalem till about the ninth month of the year following; and from this year Jeremiah reckons. (Frideaux, Yol. I, pp. 99, 100.) Jehoiakim, though bound for the purpose of being taken to Babylon, having humbled himself, was permitted to remain as ruler in Jerusalem, tributary to the king of Babylon. This was the first time Jerusalem was taken by Nebuchad- nezzar. Twice subsequently, the city, having revolted, was captured by the same king, being more severely dealt with each succeeding time. Of these subsequent overthrows, the first was under Jehoiachin, son of Jehoiakim, b. c. 599, when all the sacred vessels were either taken or destroyed, and the best of the inhabitants, with the king, were led into captivity. The second was under Zedekiah, when the city endured the most formidable siege it ever sustained, except that by Titus, in a. d. 70. During the two years' continuance of this siege, the inhabitants of the city suffered all the horrors of extreme famine. At length, the garrison and king, attempting to escape from the city, were captured by the Chaldeans. The sons of the king were slain before his face. His eyes were put out, and he was taken to Babylon; and thus was fulfilled the prediction of Ezekiel, who declared that he should be carried to Babylon, and die there, but yet should not see the place. Eze. 12 : 13. The city and temple were at this time utterly destroyed, and the entire population of the city and country, with the exception of a few husbandmen, were carried captive to Babylon, b. c. 588. Such was God's passing testimony against sin. JSTot that the Chaldeans were the favorites of Heaven, but God made use of them to punish the iniquities of his people. Had the Israelites been faithful to God, and kept his Sabbath, Jerusalem 26 PROPHECY OF DANIEL. would have stood forever. Jer. 17 : 24-27. But they departed from him, and he abandoned them. They first profaned the sacred vessels by sin, in introducing heathen idols among them; and he then profaned them by judgments, in letting them go as trophies into heathen temples abroad. During these days of trouble and distress upon Jerusalem, Daniel and his companions were nourished and instructed in the palace of the king of Babylon; and, though captives in a strange land, they were doubtless in some respects much more favorably situated than they could have been in then* native country. Verse 3. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes ; 4. Children in whom was no blemish, but well-favored, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom thej' might teach the learning and the tongue of the Chaldeans. 5. And the king appointed them a dail}' provi- sion of the king's meat, and of the wine which he drank ; so nourishing them three years, that at the end thereof they might stand before the king. We have in these verses the record of the probable fulfil- ment of the announcement of coming judgments made to King Hezekiah by the prophet Isaiah, more than a hundred years before. When this king had vaingloriously shown to the messengers of the king of Babylon all the treasures and holy things of his palace and kingdom, he was told that all these good things should be carried as trophies to the city of Babylon, and nothing should be left ; and that even his own children, his descendants, should be taken away, and be eunuchs in the palace of the king there. 2 Kings 20 : 14-18. It is probable that Daniel and his companions were treated as indicated in the prophecy ; at least we hear nothing of their posterity, which can be more easily accounted for on this hypothesis than on any other; though some think that the term eunuch had come to signify office rather than condition. The word child/ren, as applied to these captives, is not to be confined to the sense to which it is limited at the present time. CHAPTER I, VERSES 8-5. 2? It included youth also. And we learn from the record that these children were already skilful in all wisdom, cunning in knowledge, and understanding science, and had ability in them to stand in the king's palace. In other words, they had already acquired a good degree of education, and their physical and mental powers were so far developed that a skilful reader of human nature could form quite an accurate estimate of their capabilities. They are supposed to have been about eighteen or twenty years of age. In the treatment which these Hebrew captives received, we see an instance of the wise policy and the liberality of the ris- ing king, Nebuchadnezzar. 1. Instead of choosing, like too many kings of later times, means for the gratification of low and base desires, he chose young men who should be educated in all matters pertaining to the kingdom, that he might have efficient help in administering its affairs. 2. He appointed them daily provision of his own meat and wine. Instead of the coarse fare which some would have thought good enough for captives, he offered them his own royal viands. For the space of three years, they had all the advantages the kingdom afforded. Though captives, they were royal chil- dren, and they were treated as such by the humane king of the Chaldeans. The question may be raised, why these persons were selected after suitable preparation, to take part in the affairs of the kingdom. Were there not enough native Babylonians to fill these positions of trust and honor ? It could have been for no other reason than that the Chaldean youth could not compete with those of Israel in the qualifications, both mental and physical, necessary to such a position. Verse 6. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah : 7. Unto whom the prince of the eu- nuchs gave names ; for he gave unto Daniel the name of Belteshazzar ; and to Hananiah, of Shadrach ; and to Mishael, of Meshach ; and to Azariah, of Abed-nego. 2ft PROPHECY OF DANIEL. This change of names was probably made on account of the signification of the words. Tiius, Daniel signified, in the Hebrew, God is my judge ; Hananiah, gift of the Lord ; Mishael, he that is a strong God ; and Azariah, help of the Lord. These names each having some reference to the true God, and signifying some connection with his worship, were changed to names the definition of which bore a like relation to the heathen divinities and worship of the Chaldeans. Thus Belteshazzar, the name given to Daniel, signified keeper of the hid treasures of Bel; Shadrach, inspiration of the sun (which the Chaldeans worshiped); Meshach, of the goddess Shaca (under which name Yenus was worshiped); and Abed-nego, servant of the shining fire (which they also worshiped). Verse 8. Bat Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank ; therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into favor and tender love with the prince of the eunuchs. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink ; for why should he see your faces worse liking than the children which are of j^our sort ? then shall ye make me endanger my head to the king. 11. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12. Prove thy servants, 1 beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat ; and as thou seest, deal with thy servants. 14. So he consented to them in this matter, and proved them ten days. 15. And at tlie end of ten days their counte- nances appeared fairer and fatter in tiesh than all the children which did eat the portion of the king's meat. 16. Thus Melzar took away the portion of their meat, and the wine that they should drink ; and gave them pulse. Nebuchadnezzar appears upon this record wonderfully free from bigotry. It seems that he took no means to compel his royal captives to change their religion. Provided they had some religion, he seemed to be satisfied, whether it w^as the religion he professed or not. And although their names had been changed to signify some connection with heathen worship, this may have been more to avoid the use of Jewish names by the CHAPTER 1, VERSES 8-16. 29 Chaldeans than to indicate any change of sentiment or practice on the part of those to whom these names were given. Daniel purposed not to defile himself with the king's meat nor with his wine. Daniel had other reasons for this course than simply the effect of such a diet upon his physical system, though he would derive great advantage m this respect from the fare he proposed to adopt. But it was frequently the case that the meat used by the kings and princes of heathen nations, who were often the high priests of their religion, was first of- fered in sacrifice to idols, and the wine they used, poured out as a libation before them ; and again, some of the meat of which they made use, was pronounced mi clean by the Jewish law; and on either of these grounds Daniel could not, consistently with his religion, partake of these articles; hence he requested, not from any morose or sullen temper, but from conscientious scruples, that he might not be obliged to defile himself; and he respectfully made his request known to the proper officer. The prince of the eunuchs feared to grant Daniel's request, since the king himself had appointed their meat. This shows the great personal interest the king took in these persons. He did not commit them to the hands of his servants, telling them to care for them in the- best manner, without himself entering into its details; but he himself appointed their meat and drink. And this was of a kind which it was honestly supposed would be best for them, inasmuch as the prince of the eunuchs thought that a departure from it would render them poorer in flesh and less ruddy of countenance than those who continued it; and thus he would be brought to account for neglect or ill-treatment of them, and so lose his head. Yet it was equally well under- stood that if they maintained good physical conditions, the king would take no exception to the means used, though it might be contrary to his own express direction. It appears that the king's sincere object was to secure in them, by what- ever means it could be done, the very best mental and physical development that could be attained. How dift'erent this from the bigotry and tyranny which usually hold supreme control over the hearts of those who are clothed with absolute power. 30 PROPHECY OF DANIEL. In the character of Nebuchadnezzar we shall find many things worthy of our highest admiration. Daniel requested pulse and water for himself and his three companions. Pulse is a vegetable food of the leguminous kind, like peas, beans, etc. Bagster says, ^^ Zeroim denotes all le- guminous plants, which are not reaped, but pulled or plucked, which, however wholesome, were not naturally calculated to render them fatter in flesh than the others. ' ' A ten days' trial of this diet resulting favorably, they were permitted to continue it during the whole course of their train- ing for the duties of the palace. Their increase in flesh and improvement in countenance which took place durmg these ten days, can hardly be attributed to the natural result of the diet; for it would hardly produce such marked effects in so short a time. Is it not much more natural to conclude that this re- sult was produced by a special interposition of the Lord, as a token of his approbation of the course on which they had entered, which course, if persevered in, would in process of time lead to the same result through the natural operation of the laws of their being % Verse 17. As for these four children, God g-ave them knowledge and skill in all learning and wisdom ; and Daniel had understanding in all visions and dreams. 18. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. 19. And the king communed with them ; and among them all was found none like Daniel, Hananiah, Mishael. and Azariah : therefore stood they before the king. 20. And in all matters of wisdom and understanding, that the king required of them, he found them ten times better than all the magicians and astrologers ^hat were in all his realm. 21. And Daniel continued even unto the first year of king Cyrus. To Daniel alone seems to have been committed an under- standing in visions and dreams. But the Lord's dealing with Daniel in this respect does not prove the others any the less accepted in his sight. Preservation in the midst of the fiery furnace was as good evidence of the divine favor as they could have had. Daniel probably had some natural qualifications that peculiarly fitted him for this sj^ecial work. CHAPTER 1, VERSES 17-21. 31 The same personal interest in these individuals heretofore manifested by the king, he still continued to maintain. At the end of the three years, he called them to a personal interview. He must know for himself how they had fared, and what proficiency they had made. This interview also shows the king to have been a man well versed in all the arts and sciences of the Chaldeans, else he would not have been qualified to ex- amine others therein. As the result, recognizing merit wher- ever he saw it, without respect to religion or nationality, he acknowledged them to be ten times superior to any in his own land. And it is added that Daniel continued even unto the first year of King Cyrus. This is an instance of the somewhat singular use of the word %mto^ or until^ which occasionally occurs in the sacred writings. It does not mean that he con- tinued no longer than to the first year of Cyrus, for he lived some years after the commencement of his reign; but this is the time to which the writer wished to direct especial attention, as it brought deliverance to the captive Jews. A similar use of the word is found in Ps. 112 : 8 and Matt. 5 : 18. 1VVW\ Vekse 1. And in the second year of the reign of iSTebuchadnezzar, Nebuchadnezzar dreamed dreams, whereM'ith his spirit was troubled, and his sleep brake from him. ^'ANIEL was carried into captivity in the first year of Nebuchadnezzar. For three years he was placed under instructors, during which time he would not, of course, be reckoned among the wise men of the kingdom, nor take part in public affairs. Yet in the second year of Nebuchadnezzar, the transactions recorded in this chapter took place. How, then, could Daniel be brought in to interpret the king's dream in his second year ? The explanation lies in the fact that Nebuchadnezzar reigned for two years conjointly with his father, Nabopollassar. From this point the Jews reckoned, while the Chaldeans reckoned from the time he commenced to reign alone, on the death of his father. Hence, the year here mentioned was the second year of his reign according to the Chaldean reckoning, but the fourth according to the Jewish. It thus appears that the very next year after Daniel liad com- pleted his preparation to participate in the affairs of the Chal- dean empire, the providence of God brought liim into sudden and wonderful notoriety throughout all the kingdom. Verse 2. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the kin§. [32j CHAPTER 2, VERSES 3, 4. 33 Tlie magicians were such as practiced magic, using the term in its bad sense; that is, they practiced all the supersti- tious rites and ceremonies of fortune-tellers, casters of nativi- ties, etc. Astrologers were men who pretended to foretell future events by the study of the stars. The science, or the superstition, of astrology was extensively cultivated by the Eastern nations of antiquity. Sorcerers were such as pretended to hold communication with the dead. In this sense, we believe, it is always used in the Scriptures. Modern Spiritualism is sim- ply ancient heathen sorcery revived. The Chaldeans here men- tioned were a sect of philosophers similar to the magicians and astrologers, who made physic, divinations, etc., their study. All these sects or professions abounded in Babylon. The end aimed at by each was the same; namely, the explaining of mysteries and the foretelling of future events, the principal difference between them being the means by which they sought to accomplish their object. The king's difficulty lay equally within the province of each to explain; hence he summoned them all. With the king it was an important matter. He was greatly troubled, and therefore concentrated upon the solution of his perplexity the whole wisdom of his realm. Veese 3. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. 4, Then spake the Chaldeans to the king in Sj^riack, O King, live forever ; tell thy servants the dream, and we will show the interpretation. Whatever else the ancient magicians and astrologers may have been deficient in, they seem to have been thoroughly schooled in the art of drawing out sufficient information to form a basis for some shrewd calculation, or of framing their answers in so ambiguous a manner that they would be equally applicable, let the event turn either way. In the present case, true to theu' cunning instincts, they called upon the king to make known to them his dream. If they could get full infor- mation respecting this, they could easily agree on some inter- pretation which would not endanger their reputation. They addressed themselves to the king in Syriac, a dialect of the Chaldean language which was used by the educated and cul- 34 Prophecy op daniel. tured classes. From this point to the end of chapter 7, the record continues in Chaldaic. VeiiseJ 5. The king answered and said to tlie Clialdeans, Tlie thibg is gone from me ; if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. 6. But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor ; there- fpze show me the dream, and the interpretation thereof. 7. They answered again and said. Let the king tell his servants the dream, and we will show the interpretation of it. 8. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. 9. But if ye will not make known unto me the dream, there is but one decree for you ; for ye have prepared lying and corrupt words to speak before me, till the time be chang^ed ; therefore tell me the dream, and I shall know that je can show me the interpretation thereof. 10. The Chaldeans answered before the king, and said. There is not a man upon the earth that can show the king's matter ; therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 11. And it is a rare thing that the king requir- eth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh. 12. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. 13. And the decree went forth that the wise men should be slain ; and they sought Daniel and his fellows to be slain. These verses contain the record of the desperate struggle between the wise men, so called, and the king ; the former seeking some avenue of escape, seeing they were caught on their own ground, and the latter determined that they should make known his dream, which was no more than their profes- sion would warrant him in demanding. Some have severely censured ITebuchadnezzar in this matter, as acting the part of a heartless, unreasonable tyrant. But what did these magicians profess to be able to do ? — To reveal hidden things ; to fore- tell future events; to make known mysteries entirely beyond human foresight and penetration; and to do this by the aid of supernatural agencies. If, then, their claim was worth any- thing, could they not make known to the king what he had dreamed? — They certainly could. And if they Avore able, knowing the dream, to give a reliable interpretation thereof, would they not also be able to make known tlie dream itself when it had gone from the king ? — Certainly, if there was any CHAPTER 2, VERSES 15-18. 35 virtue in their pretended intercourse with the other world. There was therefore nothing unjust in Nebuchadnezzar's de- mand that they should make known his dream. And when they declared (verse 11) that none but the gods whose dwelling was not with flesh could make known the king's matter, it was a tacit acknowledgment that they had no communication with these gods, and knew nothing beyond what human wisdom and discernment could reveal. For this cause, the king was angry and very fiirious. He saw that he and all his people were being made the victims of deception. He accused them (verse 9) of endeavoring to dally along till the "time be changed," or till the matter had so passed from his mind that his anger at their duplicity should abate, and he would either recall the dream himself, or be unsolicitous whether it were made known and interpreted or not. And while we cannot justify the extreme measures to which he resorted, dooming them to death, and their houses to destruction, we can bub feel a hearty sympathy with him in his condemnation of a class of miserable impostors. The severity of his sentence was probably attribu- table more to the customs of those times than to any malignity on the part of the king. Yet it was a bold and desperate step. Consider who these were who thus incurred the wrath of the king. They were numerous, opulent, and influential sects. Moreover, they were the learned and cultivated classes of those times; yet the king was not so wedded to his false religion as to spare it even with all this influence in its favor. If the system was one of fraud and imposition, it must fall, however high its votaries might stand in numbers or position, or how- ever many of them might be involved in its ruin. The king would be no party to dishonesty or deception. Yerse 14. Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay tlie wise men of Babylon. 15. He answered and said to Arioch the king's captain, Why is the decree so hasty from the king ? Then Arioch made the thing known to Daniel. 16. Then Daniel went in, -and desired of the king that he would give him time, and that he would show the king the interpreta- tion. 17. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions ; 18. That they would 30 PROPHECY OF DANIEL. d(;sire mercies of the God of heaven concerning: this secret : that Daniel and his fellows should not perish with the rest of the wise men of Babylon. In this narrative we see the providence of God working in several remarkable particulars. 1. It was providential that the dream of the king shoukl leave such a powerful impression upon his mind as to raise him to the greatest height of anxiety, and yet the thing itself be held from his recollection. This led to the complete exposure of the false system of the magicians and other pagan teachers; for when put to the test to make known the dream, it was found that they were unable to do what their profession made it incumbent on them to do. 2. It was remarkable that Daniel and his companions, so lately pronounced by the king ten times better than all his magicians and astrologers, should not sooner have been con- sulted, or, rather, should not have been consulted at all, in this matter. But there was a providence in this. Just as the dream was held from the king, so he was unaccountably held from appealing to Daniel for a solution of the mystery. For had he called on Daniel at first, and had he at once made known the matter, the magicians would not have been brought to the test. But God would give the heathen systems of the Chaldeans the first chance. He would let them try, and ignominiously fail, and confess their utter incompetency, even under the penalty of death, that they might be the better pre- pared to acknowledge his hand when he should finally reach it down in behalf of his captive servants, and for the honor of his own name. 3. It appears that the first intimation Daniel liad of the matter was the presence of the executioners, come for his arrest. His own life being thus at stake, he would be led to seek the Lord with all liis heart till he should work for their deliverance. Daniel gains his request of the king for time to consider the matter, — a privilege which probably none of the magicians could have secured, as the king had already accused them of preparing lying and corrupt words, and of seeking to gain time for this very purpose. Daniel at once went to his CHAPTER 2, VERSES 19-23. 37 three companions, and engaged them to unite with him in desiring mercy of the God of heaven concerning this secret. He could have prayed alone, and doubtless would have been heard; but then, as now, in the union of God's people there is prevailmg power; and the promise of the accomplishment of that which is asked, is to the two or three who shall agree concerning it. Matt. 18:20. Verse 19. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven, 20. Daniel answered and said, Blessed be the name of God forever and ever ; for wisdom and might are his ; 21. And he changeth the times and the seasons ; he removeth kings, and setteth up kings ; he giveth wisdom unto the wise, and knowledge to them that know understanding, 22. He revealeth the deep and secret things ; he knoweth what is in the darkness, and the light dwelleth with him. 23. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto us the king's matter. Whether or not the answer came while Daniel and his companions were yet offering up their petitions, we are not informed. If it did, it shows their importunity in the matter; for it was through a night vision that God revealed himself in their behalf, which would show that they continued their supplications, as might reasonably be inferred, far into the night, and ceased not till the answer was obtained. Or, if their season of prayer had closed, and God at a subsequent time sent the answer, it would show us that, as is sometimes the case, prayers are not unavailing though not immediately answered. Some think the matter was made known to Daniel by his dreaming the same dream that Nebuchadnezzar had dreamed; but Matthew Henry considers it more probable that "when he was awake, and continuing instant in prayer, and w^atching in the same, the dream itself and the interpretation of it were communicated to him by the ministry of an angel, abundantly to his satisfaction. ' ' The words, ' ' night vision, ' ' mean anything that is seen, whether through dreams or visions. Daniel immediately offered up praise to God for his gracious dealing w^ith them; and while his prayer is not preserved, his 38 PROPHECY OF DANIEL. responsive thanksgiving is fully recorded. God is honored by our rendering him praise for the things he has done for us, as well as by our acknowledging through prayer our need of his help. Let Daniel' s course be our example in this respect. Let no mercv from the hand of God fail of its due return of thanksgiving and praise. Were not ten lepers cleansed ? ' ' But where, ' ' asks Christ sorrowfully, ' ' are the nine ? " Luke 17:17. Daniel had the utmost confidence in what had been shown him. He did not first go to the king, to see if what had been revealed to him was indeed the king's dream ; but he immedi- ately praised Ggd for having answered his prayer. Although the matter was revealed to Daniel, he did not take honor to himself as though it were by his prayers alone that this thing had been obtained, but immediately associated his companions with himself, and acknowledged it to be as much an answer to their prayers as to his own. It was, said he, ''what we desired of thee," and thou hast made it "known unto -i^s." Verse 24. Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon ; he went and said thus unto him : Destroy not the wise men of Babylon ; bring me in before the king, and I will show unto the king the interpretation. Daniel's first plea is for the wise men of Babylon. Destroy them not, for the king's secret is revealed. True, it was through no merit of theirs or their heathen systems of divina- tion that this revelation was made; they were worthy of just as much condemnation as before. But their own confession of utter impotence in the matter was humiliation enough for them, and Daniel was anxious that they should so far partake of the benefits shown to him as to have their own lives spared. Thus they were saved because there was a man of God among them. And thus it ever is. For the sake of Paul and Silas, all the prisoners with them were loosed. Acts 16 : Hi). For the sake of Paul, the lives of all that sailed with him were saved. Chapter 27 : 24. Thus the wicked are benefited by the presence of the righteous. Well would it be if they would CHAPTER 2, VERSES 24-28. 39 remember the obligations under which thej are thus placed. What saves the world to-day ? For whose sake is it still spared? — For the sake of the few righteous persons who are yet left. Kemove these, and how long would the wicked be suffered to run their guilty career ? — No longer than the ante- diluvians were suffered, after Noah had entered the ark, or the Sodomites, after Lot had departed from their polluted and polluting presence. If only ten righteous persons could have been found in Sodom, the multitude of its wicked inhabitants would, for their sakes, have been spared. Yet the wicked will despise, ridicule, and oppress the very ones on whose account it is that they are still permitted the enjoyment of life and all its blessings. Verse 25. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. It is ever a characteristic of ministers and courtiers to ingratiate themselves with their sovereign.. So here Arioch represented that he had found a man who could make known the desired interpretation; as though with great disinterested- ness, in behalf of the king, he had been searching for some one to solve his difficulty, and had at last found him. In order to see through this deception of his chief executioner, the king had but to remember, as he probably did, his interview with Daniel (verse 16), and Daniel's promise, if time could be granted,' to show the interpretation thereof, Veese 26. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? 27. Daniel answered in the presence of the king, and said. The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsaj'ers, show unto the king ; 28. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Art thou able to make known the dream ? was the king's doubtful salutation to Daniel, as he came into his presence. Notwithstanding his previous acquaintance with Daniel, the 40 PROPHECY OF DANIEL. king seems to have questioned his ability, so yoimg and inex- perienced, to make known a matter in which the aged and venerable magicians and soothsayers had utterly failed. Daniel declared plainly that the wise men, the astrologers, the sooth- sayers, and the magicians could not make known this secret. It was beyond their power. Therefore the king should not be angry with them, nor put confidence in their inefficient super- stitions. He then proceeds to make known the true God, who rules in heaven, and is the only revealer of secrets. And he it is, says Daniel, who maketh known to the king Nebuchad- nezzar what shall be in the latter days. Verse 29. As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter ; and he that revealeth secrets maketh known to thee what shall come to pass. 30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpre- tation to the king, and that thou mightest know the thoughts of thy heart. Here is brought out another of the commendable traits of Nebuchadnezzar's character. Unlike some rulers, who till up the present with folly and debauchery without regard to the future, he thought forward upon the days to come, with an anxious desire to know with what events they should be filled. His object in this was, doubtless, that he might the better know how to make "a wise improvement of the present. For this rea- son God gave him this dream, which we must regard as a token of the divine favor toward the king, as there were many other ways in which the truth involved in this matter could have been brought out, equally to the honor of God's name, and the good of his people both at that time and through subsequent generations. Yet God would not work for the king independ- ently of his own people; hence, though he gave the dream to the king, he sent the interpretation through one of his own acknowledged servants. Daniel first disclaimed all credit for himself in the transaction, and then to modify somewhat the feelings of pride which it would have been natural for the king to have, in view of being thus noticed by the God of heaven, he informed him indirectly, that, although the dream had been THE GREAT WORLD-KINGDOM IMAGE, DAN. 2 : 34, 38. CtlAPTER 2, VERSES 29-35. 41 given to him, it was not for his sake altogether that the inter- pretation was sent, but for their sakes through whom it should be made known. Ah! God had some servants there, and it was for them that he was working. They are of more value in his sight than the mightiest kings and potentates of earth. Had it not been for them, the king would never have had the inter- pretation of his dream, probably not even the dream itself. Thus, when traced to their source, all favors, upon whomsoever bestowed, are found to be due to the regard which God has for his own children. How comprehensive was the work of God in this instance. By this one act of revealing the king's dream to Daniel, he accomplished the following objects : (1) He made known to the king the things he desired; (2) He saved his servants who trusted in him ; (3) He brought conspicuously before the Chaldean nation the knowledge of the true God; (4) He poured contempt on the false systems of the soothsayers and magicians; and (5) He honored his own name, and ex- alted his servants in their eyes. Verse 31. Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33. His legs of iron, his feet part of iron and part of clay. 34. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them ; and the stone that smote the image became a great mountain, and filled the whole earth. ]^ebuchadnezzar, practicing the Chaldean religion, was an idolater. An image was an object which would at once com- mand his attention and respect. Moreover, earthly kingdoms, which, as we shall hereafter see, were represented by this image, were objects of esteem and value in his eyes. With a mind unenlightened by the light of revelation, he was unpre- pared to put a true estimate upon earthly wealth and glory, and to look upon earthly governments in their true light. Hence the striking harmony between the estimate which he 42 PROPHECY OF DANIEL. put upon tlie8o things, and the object by which they were symbolized before him. To him, they were presented under the form of a great image, an object in his eyes of worth and admiration. With Daniel the case was far different. He was able to view in its true light all greatness and glory not built on the favor and approbation of God; and therefore to liim these same earthly kingdoms were afterward shown (see chap- ter 7) under the form of cruel and ravenous wild beasts. But how admirably adapted was this representation to con- vey a great and needful truth to the mind of Nebuchadnezzar. Besides delineating the progress of events through the whole course of time for the benefit of his people, God would show Nebuchadnezzar the utter emptiness and worthlessness of earthly pomp and glory. And how could this be more im- pressively done than by an image commencing with the most precious of metals, and continually descending to the baser, till we finally have the coarsest and crudest of materials, — iron mingled with the miry clay, — the whole then dashed to pieces, and made like the empty chaff, no good thing in it, but alto- gether lighter than vanity, and finally blown away where no place could be found for it, after which something durable and of heavenly worth occupies its place ? So would God show to the children of men that earthly kingdoms were to pass away, and earthly greatness and glory, like a gaudy bubble, would break and vanish ; and the kingdom of God, in the place so long usurped by these, should be set up, to have no end, and all who had an interest therein should rest under the shadow of its peaceful wings forever and ever. But this is anticipating. Versk 3(). This is the dream ; and wo will tell the interpretation thereof before the king. 37. Thou, () kintj-, art a king of kings; for the (Jod of heaven hath given thee a kingdom, power, and strength, and glory. 38. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thet^ ruler over them all. Thou art this head of gold. Now opens one of the sublimest chapters of human history. Ei^ht short verses of the inspired record tell the whole story; CHAPTER 2, VERSES 36-38. 43 yet that story embraces the history of this world's pomp and power. A few moments will suffice to commit it to memory; yet the period which it covers, commencing more than twenty- five centuries ago, reaches on from that far-distant point past the rise and fall of kingdoms, past the setting up and over- throw of empires, past cycles and ages, past our own day, over into the eternal state. It is so comprehensive that it embraces all this; yet it is so minute that it gives us all the great out- lines of earthly kingdoms from that time to this. Human wisdom never devised so brief a record which embraced so much. Human language never set forth in so few words, so great a volume of historical truth. The finger of God is here. Let us heed the lesson well. With what interest, as well as astonishment, must the king have listened, as he was informed by the prophet that he, or rather his kingdom, the king being here put for his kingdom (see the following verse), was the golden head of the magnifi- cent image which he had seen. Ancient kings were grateful for success ; and in cases of prosperity, the tutelar deity to whom they attributed their success, was the adorable object upon which they would lavish their richest treasures and be- stow theii' best devotions. Daniel indirectly informs the king that in his case all these are due to the God of heaven, since he is the one who has given him his kingdom, and made him ruler over all. This would restrain him from the pride of thinking that he had attained his position by his own power and wisdom, and would enlist the gratitude of his heart toward the true God. The kingdom of Babylon, which finally developed into the golden head of this great historic image, was founded by ]Nim- rod, the great-grandson of Noah, over two thousand years before Christ. Gen. 10:8-10: "And Gush begat Mmrod ; he began to be a mighty one in the earth. He was a mighty hunter before the Lord; wherefore it is said. Even as E'imrod, the mighty hunter before the Lord. And the beginning of his kingdom was Babel \mcorgin, Babylon], and Erech, and Accad, and Calneh, in the land of Shinar." It appears that Nimrod 44 PROPHECY OP DANIEL. also founded the city of Nineveh, which afterward became the capital of Syria. (See marginal reading of Gen. 10:11, and Johnson's Cyclopedia, art. Syria.) The following sketch of the history of Babylon, from Johnson's Universal Cyclopedia, art. Babylon, is according to the latest authorities on this subject : — ''About 1270 B. c, the Assyrian kings became masters of Chaldea, or Babylonia, of which Babylon was the capital. This country was afterward ruled by an Assyrian dynasty of kings, who reigned at Babylon, and sometimes waged war against those who reigned in Assyria proper. At other times the kings of Babylon were tributary to those of Assyria. Several centuries elapsed in which the history of Babylon is almost a blank. In the time of Tiglath-pileser of Assyria, Nabonassar ascended the throne of Babylon in 747 b. c. He is celebrated for the chronological era which bears his name, and which began in 747 b. c. About 720 Merodach-baladan became king of Babylon, and sent ambassadors to Hezekiah, king of Ju- dah (see 2 Kings 20, and Isa. 39). A few years later, Sargon, king of Assyria, defeated and dethroned Merodach-baladan. Sennacherib completed the subjection of Babylon, which he annexed to the Assyrian empire about 690 b. c. The con- quest of Nineveh and the subversion of the Assyrian empire, which was effected about 625 b. c, by Cyaxeres the Mede, and his ally Kabopolassar, the rebellious governor of Babylon, enabled the latter to found the Babylonian empire, which was the fourth of Kawlinson's ' Five Great Monarchies,' and in- cluded the valley of the Euphrates, Susiana, Syria, and Pal- estine. His reign lasted about twenty-one years, and was probably pacific, as the history of it is nearly a blank; but in 605 b. c. his army defeated Neco, king of Egypt, who had invaded Syria. He was succeeded by his more famous son, Nebuchadnezzar (604 b. c), who was the greatest of the kings of Babylon." Jerusalem was taken by Nebuchadnezzar in the first year of his reign, and third year of Jehoiakim, king (^f eludah (Dan. 1:1), b, o. 606. Nebuchadnezzar reigned two years CHAPTER 2, VERSES 36-38. 45 conjointly with his father, Nabopolassar. From this point the Jews computed his reign, but the Chaldeans from the date of his sole reign, 604 b. c, as stated above. Respecting the successors of Nebuchadnezzar, the authority above quoted adds : — ''He died in 561 b. c, and was succeeded by his son Evil-merodach who reigned only two years. Nabonadius (or Labynetus), who became king in 555 b. c, formed an alliance with Croesus against Cyrus the Great. He appears to have shared the royal power with his son, Belshazzar, whose mother was a daughter of Nebuchadnezzar. Cyrus besieged Babylon, which he took by stratagem in 538 b. o., and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist." When we say that the image of Daniel 2 symbolizes the four great prophetic universal monarchies, and reckon Babylon as the first of these, it is asked how this can be true, when every country in the world was not absolutely under the dominion of any one of them. Thus Babylon never conquered Grecia or Rome; but Rome was founded before Babylon had risen to the zenith of its power. Rome's position and influ- ence, however, were then altogether prospective; and it is nothing against the prophecy, that God begins to prepare his agents long years before they enter upon the prominent part they are to perform in the fulfilment of prophecy. We must place ourselves with the prophet, and view these kingdoms from the same standpoint. We shall then, as is right, con- sider his statements in the light of the location he occupied, the time in which he wrote, and the circumstances by which he was surrounded. It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred his- tory complete. When this was the case with Babylon, it was, from the standpoint of the prophet, the great and overtowering object in the political world. In his eye, it necessarily eclipsed all else; and he would naturally speak of it as a kingdom 46 PROPHECY OF DANIEL. having rule over all the earth. So far as we know, all prov- inces or countries against which Babylon did move in the hight of its power, were subdued bj its arms. In this sense, all were in its power; and this fact will explain the somewhat hyperbolical language of verse 38. That there were some portions of territory and considerable numbers of people un- known to history, and outside the pale of civilization as it then existed, which were neither discovered nor subdued, is not a fact of sufficient strength or importance to condemn the expres- sion of the prophet, or to falsify the prophecy. In 606 B. c. Babylon came in contact with the people of God, when Nebuchadnezzar conquered Jerusalem and led Judah into captivity. It comes at this point, consequently, into the field of prophecy, at the end of the Jewish theocracy. The character of this empire is indicated by the nature of the material composing that portion of the image by which it was symbolized — the head of gold. It was the golden king- dom of a golden age. Babylon, its metropolis, towered to a hight never reached by any of its successors. Situated in the garden of the East ; laid out in a perfect square sixty miles in circumference, fifteen miles on each side; surrounded by a wall three hundred and fifty feet high and eighty-seven feet thick, with a moat, or ditch, around this, of equal cubic capacity with the wall itself ; divided into six hundred and seventy-six squares, each two and a quarter miles in circum- ference, by its fifty streets, each one hundred and fifty feet in width, crossing each other at right angles, twenty-five running each way, every one of them straight and level and fifteen miles in length; its two hundred and twenty-five square miles of inclosed surface, divided as just described, laid out in luxuriant pleasure-grounds and gardens, interspersed with mag- nificent dwellings, — this city, with its sixty miles of moat, its sixty miles of outer wall, its thirty miles of river wall through its center, its hundred and fifty gates of solid brass, its hang- ing gardens, rising terrace above terrace, till they equaled in liight the walls themselves, its temple of Belus, three miles in circumference, its two royal palaces, one three and a half, and CHAPTER 2, VERSES 36-88. 47 the other eight miles in circumference, with its subterranean tunnel under the River Euphrates connecting these two pal- aces, its perfect arrangements for convenience, ornament, and defense, and its unlimited resources, — this city, containing in itself many things which were themselves wonders of the world, was itself another and still mightier wonder. Never before saw the earth a city like that; never since has it seen its equal. And there, with the whole earth prostrate at her feet, a queen in peerless grandeur, drawing from the pen of inspira- tion itself this glowing title, ' ' The glory of kingdoms, the beauty of the Chaldees' excellency," sat this city, fit capital of that kingdom which constituted the golden head of this great historic image. Such was Babylon, with Nebuchadnezzar, in the prime of life, bold, vigorous, and accomplished, seated upon its throne, when Daniel entered its impregnable walls to serve a captive for seventy years in its gorgeous palaces. There the children of the Lord, oppressed more than cheered by the glory and prosperity of the land of their captivity, hung their harps on the willows of the sparkling Euphrates, and wept when they remembered Zion. And there commenced the captive state of the church in a still broader sense; for, ever since that time, the people of God have been in subjection to, and more or less oppressed by, earthly powers. And so they will be, till all earthly powers shall finally yield to Him whose right it is to reign. And lo ! the day of deliverance draws on apace. Into another city, not only Daniel, but all the children of God, from least to greatest, from lowest to highest, from first to last, are soon to enter; a city not merely sixty miles in cir- cumference, but fifteen hundred miles; a city whose walls are not brick and bitumen, but precious stones and jasper; whose streets are not the stone-paved streets of Babylon, smooth and beautiful as they were, but transparent gold; whose river is not the mournful waters of the Euphrates, but the river of life ; whose music is not the sighs and laments of broken-hearted captives, but the thrilling pseans of victory over death and the 4^ PROPHECY OF DANIEL. grave, which ransomed multitudes shall raise; whose light is not the intermittent light of earth, but the unceasing and in- effable glory of God and the Lamb. Into this city they shall enter, not as captives entering a foreign land, but as exiles returning to their father's house; not as to a place where such chilling words as ''bondage," "servitude," and "oppres- sion," shall weigh down their spirits, but to one where the sweet words, ' ' home, " " freedom, " " peace, " " pnrity , ' ' "unutterable bliss," and "unending life," shall thrill their bosoms with delight forever and ever. Yea; our mouths shall be filled with laughter, and our tongue with singing, when the Lord shall turn again the captivity of Zion. Ps. 126 : 1, 2; Kev. 21:1-27. Verse 39. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth, Nebuchadnezzar reigned forty-three years, and was suc- ceeded by the following rulers : His son, Evil-merodach, two years; Neriglissar, his son-in-law, four years; Laborosoarchod, Neriglissar's son, nine months, which, being less than one year, is not counted in the canon of Ptolemy; and lastly, Nabonadius, whose son, Belshazzar, grandson of Nebuchad- nezzar, was associated with him on the throne, and with whom that kingdom came to an end. In the first year of Neriglissar, only two years after the death of Nebuchadnezzar, broke out that fatal war between the Babylonians and the Modes, which was to result in the utter subversion of the Babylonian kingdom. Cyaxeres, king of the Modes, who is called " Darius " in Dan. 5 : 81, summoned to his aid his nephew, Cyrus, of the Persian line, in his efforts against the Babylonians. The war was prosecuted with unin- terrupted success on the part of the Medes and Persians, until, in the eighteenth year of Nabonadius (the third year of his son Belshazzar), Cyrus laid siege to Babylon, the only city in all the East which then held out against him. The Babylonians, gathered within their impregnable walls, with provision on hand for twenty years, and land within the limits of their CHAPTER 2, VERSE 39. 49 broad city sufficient to furnish food for the inhabitants and garrison for an indefinite period, scoffed at Cyrus from their lofty walls, and derided his seemingly useless efforts to bring them into subjection. And according to all human calculation, they had good ground for their feelings of security. Never, weighed in the balance of any earthly probability, with the means of warfare then known, could that city be taken. Hence, they breathed as freely and slept as soundly as though no foe were waiting and watching for their destruction around their beleaguered walls. But God had decreed that the proud and wicked city should come down from her throne of glory; and when he speaks, what mortal arm can defeat his word ? In their very feeling of security lay the source of their danger. Cyrus resolved to accomplish by stratagem what he could not effect by force; and learning of the approach of an annual festival, in which the whole city would be given up to mirth and revelry, he fixed upon that day as the time to carry his purpose into execution. There was no entrance for him into that city except he could find it where the River Euphrates entered and emerged, passing under its walls. He resolved to make the channel of the river his own highway into the strong- hold of his enemy. To do this, the water must be turned aside from its channel through the city. For this purpose, on the evening of the feast-day above referred to, he detailed three bodies of soldiers, the first, to turn the river at a given hour into a large artificial lake a short distance above the city; the second, to take their station at the point where the river en- tered the city; the third, to take a position fifteen miles below, where the river emerged from the city; and these two latter parties were instructed to enter the channel, just as soon as they found the river fordable, and in the darkness of the night explore their way beneath the walls, and press on to the palace of the king, where they were to meet, surprise the palace, slay the guards, and capture or slay the king. When the water was turned into the lake mentioned above, the river soon became fordable, and the soldiers detailed for that purpose followed its channel into the heart of the city of Babylon. 4 50 PROPHECY OF DANIEL. But all this would have been in vain, had not the whole city, on that eventful night, given themselves over to the most reckless carelessness and presumption, a state of things upon which Cyrus calculated largely for the carrying out of his purpose. For on each side of the river, through the entire length of the city^ were walls of great hight, and of equal thickness with the outer walls. In these walls were huge gates of solid brass, which, when closed and guarded, debarred all entrance from the river bed to any and all of the twenty- five streets that crossed the river ; and had they been thus closed at this time, the soldiers of Cyrus might have marched into the city along the river bed, and then marched out again, for all that they would have been able to accomplish toward the subjugation of the place. But in the drunken revelry of that fatal night, these river gates were all left open, and the entrance of the Persian soldiers was not perceived. Many a cheek would have paled with terror, had they noticed the sudden going down of the river, and understood its fearful import. Many a tongue would have spread wild alarm through the city, had they seen the dark forms of their armed foe stealthily threading their way to the citadel of their strength. But no one noticed the sudden subsidence of the waters of the river; no one saw the entrance of the Persian warriors; no one took care that the river gates should be closed and guarded; no one cared for aught but to see how deeply and recklessly he could plunge into the wild debauch. That night's work cost them their kingdom and their freedom. They went into their brutish revelry subjects of the king of Babylon; they awoke from it slaves to the king of Persia. The soldiers of Cyrus first made known their presence in the city by falling upon the royal guards pi the very vestibule of the palace of the king. Belshazzar soon became aware of the cause of the disturbance, and died vainly fighting for his imperiled life. This feast of Belshazzar is described in the fifth chapter of Daniel; and the scene closes with the simple record, "In that night was Belshazzar the king of the Chal- CHAPTER 2, VERSE 39. 51 deans slain. And Darius the Median took the kingdom, being about threescore and two years old." Thus the first division of the great image was completed. Another kingdom had arisen, as the prophet had declared. The first instalment of the prophetic dream was fulfilled. But before we take leave of Babylon, let us glance forward to the end of its thenceforth melancholy history. It would naturally be supposed that the conqueror, becoming possessed of so noble a city, far surpassing anything in the "world, would have taken it as the seat of his empire, and maintained it in its primitive splendor. But God had said that that city should become a heap, and the habitation of the beasts of the desert; that their houses should be full of doleful creatures; that the wild beasts of the islands should cry in their desolate dwellings, and dragons in their pleasant palaces. Isa. 13 : 19-22. It must first be deserted. Cyrus removed the imperial seat to Susa, a celebrated city in the province of Elam, east from Baby- lon, on the banks of the River Choaspes, a branch of the Tigris. This was probably done, says Prideaux (i. 180), in the first year of his sole reign. The pride of the Babylonians being particu- larly provoked by this act, in the fifth year of Darius Hys~ ;aspes, b. c. 517, they rose in rebellion, which brought upon themselves again the whole strength of the Persian empire. The city was once more taken by stratagem. Zopyrus, one of the chief commanders of Darius, having cut off his own nose and ears, and mangled his body all over with stripes, fled in this condition to the besieged, apparently burning with desire to be revenged on Darius for his great cruelty in thus mutila- ting him. In this way he won the confidence of the Babylo- nians till they at length made him chief commander of then- forces; whereupon he betrayed the city into the hands of his master. And that they might ever after be deterred from re- bellion, Darius impaled three thousand of those who had been most active in the revolt, took away the brazen gates of the city, and beat down the walls from two hundred cubits to fifty cubits. This was the commencement of its destruction. By 52 PROPHECY OP DANIEL. tljis act, it was left exposed to the ravages of every hostile band. Xerxes, on his return from Greece, plundered the tem- ple of Belus of its immense wealth, and then laid the lofty structure in ruins. Alexander the Great endeavored to rebuild it; but after employing ten thousand men two months to clear away the rubbish, he died from excessive drunkenness and debauchery, and the work was suspended. In the year 294 B. c, Seleucus Nicator built the city of New Babylon in its neighborhood, and took much of the material and many of the inhabitants, of the old city, to build up and people the new. Now almost exhausted of inhabitants, neglect and decay were telling fearfully upon the ancient city. The violence of Par- thian princes hastened its ruin. About the end of the fourth century, it was used by the Persian kings as an inclosure for wild beasts. At the end of the twelfth century, according to a celebrated traveler, the few remaining ruins of Nebuchadnez- zar's palace were so full of serpents and venomous reptiles that they could not, without great danger, be closely inspected. And to-day, scarcely enough even of the ruins is left to mark the spot where once stood the largest, richest, and proudest city the world has ever seen. Thus the ruin of great Babylon shows us how accurately God will fulfil his word, and makes the doubts of skepticism appear like wilful blindness. "And after thee shall arise another kingdom inferior to thee. ' ' The use of the word hingdom here, shows that king- doms, and not particular kings, are represented by the different parts of this image ; and hence when it was said to Nebu- chadnezzar, ' ' Thou art this head of gold, " although the personal pronoun was used, the kingdom, not the person of the king, was meant. The succeeding kingdom, Medo-Persia, is the one which answers to the breast and arms of silver of the great image. It was to be inferior to the preceding kingdom. In what respect inferior? Not in power; for it was its conqueror. Not in extent; for Cyrus subdued all the East from the ^gean Sea to the River Indus, and thus erected the most extensive CHAPTER 2, YERSE 39. 53 empire that up to that time had ever existed^ But it was inferior in wealth, luxury, and magnificence. Yiewed from a Scriptural standpoint, the principal event under the Babylonish empire was the captivity of the children of Israel ; so the princi])al event under the Medo- Persian kingdom was the restoration of Israel to their own land. At the taking of Babylon, b. c. 538, Cyrus, as an act of courtesy, assigned the first place in the kingdom to his uncle, Darius. But, two years afterward, b. c. 536, Darius died; and in the same year also died Cambyses, king of Persia, Cyrus's father. By these events, Cyrus was left sole monarch of the whole empu'e. In this year, which closed Israel's seventy years of captivity, Cyrus issued his famous decree for the return of the Jews' and the rebuilding of their temple. This was the first instalment of the great decree for the restoration and build- ing again of Jerusalem (Ezra 6:1-1), which was completed in the seventh year of the reign of Artaxerxes, b. c. 457, and marked, as will hereafter be shown, the commencement of the 2300 days of Daniel 8, the longest and most important pro- phetic period mentioned in the Bible, Dan. 9 : 25. After a reign of seven years, Cyrus left the kingdom to his son, Cambyses, called Aliasuerus in Ezra 4:6, who reigned seven years and five months, to b. c. 522. Eight monarchs whose reigns varied from seven months to forty-six years each, took the throne in order till the year b. c. 336, as follows: Smerdis the Magian, called Artaxerxes in Ezra 4 : 7, seven months, in the year b. c. 522; Darius Hystaspes, f rom b. o. 521 to 486; Xerxes, from b. c. 485 to 465; Artaxerxes Longima- nus, from b. c. 464 to 424; Darius IS^othus, from b. c. 423 to 405; Artaxerxes Mnemon, from b. c. 404 to 359; Ochus, from E. c. 358 to 338; Arses, from b. o. 337 to 336.^ The year 335 is set down as the first of Darius Codomannus, the last of the line of the old Persian kings. This man, according to Prideaux, was of noble stature, of goodly person, of the greatest personal valor, and of a mild and generous disposition. Had he lived at any other age, a long and splendid career would undoubtedly d 54 PROPHECY OF DANIEL. have been his. But it was his ill-fortune to have to contend with one who was an agent in the fulfilment of prophecy; and no qualiiications, natural or acquired, could render him suc- cessful in the unequal contest. Scarce was he warm upon the throne, says the last-named historian, ere he found his formi- dable enemy, Alexander, at the head of the Greek soldiers, pre- paring to dismount him from it. The cause and particulars of the contest between the Greeks and Persians we leave to histories specially devoted to such matters. Suffice it hei'e to say that the deciding point was reached on the field of Arbela, b. c. 331, in which the Grecians, though only one to twenty in number as compared with the Persians, were entirely victorious; and Alexander thenceforth became absolute lord of the Persian empire to the utmost extent that it was ever possessed by any of its own kings. ' ' And another third kingdom of brass shall bear rule over all the earth," said the prophet. So few and brief are the inspired words which involved in their fulfilment a change of the world's rulers. In the ever-changing political kaleidoscope, Grecia now comes into the field of vision, to be, for a time, the all-absorbing object of attention, as the third of what are called the great universal empires of the earth. After the fatal battle which decided the fate of the empire, Darius still endeavored to rally the shattered remnants of his army, and make a stand for his kingdom and his rights. But he could not gather, out of all the host of his recently so nu- merous and well-appointed army, a force with which he deemed it prudent to hazard another engagement with the victorious Grecians. Alexander pursued him on the wings of the wind. Time after time did Darius barely elude the grasp of his swiftly, following foe. At length two traitors, Bessus and Xabarzanes, seized the unfortunate prince, shut him up in a close cart, and fled with him as their prisoner toward Bactria. It was their purpose, if Alexander pursued them, to purchase their own safety by delivering up their king. Hereupon Alexander, learning of Darius' s dangerous position in the hands of the traitors, immediately put himself with the lightest part of his CHAPTER 2, VERSE 39. 55 army upon a forced pursuit. After several clays' hard march, he came up with the traitors. They urged Darius to mount oi horseback for a more speedy flight. Upon his refusing to d this, they gave him several mortal wounds, and left him dyin^ in his cart, while they mounted their steeds and rode away. When Alexander came up, he beheld only the lifeless form of the Persian king. As he gazed upon the corpse, he might have learned a profitable lesson of the instability of human fortune. Here was a man who, but a few months before, possessing many noble and generous qualities, was seated upon the throne of universal empire. Disaster, overthrow, and desertion had come suddenly upon him. His kmgdom had been conquered, his treasure seized, and his family reduced to captivity. And now, brutally slain by the hand of traitors, he lay a bloody corpse in a rude cart. The sight of the melan- choly spectacle drew tears even from the eyes of Alexander, familiar though he was with all the horrible vicissitudes and bloody scenes of war. Throwing his cloak over the body, he commanded it to be conveyed to the captive ladies of Susa, himself furnishing the necessary means for a royal funeral. For this generous act let us give him credit; for he stands sadly in need of all that is his due. When Darius fell, Alexander saw the field cleared of hk last formidable foe. Thenceforward he could spend his time in his own manner, now in the enjoyment of rest and pleasure and again in the prosecution of some minor conquest. He entered upon a pompous campaign into India, because, accord- ing to Grecian fable, Bacchus and Hercules, two sons of Jupiter, whose son he also claimed to be, had done the same. With contemptible arrogance, he claimed for himself divine honors. He gave up conquered cities, freely and unprovoked, to the absolute mercy of his blood-thirsty and licentious soldiery. He himself often murdered his own friends and favorites in his drunken frenzies. He sought out the vilest persons for the gratification of his lust. At the instigation of a dissolute and drunken woman, he with a company of his courtiers, all in a state of frenzied intoxication, sallied out, 56 PROPHECY OF DANIEL. torch in hand, and fired the city and palace of Persepolis, one of the then finest palaces in the world. He encouraged such excessive drinking among his followers that on one occasion twenty of them together died as the result of their carousal. At length, having sat through one long drinking spree, he was immediately invited to another, when, after drinking to each of the twenty guests present, he twice drank full, says history, incredible as it may seem, the Herculean cup containing six of our quarts. He thereupon fell down, seized with a violent fever, of which he died eleven days later, in May or June, B. c. 323, while yet he stood only at the threshold of mature life, in the thirty- second year of his ageo The progress of the Grecian empire we need not stop to trace here, since its distinguishing features w411 claim more particular notice under other prophecies. Daniel thus con- tinues in his interpretation of the great image : — Verse 40. And the fourth kingdom shall be strong as iron ; foras- much as iron breaketh in pieces and subdueth all things ; and as iron that breaketh all these, shall it break in pieces and bruise. Thus far in the application of this prophecy there is a gen- eral agreement among expositors^ That Babylon, Medo-Persia, and Grecia are represented respectively by the head of gold, the breast and arms of silver, and the sides of brass, is acknowl- edged by all. But with just as little ground for a diversity of. views, there is strangely a difference of opinion as to what kingdom is symbolized by the fourth division of the great im- age, — the legs of iron. On this point we have only to inquire, What kingdom did succeed Grecia in the empire of the world ^ for the lee:s of iron denote the fourth kingdom in the series. The testimony of history is full and explicit on this point. One kingdom did this, and one only, and that was Kome. It conquered Grecia; it subdued all things; like iron, it broke in pieces and bruised. Gibbon, following the symbolic imagery of Daniel, thus describes this empire : — * ' The arms of the Republic, sometimes vanquished in bat- tle, always victorious in war, advanced with rapid steps to the CHAPTER 2, VERSES 40-42. 57 Euphrates, the Danube, the Rhine, and the ocean; and the im- ages of gold, or silver, or brass, that might serve to represent the nations or their kings, were successively broken by the iron monarchy of Eome. " At the opening of the Christian era, this empire took in the whole south of Europe, France, England, the greater part of the Netherlands, Switzerland, and the south of Germany, Hungary, Turkey, and Greece, not to speak of its possessions in Asia and Africa. Well, therefore, may Gibbon say of it : — ' ' The empire of the Eomans filled the world. And when that empire fell into the hands of a single person, the world became a safe and dreary prison for his enemies. To resist was fatal; and it was impossible to fly.'' It will be noticed that at first the kingdom is described unqualifiedly as strong as iron. And this was the period of its strength, during which it has been likened to a mighty Colos- sus, bestriding the nations, conquering everything, and giving laws to the world. But this was not to continue. Verse 41. And whereas thou sawest the feet and toes, part of pot- ters' clay, and part of iron, the kingdom shall be divided ; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron m^xed with miry clay. 42. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. The element of weakness symbolized by the clay, pertained to the feet as well as to the toes. Rome, before its division into ten kingdoms, lost that iron tenacity which it possessed to a superlative degree during the first centuries of its career. Luxury, with its accompanying effeminacy and degeneracy, the destroyer of nations as well as of individuals, began to corrode and weaken its iron sinews, and thus prepared the way for its subsequent disruption into ten kingdoms. The iron legs of the image terminate, to maintain the con- sistency of the figure, in feet and toes. To the toes, of which there were of course just ten, our attention is called by the explicit mention of them in the prophecy; and the kingdom represented by that portion of the image to which the toes be 58 PROPHECY OF DANIEL. longed, was finally divided into ten parts. The question there- fore naturally arises, Do the ten toes of the image represent the ten final divisions of the Roman empire ? To those who prefer what seems to be a natural and straightforward interpretation of the word of God, it is a matter of no little astonishment that any question should here be raised. To take the ten toes to represent the ten kingdoms into which Rome was divided seems like such an easy, consistent, and matter-of-course procedure, that it requires a labored effort to interpret it otherwise. Yet such an effort" is made by some — by Romanists universally, and by such Protestants as still cling to Romish errors. A volume by H. Cowles, D.D., may perhaps best be taken as a representative exposition on this side of the question. The writer gives every evidence of extensive erudition and great ability. It is the more to be regretted, therefore, that these powers are devoted to the propagation of error, and to misleading the anxious inquirer who wishes to know his "where- abouts on the great highway of time. We can but briefly notice his positions. They are, (1) That the third kingdom was Grecia during the lifetime of Alexander only; (2) That the fourth kingdom was Alexander's successors; (3) That the latest point to which the fourth king- dom could extend, is the manifestation of the Messiah; for (4) There the God of heaven set up his kingdom; there the stone smote the image upon its feet, and commenced the process of grinding it up. Nor can we reply at any great length to these positions. 1. We might as well confine the Babylonian empire to the single reign of Nebuchadnezzar, or tliat of Persia to the reign of Cyrus, as to confine the third kingdom, Grecia, to the reign of Alexander. 2. Alexander's successors did not constitute another king- dom, but a continuation of the same, the Grecian division of the image; for in this line of prophecy the succession of king- doms is by conquest. When Persia had conquered Babylon, we had the second empire; and when Grecia had conquered Persia, we had the third. But Alexander's successors (his CHAPTER 2, VERSES 40-42. 59 four leading generals) did not conquer his empire, and erect another in its place ; they simply divided among themselves the empire which Alexander had conquered, and left ready to their hand. '' Chronologically," says Professor C, "the fourth emph-e must immediately succeed Alexander, and lie entirely between him and the birth of Christ." Chronologically, we reply, it must do no such thing ; for the birth of Christ was not the introduction of the fifth kingdom, as will in due time appear. Here he overlooks almost the entire duration of the third division of the image, confounding it with the fourth, and giving no room for the divided state of the Grecian empire as symbolized by the four heads of the leopard of chapter 7, and the four horns of the goat of chapter 8. "Territorially," continues Professor C, "it [the fourth kingdom] should be sought in Western Asia, not in Europe; in general, on the same territory where the first, second, and third kingdoms stood." Why not in Europe, we ask? Each of the first three kingdoms possessed territory which was peculiarly its own. Why not the fourth? Analogy requires that it should. And was not the third kingdom a European kingdom? that is, did it not rise on European territory, and take its name from the land of its birth ? Why not, then, go a degree farther west for the place where the fourth great king- dom should be founded? And how did Grecia ever occupy the territory of the first and second kingdoms ? — Only by conquest. And Kome did the same. Hence, so far as the territorial requirements of the professor's theory are con- cerned, Kome could be the fourth kingdom as truthfully as Grecia could be the third. "Politically, " he adds, "it should be the immediate suc- cessor of Alexander's empire, . . . changing the dynasty, but not the nations. ' ' Analogy is against him here. Each of the first three kingdoms was distinguished by its own peculiar nationality. The Persian was not the same as the Babylonian, nor the Grecian the same as either of the two that preceded it. Kow analogy requires that the fourth kingdom, instead of 60 PROPHECY OF DANIEL. being composed of a fragment of this Grecian empire, should possess a nationality of its own, distinct from the other three. And this we find in the Roman kingdom, and in it alone. But, 3. The grand fallacy which underlies this whole system of misinterpretation, is the too commonly taught theory that the kingdom cf God was set up at the first advent of Christ. It can easily be seen how fatal to this theory is the admission thai the fourth empire is Rome. For it was to be after the division of that fourth empire, that the God of heaven was to set up his kingdom. But the division of the Roman empire into ten parts was not accomplished previous to a. d. 476; consequently the kingdom of God could not have been set up at the first advent of Christ, nearly five hundred years before that date. Rome must not, therefore, from their standpoint, though it answers admirably to the prophecy in every particular, be allowed to be the kingdom in question. The position that the kingdom of God was set up in the days when Christ was upon earth, must, these interpreters seem to think, be maintained at all hazards. Such is the ground on which some expositors appear, at least, to reason. And it is for the purpose of maintaining this theory that our author dwindles down the third great empire of the world to the insignificant period of about eight years ! For this, he endeavors to prove that the fourth universal em- pire was bearing full sway during a period when the provi- dence of God was simply filling up the outlines of the third ! For this, he presumes to fix the points of time between which we must look for the fourth, though the prophecy does not deal in dates at all, and then whatever kingdom he finds within his specified time, that he sets down as the fourth king- dom, and endeavors to bend the prophecy to fit liis interpreta- tion, utterly regardless of how much better material he might find outside of his little inclosure, to answer to a fulfilment of the prophetic record. Is such a course logical ? Is the time the point to be first established^ — No; the kingdoms are the great features of the propliecy, and we are to look for them; and when we find them, we must accept them, whatever may CHAPTER 2, VERSES 40-42. 61 be their chronology or location. Let them govern the time and place, not the time and place govern them. But that view which is the cause of all this misapplication and confusion, is sheer assumption. Christ did not smite the image at his first advent. Look at it ! When the stone smites the image upon its feet, the image is dashed in pieces. Vio- lence is used. The effect is immediate. The image becomes as chaff. And then what? Is it absorbed by the stone, and gradually incorporated with it ? — Nothing of the kind. It is blown off', removed away, as incompatible and unavailable ma- terial; and no place is found for it. The territory is entirely cleared; and then the stone becomes a mountain, and fills the whole earth. Now what idea shall we attach to this work of smiting and breaking in pieces ? Is it a gentle, peaceful, and quiet work ? or is it a manifestation of vengeance and violence ? How did the kingdoms of the prophecy succeed the one to the other ? — It was through the violence and din of war, the shock of armies and the roar of battle. ' ' Confused noise and garments rolled in blood," told of the force and violence with which one nation had been brought into subjection to another. Yet all this is not called "smiting" or "breaking in pieces." When Persia conquered Babylon, and Greece Persia, nei- ther of the conquered empires is said to have been broken in pieces, though crushed beneath the overwhelming power of a hostile nation. But when we reach the introduction of the fifth kingdom, the image is smitten w4th violence; it is dashed to pieces, and so scattered and obliterated that no place is found for it. And now what shall we understand by this ? — We must understand that here a scene transpires in which is manifested so much more violence and force and power than accompany the overthrow of one nation by another through the strife of war, that the latter is not worthy even of mention in connection w^ith it. The subjugation of one nation by an- other by war, is a scene of peace and quietude in comparison with that which transpires when the image is dashed in pieces by the stone cut out of the mountain without hands. 62 PROPHECY OF DANIEL. Yet what is the smiting of the image made to mean by the theory under notice ? — Oh, the peaceful introduction of the gospel of Christ ! the quiet spreading abroad of the light of truth ! the gathering out of a few from the nations of the earth, to be made ready through obedience to the truth, for his second coming, and reign ! the calm and unpretending formation of a Christian church, — a church that has been domineered over, persecuted, and oppressed by the arrogant and triumphant powers of earth from that day to this ! And this is the smiting of the image ! this is the breaking of it into pieces, and violently removing the shattered fragments from the face of the earth ! Was ever absurdity more absurd ? From this digression w^e return to the inquiry. Do the toes represent the ten divisions of the Roman empire ? We answer, Yes; because, ■ — 1. The image of chapter 2 is exactly parallel with the vis- ion of the four beasts of chapter 7. The fourth beast of chap- ter 7 represents the same as the iron legs of the image. The ten horns of the beast, of course, correspond very naturally to the ten toes of the image; and these horns are plainly declared to be ten kings which should arise; and they are just as much independent kingdoms as are the beasts themselves ; for the beasts are spoken of in precisely the same manner; namely, as ''four kings which should arise." Yerse 17. They do not denote a line of successive kings, but kings or kingdoms which exist contemporaneously; for three of them w^ere plucked up by the little horn. The ten horns, beyond controversy, repre- sent the ten kingdoms into which Rome was divided. 2. We have seen that in Daniel's interpretation of the image he uses the words Mug and hingdom interchangeably, the former denoting the same as the latter. In verse 44 he says that "in the days of these kings, the God of heaven shall set up a kingdom." This shows that at the time tlie kingdom of God is set up, there will be a plurality of kings existing con- temporaneously. It cannot refer to the four preceding king- doms; for it would be absurd to use such language in reference to a line of successive kings, since it would be in the days of CHAPTER 3, VERSES 40-42. 63 the last king only, not in the days of any of the preceding, that the kingdom of God would be set up. Here, then, is a diN^ision presented ; and what have we in the symbol to indicate it ? — Nothing but the toes of the image. Unless they do it, we are left utterly in the dark as to the nature and extent of the division which the prophecy shows did exist. To suppose this, would be to cast a serious imputa- tion upon the prophecy itself. We are therefore held to the conclusion that the ten toes of the image denote the ten parts into which the Roman empire was divided.^ As an objection to the view that the ten toes of the image denote the ten kingdoms, we are sometimes reminded that Rome, before its division into ten kingdoms, was divided into two parts, the Western and Eastern empires, corresponding to the two legs of the image; and as the ten kingdoms all arose out of the western division, if they are denoted by the toes, we would have, it is claimed, ten toes on one foot of the image, and none on the other; which would be unnatural and inconsistent. But this objection devours itself; for certainly if the two legs denote division, tlie toes must denote division also. It 1 This division was accomplished between the years A. d. 351 and a. d. 483. The era of this dissolution thus covered almost a hundred and fifty years, from about the middle of the fourth century to near the close of the fifth. No historians of whom we are aware, place the beginning of this work of the dismemberment of the Roman empire earlier than A. d. 351, and none assign its close to a later date than A. D. 483. Concerning the intermediate dates, that is, the precise time from which each of the ten kingdoms that arose on the ruins of the Roman empire is to be dated, there is some difference of views among historians. Nor does this seem strange, when we consider that that was an era of great confusion, that the map of the Roman empire during that time underwent many sudden and violent changes, and that the paths of hostile nations charging upon its territory, crossed and recrossed each other in a labyrinth of confusion. But all historians agree in this, that out of the territory of Western Rome, ten separate kingdoms were ultimately established, and we may safely assign them to the time between the extreme dates above named; namely, A. D. 351 and 483. The ten nations which were most instrumental in breaking up the Roman empire, and which at some time in their history held respectively portions of Roman territory as separate and independent kingdoms, may be enumerated (without respect to the time of their establishment) as follows: The Huns, OstrO' goths, Visigoths, Franks, Vandals, Suevi, Burgundians, Heruli, Anglo-Saxons, and Lombards. The connection between these and some of the modern nations of Europe, is still traceable in the names, as England, Burgundy, Lombardy, France, etc. Such authorities as Oalmet, Faber, Lloyd, Hales, Scott, Barnes, etc., concur in the foregoing enumeration. (See Barnes's concluding notes on Daniel 7.) 64 PROPHECY OF DANIEL. would be inconsistent to say that the legs symbolize division, but the toes do not. But if the toes do indicate division at all, it can be nothing but the division of Rome into ten parts. The fallacy, however, which forms the basis of this objec- tion, is the view that the two legs of the image do signify the separation of the Koman empire into its eastern and western divisions. To this view there are several objections. 1. The two legs of iron symbolize Rome, not merely during its closing years, but from the very beginning of its existence as a nation ; and if these legs denote division, the kingdom should have been divided from the very commencement of its history. This claim is sustained by the other symbols. Thus the division (that is, the two elements) of the Persian kingdom, denoted by the two horns of the ram (Dan. 8 : 20), also by the elevation of the bear upon one side (Dan. T : 5,) and perhaps by the two arms of the image of this chapter, existed from the first. The division of the Grecian kingdom, denoted by the four horns of the goat and the four heads of the leopard, dates back to within eight years of the time when it was introduced into prophecy. So Rome should have been divided from the first, if the legs denote division, instead of remaining a unit for nearly six hundred years, and separating into its eastern and western divisions only a few years prior to its final disruption into ten kingdoms. 2. No such division into two great parts is denoted by the other symbols under which Rome is represented in the book of Daniel; namely, the great and terrible beast of Daniel 7, and the little horn of chapter 8. Hence it is reasonable to conclude that the two legs of the image were not designed to represent such a division. But it may be asked. Why not suppose the two legs to de- note division as well as the toes ? Would it not be just as in- consistent to say that the toes denote division, and the logs do not, as to say that the legs denote division, and the toes do not i We answer that the prophecy itself must govern our conclu- sions in this matter; and whereas it siys nothing of division in connection with the legs, it does introduce the subject of CHAPTER 2, VERSE 43. 65 division as we come down to the feet and toes. It says, ' 'And whereas thou sawest the feet and toes, part of potters' clay and part of iron, the kingdom shall be divided." No division could take place, or at least none is said to have taken place, till the weakening element of the clay was introduced; and we do not find this till we come to the feet and toes. But we are not to understand that the clay denotes one division and the iron the other; for after the long-existing unity of the kingdom was broken, no one of the fragments was as strong as the origi- nal iron, but all were in a state of weakness denoted by the mixture of iron and clay. The conclusion is inevitable, there- fore, that the prophet has here stated the cause for the effect. The introduction of the weakness of the clay element, as we come to the feet, resulted in the division of the kingdom into ten parts, as represented by the ten toes ; and this result, or division, is more than intimated in the sudden mention of a plurality of contemporaneous kings. Therefore, while we find no evidence that the legs denote division, but serious objections against such a view, we do find, we think, good reason for supposing that the toes denote division, as here claimed. 3. Each of the four monarchies had its own particular ter- ritory, which was the kingdom proper, and where we are to look for the chief events in its history shadowed forth by the symbol. We are not, therefore, to look for the divisions of the Roman empire in the territory formerly occupied by Babylon, or Persia, or Grecia, but in the territory proper of the Roman kingdom, which was what was finally known as the Western empire. Rome conquered the world; but the kingdom of Rome proper lay west of Grecia. That is what was repre- sented by the legs of iron. There, then, we look for the ten kingdoms; and there we find them. We are not obliged to mutilate or deform the symbol to make it a fit and accurate representation of historical events. Vekse 43. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men ; but they shall not cleave one to another, even as iron is not mixed with clay. M PROPHECY OF DANIEL. With Kome fell the last of the universal empires belonging to this world in its present state. Heretofore the elements of society had been such that it was possible for one nation, rising superior to its neighbors in prowess, bravery, and the science of war, to attach them one after another to its chariot wheels till all were consolidated into one vast empire, and one man seated upon the dominant throne could send forth his w411 as law to all the nations of the earth. When Rome fell, such possibili- ties forever passed away. Crushed beneath the w^eight of its own vast proportions, it crumbled to pieces, never to be united again. The iron was mixed with the clay. Its elements lost the power of cohesion, and no man or combination of men can again consolidate them. This point is so well set forth by an- other that we take pleasure in quoting his words : — "From this, its divided state, the first strength of the em- pire departed; but not as that of the others had done. No other kingdom was to succeed it, as it had the three which went before it. It was to continue in this tenfold division, un- til the kingdom of stone smote it upon its feet, broke them in pieces, and scattered them as the wind does the chaff of the summer threshing-floor ! Yet, through all this time, a portion of its strength was to remain. And so the prophet says, ' And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. ' Verse 42. How in any other way could you so strikingly represent the facts ? For more than fourteen hundred years, this tenfold division has existed. Time and again men have dreamed of rearing on these dominions one mighty kingdom. Charlemagne tried it. Charles Y tried it. Louis XYI tried it. Napoleon tried it. But none succeeded. A single verse of prophecy was stronger than all their hosts. Their own power was wasted, frittered away, destroyed. But the ten kingdoms did not become one. 'Partly strong, and partly broken,' was the prophetic description. And such, too, has been the historic fact concerning them. With the book of his- tory open before you, I ask you, Is not this an exact represen- tation of the remnants of this once mighty empire ? It ruled CHAPTER 2, VERSE 43. 6T with unlimited powei\ It was the throned mistress of the world. Its scepter was broken; its throne pulled down; its power taken away. Ten kingdoms were formed out of it; and 'broken' as then it was, it still continues; i. e.^ 'partly broken; ' for its dimensions still continue as when the kingdom of iron stood upright upon its feet. And then it is ' partly strong;' i. e.^ it retains, even in its broken state, enough of its iron strength to resist all attempts to mold its parts to- gether. ' This shall not be, ' says the word of God. ' This has not been, ' replies the book of history. ^ ' ' But then, ' men may say, ' another plan remains. If force cannot avail, diplomacy and reasons of state may; we will try them. ' And so the prophecy foreshadows this when it says, ' They shall mingle themselves with the seed of men ; ' i. e.^ marriages shall be formed, in hope thus to consolidate their power, and, in the end, to unite these divided kingdoms into one. ' ' And shall this device succeed ? — No. The prophet an- swers : ' They shall not cleave one to another, even as iron is not mixed with clay.' And the history of Europe is but a running commentary on the exact fulfilment of these words. From the time of Canute to the present age, it has been the policy of reigning monarchs, the beaten path which they have trodden in order to reach a mightier scepter and a wider sway. And the most signal instance of it which history has recorded in our own day, is in the case of Napoleon. He ruled in one of the kingdoms. . . . He sought to gain by alliance what he could not gain by force; i. e., to build up one mighty, con- solidated empire. And did he succeed ? — Nay. The very power with which he was allied, proved his destruction, in the troops of Blucher, on the field of Waterloo ! The iron would not mingle with clay. The ten kingdoms continue still. " And yet, if as the result of these alliances or of other causes, that number is sometimes disturbed, it need not sur- prise us. It is, indeed, just what the prophecy seems to call for. The iron was ' mixed with the clay. ' For a season, in the image, you might not distinguish between them. But they 68 PROPHECY OP DANIEL. would not remain so ' They shall not cleave one to another. ' The nature of the substances forbids them to do so in the one case; the word of prophecy in the other. Yet there was to be an attempt to mingle — nay, more, there was an approach fo mingling in both cases. But it was to be abortive. And how marked the emphasis with which history affirms this declara- tion of the word of God ! " — Wm. JVewtmi, Lectures on the First Two Visions of the Booh of Daniel^ jpp. 34.-36. Yet with all these facts before them, asserting the irresist- ible power of God's providence through the overturnings and changes of centuries, the efforts of warriors, and the diplomacy and intrigues of courts and kings, some modern expositors have manifested such a marvelous misapprehension of this prophecy as to predict a future universal kingdom, and point to a European ruler, even now of waning years and declining prestige, as the "destined monarch of the world." Yain is the breath they spend in promulgating such a theory, and delu- sive the hopes or fears they may succeed in raising over such an expectation.^ Verse 44, And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed ; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. 45. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold ; the great God hath made known to the king what shall come to pass hereafter ; and the dream is certain, and the interpretation thereof sure. We here reach the climax of this stupendous prophecy ; and when Time in his onward flight shall bring us to the sub- lime scene here predicted, we shall have reached the end of human history. The kingdom of God ! Grand provision for a new and glorious dispensation, in whicli his people shall find a happy terminus of this world's sad, degenerate, and changing career. Transporting change for all the righteous, 1 Shortly after this language was penned. Napoleon III, this " destined mon- arch of the world " 1 was dethroned, and died in ignominious retirement, and his son and heir has since fallen by the hands of savages in Africa CHAPTER 2, VERSES 44, 45. 69 from gloom to glory, from strife to peace, from a sinful to a holj world, from death to life, from tyranny and oppression to the happy freedom and blessed privileges of a heavenly king- dom ! Glorious transition, from weakness to strength, from the changing and decaying to the immutable and eternal ! But when is this kingdom to be established ? May we hope for an answer to an inquiry of such momentous concern to our race ? These are the very questions on which the word of God does not leave us in ignorance; and herein is seen the surpass- ing value of this heavenly boon. We do not say that the exact time is revealed (we emphasize the fact that it is not) either in this or any other prophecy; but so near an approximation is given that the generation which is to see the establishment of this kingdom may mark its approach unerringly, and make that preparation which will entitle them to share in all its glories. As already explained, we are brought down by verses 41-43 this side of the division of the Eoman empire into ten king- doms; which division was accomplished, as already noticed, be- tween 351 and 483. The kings, or kingdoms, in the days of which the God of heaven is to set up his kingdom, are evi- dently those kingdoms which arose out of the Roman empire. Then the kingdom of God here brought to view could not have been set up, as some claim it was, in connection with the first advent of Christ, four hundred and fifty years before. But whether we apply this division to the ten kingdoms or not, it is certain that some kind of division was to take place in the Roman empire before the kingdom of God should be set up; for the prophecy expressly declares, ' ' The kingdom shall be divided." And this is equally fatal to the popular view ; for after the unification of the first elements of the Roman power down to the days of Christ, there was no division of the king- dom; nor during his days, nor for many years after, did any such thing take place. The civil wars were not divisions of the empire; they were only the efforts of individuals worship- ing at the shrine of ambition, to obtain supreme control of the empire. The occasional petty revolts of distant provinces, sup- pressed as with the DOwer, and almost with the speed, of a 70 PROPHECY OF DAJSIEL. thunderbolt, did not constitute a division of the kingdom. And these are all that can be pointed to as interfering with the unity of the kingdom, for more than three hundred years this side the days of Christ. This one consideration is suffi- cient to disprove forever the view that the kingdom of God, which constitutes the fifth kingdom of this series, as brought to view in Daniel 2, was set up at the commencement of the Christian era. But a thought more may be in place. 1. This fifth kingdom, then, could not have been set up at Christ's first advent, because it is not to exist contemporane- ously with earthly governments, but to succeed them. As the second kingdom succeeded the first, the third the second, and the fourth the third, by violence and overthrow, so the fifth succeeds the fourth. It does not exist at the same time with it. The fourth kingdom is first destroyed, the fragments are removed, the territory is cleared, and then the fifth is established as a succeeding kingdom in the order of time. But the church has existed contemporaneously with earthly governments ever since earthly governments were formed. There was a church in Abel's day, in Enoch's, in Noah's, in Abraham's, and so on to the present. No; the church is not the stone that smote the image upon the feet. It existed too early in point of time, and the work in which it is engaged is not that of smiting and overthrowing earthly governments. 2. The fifth kingdom is introduced by the stone smiting the image. What part of the image does the stone smite ? — The feet and toes. But these were not developed until four centuries and a half after the crucifixion of Christ. The image was, at the time of the crucifixion, only developed to the thighs, so to speak; and if the kingdom of God was there set up, if there the stone smote the image, it smote it upon the thighs, not upon the feet, where the prophecy places the smiling. 3. The stone that smites the image is cut out of the mountain without hands. The margin reads, ' ' Which was not in hand." This shows that the smiting is not done by an agent acting for another, not by the church, for instance, in CHAPTER 2, VERSES 44, 45. 71 the hands of Christ; but it is a work which the Lord does by his own divine power, without any human agency. 4. Again, the kingdom of God is placed before the church as a matter of hope. The Lord did not teach his disciples a prayer which in two or three years was to become obsolete. The petition may as appropriately ascend from the lips of the patient, waiting flock in these last days, as from the lips of his first disciples, " Thy kingdom come." 5. We have plain Scripture declarations to establish the following propositions : (1) The kingdom was still future at the time of our Lord's last Passover. Matt. 26 : 29. (2) Christ did not set it up before his ascension. Acts 1:6. (3) Flesh and blood cannot inherit it. 1 Cor. 15 : 60. (4) It is a matter of promise to the apostles, and to all those that love God. James 2:5. (5) It is promised in the future to the little flock. Luke 12 : 32. (6) Through much tribulation the saints are to enter therein. Acts 14 : 22. (7) It is to be set up when Christ shall judge the living and the dead. 2 Tim. 4:1. (8) This is to be when he shall come in his glory with all his holy angels. Matt. 25 : 31-34. As militating against the foregoing view, it may be asked if the expression, "Kingdom of heaven," is not, in the New Testament, applied to the church. In some instances it may be ; but in others as evidently it cannot be. In the decisive texts referred to above, which show that it was still a matter of promise even after the church was fully established, that mor- tality cannot inherit it, and that it is to be set up only in con- nection with the coming of our Lord to judgment, the reference cannot be to any state or organization here upon earth. The object we have before us is to ascertain what constitutes the kingdom of Dan. 2 : 44; and we have seen that the prophecy utterly forbids our applying it there to the church, inasmuch as by the terms of the prophecy itself we are prohibited from looking for that kingdom till over four hundred years after the crucifixion of 'Christ and the establishment of the gospel church. Therefore if in some expressions in the ISTew Testament the word ''kingdom" can be found applying to the work of God's 72 PROPHECY OF DANIEL. grace, or the spread of the gospel, it cannot in such instances be the kingdom brought to view in Daniel. That can only be the future literal kingdom of Christ's glory so often brought to view in both the Old Testament and the New. It may b6 objected again, that when the stone smites the image, the iron, the brass, the silver, and the gold are broken to pieces together; hence the stone must have smitten the image when all these parts were in existence. In reply we ask. What is meant by their being broken to pieces together ? Does the expression mean that the same persons who constituted the kingdom of gold would be alive when the image was dashed to pieces? — No; else the image covers but the duration of a single generation. Does it mean that that would be a ruling kingdom? — No; for there is a succession of kingdoms down to the fourth. On the supposition, then, that the fifth king- dom was set up at the first advent, in what sense w^ere the brass, silver, and gold in existence then any more than at the present day ? Does it refer to the time of the second resurrec- tion, when all these wicked nations will be raised to life ? — No; for the destruction of earthly governments in this present state, which is here symbolized by the smiting of the image, certainly takes place at the end of this dispensation; and in the second resurrection national distinctions will be no more known. No objection really exists in the point under consideration; for all the kingdoms symbolized by the image, are, in a certain sense, still in existence. Chaldea and Assyria are still the first divisions of the image; Media and Persia, the second; Macedo- nia, Greece, Thrace, Asia Minor, and Egypt, the third. Polit- ical life and dominion, it is true, have passed from one to the other, till, so far as the image is concerned, it is all now con- centrated in the divisions of the fourth kingdom ; but the others, in location and substance, though without dominion, are still there; and together all will be dashed to pieces when the fifth kingdom is introduced. It may still further be asked, by way of objection, Have not the ten kingdoms, in the days of which the kingdom of CHAPTER 2, VERSES 44, 45 73 God was to be set up, all passed away ? and as the kingdom of God is not yet set up, lias not the prophecy, according to the view here advocated, proved a failure? We answer. Those kingdoms have not yet passed away. We are yet in the days of those kings. The following illustration from Dr. i^elson's ''Cause and Cure of Infidelity," pp. 374, 375, will set this matter in a clear light : — ' ' Suppose some feeble people should be suffering from the almost , constant invasions of numerous and ferocious enemies. Suppose some powerful and benevolent prince sends them word that he will, for a number of years, say thirty, maintain, for their safety along the frontier, ten garrisons, each to contain one hundred well-armed men. Suppose the forts are built and remain a few years, when two of them are burned to the ground and rebuilt without delay; has there been any violation of the sovereign's word? — i^o; there was no material inter- ruption in the continuance of the walls of strength; and, further- more, the most important part of the safeguard was still there. Again, suppose the monarch sends and has tv/o posts of strength demolished, but, adjoining the spot where these stood, and immediately, he has other two buildings erected, more capacious and more desirable ; does the promise still stand good ? We answer in the affirmative, and we believe no one would differ with us. Finally, suppose, in addition to the ten garrisons, it could be shown that for several months during tlie thirty years, one more had been maintained there; that for one or two years out of the thirty, there had been there eleven instead of ten fortifications; shall we call it a defeat or a failure of the original undertaking? Or shall any seeming interrup- tions, such as have been stated, destroy the propriety of our calling these the ten garrisons of the frontier ? The answer is, No, without dispute. "So it is, and has been, respecting the ten kingdoms of Europe once under the Roman scepter. They have been there for twelve hundred and sixty years. If several have had their names changed, according to the caprice of him who conquered, this change of name did not destroy existence. If others 74 PROPHECY OF DANIEL. have had their territorial limits changed, the nation was still there. If others have fallen while successors were forming in their room, the ten horns were still there. If, during a few years out of a thousand, there were more than ten, if some temporary power reared its head, seeming to claim a place with the rest, and soon disappeared, it has not caused the beast to have less than ten horns." Scott remarks : — "It is certain that the Roman empire was divided into ten kingdoms; and though they might be sometimes more and sometimes fewer, yet they were still known by the name of the ten kingdoms of the Western empire. ' ' Thus the subject is cleared of all difficulty. Time has fully developed this great image in all its parts. Most strictly does it represent the important political events it was designed to symbolize. It stands complete upon its feet. Thus it has been standing for over fourteen hundred years. It waits to be smitten upon the feet by the stone cut out of the mountain without hand, that is, the kingdom of Christ. This is to be accomplished when the Lord shall be revealed in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. (See Ps. 2 : S, 0.) In the days of these kings the God of heaven is to set up a king- dom. We have been in the days of these kings for over four- teen centuries, and we are still in their days. So far as this prophecy is concerned, the very next event is the setting up of God's everlasting kingdom. Other prophecies and innumerable signs show unmistakably its immediate proximity. The coming kingdom ! This ought to be the all-absorbing topic with the present generation. Reader, are you ready for the issue ? He who enters this kingdom enters it not merely for such a lifetime as men live in this present state, not to see it degenerate, not to see it overthrown by a succeeding and more powerful kingdom; but he enters it to participate in all its privileges and blessings, and to share its glories forever; for this kingdom is not to "be left to otlior people." Again we ask you. Are you ready ? The terms of heirship are most lib- CHAPTER 2, VERSES 46-49. ' 75 eral : ^< If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Are you on terms of friendship with Christ, the coming King ? Do you love his character I Are you trying to walk humbly in his footsteps, and obey his teachings ? If not, read your fate in the cases of those in the parable, of whom it was said, " But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." There is to be no rival kingdom where you can find an asylum if you remain an enemy to this; for this is to occupy all the territory ever possessed by any and all of the kingdoms of this world, past or present. It is to fill the whole earth. Happy they to whom the rightful Sovereign, the all-conquering King, at last can say, ' ' Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Verse 46. Then the king Nebuchadnezzar fell upon his face, and worshiped Daniel, and commanded that they should offer an oblation and sweet odors unto him. 47. The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. 48. Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. 49. Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego over the affairs of the province of Babylon; but Daniel sat in the gate of the king. We have dwelt quite at length on the interpretation of the dream, which Daniel made known to the Chaldean monarch. From this we must now return to the palace of Nebuchadnez- zar, and to Daniel, as he stands in the presence of the king, having made known to him the dream and the interpretation thereof, while the courtiers and the baifled soothsayers and astrologers wait around in silent awe and wonder. It might be expected that an ambitious monarch, raised to the highest earthly throne, and in the full flush of uninterrupted success, would scarcely brook to be told that his kingdom, which he no doubt fondly hoped would endure through all time, was to be overthi'own by another people. Yet Daniel 76 PROPHECY OF DANIEL. plainly and boldly made known this fact to the king; and the king, so far from being offended, fell upon his face before the prophet of God, and offered him worship. Daniel doubtless immediately countermanded the orders which the king issued to pay him divine honors. That Daniel had some communica- tion with the king which is not here recorded, is evident from verse 47 : "The king answered unto Daniel, " etc. And it may be still further inferred that Daniel labored to turn the king's feelings of reverence from himself to the God of heaven, inas- much as the king replies, " Of a truth it is that your God is a God of gods and a Lord of kings." Then the king miide Daniel a great man. There are two things which in this life are specially supposed to make a man great, and both these Daniel received from the king : (1) Riches. A man is considered great if he is a man of wealth; and we read that the king gave him many and great gifts. (2) Power. If in conjunction with riches a man has powxr, certainly in popular estimation he is considered a great man; and power was bestowed upon Daniel in abundant measure. He was made ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. Thus speedily and abundantly did Daniel begin to be re- warded for his fidelity to his own conscience and the require- ments of God. So great was Balaam's desire for the presents of a certam heathen king, that he endeavored to obtain them in spite of the Lord's expressed will to the contrary, and thus signally failed. Daniel did not act with a view to obtaining these presents ; yet by maintaining his integrity with the Lord they were given abundantly into his hands. His ad- vancement, both with respect to wealth and power, was a matter of no small moment with him as it enabled him to be of service to his fellow-countrymen less favored than himself in their long captivity. Daniel did not become bewildered nor intoxicated by his signal victory and his wonderful advancement. He first re- members the three who were companions with him in anxiety respecting the king's matter ; and as they had helped him CHAPTER 2, VERSES 46-49. 77 with their prayers, he determined that they should share with him in his honors. At his request they were placed over the affairs of Babylon, while Daniel himself sat in the gate of the king. The gate was the place where councils were held, and matters of chief moment were deliberated upon. The record is a simple declaration that Daniel became chief counselor to the king. 3. CHAPTER mm . Verse 1. Kebuchadnezzar the king made an image of gold, whose hight was threescore cubits, and the breadth thereof six cubits ; he set it up in the plain of Dura, in the province of Bab3ion. ^j^^HEIlE is a conjecture extant that this image had some ^W^ reference to the dream of the king as described in the i previous chapter, it having been erected only twenty- three years subsequently, according to the marginal chronol- ogy. In that dream the head was of gold, representing Nebu- chadnezzar's kingdom. That was succeeded by metals of inferior quality, denoting a succession of kingdoms. Nebu- chadnezzar was doubtless quite gratified that his kingdom should be represented by the gold ; but that it should ever be succeeded by another kingdom was not so pleasing. Hence, instead of having simply the head of his image of gold, he made it all of gold, to denote that the gold of the head should extend through the entire image; or, in other words, that his kingdom should not give way to another kingdom, but be perpetual. It is probable that the hight here mentioned, ninety feet at the lowest estimate, was not the hight of the image proper, but included the pedestal also. Nor is it probable that any more than the image proper, if even that, was of solid gold. It could have been overlaid with thin plates, nicely joined, at [781 CHAPTER 3, VERSES 1-12. 79 a much less expense, without detracting at all from its ex- ternal appearance. Verse 2. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. 3. Then the princes, the governors, and captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchad- nezzar the king had set up ; and they stood before the image that Neb- uchadnezzar had set up. 4. Then an herald cried aloud. To you it is commanded, O people, nations, and languages, 5. That at what time ye hear the sound of the cornet, flute, harp, sackbut, psalter}^ dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up ; 6. And whoso falleth not down and worshipeth shall the same hour be cast into the midst of a burning fiery furnace. 7. Therefore, at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshiped the golden image that Nebuchadnezzar the king had set up. The dedication of this image was made a great occasion. The chief men of all the kingdom were gathered together; so much pains and expense will men undergo in sustaining idola- trous and heathen systems of worship. So it is and ever has been. Alas, that those who have the true religion should be so far outdone in these respects by the upholders of the false and counterfeit ! The worship was accompanied with music; and whoso should fail to participate therein was threatened with a fiery furnace. Such are ever the strongest motives to impel men in any direction, — pleasure on the one hand, pain on the other. Yerse 6 contains the first mention to be found in the Bible of the division of time into hours. It was probably the inven- tion of the Chaldeans. Verse 8. Wherefore at that time certain Chaldeans came near, and accused the Jews. 9. The}^ spake and said to the king Nebuchadnezzar, O king, live forever. 10. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image; 11. And whoso. falleth not down and worshipeth, that he should be cast into the midst of a burning fiery furnace. 12. There are 80 PROPHECY OF DANIEL. certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego ; these men, O king, have not regarded thee ; they serve not thy gods, nor worship the golden image which thou hast set up. These Chaldeans who accused the Jews were probably the sect of philosophers who went by that name, and who were still smarting under the chagrin of their ignominious failure in respect to their interpretation of the king's dream of chapter 2. They were eager to seize upon any pretext to accuse the Jews before the king, and either disgrace or destroy them. They worked upon the king's prejudice by strong intimations of theu' ingratitude : Thou hast set them over the affairs of Baby- lon, and yet they have disregarded thee. Where Daniel was upon this occasion, is not known. He was probably absent on some business of the empire, the importance of which demanded his presence. But why should Shadrach, Meshach, and Abed- nego, since they knew they could not worship the image, be present on the occasion ? Was it not because they were willing to comply with the king's requirements as far as they could without compromising their religious principles ? The king required them to be present. With this requirement they could comply, and they did. He required them to worship the image. This their religion forbade, and this they therefore refused to do. Verse 13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king. 14. Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up ? 15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye wor- ship not, ye shall be cast the same hour into the midst of a burning fiery furnace ; and who is that God that shall deliver you out of my hands ? 16. Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. 17. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. 18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. THE THREE HEBREWS IN THE FIERY FURNACE. CHAPTER 3, VERSES 13-25. 81 The forbearance of the king is shown in his granting Sha- drach, Meshach, and Abed-nego another trial after their first failure to comply with his requirements. Doubtless the mat- ter was thoroughly understood. They could not plead igno- rance. They knew just what the king wanted, and their failure to do it was an intentional and deliberate refusal to obey him. With most kings this would have been enough to seal their fate. But no, says Nebuchadnezzar, I will overlook this offense, if upon a second trial they comply with the law. But they in- formed the king that he need not trouble himself to repeat the farce. *'We are not careful," said they, '' to answer thee in this matter." That is, you need not grant us the favor of another trial; our mind is made up. We can answer just as well now as at any future time; and our answer is. We will not serve thy gods, nor worship the golden image which thou hast set up. Our God can deliver if he will; but if not, it is just the same. We know his will, and to that we shall render unconditional obedience. Their answer was both honest and decisive. Terse 19. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego ; therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. 20. And he com- manded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. 21. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace^ 22. Tlierefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. 23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. 24. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counselors, Did not we cast three men bound into the midst of the fire ? They answered and said unto the king. True, O king. 25. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt ; and the form of the fourth is like the Son of God. Nebuchadnezzar was not entirely free from the faults and fol- ]ies into which an absolute monarch so easily runs. Intoxicated with unlimited power, he could not brook disobedience or con- f 82 PROPHECY OP DANIEL. tradiction. Let liis expressed authority be resisted, on how- ever good grounds, and he exhibits the weakness common to our fallen humanity under like circumstances, and flies into a passion. Ruler of the world, he was not equal to that still harder task of ruling his own spirit. And even the form of his visage was changed. Instead of the calm, dignified, self-pos- sessed ruler that he should have appeared, he betrayed him- self in look and act as the slave of ungovernable passion. ♦ The furnace was heated one seven times hotter than usual, in other words, to its utmost capacity. The king overreached himself in this ; for even if the fire had been suffered to have its ordinary effect upon the* ones he cast into the furnace, it would only have destroyed them the sooner. Nothing would have been gained by that means on the part of the king. But seeing they were delivered from it, much was gained on the part of the cause of God and his truth; for the more intense the heat, the greater and more impressive the miracle of being delivered from it. Every circumstance was calculated to show the direct power of God. They were bound in all their gar- ments, but came out with not even the smell of fire upon them. The most mighty men in the army w^ere chosen to cast them in. These the fire slew ere they came in contact with it; while on the Hebrews it had no effect, though they were in the very midst of its flames. It was evident that the fire was under the control of some supernatural intelligence ; for while it had effect upon the cords with which they were bound, destroying them, so that they were free to walk about in the midst of the fire, it did not even singe their garments. They did not, as soon as free, spring out of the fire, but continued therein ; for, first, the king had put them in, and it was his place to call them out; and secondly, the form of the fourth was w^ith them, and in his presence they could be content and joyful, as well in the furnace of fire as in the delights and luxuries of the palace. Let us in all our trials, afflictions, persecutions, and straitened places, but have the «' form of the fourth" with us, and it is enough. CHAPTER 3, VERSES 26-30. 83 The king said, «' And the form of the fourth is like the Son of God." This language is by some supposed to refer to Christ; but it is not likely that the king had any idea of the Saviour. A better rendering, according to good authorities, would be '*like a son of the gods; " that is, he had the appearance of a supernatural, or divine being. Nebuchadnezzar subsequently called him an angel. What a scathing rebuke upon the king for his folly and madness was the deliverance of these worthies from the fiery furnace ! A higher power than any on earth had vindicated those who stood firm against idolatry, and poured contempt on the worship and requirements of the king. None of the gods of the heathen ever had wrought such deliverance as that, nor were they able to do so. Verse 26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed- nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire. 27. And the princes, governors, and captains, and the king's coun- selors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. 28. Then Nebuchadnezzar spake, and said. Blessed be the God of Shadrach, Me- shach, and Abed-nego, who hath sent his angel, and delivered his serv- ants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any God, except their own God. 29. Therefore I make a decree. That every people, na- tion, and language, which speak anything amiss against the God of Sha- drach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other God that can deliver after this sort. 80. Then the king promoted Shadrach, Meshach, and Abed-nego in the province of Babylon. When bidden, these three men came forth from the fur- nace. Then the princes, governors, and king's counselors, through whose advice, or at least concurrence, they had been cast into the furnace (for the king said to them, verse 24, '' Did not we cast three men bound into the midst of the fire ? "), were gathered together to look upon these men, and have optical and tangible proof of their wonderful preservation. The worship 84 PROPHECY OF DANIEL. of the great image was lost sight of. The whole interest of this vast concourse of people was now concentrated upon these three remarkable men. All men's thoughts and minds were full of this wonderful occurrence. And how the knowledge of it would be spread abroad throughout the empire, as they should return to their respective provinces ! What a notable instance in which God caused the wrath of man to praise him ! Then the king blessed the God of Shadrach, Meshach, and Abed-nego, and made a decree that none should speak against him. This the Chaldeans had undoubtedly done. In those days, each nation had its god or gods; for there were ''gods many and lords many." And the victory of one nation over another was supposed to occur because the gods of the con- quered nation were not able to deliver them from the con- querors. The Jews had been wholly subjugated by the Babylonians, on which account the latter had no doubt spoken disparagingly or contemptuously of the God of the Jews. This the king now prohibits; for he is plainly given to understand that his success against the Jews was owing to their sins, not to any lack of power on the part of their God. In what a con- spicuous and exalted light this placed the God of the Hebrews in comparison with the gods of the nations ! It was an acknowl- edgment that he held men amenable to some high standard of moral character, and that he did not regard with indifference their actions in reference to it ; since he would visit with pun- ishment those who transgressed it, and would consequently bestow his blessing on those who complied with it. Had these Jews been time-servers, the name of the true God had not thus been exalted in Babylon. What honor does the Lord put upon them that are steadfast toward him I The king promoted them; that is, he restored to them the offices which they held before the charges of disobedience and treason were brought against them. At the end of verse 30 the Septuagint adds : '' And he advanced them to be governors over all the Jews that were in his kingdom." It is not prob- able that he insisted on any further worship of his image. Verse 1. Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth ; Peace be multiplied unto you. 2. I thought it good to show the signs and wonders that the high God hath wrought toward me. 3. How great are his signs ! and how mighty are his wonders 1 his kingdom is an everlasting kingdom, and his dominion is from generation to generation. ©^^HIS chapter opens, says Dr. Clarke, with '^a regular ^W^ decree, and one of the most ancient on record." It A was from the pen of Nebuchadnezzar, and was promul- gated in the usual form. He wishes to make known, not to a few only, but to all people, nations, and languages, the won- derful dealings of God with him. People are ever ready to tell what God has done for them in the way of benefits and blessings. We ought to be no less ready to tell what God has done for us in the way of humiliation and chastisements; and Nebuchadnezzar sets us a good example in this respect, as we shall see from the subsequent portions of this chapter. He .frankly confesses the vanity and pride of his heart, and the means that God took to abase him. With a genuine spirit of repentance and humiliation, he thinks it good, of his own free will, to show these things, that the sovereignty of God may be extolled, and his name adored. In reference to the kingdom, he no longer claims immutability for his own, but makes a full surrender to God, in acknowledging his kingdom alone to be everlasting, and his dominion from generation to generation. [85] 86 PROPHECY OF DANIEL. Verse 4. I Nebuchadnezzar was at rest in mine house and flourish- ing in my palace: 5. I saw a dream which made me afraid, and the thoughts upon my bed and the vision* of my head troubled me. 6. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. 7. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers ; and I told the dream before them ; but they did not make known unto me the interpretation thereof. 8, But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, 9. O Belteshazzar, master of the magicians, because 1 know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. 10. Thus were the visions of mine head in my bed : I saw, and behold a tree in the midst of the earth, and the hight thereof was great. 11. The tree grew, and was strong, and the hight thereof reached unto heaven, and the sight thereof to the end of all the earth ; 12. The leaves thereof were fair, and the fruit thereof much, and in it was meat for all : the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. 13. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; 14. He cried aloud, and said thus. Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit : let the beasts get away from under it, and the fowls from his branches: 15. Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field ; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth ; IG. Let his heart be changed from man's, and let a beast's heart be given unto him ; and let seven times pass over him. 17. This matter is by the decree of the watchers, and the demand by the word of the holy ones ; to the in- tent that the living may know that the Most High rulcth in the kingdom of men, and giveth it to whomsoever he will, and settcth up over it the basest of men. 18. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the in- terpretation : but thou art able ; for the spirit of the holy gods is in thee. In the events here narrated, several striking points may he noticed. 1. Nebuchadnezzar was at rest in his house. lie had accomplished successfully all his enterprises. He had subdued Syria, Phoenicia, Judea, Egypt, and Arabia. It was probably these great conquests that puffed him up, and betrayed him into such vanity and self-confidence. And this very time, wlion he felt most at rest and secure, when it was most ur CHAPTER 4, VERSES 1-18. 81 likely that he would allow a thought to disturb his self-com- placent tranquillity, — this very time God takes to trouble him with fears and forebodings. 2. The means by which God did this. What could strike with fear the heart of such a monarch as Nebuchadnezzar ? He had been a warrior from his youth. With the perils of battle, the terrors of slaughter and carnage, he had often stood face to face, and his countenance had not blanched, nor his nerves trembled. And what should make him afraid now ? 'No foe threatened, no hostile cloud was visible. As the most unlikely time was taken for him to be touched with fear, so the most unlikely means was selected by which to accomplish it — a dream. His own thoughts, and the visions of his own head, were taken to teach him what nothing else could, — a salutary lesson of dependence and humility. He who had terrified others, but whom no others could terrify, was made a terror to himself. 3. A still greater humiliation than that narrated m the second chapter was brought upon the magicians. There, they boasted that if they only had the dream, they could make known the interpretation. Here, Nebuchadnezzar distinctly remembers the dream, but meets the mortification of having his magicians ignominiously fail him again. They could not make known the interpretation, and resort is again had to the prophet of God. 4. The remarkable illustration of the reign of Nebuchad- nezzar. This is symbolized by a tree in the midst of the earth. Babylon, where Nebuchadnezzar reigned, was about in the center of the then known world. The tree reached unto heaven, and the leaves thereof were fair. Its external glory and splen- dor were great; but this was not all of it, as is the case with too many kingdoms. It had internal excellences. Its fruit was much, and it had meat for all. The beasts of the field had shadow under it, the fowls of heaven dwelt in the boughs thereof, and all flesh was fed of it. What, could represent more plainly and forcibly the fact that Nebuchadnezzar ruled his kingdom in such a way as to afiord the fullest protection, 7 88 PROPHECY OF DANIEL. support, and prosperity to all liis subjects ? Really to accom- plish this is the perfection of earthly governments, and the highest glory of any kingdom. 6. The mercy that God mingles with his judgments. When order was given that this tree should be cut down, it was commanded that the stump of the roots should be left in the earth, and protected with a band of iron and brass, that it might not be wholly given to decay, but that the source of future growth and greatness might be left. The day is com- ing when the wicked shall be cut down, and no such residue of hope be left them. 'No mercy will be mingled with their punishment. They shall be destroyed both root and branch. 6. An important key to prophetic interpretation. Yerse 16. "Let seven times pass over him," said the decree. This is plain, literal narration; hence the time is here to be under- stood literally. How long a period is denoted? This may be determined by ascertaining how long Nebuchadnezzar, in fulfilment of this prediction, was driven out to have his dwell- ing with the beasts of the field ; and this, Josephus informs us, was seven years. A " time," then, denotes one year. When used in symbolic prophecy, it would, of course, denote sym- bolic or prophetic time. A ' ' time ' ' would then denote a prophetic year, or, each day standing for a year, three hun- dred and sixty literal years. There will be occasion to refer to this fact under chapter 7 : 25. 7. The interest that the holy ones, or the angels, take in human affairs. They are represented as demanding this deal- ing with Nebuchadnezzar. They see, as mortals never can see, how unseemly a thing is pride in the human heart. And they approve of, and sympathize w^tli, the decrees and provi- dences of God by which he works for the correction of these evils. Man must know that he is not the architect of his own fortune, but that there is One who ruleth in the kingdom of men, on whom his dependence should be humbly placed. A man may be a successful monarch, but he should not pride himself upon that ; for unless the Lord had sot him up, he would never have reached this position of honor- CHAPTER 4, VERSES 19-27. 89 8. Nebuchadnezzar acknowledges the supremacy of the true God over the heathen oracles. He appeals to Daniel to solve the mystery. " Thou art able," he says; " for the spirit of the holy gods is in thee. ' ' The Septuagint has the singular, the Spirit of the holy God. Verse 19. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. 20. The tree that thou sawest, which grew, and was strong, whose hight reached unto the heaven, and the sight thereof to all the earth ; 21. Whose leaves were fair, and the fruit thereof much, and in it was meat for all ; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation : 22. It is thou, O king, that art grown and become strong ; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it ; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field ; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him ; 24. This is the interpretation, king, and this is the decree of the Most High, which is come upon my lord the king ; 25. That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and thej^ shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 26. And whereas they commanded to leave the stump of the tree roots ; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. 27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thj" sins by righteousness, and thine iniquities by showing mercy to the poor ; if it may be a lengthening of thy tran- quillity. The hesitation of Daniel, who sat astonished for one hour, did not arise from any difficulty he had in interpreting the dream, but from its being so delicate a matter to make it known to the king. Daniel had received favor from the king, — nothing but favor, so far as we know, — and it came hard for him to be the bearer of so terrible a threatening of judgment against him as was involved in this dream. He was troubled to determine in what way he could best make it known. It seems the king anticipated something of this kind, and hence 90 PROPHECY OF DANIEL. assured the prophet by tellmg him not to let the dream or the interpretation trouble him ; as if he Ir.id said, Do not hesitate to make it known, whatever bearing it may have upon me. Thus assured, Daniel speaks; and where can we find a paral- lel to the force and delicacy of his language: "The dream be to them that hate thee, and the interpretation thereof to thine enemies." A calamity is set forth in this dream, which we would might come upon your enemies rather than upon you. Nebuchadnezzar had given a minute statement of his dream; and as soon as Daniel informed him that the dream applied to himself, it was evident that he had pronounced his own sentence. The interpretation which follows is so plain that it need not detain us. The threatened judgments were conditional. They were to teach the king that the Heavens do rule, the w^ord heavens here being put for God, the ruler of the heavens. Hence Daniel takes occasion to give the king counsel in view of the threatened judgment. But he does not denounce him with harshness and censoriousness. Kindness and persuasion are the weapons he chooses to wield : * ' Let my counsel be acceptable unto thee." So the apostle beseeches men to suffer the word of exhortation. Heb. 13 : 22. If the king Avould break off his sins by righteousness, and his iniqui- ties by showing mercy to the poor, it might result in a length- ening of his tranquillity, or, as the margin reads, "An healing of thine error." That is, he might even have averted the judg- ment the Lord designed to bring upon him. Verse 28. All this came upon the king Nebuchadnezzar. 29. At the end of twelve months he walked in the pahice of the kingdom of Babylon. 30. The king spake, and said, Is not this great Babylon, thai I have built for the house of the kingdom by the might of my power, and for the honor of my majesty ? 31. While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken : The kingdom is departed from thee. 32. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field ; they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruletli in the kingdom of men, and giveth it to whomsoever he will. 33. The same hour was the thing fulfilled upon Nebiu'hadnczzar : and he was driven CHAPTER 4, VERSES 28-37. 91 from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws. Nebuchadnezzar failed to profit by the warning he had received ; yet God bore with him twelve months before the blow fell. All the time he was cherishing pride in his heart, and at length it reached a climax beyond which God could not suffer it to pass. The king walked in the palace, and as he looked forth upon the wonders of that wonder of the world, greaJt Babylon, the beauty of kingdoms, he forgot the source of all his strength and greatness, and exclaimed, ''Is not this great Babylon, that / have built ? " The time had come for his humiliation. A voice from heaven again announces the threat- ened judgment, and divine Providence proceeds immediately to execute it. His reason departed. No longer the pomp and glory of his great city charmed him, when God with a touch of his finger took away his capability to appreciate and enjoy it. He forsook the dwellings of men, and sought a home and companionship among the beasts of the forest. Verse 34, And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for- ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: 35. And all the inhabitants of the earth are reputed as nothing ; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth ; and none can stay his hand, or say unto him. What doest thou ? 36. At the same time my rea- son returned unto me ; and for the glory of my kingdom, mine honor and brightness returned unto me ; and my counselors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. 37. Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judg- ment ; and those that walk in pride he is able to abase. At the end of seven years, God removed his afilicting hand, and the reason and understanding of the king returned to him again. His first act then was to bless the Most High. On this Matthew Henry has the following appropriate remark : ' ' Those may justly be reckoned void of understandhig that do not bless and praise God; nor do men ever rightly use their 92 PROPHECY OF DANIEL. reason till thej begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or sub- ject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason; and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it." His honor and brightness returned to him again, his coun- selors sought unto him, and he was once more established in the kingdom. The promise was (verse 26) that his kingdom should be sure unto him. During his insanity, his son, Evil- merodach, is said to have reigned as regent in his stead. Daniel's interpretation of the dream was doubtless well under- stood throughout the palace, and was probably more or less the subject of conversation. Hence the return of Nebuchadnezzar to his kingdom must have been anticipated, and looked for with interest. Why he was permitted to make his home in the open field in so forlorn a condition, instead of being com- fortably cared for by the attendants of the palace, we are not informed. It is supposed that he dexterously escaped from the palace, and eluded all search. The affliction had its designed effect. The lesson of hu- mility was learned. He did not forget it with returning pros- perity. He was ready to acknowledge that the Most High rules in the kingdom of men, and gives it to whomsoever he will; and he sent forth through all his realm a royal proclama- tion, containing an acknowledgment of his pride, and a mani- festo of praise and adoration to the King of heaven. This is the last Scripture record we have of Nebuchadnez- zar. This decree is dated in the authorized version, says Dr. Clarke, 563 b. c, one year before Nebuchadnezzar's death; though some place the date of this decree seventeen years be- fore his death. Be this as it may, it is probable that he did not again relapse into idolatry, but died in the faith of the God of Israel. Thus closed the life of this remarkable man. With all the temptations incident to his exalted position as king, may we not suppose that God saw in him honesty of heart, integrity, and CHAPTER 4, VERSES 28-37. 93 purity of purpose, which he could use to the glory of his name ? Hence his wonderful dealings with him, all of which seem to have been designed to wean him from his false religion, and attach him to the service of the true God. We have, first, his dream of the great image, containing such a valuable lesson for the people of all coming generations. Secondly, his expe- rience with Shadrach, Meshach, and Abed-nego in reference to his golden image, wherein he was again led to an acknowledg- ment of the supremacy of the true God. And lastly, we have the wonderful incidents recorded in this chapter, showing the still unceasing efforts of the Lord to bring him to a full ac- knowledgment of himself. And may we not hope that the most illustrious king of the first prophetic kingdom, the head of gold, may at last have part in that kingdom before which all earthly kingdoms shall become as chaff, and the glory of which shall never dim ? H AFTER V ^^^ Verse 1. Belshazzar the king made a great feast to a thousand of his lords, and dranli wine before the thousand. (gp^p/HE chief feature of interest pertaining to this chapter is ^ fe the fact that it describes the closing scenes of the Baby- %!}' lonish empire, the transition from the gold to the silver of the great image of chapter 2, and from the lion to the bear of Daniel's vision in chapter 7. This feast is supposed by some to have been a stated annual festival, in honor of one of their deities. On this account, Cyrus, who was then besieging Babylon, learned of its approach, and knew when to lay his plans for the overthrow of the city. Our translation reads that Belshazzar, having invited a thousand of Jiis lords, drank be- fore the thousand. Some translate it, '^ drank against the thousand," showing that whatever other propensities he may have had, he was, at least, an enormous drinker. Verse 2. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem ; that the king, and his princes, his wives, and his concubines, might drink therein. 3. Then they brought the golden vessels that were taken out of the temple of the house of God which was in Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. 4. They drank wine, and praised the gods of gold, and of silver, of brass, of irou, of wood, and of stone. [1)4 1 CHAPTER 5, VERSES 1-9. 95 That this festival had some reference to former victories over the Jews may be inferred from the fact that the king, when he began to be heated with his wine, called for the sa- cred vessels which had been taken from Jerusalem. It would be most likely that, lost to a sense of all sacred things, he would use them to celebrate the victory by which they were obtained. 'No other king, probably, had carried his impiety to such a hight as this. And while they drank wine from vessels dedicated to the true God, they praised their gods of gold, sil- ver, brass, iron, wood, and stone. Perhaps, as noticed on chapter 3 : 29, they celebrated the superior power of their gods over the God of the Jews, from whose vessels they now dranl? to their heathen deities. Verse 5. In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace ; and the king saw the part of the hand that wrote. 6. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. 7. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. 8. Then came in all the king's wise men : but they could not read the writ- ing, nor make known to the king the interpretation thereof. 9. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. No flashes of supernatural light, nor deafening peals of thunder, announced the interference of God in their impious revelries. A hand silently appeared, tracing mystic characters upon the wall. It wrote over against the candlestick. In the light of their own lamp they saw it. Terror seized upon the king; for his conscience accused him. Although he could not read the writing, he knew it was no message of peace and blessing that was traced in glittering characters upon his palace wall. And the description the prophet gives of the effect of the king's fear cannot be excelled in any particular. The king's countenance was changed, his heart failed him, pain seized upon him, and so violent was his trembling that his 96 PROPHECY OF DANIEL. knees smote one against another. He forgot his boasting and revelry; he forgot his dignity; and he cried aloud for his as- trologers and soothsayers to solve the meaning of the terrible apparition. Verse 10. Now the queen by reason of the words of the king and his lords came into the banquet house : and the queen spake and said, O king, live forever; let not thy thoughts trouble thee, nor let thy countenance be changed. 11. There is a man in thy kingdom, in whom is the spirit of the holy gods ; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him ; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers ; 12. Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar : now let Daniel be called, and he will show the interpretation. 13. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? 14. I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. 15. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing. 16. And I have heard of thee, that thou canst make interpretations, and dis- solve doubts : now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. It appears from the circumstance here narrated, that the fact that Daniel was a prophet of God, had by some means been lost sight of at the court and palace. This was doubtless owing to his having been absent at Shushan in the province of Elam, as narrated in chapter 8 : 1, 2, 27, whither he had been sent to attend to the business of the kingdom there. The country being swept by the Persian army would compel his return to Babylon at this time. The queen who came in and made known to the king that there was such a person to whom appeal could be made for knowledge in supernatural things, is supposed to have been the queen mother, the daughter of Nebu chadnezzar, in whose memory the wonderful part Daniel had acted in her father's reign would still be fresh and vivid. Nebu- CHAPTER 5, VERSES 10-24 97 chadnezzar is here called Belshazzar's father, according to the then common custom of calling any paternal ancestor, father, and any male descendant, son. Nebuchadnezzar was in reality his grandfather. The king inquired of Daniel when he came in, if he was of the children of the captivity of Judah. Thus it seems to have been ordered, that while they were holding impi- ous revelry in honor of their false gods, a servant of the true God, and one whom they were holding in captivity, was called in to pronounce the merited judgment upon their wicked course. Verse 17. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another ; yet I will read the writing unto the king, and make known to him the interpretation. 18. O thou king, the most high God gave Nebuchadnezzar thy father a king- dom, and majesty, and glory, and honor; 19. And for the majesty that he gave him, all people, nations, and languages, trembled and feared be- fore him : whom he would he slew ; and whom he would he kept alive ; and whom he would he set up ; and whom he would he put down. 20. But when -his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: 21. And he was driven from the sons of men ; and his heart was made like the beasts, and his dwelling was with the wild asses : they fed him with grass like oxen, and his body was wet with the dew of heaven ; till he knew that the most high God ruled in the kingdom of men, and that he aj)pointeth over it whomsoever he will. 22. And thou his son, O Bel- shazzar, hast not humbled thine heart, though thou knewest all this ; 23. But hast lifted up thyself against the Lord of heaven ; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them ; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know : and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified : 24. Then was the part of the hand sent from him ; and this writing was written. Daniel first of all disclaims the idea of being influenced by such motives as governed the soothsayers and astrologers. He says. Let thy rewards be to another. He wishes it distinctly understood that he does not enter upon the work of interpret- ing this matter on account of the offer of gifts and rewards. He then rehearses the experience of the king's grandfather, Nebuchadnezzar, as set forth in the preceding chapter. He told the king that though he knew all this, yet he had not humbled his heart, but had lifted up himself against the God 98 PROPHECY OF DANIEL. of heaven, and even carried his impiety so far as to profane his sacred vessels, praising the senseless gods of men's making, and failing to glorify the God in whose hands his breath was. For this reason, he tells him, it is, that the hand has been sent forth from that God whom he had daringly >and insultingly challenged, to trace those characters of fearful, though hidden import. He then proceeds to explain the writing. Verse 25. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. 2C. This is the interpretation of the thing: MENE ; God hath numbered thy kingdom, and finished it. 27. TEKEL ; Tliou art weighed in the balances, and art found Avanting. 28. PERES ; Thy kingdom is divided, and given to the Medes and Persians. 29. Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. It is not known in what language this inscription was written. If it had been in Chaldaic, the king's wise men would have been able to read it. Dr. Clarke conjectures that it was written in the Samaritan, the true Hebrew, a language with which Daniel was familiar, as it was the character used by the Jews previous to the Babylonish captivity. It seems much more likely that it was a character strange to all the parties, and that it was specially made known to Daniel by the Spirit of the Lord. In this inscription each word stands for a short sentence. Mene^ numbered ; Tehel^ weighed ; TJjyliarsln^ from the root yeres^ divided. God, whom thou hast defied, has thy king- dom in his own hands, and has numbered its days and finished its course, just at the time thou thoughtest it at the hight of its prosperity. Thou, who hast lifted up thy heart in pride, as the great one of the earth, art weighed, and found lighter than vanity. Thy kingdom, which thou didst dream was to stand for ever, is divided between the foes already waiting at thy gates. Notwithstanding this terrible denunciation, Belshazzar did not forget his promise, but had Daniel at once invested with the scarlet robe and chain of gold, and proclaimed him third ruler in the kingdom. This Daniel accepted, probably with a view CHAPTER 5, VERSES 25-31. 99 to be better prepared to look after the interests of Lis people during the transition to the succeeding kingdom. Yekse 30. In that night was Belshazzar the king of the Chaldeans slain. 31. And Darius the Median took the kingdom, being about three- score and two years old. The scene here so briefly mentioned is described in remarks on chapter 2, verse 39. While Belshazzar was indulging in his presumptuous revelry, while the angel's hand was tracing the doom of the empire on the walls of the palace, while Daniel was making known the fearful import of the heavenly writing, the Persian soldiery, through the emptied channel of the Euphrates, had made their way into the heart of the city, and were speeding forward with drawn swords to the palace of the king. Scarcely can it be said that they surprised him, for God had just forewarned him of his doom. But they found him and slew him; and with him the empire of Babylon ceased to be. LrfC (7/1/5^ PTER, VI ii iiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiniiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiittiiiiiiiiiiiiimii) IN THE LIONS lil'iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiijiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii^ iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii Verse 1. It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom ; 2. And over these three presidents ; of whom Daniel was first ; that the princes might give accounts unto them, and the king should have no damage. 3, Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him ; and the king thought to set him over the whole realm. 4. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom ; but they could find none occa- sion nor fault ; forasmuch as he was faithful, neither was there any error or fault found in him. 5. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. ^)j ABYLON was taken bj the Persians, and Darius the ^ Median placed upon the throne, b. c. 538. Two years later, b. c. 536, Darius dying, Cyrus took the throne. Somewhere, therefore, between these two dates the event here narrated occurred. Daniel was a chief actor in the kingdom of Babylon in the hight of its glory; and from that time on, to the time when the Medes and Persians took the throne of universal empire, he was at least a resident of that city, and acquainted with all the affairs of the kingdom ; yet he gives us no consecutive account of events that occurred during his long coi^iecj:ion with these kingdoms. He only touches upon an event here and there such as is calculated to inspire faith and hope and cour- [106] CHAPTER G, VERSES 1-10. lO? age in the hearts of the people of God in every age, and lead them to be steadfast in their adherence to the right. The event narrated in this chapter is alluded to by the apostle Paul in Hebrews 11, where he speaks of some who through faith have ' ' stopped the mouths of lions. ' ' Darius set over the kingdom a hundred and twenty princes, there being, as is supposed, at that time a hundred and twenty provinces in the empire, each one having its prince, or gov- ernor. By the victories of Cambyses and Darius Hystaspes, it was afterward enlarged to a hundred and twenty-seven prov- inces. Esther 1:1. Over these one hundred and twenty prmces were set three, and of these Daniel was chief. Pref- erence was given to Daniel because of his excellent spirit. Daniel, who, for being a great man in the empire of Babylon, might h^ve been esteemed an enemy by Darius, and so have been banished or otherwise put out of the way ; or, being a captive from a nation then in ruins, might have been despised and set at naught, was not treated in either of these ways; but to the credit of Darius be it said, Daniel was preferred over all the others, because the discerning king saw in him an excellent spirit. And the king thought to set him over the whole realm. Then was the envy of the other rulers raised against him, and they set about to destroy him. But Daniel's conduct was perfect so far as related to the kingdom. He was faithful and true. They could find no ground for complaint against him on that score. Then they said they could find no occasion to accuse him, except as concerning the law of his God. So let it be with us. A person can have no better recommendation. Verse 6. Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live forever. 7. All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 8. Now. O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. 9. Wherefore king Darius signed the writing and the decree. 108 PROPHECY OF DANIEL. 10. Now when Daniel knew that the writing. was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Mark the course these persons took to accomplish their nefarious purposes. They came together to the king, — came tumultuously, says the margin. They came as though some urgent matter had suddenly come up, and they had come unanimously to present it before him. They claimed that all were agreed. This was false ; for Daniel, the chief of them all, was not, of course, consulted in the matter. The decree they fixed upon was one which would flatter the king's vanity, and thus the more readily gain his assent. It would be a posi- tion before unheard of, for a man to be the only dispenser of favors and granter of petitions for thirty days. Ht?nce the king, not fathoming their evil designs, signed the decree, and it took its place on the statute-book as one of the unalterable laws of the Medes and Persians. Mark the subtlety of these men — the length to which people will go to accomplish the ruin of the good. If they had made the decree read that no petition should be asked of the God of the Hebrews, which w^as the real design of the matter, the king would at once have divined their object, and the decree would not have been signed. So they gave it a general application, and were willing to ignore and heap insult upon their whole system of religion, and all the multi- tude of their gods, for the sake of ruining the object of their hatred. Daniel foresaw the conspiracy going on against him, but took no means to thwart it. He simply committed himself to God, and left the issue to his providence. He did not leave the empire on pretended business, or perform his devotions with more than ordinary secrecy; but when he knew the writing was signed, just as aforetime, with his face turned toward his beloved Jerusalem, he kneeled down in his cliamber three times a day, and poured out his prayers and supplications to God. I «s^*. i ^ ^v^ CHAPTER 6, VERSES 11-17. 109 Verse 11. Then these men assembled, and found Daniel praying and making supplication before his God. 12. T^hen they came near, and spake before the king concerning the king's decree: Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions ? The king answered and said, The thing is tr.ue; according to the law of the Medes and Persians, which altereth not. 13. Then answered they and said before the king, That Daniel, which is of the children of the cap- tivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. 14. Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him ; and he labored till t-he going down of the sun to deliver him. 15. Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Per- sians is. That no decree nor statute which the king establisheth may be changed. 16. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. 17. And a stone was brought, and laid upon the mouth of the den ; and the king sealed it with his own signet, and with the signet of his lords, that the purpose might not be changed concerning Daniel. It only remained for these men, having set the trap, to watch their victim that they might ensnare him therein. So they again came tumultnously together, this time at the resi- dence of Daniel, as though some important business had called them suddenly together to consult the chief of the presidents; and lo, they found him, just as they intended and hoped, pray- ing to his God. So far all had worked well. They were not long in going to the king with the matter, and, to render it more sure, got an acknowledgment from the king that such a decree was in force. Then they were ready to inform against Daniel; and mark their mean resort to excite the prejudices of the king : '^ That Daniel, which is of the children of the captivity of Judah." Yes; that poor captive, who is entirely dependent on you for all that he enjoys, so far from being grateful and appreciating your favors, regards not you, nor pays any attention to your decree. Then the king saw the trap that had been prepared for him as well as for Daniel, and he labored till the going down of the sun to deliver him, probably by personal efforts with the conspirators to cause them to relent, or by arguments and endeavors to procui*e the 110 PROPHECY OF DANIEL. repeal of the law. But they were inexorable. The law was sustained; and Daniel, the venerable, the grave, the upright and faultless servant of the kingdom, was thrown, as if lie had been one of the vilest of malefactors, into the den of lions to be devoured by them. Verse 18. Then the king went to his palace, and passed the night fasting; neither were instruments of music brought before him; and his sleep went from him. 19. Then the king arose very early in the morning, and went in haste unto the den of lions. 20. And when he came to the den, he cried with a lamentable voice unto Daniel ; and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions ? 21. Then said Daniel unto the king, O king, live forever. 22. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me ; forasmuch as before him innocency was found in me ; and also before thee, O king, have I done no hurt. 23. Then was the king exceeding glad for him, and commanded that they should take Daniel up out of tlie den. So Daniel was taken up out of the den, and no man- ner of hurt was found upon him, because he believed in his God. 24. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at' the bottom of the den. The course of the king after Daniel had been cast into the den of lions attests his genuine interest in his behalf, and the severe condemnation he felt for his own course in the matter. At earliest dawn he repaired to the den where his prime min- ister had passed the night in company with hungry and rav- enous beasts. Daniel's response to his first salutation was no word of reproach for the king's course in yielding to his perse- cutors, but a term of respect and honor, " O king, live forever.'' He afterward, however, reminds the king, in a manner which he must have keenly felt, but to which he could take no ex- ception, that before him he had done no hurt. And on account of his innocency, God, whom he served continually, not at in- tervals, nor by fits and starts, had sent his angel, and shut the lions' mouths. Here, then, stood Daniel, preserved by a power higher than any power of earth. His cause was vindicated, his innocency CHAPTER 6, VERSES 18-28. Ill declared. No hurt was found on him, because lie believed in his God. Faith did it. A miracle had been wrought. Why, then, were Daniel's accusers brought and cast in ? It is con- jectured that they attributed the preservation of Daniel, not to any miracle in his behalf, but to the fact that the lions chanced at that time not to be hungry. Then, said the king, they will no more attack you than him, so we will test the matter by put- ting you in. The lions were hungry enough when they could get hold of the guilty; and these men were torn to pieces ere they reached the bottom of the den. Thus was Daniel doubly vindicated; and thus strikingly were the words of Solomon fulfilled : ' ' The righteous is delivered out of trouble, and the wicked cometh in his stead." Prov. 11 : 8. Verse 25. Then king Darius wrote unto all people, nations, and lan- guages, that dwell in all the earth : Peace be multiplied unto you. 26. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for- ever, and his kingdom that which shall not be destroyed, and his domin- ion shall be even unto the end. 27. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. 28. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian. The result of Daniel's deliverance was that another procla- mation went out thi'ough the empire in favor of the true God, the God of Israel. All men were to fear and tremble before him. "What Daniel's enemies designed to prove his ruin, re- sulted only in his advancement. In this case, and in the case of the three Hebrews in the fiery furnace, the seal of God is set in favor of two great lines of duty : (1) As in the case of the three in the fiery furnace, not to yield to any known sin; and (2) As in the present case, not to omit any known duty. And from these instances, the people of God in all ages are to derive encouragement. The decree of the king sets forth the character of the true God in fine terms. (1) He is the living God; all others are dead. (2) He is steadfast forever ; all others change. (3) He has a kingdom; for he made and governs all. (A) His kingdom shall not be destroyed; all others come to an end. (5) His do- 112 PROPHECY OF DANIEL. minion is without end; no human power can prevail against it. (6) He delivereth those who are in bondage. (7) lie rescueth his servants from their enemies when they call upon him for help. (8) He worketh wonders in the heavens and signs upon the earth. (9) And to complete all, he hath delivered Daniel, giving before our own eyes the fullest proof of his power and goodness in rescuing his servant from the power of the lions. How excellent an eulogium is this on the great God and his faithful servant ! Thus closes the historical part of the book of Daniel. We now come to the prophetic portion, which, like a shining bea- con light, has thrown its rays over all the course of time from that point to the present, and is still lighting up the pathway of the church onward to the eternal kingdom. Verse 1. In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed ; then he wrote the dream, and told the sum of the matters. S^^HIS is the same Belshazzar mentioned in chapter 5. ^Wf" Chronologically, therefore, this chapter follows chapter A 6; but chronological order has been disregarded in order that the historical part of the book might stand by itself, and the prophetic part, on which we now enter, might not be interrupted by writings of that nature. Verse 2. Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 3. And four great beasts came up from the sea, diverse one from another. All Scripture language is to be taken literally, unless there exists some good reason for supposing it to be figurative; and all that is figurative is to be interpreted by that which is literal. That the language here used is symbolic, is evident from verse 17, which reads, ''These great beasts, which are four, are four kings which shall arise' out of the earth." And to show that kingdoms are intended, and not merely individual kings, the angel continued, ' ' But the saints of the Most High shall take the kingdom." And further, in the explanation in verse 23, the angel said, ' ' The fourth beast shall be the fourth kingdom upon the earth," These beast are therefore symbols of four [113] 114 PROPHECY OF DANIEL. great kingdoms ; and the circumstances under which they arose, and the means by which their elevation was accom- plished, as represented in the prophecy, are symbolic also. The symbols introduced are, the four winds, the sea, four great beasts, ten horns, and another horn which had eyes and a mouth, and rose up in war against God and his people. We have now to inquire what they denote. Winds, in symbolic language, denote strife, political com- motion, and war. Jer. 25 : 31, 32, 33 : "Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth." Here the prophet speaks of a controversy which the Lord is to haA^e with all nations, when the wicked shall be given to the sword, and the slain of the Lord shall be from one end of the earth to the other; and the strife and commotion which pro- duces all this destruction is called a great whirlwind. That winds denote strife and war is further evident from a consideration of the vision itself; for as the result of the striv- ing of the winds, kingdoms arise and fall; and these events are accomplished through political strife. The Bible definition of sea, or waters, when used as a sym- bol, is, peoples, and nations, and tongues. In proof of this, see Kev. 17 : 15, where it is expressly so declared. The definition of the symbol of the four beasts is given to Daniel ere the close of the vision. Yerse 17: "These great beasts, which are four, are four kings which shall arise out of the earth." The field of the vision is thus definitely opened before us. Verse 4. The first was like a lion, and had eagle's wings ; I beheld till the win5^^^ sunt [were placed], and so all the versions." The Septuagint has hrEdrjaav (etethesan)^ which is defined to mean *' to set, put, place ; to set up ; to erect." The thrones are not the thrones of earthly kingdoms, which are to be thrown down at the last day, but thrones of judgment, which are to be "placed," or set up, in the court of God on high just before the end. The *' Ancient of days," God the Father, takes the throne of judgment. Mark the description of his person. Those who believe in the impersonality of God are obliged to admit that he is here described as a personal being ; but they console themselves by saying that it is the only description of the kind in the Bible. We do not admit this latter assertion ; but granting that it were true, is not one description of this kind as fatal to their theory as though it were repeated a score of times ? The thousand thousands who minister unto him, and the ten thousand times ten thousand who stand before him, are not sinners arraigned before the judgment-seat, but heavenly beings who wait before him, attendant on his will. An unde\*- standing of these verses involves an understanding of the sub- ject of the sanctuary; and to works on this question we refer the reader. The closing up of the ministration of Christ, our great High Priest, in the heavenly sanctuary, is the work of judgment here introduced. It is an investigative judgment. The books are opened, and the cases of all come up for exami- nation before that great tribunal, that it may be determined beforehand who are to receive eternal life when the Lord sliall CH4PTER 7, VERSES 11, 12. 121 come to confer it upon his people. John, as recorded in Rev- elation 5, had a view of this same place, and saw the same number of heavenly attendants engaged with Christ in the work of investigative judgment. Looking into the sanctuary (as we learn from Revelation 4 that he was doing), in chapter 5 : 11 he says, "And I beheld, and I Heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands. ' ' It will appear from the testimony of chapter 8 : 14, that this solemn work is even now transpiring in the sanctuary above. Verse 11. I beheld then because of the voice of the great words which the horn spake ; I beheld even till the beast was slain, and his body de- stroyed, and given to the burning flame. 12. As concerning the rest of the beasts, they had their dominion taken away ; yet their lives were pro- longed for a season and time. There are persons who believe in a thousand years' triumph of the gospel and reign of righteousness over all the world before the Lord comes; and there are others who believe in probation after the Lord comes, and a mixed millennium, the immortal righteous still proclaiming the gospel to mortal sin- ners, and turning them into the way of salvation. But both of these systems of error are completely demolished by the verses before us. 1. The fourth terrible beast continues without change of character, and the little horn continues to utter its blasphemies, and hold its millions of votaries in the bonds of a blind super- stition, till the beast is given to the burning flame; and this is not its conversion, but its destruction. (See 2 Thess. 2:8.) 2. The life of the fourth beast is not prolonged after its dominion is gone, as were the lives of the preceding beasts. Their dominion was taken away, but their lives were prolonged for a season. The territory and subjects of the Babylonian kingdom still existed, though made subject to the Persians. So of the Persian kingdom in respect to Grecia, and of Grecia in respect to Rome. But what succeeds the fourth kingdom ? 122 PROPHECY OF DANIEL. — No government or state in which mortals have any part. Its career ends in the lake of fire, and it has no existence be- yond. The lion was merged into the bear; the bear into the leopard; the leopard into the fourth beast; and the fourth beast into what ? — Not into another beast ; but it is cast into the lake of fire, under which destruction it rests till men shall suf- fer the second death. Then let no one talk of probation or a mixed millennium after the Lord comes. The Sidvevh then, in the sentence, ''I beheld then because of the voice of the great words which the horn spake," etc., seems to refer to some particular time. The work of the investi- gative judgment is introduced in the previous verses; and this verse would seem to imply that while this work is going for- ward, and just before this power is destroyed and given to the burning flame, the little horn utters its great words against the Most High. Have we not heard them, and that, too, within a few years ? Look at the decrees of the Vatican Council of 1870. What can be more blasphemous than to attribute in- fallibility to a mortal man ? Yet in that year the world beheld the spectacle of an Ecumenical Council assembled for the pur- pose of deliberately decreeing that the occupant of the papal throne, the man of sin, possesses this prerogative of God, and cannot err. Can anything be more presumptuous and blas- phemous ? Is not this the voice of the great words which the horn spake ? and is not this power ripe for the burning flame, and near its end ? Verse 13. I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14. And there was giviMi him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. The scene here described is not the second advent of Christ to this earth, unless the Ancient of days is on this earth; for it is a coming to the Ancient of days. There, in the presence of the Ancient of days, a kingdom, dominion, and glory are CHAPTER 7, VERSES 13-18. 123 given him. The Son of man receives his kingdom before his return to this earth. (See Luke 19 : 10-12 and onward.) This is a scene, therefore, which transpires in the heavenly temple, and is closely connected with that brought to view in verses 9 and 10. He receives the kingdom at the close of his priestly work in the sanctuary. The people, nations, and languages, that shall serve him, are the nations of the saved (Rev. 21 : 24), not the wicked nations of the earth; for these are dashed in pieces at the second advent. Some out of all the nations, tribes, and kindreds of the earth will find themselves at last in the kingdom of God, to serve him there with joy and gladness forever and ever. Verse 15. I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. 16. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. 17. These great beasts, which are four, are four kings, which shall arise out of the earth. 18. But the saints of the Most High shall take the kingdom,' and possess the kingdom forever, even forever and ever. No less anxious should we be than was Daniel to under- stand the truth of all this. And whenever we inquire with equal sincerity of heart, we shall find the Lord no less ready now than in the days of the prophet to lead to a correct knowledge of these important truths. The beasts, and the kingdoms which they represent, have already been explained. We have followed the prophet down through the course of events, even to the complete destruction of the fourth and last beast, the final subversion of all earthly governments. What next 1 Yerse 18 tells us : " The saints shall take the kingdom. ' ' The saints ! those of all others held in low esteem in this world, despised, reproached, persecuted, cast out ; those who were considered the least likely of all men ever to realize their hopes ; these shall take the kingdom, and possess it forever. The usurpation and misrule of the wicked shall come to an end. The forfeited inheritance shall be redeemed. Peace shall be restored to its distracted borders, and righteousness shall reign over all the fair expanse of the renovated earth. 124 PROPHECY OF DANIEL. Verse 19. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet ; 20. And of the ten horns that were in his head, and of the other which came up, and before whom three fell ; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Of the first three beasts of this series, Daniel had so clear an understanding that he had no trouble in reference to them. But he was astonished at this fourth beast, so unnatural and dreadful; for the further we come down the stream of time, the further it is necessary to depart from nature in forming symbols to represent accurately the degenerating governments of this earth. The lion is a production of nature; but it must have the unnatural addition of two wings to represent the kingdom of Babylon. The bear we also find in nature; but as a symbol of Medo-Persia an unnatural ferocity must be denoted by. the insertion of three ribs into its mouth. So the leopard is a beast of nature; but fitly to represent Grecia there is a departure from nature in respect to wings, and the number of heads. But nature furnishes no symbol which can fitly illustrate the fourth kingdom. A beast the likeness of which never was seen, is taken; a beast dreadful and terrible, with nails of brass, and teeth of iron, so cruel, rapacious, and fierce, that from mere love of oppression it devoured, and brake in pieces, and trampled its victims beneath its feet. Wonderful was all this to the prophet; but something still more wonderful appeared. A little horn came up, and, true to the nature of the beast from which it sprang, thrust aside three of its fellows; and lo ! the horn had eyes, not the uncul- tivated eyes of a brute, but the keen, shrewd, intelligent eyes of a man; and, stranger yet, it had a mouth, and with that mouth it uttered proud sayings, and put forth preposterous and arrogant claims. No wonder the prophet made special inquiry respecting this monster, so unearthly in its instincts, and so fiendish in its works and ways. In the following verses some specifications are given respecting the little horn, which CHAPTER 7, VERSES 19-22. 125 enable the student of prophecy to make an application of this symbol without danger of mistake. Verse 21. I beheld, and the same horn made war with the saints, and prevailed against them ; 22. Until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom. The wonderful wrath of this little horn against the saints particularly attracted the attention of Daniel. The rise of the ten horns, or the division of Rome into ten kingdoms, between the years A. d. 351 and 483, has already been noticed. (See on chapter 2 : 41.) As these horns denote kingdoms, the little horn must denote a kingdom also, but not of the same nature, be- cause it was diverse from the others. They were political king- doms. And now we have but to inquire if any kingdom has arisen among the ten kingdoms of the Roman empire since A. D. 483, and yet diverse from them all; and if so, what one. The answer is. Yes ; the spiritual kingdom of the papacy. This answers to the symbol in every particular, as is easily proved ; and nothing else will do it. See the specifications more particularly mentioned on verse 23. Daniel beheld this horn making war upon the saints. Has such a war been waged by the papacy? Fifty million mar- tyrs, with a voice like the sound of many waters, answer. Yes. Witness the cruel persecutions of the Waldenses, the Albigen- ses, and Protestants in general, by the papal power. It is stated on good authority that the persecutions, massacres, and religious wars excited by the church and bishop of Rome, have occasioned the shedding of far more blood of the saints of the Most High, than all the enmity, hostility, and persecutions of professed heathens from the foundation of the world. In verse 22 three consecutive events seem to be brought to view. Daniel, looking onward from the time when the little horn was in the hight of its power, to the full end of the long contest between the saints and Satan with all his agents, notes three prominent events that stand as mile-posts along the way. 126 PROPHECY OF DANIEL. (1) The coming of the Ancient of days ; that is, the position which Jehovah takes in the opening of the judgment scene described in verses 9, 10. (2) The judgment that is given to the saints; that is, the time when the saints sit with Christ in judgment a thousand years, following the first resurrection (Rev. 20 : 1-4), apportioning to the wicked the punishment due to their sins. Then the martyrs will sit in judgment upon the great anti-Christian, persecuting power, which, in the days of their trial, hunted them like the beasts of the desert, and poured out their blood like water. (3) The time that the saints possess the kingdom; that is, the time of their entrance upon the possession of the new earth. Then the last vestige of the curse, of sin, and of sinners, root and branch, will have been wiped away, and the territory so long misruled by the wicked powers of earth, the enemies of God's people, will be taken by the righteous, to be held by them forever and ever. 1 Cor. 6 : 2, 3 ; Matt. 25 : 3-1. Verse 23. Thus he said, The fourth beast shall be the fourth kino^ dom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24. And the ten horns out of this kingdom are ten kings that shall arise ; and another shall rise after them ; and he shall be diverse from the first, and he shall subdue three kings. 25. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. 26. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. We have here further particulars respecting the fourth beast and the little horn. Perhaps enough has already been said respecting the fourth beast (Rome ) and the ten horns, or ten kingdoms, which arose therefrom. The little horn now more particularly demands attention. As stated on verse 8, we find the fulfilment of the prophecy concerning this horn in the rise and work of the pa- pacy. It is a matter of both interest and importance, there- fore, to inquire into the causes which resulted in the develop- ment of this anti-Christian j)0wer. CHAPTER?, VERSES 23-26. 127 The first pastors or bishops of Rome enjoyed a respect pro- portionate to the rank of the city in which they resided; and for the first few centuries of the Christian era, Eome was the largest, richest, and most powerful city in the world. It was the seat of empire, the capital of the nations. ' ' All the in- habitants of the earth belong to her," said Julian; and Clau- dian declared her to be "the fountain of laws." " If Rome is the queen of cities, why should not her pastor be the king of bishops ? ' ' was the reasoning these Roman pastors adopted. ' ' Why should not the Roman Church be the mother of Chris- tendom ? Why should not all nations be her children, and her authority their sovereign law? It was easy," says D'Aubigne, from whom we quote these words (History of the Reformation, Yol. I, chap. 1), <'for the ambitious heart of man to reason thus. Ambitious Rome did so." The bishops in the different parts of the Roman empire felt a pleasure in yielding to the bishop of Rome some portion of that honor which Rome, as the queen city, received from the nations of the earth. There was originally no dependence im- plied in the honor thus paid. "But," continues D'Aubigne, ' ' usurped power increases like an avalanche. Admonitions, at first simply fraternal, soon became absolute commands in the mouth of the pontiff. The Western bishops favored this en- croachment of the Roman pastors, either from jealousy of the Eastern bishops, or because they preferred submitting to the supremacy of a pope rather than to the dominion of a temporal power." Such were the influences clustering around the bishop of Rome, and thus was everything tending toward his speedy ele- vation to the supreme spiritual throne of Christendom. But the fourth century was destined to witness an obstacle thrown across the path of this ambitious dream. Arius, parish priest of the ancient and influential church of Alexandria, sprung his doctrine upon the world, occasioning so fierce a controversy in the Christian church that a general council was called at Mcaea, by the emperor Constantine, a. d. 325, to consider and adjust it. Arius maintained "that the Son was totally and 128 PROPHECY OF DANIEL. essentially distinct from the Father ; that he was the first and noblest of those beings whom the Father had created out of nothing, the instrument by whose subordinate operation the Almighty Father formed the universe, and therefore inferior to the Father both in nature and dignity." This opinion was condemned by the council, which decreed that Christ was of one and the same substance with the Father. Hereupon Arius was banished to Illyria, and his followers were compelled to give their assent to the creed composed on that occasion. (Mosheim, cent. 4, part 2, chap. 4. ; Stanley, History of the Eastern Church, p. 239.) The controversy itself, however, was not to be disposed of in this summary manner, but continued for ages to agitate the Chl'istian world, the Arians everywhere becoming the bitter enemies of the pope and of the Roman Catholic Church. From these facts it is evident that the spread of Arianism would check the influence of the Catholics ; and the possession of Rome and Italy by a people of the Arian persuasion, would be fatal to the supremacy of a Catholic bishop. But the prophecy had declared that this horn would rise to supreme power, and tliat in reaching this position it would subdue three kings. Some difference of opinion has existed in regard to the par- ticular powers which were overthrown in the interest of the papacy, in reference to which the following remark by Albert Barnes seems very pertinent: " In the confusion that existed on the breaking up of the Roman empire, and the imperfect accounts of the transactions which occurred in the rise of the papal power, it would not be wonderful if it should be difficult to find events distinctly recorded that would be in all respects an accurate and absolute fulfilment of the vision. Yet it is possible to make out the fulfilment of this with a good degree of certainty in the history of the papacy.'' — Xotes on Daniel 7. Mr. Mede supposes the three kingdoms plucked up to liave been the Greeks, the Lombards, and the Franks; and Sir Isaac Newton supposes they were the Exarchate of Ravenna, the Lombards, and the Senate and i)uke(h)m of Rome. Bishop Newton (Dissertation on the Prophecies, pp. 217, 218) states CHAPTFR 7, VERSES 23-26. 129 some serious objections to both these schemes. The Franks could not have been one of these kingdoms ; for they were never plucked up before the papacy. The Lombards could not have been one ; for they were never made subject to the popes. Says Barnes, ' ' I do not find, indeed, that the kingdom of the Lombards was, as is commonly stated, among the number of the temporal sovereignties that became subject to the authority of the popes." And the Senate and Dukedom of Eome could not have been one ; for they, as such, never constituted one of the ten kingdoms, three of which were to be plucked up before the little horn. But we apprehend that the chief difficulty in the applica- tion made by these eminent commentators, lay in the fact that they supposed that the prophecy respecting the exaltation of the papacy had not been fulfilled, and could not have been, till the pope became a temporal prince; and hence they sought to find an accomplishment of the prophecy in the events which led to the pope's temporal sovereignty. Whereas, evidently, the prophecy of verses 2tt, 25 refers, not to his civil power, but to his power to domineer over the minds and consciences of men; and the pope reached this position, as will hereafter appear, in A. D. 538; and the plucking up of the three horns took place before this, and to make way for this very exaltation to spiritual dominion. The insuperable difficulty in the way of all attempts to apply the prophecy to the Lombards and the other powers named above is, that they may come altogether too late in point of time; for the prophecy deals with the arrogant efforts of the Roman pontiff to gain power, not with his en- deavors to oppress and humble the nations after he had secured the supremacy. The position is here confidently taken that the three pow- ers, or horns, plucked up before the papacy, were the Heruli, the Yandals, and the Ostrogoths; and this position rests upon the following statements of historians. Odoacer, the leader of the Heruli, was the first of the bar- barians who reigned over the Romans. He took the throne of Italy, according to Gibbon (Decline and Fall of the Roman 130 PROPHECY OF DANIEL. Empire, Yol. Ill, pp. 510, 515), in 476. Of his religious belief Gibbon (p. 516) says; "Like the rest of the barbarians, he had been instructed in the Arian heresy; but he revered the monastic and episcopal characters, and the silence of the Cath- olics attests the toleration which they enjoyed." Again he says (p. 5-17): "The Ostrogoths, the Burgundians, the Suevi, and the Yandals, who had listened to the eloquence of the Latin clergy, preferred the more intelligible lessons of their domestic teachers; and Arianism was adopted as the na- tional faith of the warlike converts who were seated on the ruins of the Western empire. This irreconcilable difference of religion was a perpetual source of jealousy and hatred; and the reproach of harbarian was embittered by the more odious epithet of heretic. The heroes of the North, who had sub- mitted, with some reluctance, to believe that all their ancestors were in hell, were astonished and exasperated to learn that they themselves had only changed the mode of their eternal condemnation." The reader is requested to consider carefully a few more historical statements which throw some light on the situation at this time. Stanley (History of the Eastern Church, p. 151) says: "The whole of the vast Gothic population which de- scended on the Roman empire, so far as it was Christian at all, held to the faith of the Alexandrian heretic. Our jBrst Teu- tonic version of the Scriptures was by an Arian missionary, Ulfilas. The first conqueror of Rome, Alaric, and the first conqueror of Africa, Genseric, were Arians. Theodoric, the great king of Italy, and hero of the 'JSTibelungen Lied,' was an Arian. The vacant place in his massive tomb at Ravenna is a witness of the vengeance which the Orthodox took on his memory, when, in their triumph, they tore down the porphyry vase in which his Arian subjects had enshrined his ashes." Ranke, in his History of the Popes (^London, edition of 1871), Yol. I, p. 9, says: "But she [the church] fell, as was inevitable, into many embarrassments, and found herself in an entirely altered condition. A pagan people took possession of Britain; Arian kings seized the greater part of the remaining- CHAPTER 7, VERSES 23-26. 131 West; while tlie Lombards, long attached to Arianism, and, as neighbors, most dangerous and hostile, established a powerful sovereignty before the very gates of Rome. The Roman bish- ops, meanwhile, beset on all sides, exerted themselves with all the prudence and pertinacity which have remained their peculiar attributes, to regain the mastery, at least in their patriarchal diocese." Machiavelli, in his History of Florence, p. 14, says : "^N^early all the wars which the northern barbarians carried on in Italy, it may be here remarked, were occasioned by the pon- tiffs; and the hordes with which the country was inundated, were generally called in by them." These extract^ give us a general view of the state of affairs at this time, and show us that though the hands of the Roman pontiffs might not be visibly manifest in the movements upon the political board, they constituted the power working assidu- ously behind the scenes to secure their own purposes. The relation which these Arian kings sustained to the pope, from which we can see the necessity of their being overthrown to make way for papal supremacy, is shown in the following tes- timony from Mosheim, given in his History of the Church, cent. 6, part 2, chap. 2, sec. 2: — "On the other hand, it is certain, from a variety of the most authentic records, that both the emperors and the nations in general were far from being disposed to bear with patience the yoke of servitude which the popes were imposing upon the Christian church. The Gothic princes set bounds to the power of those arrogant prelates in Italy, permitted none to be raised to the pontificate without their approbation, and reserved to themselves the right of judging of the legality of every new election. ' ' An instance in proof of this statement occurs in the history of Odoacer, the first Arian king above mentioned, as related by Bower in his History of the Popes, Yol. I, p. 271. When, on the death of Pope Simplicius, a. d. 483, the clergy and people had assembled for the election of a new pope, suddenly Basil- ius, prsefectus prsetorio, and lieutenant of King Odoacer, ap- 132 PROPHECY OF DANIEL. peared in the assembly, expressed his surprise that any such work as appointing a successor to the deceased pope slioiild be undertaken without him, in the name of the king declared all that had been done null and void, and ordered the election to be begun anew. Certainly the horn which exercised such a restrictive power over the papal pontiff must be taken away before the pope could reach the predicted supremacy. Meanwhile Zeno, the emperor of the East, and friend of the pope, was anxious to drive Odoacer out of Italy (Macliia- velli, p. 6), a movement which he soon had the satisfaction of seeing accomplished without trouble to himself, in the following manner. Theodoric had come to the throne of the Ostrogothic kingdom in Moesia and Pannonia. Being on friendly terms with Zeno, he wrote him, stating that it was impossible for him to restrain his Goths within the impoverished province of Pannonia, and asking his permission to lead them to some more favorable region, which they might conquer and possess. Zeno gave him permission to march against Odoacer, and take possession of Italy. Accordingly, after a three years' war, the Herulian kingdom in Italy was overthrown, Odoacer was treacherously slain, and Theodoric established his Ostrogoths in the Italian peninsula. As already stated he was an Arian, and the law of Odoacer subjecting the election of the pope to the approval of the king, was still retained. The following incident wdll show how completely the pa- pacy was in subjection to his power. The Catholics in the East, having commenced a persecution against the Arians in 523, Theodoric summoned Pope John into his. presence, and thus addressed him : ''If the emperor [Justin, the predecessor of Justinian] does not think fit to revoke the edict which he has lately issued against those of my persuasion [that is, the Arians], it is my firm resolution to issue the like edict against those of his [that is, the Catholics] ; and to see it everywhere exe- cuted with the same rigor. Those who do not profess the faith of Nicaea are heretics to him, and those who do are heretics to me. Whatever can excuse or justify his severity to tlie former, will excuse and justify mine to the hitter. But the CHAPTER 7, VERSES 23-26. 133 emperor," continued the king, ''has none about him who dare freely and openly speak what they think, or to whom he would hearken if they did. But the great "veneration which he ^J>r<9/6S5^.5 for your See^ leaves no room to doubt but he would hearken to you. I will therefore have you to repair forthwith to Constantinople, and there to remonstrate, both in my name and your own, against the violent measures in which that court has so rashly engaged. It is in your power to di- vert the emperor from them; and till you have, nay, till the Catholics [this name Theodoric applies to the Arians] are re- stored to the free exercise of their religion, and to all the churches from which they have been driven, you must not think of returning to Italy." — Bov:er^s History of the Po_pes, Vol. 7, p. sm. The pope who was thus peremptorily ordered not to set his foot again upon Italian soil until he had carried out the will of the king, certainly could not hope for much advancement toward any kind of supremacy till that power was taken out of the way. Baronius, according to Bower, will have it that the pope sacrificed himself on this occasion, and advised the emperor not by any means to comply with the demand the king had sent him. But Mr. Bower thinks this inconsistent, since he could not, he says, "sacrifice himself without sacrific- ing, at the same time, the far greater part of the innocent Catholics in the West, who were either sitbject to King Theod- oric^ or to other Avian 2)ri't^ces in alliance vnth him. " It is certain that the pope and the other ambassadors were treated with severity on their return, which Bower explains on this wise : '' Others arraign them all of high treason; and truly the chief men of Rome were suspected at this very time of carry- ing on a treasonahle correspondence ivith the court of Con- staMtinople, and machinating the ndn of the Gothic empire in Italy.''— Id., p. 326. The feelings of the papal party toward Theodoric may be accurately estimated, according to a quotation already given, by the vengeance which they took on his memory, when they tore from his massive tomb in Bavenna the porphyry vase in which 134 PROPHECY OF DANIEL. his Arian subjects had enshrined his ashes. But these feelings' are put into language by Baronius, who inveighs ' ' against The- odoric as a cruel barbarian, as a barbarous tyrant, as an impi- ous Arian." But <' having exaggerated with ail his eloquence, and bewailed the deplorable condition of the Koman Church reduced by that heretic to a state of slavery, he comforts him- self in the end, and dries up his tears, with the pious thought that the author of such a calamity died soon after, and was eternally damned ! " — Baronius' s Annals^ A. D. 526^ jp. 116; Bower, Vol. Ill, p. 328. While the Catholics were thus feeling the restraining power of an Arian king in Italy, they were suffering a violent perse- cution from the Arian Yandals in Africa. (Gibbon, chap. 37, sec. 2.) Elliott, in his Horse Apocalypticse, Yol. Ill, p. 152, note 3, says: ''The Yandal kings were not only Arians, but persecutors of the Catholics ; in Sardinia and Corsica, under the Roman Episcopate, we may presume, as well as in Africa." Such was the position of affairs, when, in 533, Justinian entered upon his Yandal and Gothic wars. Wishing to se- cure the influence 'of the pope and the Catholic party ^ he issued that memorable decree which was to constitute the pope the head of all the churches, and from the carrying out of which, in 538, the period of papal supremacy is to be dated. And whoever will read the history of the African campaign, 533-4, and the Italian campaign, 534-8, will notice that the Catholics everywhere hailed as deliverers the army of Belisarius, the gen- eral of Justinian. The testimony of D'Aubigne (Reformation, book 1, chap. 1), also throws light upon the undercurrents which gave shape to outward movements in these eventful times. He says : ''Princes whom these stormy times often shook upon their thrones, offered their protection if Rome would in its turn suj)- port them. They conceded to her the spiritual authority, pro- vided she would make a return in secular power. They were lavish of the souls of men, in the hope that she would aid them against their enemies. The power of the hierarchy, which was ascending, and the imperial power, whicjj was declining, CHAPTER 7, VERSES 23-26. 135 leaned thus one upon the other, and by this alliance acceler- ated their twofold destiny. Rome could not lose bj it. An edict of Theodosius II and of Yalentinian III proclaimed the Roman bishop ' rector of the whole church. ' Justinian pub- lished a similar decree." But no decree of this nature could be carried into effect until the Arian horns which stood in its way, were plucked up. The Yandals fell before the victorious arms of Belisarius in 534; and the Goths, retiring, left him in undisputed posses- sion of Rome in 538. (Gibbon's Rome, chap 41.) Procopius relates that the African war was undertaken by Justinian for the relief of the Christians (Catholics) in that quarter; and that when he expressed his intention in this re- spect, the prefect of the palace came very near dissuading him from his purpose; but a dream appeared to him in which he was bidden ' ' not to shrink from the execution of his design ; for by assisting the Christians he would overthrow the power of the Yandals." — Evagrius''s Ecclesiastical History, ^ook ^ chap. 16. Listen again to Mosheim : " It is true that the Greeks who had received the decrees of the Council of Nicsea [that is, the Catholics], persecuted and oppressed the Arians wherever their influence and authority could reach; but the Nicenians, in their turn, were not less rigorously treated by their adversa- ries [the Arians], particularly in Africa and Italy, where they felt, in a very severe manner, the weight of the Arian power, and the bitterness of hostile resentment. The triumphs of Arianism were, however, transitory, and its prosperous days were entirely eclipsed when the Yandals were driven out of Africa, and the Goths out of Italy, by the arms of Justinian." — Mosheim'' s Church History, cent. 6, part ^, chap. 5, sec. 3. Elliott, in his Horse Apocalypticse, makes two enumerations of the ten kingdoms which rose out of the Roman empire, vary- ing the second list from the first according to the changes which had taken place at the later period to which the second list applies. His fii'st list differs from that mentioned in re- marks on chap. 2: 42, only in that he put the AUemanni in place U 136 PROPHECY OF DANIEL. of the Huns, and the Bavarians in place of the Lombards, a variation which can be easily accounted for. But out of this list he names the three that were plucked up before the papacy, in these words: '' I might cite three that were eradicated from before the pope out of the list first given; namely, the Ilendi under Odoacer, the Vandals^ and the Ostrogotlisy — Yol. II I ^ p. 15^^ note 1. Although he prefers the second list, in which he puts the Lombards instead of the Heruli, the foregoing is good testi- mony that if we make the enumeration of the ten kingdoms while the Heruli were a ruling power, they were one of the horns which were plucked up. From the historical testimony above cited, we think it clearly established that the three horns plucked up were the powers named; viz., the Heruli in a. d. 493, the Yandals in 534, and the Ostrogoths in 538. 1. ''He shall speak great words against the Most High." Has the papacy done this? Look at a few of the pope's self - accepted titles : " Vicegerent of the Son of God," " Our Lord God, the Pope," " Another God upon earth," ''King of the world," "King of kings and Lord of lords." Said Pope Nicholas to Emperor Michael, "The pope, who is called God by Constantine, can never be bound or released by man; for God cannot be judged by man." Is there need of bolder blasphemy than this ? Listen also to the adulation the popes have received from their followers without rebuke. A Vene- tian prelate in the fourth session of the Lateran, addressed the pope as follows : "Thou art our Shepherd, our Physician, in short, a second God upon earth." Another bishop called him " the lion of the tribe of Judah, the promised Saviour." Lord Anthony Pucci, in the fifth Lateran, said to the pope, "The sight of thy divine majesty does not a little terrify me; for I am not ignorant that all power both in heaven and in earth is given unto you; that the prophetic saying is fulfilled in you, 'AH the kings of the eaith shall worship him, and nations shall serve him.'" (See Oswald's Kingdom Which Shall Not be Destroyed, pp. 97-99.) Again, Dr. Clarke, in verse 25, says: CHAPTER 7, VERSES 23-26. 137 " ' He shall speak as if he were God.' So St. Jerome quotes from Symmachus. To none can this apply so well or so fully as to the popes of Kome. They have assumed infallibility, which belongs only to God. They profess to forgive sins, which belongs only to God. They profess to open and shut heaven, which belongs only to God. They profess to be higher than all the kings of the earth, which belongs only to God. And they go heyond God in pretending to loose whole nations from their oath of allegiance to their kings, when such kings do not please them. And they go against God when they give indulgences for sin. This is the worst of all blasphemies. " 2. <'And shall wear out the saints of the Most High." Has the papacy done this ? For the mere information of any student of church history, no answer need here be given. All know that for long years the papal church has pursued its re- lentless work against the true followers of God. Chapter after chapter might be given, would our limited space permit. Wars, crusades, massacres, inquisitions, and persecutions of all kinds, — these were their weapons of extinction. Scoft's Church History says : "No computation can reach the numbers who have been put to death, in different ways, on account of their maintaining the profession of the gospel, and opposing the corruptions of the Church of Kome. A mil- lion of poor Waldenses perished in France ; nine Kimdred thousand orthodox Christians were slain in less than thirty years after the institution of the order of the Jesuits. The Duke of Alva boasted of having put to death in the Nether- lands thirty-six thousand by the hand of the common execu- tioner during the space of a few years. The Inquisition destroyed, by various tortures, one hundred and fifty thou- sand within thirty years. These are a few specimens, and but a few, of those which history has recorded. But the total amount will never be known till the earth shall disclose her blood, and no more cover her slain." Commenting on the prophecy that the little horn should "wear out the saints of the Most High," Barnes, in his Notes on Dan. 7 : 25, says ; " Can any one doubt that this is true of 138 PROPHECY OP DANIEL. the papacy? Tlie Inquisition, the persecutions of the Wal- denses, the ravages of the Duke of Alva, the fires of Smith- field, the tortures at Goa, — indeed, the whole history of the papacy may be appealed to in proof that this is applicable to that power. If anything could have worn out the saints of the Most High, — could have cut them olf from the earth so that evangelical religion would have become extinct, — it would have been the persecutions of the papal power. In the year 1208 a crusade was proclaimed by Pope Innocent HI against the Waldenses and Albigenses, in which a million men per- ished. From the beginning of the order of Jesuits in the year 1540 to 1580, nine hundred thousand were destroyed. One hundred and fifty thousand perished by the Inquisition in thirty years. In the Low Countries fifty thousand persons were hanged, beheaded, burned, and buried alive, for the crime of heresy, within the space of thirty-eight years from the edict of Charles Y against the Protestants to the peace of Chateau Cambresis in 1559. Eighteen thousand sufl'ered by the hand of the executioner in the space of five years and a half, during the administration of the Duke of Alva. Indeed, the' slight- est acquaintance with the history of the papacy will convince any one that what is here said of ' making war with the saints ' ( verse 21 ), and ' wearing out the saints of the Most High ' (verse 25), is strictly applicable to that power, and will accu- rately describe its history." (See Buck's Theological Diction- ary, art., Persecutions; Oswald's Kingdom, etc., pp. 107-133; Dowling's History of Komanism; Fox's Book of Martyrs; Charlotte Elizabeth's Martyrology; The Wars of the Hugue- nots; The Great Ked Dragon, by Anthony Gavin, formerly one of the Roman Catholic priests of Saragossa, Spain; His- tories of the Reformation, etc.) To parry the force of this damaging testimony from all his- tory, papists deny that the church has ever persecuted any one; it has been the secular power; the church has only passed decision upon the question of heresy, and then turned the offenders over to the civil power, to be dealt with according to the pleasure of the secular court. The impious hypocrisy of CHAPTER 7, VERSES 23-26. 139 this claim is transparent enough to make it an absolute insult to common sense. In those days of persecution, what was the secular power ? — Simply a tool in the hand of the church, and under its control, to do its bloody bidding. And when the church delivered its prisoners to the executioners to be destroyed, with fiendish mockery it made use of the following formula : ' < And we do leave thee to the secular arm, and to the power of the secular court; but at the same time do most earnestly beseech that court so to moderate its sentence as not to touch thy blood, nor to put thy life in any sort of danger." And then, as intended, the unfortunate victims of popish hate were immediately executed. (Geddes's Tracts on Popery; Yiew of the Court of Inquisition in Portugal, p. 446; Lim- borch, Yol. II, p. 289.) But the false claims of papists in this respect have been flatly denied and disproved by one of their own standard wri- ters. Cardinal Bellarmine, who was born in Tuscany in 1542, and who, after his death in 1621, came very near being placed in the calendar of saints on account of his great services in behalf of popery. This man, on one occasion, under the spur of controversy, betrayed himself into an admission of the real facts in the case. Luther having said that the church (mean- ing the true church) never^ burned heretics, Bellarmine, un- derstanding it of the Komish Church, made answer: "This argument proves not the sentiment, but the ignorance or im- pudence of Luther; for as almost an infinite nmnber were either burned or otherwise put to death, Luther either did not know it, and was therefore ignorant; or if he knew it, he was convicted of impudence and falsehood; for that heretics were often burned hy the church, may be proved by adducing a few from many examples." To show the relation of the secular power to the church, as held by Pomanists, we quote the answer of the same writer to the argument that the only weapon committed to the church is ' ' the sword of the Spirit, which is the word of God. ' ' To this he replied : * ' As the church has ecclesiastical and secular princes, who are her two arms^ so she has two swords, the 140 PROPHECY OF DAMKL. spiritual and material; and therefore when lier ri^ht hand is unable to convert a heretic with the sword of the Spirit, she invokes the aid of the left hand, and coerces Iirretlcs with the material sword." In answer to the argument tliat the apostles never invoked the secular arm again st heretics, he says, '. But whoever will read carefully Ex. 15: 17, will see that not even an inference is necessary that Moses by the word sdnctu- CHAPTER 8, VERSES 13, 14. 163 ary means the mountain of inheritance, much less the whole land of Palestine. In the freedom of poetic license, he employs elliptical expressions, and passes rapidly from one idea or object to another. First, the inheritance engages his attention, and he speaks of it; then the fact that the Lord was to dwell there; then the place he was to provide for his dwelling there ; namely, the sanctuary which he would cause to be built. David thus associates Mount Zion and Judah together in Ps. 78 : 68, because Zion was located in Judah. The three texts, Ex. 15 : 17; Ps. 78 : 54, 69, are the ones chiefly relied on to prove that the land of Canaan is the sanctuary; but, singularly enough, the two latter, in plain language, clear away the ambiguity of the first, and utterly disprove the claim that is based thereon. Having disposed of the main proof on this point, it would hardly seem worth while to spend time with those texts from which only inferences can be drawn. As there is, however, only one even of this class, we will refer to it, that no point may be left unnoticed. Isa. 63:18: "The people of thy holiness have possessed it but a little while : our adversaries have trodden down thy sanctuary." This language is as applicable to the temple as to the land; for when the land was overrun with the enemies of Israel, their temple was laid in ruins. This is plainly stated in verse 11 of the next chapter : " Our holy and our beautiful house, where our fathers praised thee, is burned up with fire." The text therefore proves nothing for this view. Kespecting the earth or the land of Canaan as the sanctuary, we offer one thought more. If either constitutes the sanctuary, it should not only be somewhere described as such, but the same idea should be carried through to the end, and the pu- rification of the earth or of Palestine should be called the cleansing of the sanctuary. The earth is indeed defiled, and it is to be purified by fii-e; but fire, as we shall see, is not the agent which is used in the cleansing of the sanctuary; and this purification of the earth, or any part of it, is nowhere in the Bible called the cleansing of the sanctuary. 164 PROPHECY OF DANIEL. 3. Is the ckurcJb the sanctuary f The evident mistrust with which this idea is suggested, is a virtual surrender of the argu- ment before it is presented. The one solitary text adduced in its support is Ps. 114 : 1, 2: "When Israel went out of Egypt, the house of Jacob from a people of strange language ; J udah was his sanctuary, and Israel his dominion." Should we take this text in its most literal sense, what would it prove respecting the sanctuary ? It would prove that the sanctuary was confined to one of the twelve tribes; and hence that a portion of the clmrch only, not the whole of it, constitutes the sanctuary. But this, proving too little for the theory under consideration, proves nothing. Why Judah is called the sanctuary in the text quoted, need not be a matter of perplexity, when w^e remember that God chose Jerusalem, which was in Judah, as the place of his sanctuary. "But chose," says David, "the tribe of Ju- dah, the Mount Zion which he loved. And he built his sanc- tuary like high palaces, like the earth which he hath established forever. ' ' This clearly shows the connection which existed be- tween Judah and the sanctuary. That tribe itself was not the sanctuary ; but it is once spoken of as such when Israel came forth from Egypt, because God purposed that in the midst of the territory of that tribe his sanctuary should be located. But even if it could be shown that the church is anywhere called the sanctuary, it would be of no consequence to our present purpose, which is to determine what constitutes the sanctuary of Dan. 8:13, 14 ; for the church is there spoken of as an- other object: "To give hoth the sanctuary and the host to be trodden under foot." That by the term Iwst the church is here meant, none will dispute; the sanctuary is therefore another and a different object. 4. Is tlie temple in heaven the sanctuary / There now re- mains but this one claim to be examined; namely, that the sanctuary mentioned in the text is what Paul calls in Hebrews the " true tabernacle, which the Lord pitched, and not man," to which ho expressly gives the name of " the sanctuary," and which he locates in ' ' the heavens ; " of which sanctuary, there existed, under the former dispensation, first in the tabernacle CHAPTER 8, VERSES 13, 14. 165 built by Moses, and afterward in the temple at Jerusalem, a pattern, type, or figure. And let it be particularly noticed, that on the view here suggested rests our only hope of ever un- derstanding this question ; for we have seen that all other posi- tions are untenable. No other object which has ever been supposed by any one to be the sanctuary — the earth, the land of Canaan, or the church — can for a moment support such a claim. If, therefore, we do not find it in the object before us, we may abandon the search in utter despair ; we may discard so much of revelation as still unrevealed, and may cut out from the sacred page, as so much useless reading, the numerous pas- sages which speak on this subject. All those, therefore, who, rather than that so important a subject should go by default, are willing to lay aside all preconceived opinions and cherished views, will approach the position before us with intense anxiety and unbounded interest. They will lay hold of any evidence that may here be given us, as a man bewildered in a labyi'inth of darkness would lay hold of the thread which was his only guide to lead him forth again to light. It will be safe for us to put ourselves in imagination in the place of Daniel, and view the subject from his standpoint. What would he understand by the term sanctuary as addressed to him? If we can ascertain this, it will not be difficult to arrive at correct conclusions on this subject. His mind would inevitably turn, on the mention of that word, to the sanctuary of that dispensation; and certainly he well knew what that was. His mind did turn to Jerusalem, the city of his fathers, which was then in ruins, and to their "beautiful house," which, as Isaiah laments, was burned with fire. And so, as was his wont, with his face turned toward the place of their once ven- erated temple, he prayed God to cause his face to shine upon his sanctuary, which was desolate. By the word sanctuiiry Daniel evidently understood their temple at Jerusalem. But Paul bears testimony which is most explicit on this point. Heb. 9:1: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." This is the very point which at present we are concerned to deter- 166 PROPHECY OF DANIEL. mine : What was the sanctuary uf tlie first covenant ( Paul proceeds to tell us. Hear him. Yerses 2-5 : " For there was a tabernacle made; the first [or first apartment], wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary [margin, the holy]. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly." There is no mistaking the object to which Paul here has reference. It is the tabernacle erected by Moses according to the direction of the Lord (which was afterward merged into the temple at Jerusalem), with a holy and a most holy place, and various vessels of service, as here set forth. A full description of this building, with its various vessels and their uses, will be found in Exodus, chapter 25 and onward. If the reader is not familiar with this subject, he is requested to turn and closely examine the description of this building. This, Paul plainly says, was the sanctuary of the first covenant. And we wish the reader carefully to mark the logical value of this dec- laration. By telling us what did positively for a time constitute the sanctuary, Paul sets us on the right track of inquiry. He gives us a basis on which to work. For a time, the field is cleared of all doubt and all obstacles. During the time covered by the first covenant, which reached from Sinai to Christ, we have before us a distinct and plainly defined object, minutely described by Moses, and declared by Paul to be the sanctuary during that time. But Paul's language has greater significance even than this. It forever annihilates the claims which are put forth in behalf of the earth, the land of Canaan, or the church, as the sanc- tuary; for the arguments which would prove them to be the sanctuary at any time, would prove them to be such under the old dispensation. If Canaan was at any time the sanctuary, it was such when Israel was planted in it. If the church was CHAPTER 8, VERSES 13, 14. 167 ever the sanctuary, it was such when Israel was led forth from Egypt. If the earth was ever the sanctuary, it was such during the period of which we speak. To this period the arguments urged in their favor apply as fully as to any other period ; and if they were not the sanctuary during this time, then all the arguments are destroyed which would show that they ever were, or ever could be, the sanctuary. But were they the sanctuary during that time? This is a final question for these theories; and Paul decides it in the negative, by describing to us the tabernacle of Moses, and telling us that that — not the earth, nor Canaan, nor the church — was the sanctuary of that dis- pensation. And this building answers in every respect to the defini- tion of the term, and the use for which the sanctuary was designed. 1. It was the earthly dwelling-place of God. ^^Let them make me a sanctuary," said he to Moses, '<■ that I may dwell among them." Ex. 25:8. In this tabernacle, which they erected according to his instructions, he manifested his pres- ence. 2. It was a holy, or sacred place, — ''the holy sanc- tuary." Lev. 16 : 33. 3. In the word of God it is over and over again called the sanctuary. Of the one hundred and forty instances-in which the word is used in the Old Testament, it refers in almost every case to this building. The tabernacle was at first constructed in such a manner as to be adapted to the condition of the children of Israel at that time. They were jusf entering upon their forty years' wander- ing in the wilderness, when this building was set up in their midst as the habitation of God, and the center of their religious worship. Journeying was a necessity, and removals were fre- quent. It would be necessary that the tabernacle should often be moved from place to place. It was, therefore, so fashioned of movable parts, the sides being composed of upright boards, and the covering consisting of curtains of linen and dyed skms, that it could be readily taken down, conveniently transported, and easily erected at each successive stage of their journey. After entering the promised land, this temporary structure in 168 PROPHECY OP DANIEL. time gave place to the magnificent temple of Solomon. In this more permanent form it existed, saving only the time it lay in ruins in Daniel's day, till its final destruction by the Romans in A. D. 70. This is the only sanctuary connected with the earth, con- cerning which the Bible gives us any instruction, or history any record. But is there nowhere any other? This was the sanctuary of the first covenant; with that covenant it came to an end ; is there no sanctuary which pertains to the second, or new covenant 1 There must be ; otherwise the analogy is lacking between these covenants; and in this case the first cove- nant had a system of worship, which, though minutely de- scribed, is unintelligible, and the second covenant has a system of worship which is indefinite and obscure. And Paul virtu- ally asserts that the new covenant, in force since the death of Christ, the testator, has a sanctuary; for when, in contrasting the two covenants, as he does in the book of Hebrews, he says in chapter 9 : 1 that the first covenant " had also ordinances of divine service, and a worldly sanctuary," it is the same as saying that the new covenant has likewise its services and its sanctuary. Furthermore, in verse 8 of this chapter he speaks of the worldly sanctuary as the Jirst tabernacle. If that was the first, there must be a second ; and as the fii'st tabernacle existed so long as the first covenant was in force, when that covenant came to an end, the second tabernacle must have taken the place of the first, and must be the sanctuary of the new covenant. There can be no evading this conclusion. Where, then, shall we look for the sanctuary of the new covenant? Paul, by the use of the word also, in Heb. 9:1, intimates that he had before spoken of this sanctuary. We turn back to the beginning of the previous chapter, and find him summing up his foregoing arguments as follows: '^ Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Can there be anv doubt that we have in this text the CHAPTER 8, VER8ES 18. 14. .169 sanctuary of the new covenant ? A plain allusion is here made to the sanctuary of the first covenant. That was pitched by man, erected by Moses; this was pitched by the Lord, not by man. That was the place where the earthly priests performed their ministry; this is the place where Christ, the High Priest of the new covenant, performs his ministry. That was on earth; this is in heaven. That was therefore very properly called by Paul a "worldly sanctuary;" this is a "heavenly one." This view is further sustained by the fact that the sanctuary built by Moses was not an original structure, but was built after a pattern. The great original existed somewhere else ; what Moses constructed was but a type, or model. Listen to the directions the Lord gave him on this point: "According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. " Ex. 25 : 9. "And look that thou make them after their pattern, which was showed thee in the mount. ' ' Yerse 40. (To the same end see Ex. 26 : 30 ; 27 : 8 ; Acts 7 : M.) Now of what was the earthly sanctuary a type, or figure ^ Answer : Of the sanctuary of the new covenant, the ' ' true tabernacle, which the Lord pitched, and not man." The rela- tion which the first covenant sustains to the second throughout, is that of type to antitype. Its sacrifices were types of the greater sacrifice of this dispensation; its priests were types of our Lord, in his more perfect priesthood; their ministry was performed unto the shadow and example of the ministry of our High Priest above; and the sanctuary where they ministered, was a type, or figure, of the true sanctuary in heaven, where our Lord performs his ministry. All these facts are plainly stated by Paul in a few verses to the Hebrews. Chapter 8:4,5: " For if he [Christ] were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the 170 PROPHECY OF DANIEL. pattern showed to thee in the mount. ' ' This testimony shows that the ministry of the earthly priests was a shadow (^f Christ's priesthood; and the evidence Paul brings forward to prove it, is the direction which God gave to Moses to make the taber- nacle, according to the pattern showed him in the mount. This clearly identities the pattern showed to Moses in the mount with the sanctuary, or true tabernacle, in heaven, where our Lord ministers, mentioned three verses before. In chapter 9:8, 9, Paul further says : ^'The Holy Ghost this signifying, that the way into the holiest of all [Greek, holy places, plural] was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, ' ' etc. While the first tabernacle stood, and the first covenant was in force, the ministration of the more perfect tabernacle and the work of the new covenant was not, of course, carried forward. But when Christ came, a high priest of good things to come, when the first tabernacle had served its purpose, and the first covenant had ceased, then Christ, raised to the throne of the Majesty in the heavens as a minister of the true sanctuary, entered by his own blood (verse 12) ' ' into the holy place [where also the Greek has the plural, the holy places], having obtained eternal redemption for us." Of these heavenly holy places, therefore, the first tabernacle was a figure for the time then present. If any further testimony is needed, he speaks, in verse 23, of the earthly tabernacle, with its apartments and instruments, as patteriu of things in the heavens; and in verse 24, he calls the holy places made with hands, that is, the earthly tabernacle erected by Moses, figures of the true; that is, the tabernacle in heaven. This view is still further corroborated by the testimony of John. Among the things which he was permitted to behold in heaven, he saw seven lamps of fire burning before the throne (Rev. 4:5); he saw an altar of incense, and a golden censer (chapter 8:3); he saw the ark of God's testament (chapter 11 : 19); and all this in connection with a ''temple'' in heaven. Eev. 11:19; 15:8. These objects every Bible reader nmst at once recognize as implements of the sanctuary. They owed CHAPTER 8. VERSES 13, 14. 171 their existence to the sanctuary, and were confined to it, to be employed in the ministration connected therewith. As without the sanctuary they had not existed, so wherever we find these, we may know that there is the sanctuary; and hence the fact that John saw these things in heaven in this dispensation, is proof that there is a sanctuary there, and that he was permitted to behold it. However reluctant a person may have been to acknowledge that there is a sanctuary in heaven, the testimony that has been presented is certainly sufficient to prove this fact. Paul says that the tabernacle of Moses was the sanctuary of the first covenant. Moses says that God showed him in the mount a pattern, according to which he was to make this tabernacle. Paul testifies again that Moses did make it according to the pattern, and that the pattern was the true tabernacle in heaven, which the Lord pitched, and not man; and that of this heavenly sanctuary the tabernacle erected with hands was a true figure, or representation. And finally, John, to corroborate the state- ment of Paul that this sanctuary is in heaven, bears testimony, as an eye-witness, that he beheld it there. What further testimony could be required? I^ay, more, what further is conceivable ? So far as the question as to what constitutes the sanctuary is concerned, we now have the subject before us in • one har- monious whole. The sanctuary of the Bible — mark it, all, dispute it, who can — consists, first, of the typical tabernacle established with the Hebrews at the exode from Egypt, which was the sanctuary of the first covenant; and, secondly, of the true tabernacle in heaven, of which the former was a type, or figure, which is the sanctuary of the new covenant. These are inseparably connected together as type and antitype. From the antitype we go back to the type, and from the type we are carried forward naturally and inevitably to the antitype. We have said that Daniel would at once understand by the word sanctuary the sanctuary of his people at Jerusalem; so would any one under that dispensation. But does the declara- tion of Dan. 8 : 14 have reference to that sanctuary ? That 172 PROPHECY OF DANIEL. depends upon tlie time to which it applies. All the declarations respecting the sanctuary which apply under the old dispensation, have respect, of course, to the sanctuary of that dispensation; and all those declarations which apply in this dispensation, must have reference to the sanctuary of this dispensation. If the 2300 days, at the termination of which the sanctuary is to be cleansed, ended in the former dispensation, the sanctuary to be cleansed was the sanctuary of that 'time. If they reach over into this dispensation, the sanctuary to which reference is made is the sanctuary of this dispensation, — the new-covenant sanctuary in heaven. This is a point which can be determined only by a further argument on the 2300 days; and this will be found in remarks on Dan. 9 : 2^, where the subject of time is' resumed and explained. What we have thus far said respecting the sanctuary, has been only incidental to the main question in the prophecy. That question has respect to its cleansing. Unto 2300 days, then shall the sanctuary be cleansed. But it was necessary first to determine what constituted the sanctuary, before we could understandingly examine the question of its cleansing. For this we are now prepared. Having learned what constitutes the sanctuary, the question of its cleansing and how it is accomplished, is soon decided. It has been noticed that whatever constitutes the sanctuary of the Bible, must have some service connected with it which is called its cleansing. There is no account in the Bible of any work so named as pertaining to this earth, the land of Canaan, or the church ; which is good evidence that none of these objects constitutes the sanctuary ; there f's such a service con- nected with the object which we have shown to be the sanc- tuary, and which, in reference to both thei earthly building and the heavenly temple, is called its cleansing. Does the reader object to the idea of there being anything in heaven which is to be cleansed 'i Is this a barrier in the way of his receiving the view here presented ? Then his con- troversy is not with tliis work, but with Paul, wlio positively affirms this fact. But before he decides against the apostle, CHAPTER 8, VERSES 13, 14. 173 we ask the objector to examine carefully in reference to the na- ture of this cleansing, as he is here undoubtedly laboring under an utter misapprehension. The following are the plain terms in which Paul affirms the cleansing of both the earthly and the heavenly sanctuary : ' ' And almost all things are by the law purged with blood ; and without shedding of blood is no remis- sion. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly tilings themselves with better sacrifices than these. ' ' Heb. 9 : 22, 23. In the light of foregoing arguments, this may be para- phrased thus : '* It was therefore necessary that the tabernacle, as erected by Moses, with its sacred vessels, which were patterns of the true sanctuary in heaven, should be purified, or cleansed, with the blood of calves and goats ; but the heavenly things themselves, the sanctuary of this dispensation, the true taber- riacle, which the Lord pitched, and not man, must be cleansed with better sacrifices, even with the blood of Christ." We now inquire. What is the nature of this cleansing, and how is it to be accomplished ? According to the language of Paul, just quoted, it is performed by means of blood. The cleansing is not, therefore, a cleansing from physical unclean- ness or impurity; for blood is not the agent used in such a work. And this consideration should satisfy the objector's mind in regard to the cleansing of the heavenly things. The fact that Paul ^speaks of heavenly things to be cleansed, does not prove that there is any physical impurity in heaven; for that is not the kind of cleansing to which he refers. The reason Paul assigns why this cleansing is performed with blood, is because without the shedding of blood there is no remission, Eemission, then, that is, the putting away of sin, is the work to be done. The cleansing, therefore, is not physical cleansing, but a cleansing from sin. But how came sins con- nected with the sanctuary, either the earthly or the heavenly, that it should need to be cleansed from them ? This question is answered by the ministration connected with the type, to which we now turn. 14 174 PROPHECY OF DANIEL. The closing chapters of Exodus give us an account of the construction of the earthly sanctuary, and tlie arrangement of the service connected therewith. Leviticus opens with an account of the ministration which was there to be performed. All that it is to our purpose to notice here, is one particular branch of the service, which was performed as follows : The person who had committed sin, brought his victim to the door of the tabernacle. Upon the head of this victim he placed his hand for a moment, and, as we may reasonably infer, confessed over him his sin. By this expressive act he signified that he had sinned, and was worthy of death, but that in his stead he consecrated his victim, and transferred his guilt to it. With his own hand (and what must have been his emotions ?) he then took the life of his victim on account of that guilt. The law demanded the life of the transgressor for his disobedience; the life is in the blood (Lev. IT : 11, 14); hence without the shedding of blood, there is no remission; with the shedding of blood, remission is possible; for the demand of life by the law is thus satisfied. The blood of the victim, representative of a forfeited life, and the vehicle of its guilt, was then taken by the priest, and ministered before the Lord. The sin of the individual was thus, by his confession, by the slaying of the victim, and by the ministry of the priest, trans- ferred from himself to the sanctuary. Yictim after victim was thus offered by the people. Day by day the work went for- ward; and thus the sanctuary continually became the receptacle of the sins of the congregation. But this was not the final disposition of these sins. The accumulated guilt was removed by a special service, which was called the cleansing of the sanc- tuary. This service, in the type, occupied one day in the year; and the tenth day of the seventh month, on which it was per- formed, was called the day of atonement. On this day, while all Israel refrained from work and aflflicted their souls, the priest brought two goats, and presented them before the Lord at the door of the tabernacle of the congregation. On these goats he cast lots; one lot for the Lord, and the other lot for the scape-goat. The one upon which the Lord's lot fell, was CHAPTER 8, VERSES 13, 14. 175 then slain, and his blood was carried by the priest into the most holy place of the sanctuary, and sprinkled upon the mercy-seat. And this was the only day on which he was permitted to enter into that apartment. Coming forth, he was then to lay both his hands upon the head of the scape-goat, confess over him all the iniquities of the children of Israel, and all their trans- gressions in all their sins, and, thus putting them upon his head (Lev. 16 : 21), he was to send him away by the hand of a fit man into a land not inhabited, a land of separation, or forgetfulness, the goat never again to appear in the camp* of Israel, and the sins of the people to be remembered against them no more. This service was for the purpose of cleansing the people from their sins, and cleansing the sanctuary and its sacred vessels. Lev. 16 : 30, 33. By this process, sin was removed, — but only in figure; for all that work was typical. The reader to whom these views are new will be ready here to inquire, perhaps, with some astonishment, what this strange work could possibly be designed to typify; what there is in this dispensation which it was designed to prefigure. We answer, A similar work in the ministration of Christ, as Paul clearly teaches. After stating, in Hebrews 8, that Christ is the minister of the true tabernacle, the sanctuary in heaven, he states that the priests on earth served unto the example and shadow of heavenly things. In other words, the work of the earthly priests was a shadow, an example, a correct repre- sentation, so far as it could be carried out by mortals, of the ministration of Christ above. These priests ministered in both apartments of the earthly tabernacle, Christ therefore ministers in both apartments of the heavenly temple; for that temple has two apartments, or it was not correctly represented by the earthly; and our Lord officiates in both, or the service of the priest on earth was not a correct shadow of his work. But Paul directly states that he ministers in both apartinents; for he says that he has entered into the holy place (Greek, '^ «/««? the holy places) by his own blood. Heb. 9 : 12. There is therefore a work performed by Christ in his ministry in the heavenly temple, corresponding to that performed by the priests 176 PROPHECY OF DANIEL. in both apartments of the earthly building. But the work in the second apartment, or most holy place, was a special work to close the yearly round of service, and cleanse the sanctuary. Hence Christ's ministration in the second apartment of the heavenly sanctuary must be a work of like nature, and con- stitute the close of his work as our great High Priest, and the cleansing of that sanctuary. As through the sacrifices of a former dispensation the sins of the people were transferred in figure by the priests to the eartlily sanctuary, where those priests ministered, so ever since Christ ascended to be our intercessor in the presence of his Father, the sins of all those who sincerely seek pardon through him, are transferred in fact to the heavenly sanctuary where he ministers. Whether Christ ministers for us in the heavenly holy places with his own blood literally, or only by virtue of its merits, we need not stop to inquire. Suffice it to say, that his blood has been shed, and through that blood remission of sins is secured in fact, which was obtained only in figure through the blood of the calves and goats of the former dis- pensation. But those sacrifices had real virtue in this respect : they signified faith in a real sacrifice to come ; and thus those who employed them have an equal interest in the work of Christ with those who in this dispensation come to him by faith, through the ordinances of the gospel. The continual transfer of sins to the heavenly sanctuary (and if they are not thus transferred, will any one, in the light of the types, and in view of the language of Paul, explain the nature of the work of Christ in our behalf ?) — this continual transfer, we say, of sins to the heavenly sanctuary, makes its cleansing necessary on the same ground that a like work was required in the earthly sanctuary. An important distinction between the two ministrations must here be noticed. In the earthly tabernacle, a complete round of service was accomplished every year. For three hundred and fifty-nine days, hi their ordinary years, the minis- tration went forward in the first apartment. One day's work in the most holy completed the yearly round. The work then CHAPTER 8, VERSES 13, 14. 177' commenced again in the holy place, and went forward till another day of atonement completed the year's work. And sO' on, year by year. This continual repetition of the work was necessary on account of the short lives of mortal priests. But no such necessity exists in the case of our divine Lord, who ever liveth to make intercession for us. (See Heb. 7 : 23-25.) Hence the work of the heavenly sanctuary, instead of being a yearly work, is performed once for all. Instead of being repeated year by year, one grand cycle is allotted to it, in which it is carried forward, and finished, never to be repeated One year's round of service in the earthly sanctuary repre- sented the entire work of the sanctuary above. In the type, the cleansing of the sanctuary was the brief closing work of the year's service. In the antitype, the cleansing of the sanctuary must be the closing work of Christ, our great High Priest, in the tabernacle on high. In the type, to cleanse the sanctuary, the high priest entered into the most holy place to minister in the presence of God before the ark of his testament. In the antitype, when the time comes for the cleansing of the sanctuary, our High Priest, in like manner, enters into the most holy place to make a final end of his intercessory work in behalf of mankind. We confidently affirm that no other con- clusion can be arrived at on this subject without doing despite to the unequivocal testimony of God's word. Reader, do you now see the importance of this subject ? Do you begin to perceive what an object^of interest for all the world is the sanctuary of God ? Do you see that the whole work of salvation centers there, and that when the work is done, pro- bation is ended, and the cases of the saved and lost are eter- nally decided ? Do you see that the cleansing of the sanctuary is a brief and special work, by which the great scheme is for- ever finished ? Do you see that if it can be made known when this work of cleansing commences, it is a solemn announcement to the world that salvation's last hour is reached, and is fast hastening to its close ? And this is what the prophecy is de- signed to show, It is to make known the commencement of 178 PROPHECY OP DANIEL. this momentous work. "Unto two thousand and three hundred days, then shall the sanctuary be cleansed." In advance of any argument on the nature and application of these days, the position may be safely taken that they reach to the cleansing of the heavenly sanctuary, for the earthly was to be cleansed each year; and we make the prophet utter non- sense, if we understand him as saying that at the end of 2300 days, a period of time over six years in length, even if we take them literally, an event should take place which was to occur regularly every year. The heavenly sanctuary is the one in which the decision of all cases is to be rendered. The prog- ress of the work there is what it especially concerns mankind to know. If people understood the bearing of these subjects on their eternal interests, with what earnestness and anxiety would they give them their most careful and prayerful study. See on chapter 9 : 20 and onward, an argument on the 2300 days, showing at what point they terminated, and when the solemn work of the cleansing of the heavenly sanctuary began. Verse 15. And it came to pass, when I, even I Daniel,- had seen the vision, and soiiglit for the meaning, then, beliold, there stood before me as the appearance of a man. 16. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to under- stand the vision. . We now enter upon an interpretation of the vision. And first of all we have mention of Daniel's solicitude, and his efforts to imdcrstand these things. He sought for the meaning. Those who have given to prophetic subjects their careful and earnest attention, are not the ones w^ho are unconcerned in such matters. They only can tread with indifference over a mine of gold, who do not know that a bed of precious metal lies })eneath their feet. Immediately there stood before the prophet as the appearance of a man. The text does not say it was a man, as some would fain have us think, who wish to prove that angels are dead men, and who resort to such texts as this for their evidence. It says, "The appearance of a man," from which we are evidently to understand an angel in human form. And lie heard a man's voice; that is, the voice of an angel, as CHAPTER 8, VERSES 15-19. 179 of a man, speaking. The commandment given was, to make this man, Daniel, understand the vision. It was addressed to Gabriel, a name that signifies "the mighty one." He con- tinues his instruction to Daniel in chapter 9. Under the new dispensation he was commissioned to announce the birth of John the Baptist to his father Zacharias (Luke 1 : 11); and that of the Messiah to the virgin Mary, verse 26. To Zacharias, he introduced himself with these words : "I am Gabriel, that stand in the presence of God." From this it appears that he was an angel of a high order and superior dignity; but tlie one who here addressed him was evidently higher in rank, and had power to command and control his actions. This was probably no other than the archangel Michael, or Chi'ist, between whom and Gabriel, alone, a knowledge of the matters communicated to Daniel existed. (See chapter 10 : 21.) Veese 17. So he came near where I stood : and when he came, I was afraid, and fell upon my face : but he said unto me. Understand, O son of man : for at the time of the end shall be the vision. 18. Xow as he was speaking with me, I was in a deep sleep on my face toward the ground : but he touched me, and set me upright. 19. And he said, Behold, I will make thee know Avhat shall be in the last end of the indignation : for at the time appointed the end shall be. Under similar circumstances to those here narrated, John fell down before the feet of an angel, but it was for the pur- pose of worship. Rev. 19 : 10 ; 22 : 8. Daniel seems to have been completely overcome by the majesty of the heavenly mes- senger. He prostrated himself with his face to the ground, probably as though in a deep sleep, but not really so. Sorrow, it is true, caused the disciples to sleep ; but fear, as in this case, would hardly have that effect. The angel gently laid his hand upon him to give him assurance (how many times have mortals been told by heavenly beings to "fear not" ! ), and from this helpless and prostrate condition set him upright. With a general statement that at the time appointed the end shall be, and that he will make him know what shall be in the last end of the indignation, he' enters upon an interpretation of the vision. The indignation must be understood to cover a pe- 180 PROPHECY OF DANIEL. riod of time. What time ? God told his people Israel that he would pour upon them his indignation for their wickedness ; and thus he gave directions concerning the ' ' profane wicked prince of Israel:" ^'Kemove the diadem, and take off the crown. ... I will overturn, overturn, overturn it : and it shall be no more, until he come whose right it is ; and I will give it him." Eze. 21 : 25-27, 31. Here is the period of God's indignation against his cove- nant people ; the period during which the sanctuary, and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Per- sians, again by the Grecians, again by the Komans, correspond- ing to the three times the word is repeated by the prophet. The Jews then having rejected Christ, were soon scattered abroad over the face of the earth ; and spiritual Israel has taken the place of the literal seed, but they are in subjection to earthly powers, and will be till the throne of David is again set up, — till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel. Verse 20. The ram which thou sawest having two horns are the kings of Media and Persia. 21. And the rough goat is the king of Grecia : and the great horn that is between his eyes is the first king. 22. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. As the disciples said to the Lord, so may we here say of the angel who spake to Daniel, '^Lo, now speakest thou plainly, and speakest no proverb." This is an explanation of the vision in language as plain as need be given. (See on verses 3-8.) The distinguishing feature of the Persian empire, the union of the two nationalities which composed it, is represented by the two horns of the ram. Grecia attained its greatest glory as a unit under the leadership of Alexander the Great, a general as famous as the world has ever seen. This pai-t of her history is CHAPTER 8, VERSES 20-25. 181 represented by the first phase of the goat, during which time the one notable horn symbolized Alexander the Great. Upon. his death, the kingdom fell into fragments, but almost imme- diately consolidated into four grand divisions, represented by the second phase of the goat, when it had four horns which came up in the place of the first, which was broken. These divisions did not stand in his power. !None of them possessed the strength of the original kingdom. These great waymarks in history, on which the historian bestows volumes, the inspired penman here gives us in sharp outline, with a few strokes of the pencil and a few dashes of the pen. Yeese 23. And in the latter time of their kingdom, when the trans- gressors are come to the full, a king of fierce countenance, and under- standing dark sentences, shall stand up. 24. And his power shall be mighty, but not bj^ his own power : and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. 25. And through his policy also he shall cause craft to prosper in his hand : and he 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. This power succeeds to the four divisions of the goat king- dom in the latter time of theii' kingdom, that is, toward the termination of theii- career. It is, of course, the same as the little horn of verse 9 and onward. Apply it to Kome, as set forth in remarks on verse 9, and all is harmonious and clear. ' ' A king of fierce countenance. " Moses, in predicting pun- ishment to come upon the Jews from this same power, calls it "a nation of fierce countenance." Deut. 28:49, 50. No people made a more formidable appearance in warlike array than the Romans. " Understanding dark sentences. " Moses, in the scripture just referred to says, ' ' Whose tongue thou shalt not understand." This could not be said of the Babylo- nians, Persians, or Greeks, in reference to the Jews ; for the Chaldean and Greek languages were used to a greater or less extent in Palestine. This was not the case, however, with the Latin. ^ ' When the transgressors are come to the full. ' ' All along, the connection between God's people and their oppressors is 182 PROPHECY OF DANIEL. kept in view. It was on account of the transgressions of liis people that they were sold into captivity. And their continu- ance in sin brought more and more severe punishment. At no time were the Jew^s more corrupt, morally, as a nation, than at the time they came under the jurisdiction of the Romans. *' Mighty, but not by his own power." The success of the Romans was owing largely to the aid of their allies, and divi- sions among their enemies, of which they were ever ready to take advantage. ' ' He shall destroy wonderfully. ' ' The Lord told the Jews by the prophet Ezekiel that he would deliver them to men who were "skilful to destroy." How full of meaning is such a description, and how applicable to the Romans ! In taking Je- rusalem, they slew eleven hundred thousand Jews, and made ninety-seven thousand captives. So wonderfully did they de- stroy this once mighty and holy people. And what they could not accomplish by force, they secured by artifice. Their flatteries, fraud, and corruption were as fatal as their thunderbolts of war. And Rome, finally, in the per- son of one of its governors, stood up against the Prince of princes, by giving sentence of death against Jesus Clirist. "But he shall be broken without hand," an expression which identifies the destruction of this power with the smiting of the image of chapter 2. Verse 2G. And the vision of the evening and the morning which was told is true ; wherefore shut thou up tlie vision ; for it shall be for many days. 27. And I Daniel fainted, and was sick certain days ; after- ward I rose up, and did the king's business ; and I was astonished at the vision, but none understood it. "The vision of the evening and the morning, " is that of tlie 2300 days. In view of the long period of oppression, and the calamities which were to come upon his people, Daniel fainted, and was sick certain days. He was astonished at the vision, but did not understand it. Why did not Gabriel at this time fully carry out his instructions, and cause Daniel to understand the vision? — Because Daniel had received all that he could tlien bear. Further instruction is therefore deferred to a future time. Q^prml'r^/x Terse 1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; 2. In the first year of his reign 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. ^/HE vision recorded in the preceding chapter was given in ^ il the third year of Belshazzar, b. o. 538. In the same tj y^^i"? which was also the first of Darius, the events narrated in this chapter occurred. Consequently, less than one year is passed over between these two chapters. Although Daniel, as prime minister of the foremost kingdom on the face of the earth, was cumbered with cares and burdens, he did not let this deprive him of the privilege of studying into things of higher moment, even the purposes of God as revealed to his prophets. He understood by books, that is, the writings of Jeremiah, that God would accomplish seventy years in the captivity of his people. This prediction is found in Jer. 25 : 12; 29 : 10. The knowledge of it, and the use that was made of it, shows that Jeremiah was early regarded as a divinely inspired prophet; otherwise his writings would not have been so soon collected, and so extensively copied. Though Daniel was for a time contemporary with him, he had a copy of his works which he carried with him in his captivity; and though he was so great a prophet himself, he was not above studying carefully what God might reveal to others of his servants. [183] 184 PROPHECY OF DANIEL. Commencing the seventy years b. c. 606, Daniel understood that they were now drawing to their termination; and God had even commenced the fulfilment by overthrowing the kingdom of Babylon. Verse 3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. Because God has promised, we are not released from the responsibility of beseeching him for the fulfilment of his word. Daniel might have reasoned in this manner : God has promised to release his people at the end of the seventy years, and he will accomplish this promise ; I need not therefore concern myself at all in the matter. Daniel did not thus reason; but as the time drew near for the accomplishment of the word of the Lord, he set himself to seek the Lord with all his heart. And how earnestly he engaged in the work, even with fasting, and sackcloth, and ashes ! This was the year, probably, in which he was cast into the lion's den; and the prayer of which we here have an account, may have been the burden of that petition, which, regardless of the unrighteous human law which had been secured to the contrary, he offered before the Lord three times a day. Verse 4. And I prayed unto the Lord my God, and made my con- fession, and said, O Lord, the great and dreadful God, keeping the cove- nant and mercy to them that love him, and to them that keep his commandments. We here have the opening of Daniel's wonderful prayer, — a prayer expressing such humiliation and contrition of heart that one must be without feeling who can read it unmoved. He commences by acknowledging the faithfulness of God. God never fails in any of his engagements with his followers. It was not from any lack on God's part in defending and up- holding them, that the Jews were then in the furnace of cap- tivity, but only on account of their sins. Verse 5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments : 6. Neither have we liearkenod unto thy serv- ants the prophets, which spake in thy name to our kings, our princes, CHAPTER!), VERSES 1-14. 185 and our fathers, and to all the people of the land 7. O Lord, right- eousness belongeth unto thee, but unto us confusion of faces, as at this day ; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. 8. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. 9. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; 10. Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. 11. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. 12. And he hath confirmed his words, which he spake against us, and against our judges that judged us, b}^ bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. 13. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. 14. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our (God is righteous in all his works which he doeth: for we obeyed not ihis voice. To this point Daniel's prayer is employed in making a full and heart-broken confession of sin. He vindicates fully the course of the Lord, acknowledging their sins to be the cause of all their calamities, as God had threatened them by the prophet Moses. And he does not discriminate in favor of himself. No self-righteousness appears in his petition. And although he had suffered long for others' sins, enduring seventy years of captivity for the wrongs of his people, himself meanwhile living a godly life, and receiving signal honors and blessings from the Lord, he brings no accusations against any one to the exclu- sion of others, pleads no sympathy for himself as a victim of others' wrongs, but ranks himself in with the rest, and says, We have sinned, and unto ics belongs confusion of face. And he acknowledges that they had not heeded the lessons God designed to teach them by their afflictions, by turning again unto him. An expression in the 14th verse is worthy of especial notice : ' ' Therefore hath the Lord watched upon the evil, and brought it upon us." Because sentence against an evil 186 PROPHECY OF DANIEL. work is not executed speedily, therefore the hearts of the sons of men are fully set in them to do evil. But none may think that the Lord does not see, or that he has forgotten. His retributions will surely overtake the transgressor, against whom they are threatened, without deviation and without fail. He will watch upon the evil, and in his own good time will bring it to pass. Verse 15. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. 16. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. 17. Now there- fore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. 18. O my God, incline thine ear, and hear ; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our right- eousnesses, but for thy great mercies. 19. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. The prophet now pleads the honor of the Lord's name as a reason why he desires that his petition should be granted. He refers to the fact of their deliverance from Egypt, and the great renown that had accrued to the Lord's name for all his won- derful works manifested among them. All this would be lost, should he now abandon them to perish. Moses used the same argument in pleading for Israel. Numbers 14. Not that God is moved with motives of ambition and vainglory; but when his people are jealous for the honor of his name, when they evince their love for him by pleading with him to work, not for their own personal benefit, but for his own glory, that his name may not be reproached and blasphemed among the heathen, this is acceptable with him. Daniel then intercedes for the city of Jerusalem, called by God's name, and his holy mountain, for which he has had such love, and beseeches him, for his mer- cies' sake, to let his anger be turned away. Finally, his mind centers upon the lioly sanctuary, God's own dwelling-place CHAPTER 9, VERSES 15-21. 18? upon this earth, and he pleads that its desolations may be repaired. Daniel understood the seventy years of captivity to be near their termination. From his allusion to the sanctuary, it is evident that he so far misunderstood the important vision given him in chapter 8, as to suppose that the 2300 days, at the ter- mination of which the sanctuary was to be cleansed, expired at the same time. This misapprehension was at once corrected, when the angel came to give him further instruction in answer to his prayer, the narration of which is next given. Verse 20. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God: 21. Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. We here have the result of Daniel's supplication. He is suddenly interrupted by a heavenly messenger. The angel Gabriel, appearing again as he had before, in the form of a man, whom Daniel had seen in the vision at the beginning, touched him. A very important question is at this point to be determined. It is to be decided whether the vision of chapter 8 has ever been explained, and can ever be understood. The question is, To what vision does Daniel refer by the expression, *' the vision at the beginning" ? It will be conceded by all that it is a vision of which we have some previous record, and that in that vision we shall find some mention of Gabriel. We must go back beyond this ninth chapter; for all that we have in this chapter previous to this appearance of Gabriel, is simply a record of Daniel's prayer. Looking back, then, through previous chapters, we find mention of only three visions given to Daniel. 1. The interpretation of the dream of Nebuchad- nezzar was given in a night vision. Chapter 2 : 19. But there is no record of any angelic agency in the matter. 2. The vision of chapter 7. This was explained to Daniel by '^ one of of them that stood by," probably an angel; but we have no information as to what angel, nor is there anything in that 15 m 188 PROPHECY OF DANIEL. vision which needed further explanation. 3. The vision of chapter 8. Here we find some particulars which show this to be the vision referred to. 1. Gabriel is there first brought to view by name in the book, and the only time previous to this occasion. 2. He was commanded to make Daniel understand the vision. 3. Daniel, at the conclusion, says he did not under- stand it, showing that Gabriel, at the conclusion of chapter 8, had not fulfilled his mission. There is no place in all the Bible where this instruction is carried out, if it be not in chapter 9. If, therefore, the vision of chapter 8 is not the one referred to, we have no record that Gabriel ever complied with the instruc- tions given him, or that that vision has ever been explained. 5. The instruction which the angel now gives to Daniel, as we shall see from the following verses, does exactly complete what was lacking in chapter 8. These considerations prove beyond a doubt the connection between Daniel 8 and 9 ; and this con- clusion will be still further strengthened by a consideration of the angel's instructions. Verse 22. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. 23. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore, understand the matter, and consider the vision. The manner in which Gabriel introduces himself on this occasion, shows that he has come to complete some unfulfilled mission. This can be nothing less than to carry out the instruction to make this man "understand the vision," as recorded in chapter 8. "I am now come forth to give thee skill and understanding. ' ' As the charge still rested upon him to make Daniel understand, and as he explained to Daniel in chapter 8 all that he could then bear, and yet he did not under- stand the vision, he now comes to resume his work and com- plete his mission. As soon as Daniel commenced his fervent supplication, the commandment came forth ; that is, Gabriel received instruction to visit Daniel, and impart to him the requisite information. From the time it takes to read Daniel's prayer down to the point at which Gabriel made his appearance CHAPTER 9, VERSES 22, 23. 189 upon the scene, the reader can judge of the speed with which this messenger was despatched from the court of heaven to this seryant of God. No wonder that Daniel says he was caused to % swiftly, or that Ezekiel compares the movements of these celestial beings to a flash of lightning. Eze. 1 : 14. '^Under- stand the matter," he says to Daniel. What matter? — That, evidently, which he did not before understand, as stated in the last verse of chapter 8. " Consider the vision." What vision ? Not the interpretation of Nebuchadnezzar's image, nor the vision of chapter 7, for there was no difliculty with either of these; but the vision of chapter 8, in reference to which his mind was filled with doubt and astonishment. ' ' I am come to show thee," also said the angel. Show thee in reference to what ? — Certainly in reference to something wherein he was entertaining wrong ideas, and something, at the same time, pertaining to his prayer, as it was this which had called forth Gabriel on his mission at this time. But Daniel had no difficulty in understanding what the angel told him about the ram, he -goat, and little horn, the kingdoms of Medo-Persia, Greece, and Rome. Nor was he mistaken in regard to the ending of the seventy years' captivity. But the burden of his petition was respecting the repairing of the desolations of the sanctuary, which lay in ruins ; and he had undoubtedly drawn the conclusion that when the end of the seventy years' captivity came, the time would come for the fulfilment of what the angel had said respecting the cleansing of the sanctuary at the end of the 2300 days. Now he must be set right. And this explains why at this particular time, so soon after the previous vision, instruction was sent to him. Now the seventy years of captivity were drawing to their close, and Daniel was applying to a wrong issue the instruction he had before received from the angel. He was falling into a misunderstanding, and was acting upon it ; hence he must not be suffered longer to remain ignorant of the true import of the former vision. ' ' I am come to show thee ; " " understand the matter ; " " consider the vision. ' ' Such were the words used by the very person Daniel had seen in the former vision, and 190 PROPHECY OF DANIEL. to whom he had heard the command given, ' ' Make this man to understand the vision," and who, he knew, had never carried out that instruction. But now he appears, and says, <'I am now come forth to give thee skill and understanding." How could Daniel's mind be more emphatically carried back to the vision of chapter 8, and how could the connection between that visit of the angel and this be more distinctly shown, than by such words at such a time from such a person ? The consider- ations already presented are sufficient to show conclusively the connection between chapters 8 and 9 ; but this will still further appear in subsequent verses. One expression seems worthy of notice before we leave verse 23. It is the declaration of the angel to Daniel, "For thou art greatly beloved. ' ' The angel brought this declaration direct from the courts of heaven. It expressed the state of feeling that existed there in regard to Daniel. Think of celestial beings, the highest in the universe, — the Father, the Son, the holy angels, — having such regard and esteem for a mortal man here upon earth as to authorize an angel to bear the message to him that he is greatly beloved ! This is one of the highest pinnacles of glory to which mortals can attain. Abraham reached another, when it could be said of him that he was the "friend of God ; " and Enoch another, when it could be said of him that he " walked with God." Can we arrive at any such attainments ? God is no respecter of person ; but he is a respecter of character. If in virtue and godliness we could equal these eminent men, we could move the divine love to equal depths. We, too, could be greatly beloved, — could be friends of God, and could walk with him. And we must be in our generation what they were in theirs. There is a figure used in reference to the last church which denotes the closest union with God : "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Eev. 3 : 20. To sup with the Lord denotes an intimacy equal to being greatly beloved by him, walking with him, or being his friend. How desirable a position ! Alas for the evils of our nature, which cut us off from this communion ! Ml > Tv- y% C c cu 00 2rt O £1. Ho £■£,-5 - « ' e a I e §2 "* -O Q O CA >:: >• c < £ a •c c o 5 o a c O !^ H z h «^ < ■~ • CA s .1 02 U Ml e 1 2 i ^ . 3 o i(^ c 5 "= ? - ci El ^ 1 i r III m 0. 11 "^ o c < 0( o ^1 ^1 i II H < •= C ac ^ 5 tore and . Work weeks, or k. Chri lUi !ir"5| « ^ 00 — - ^ 3 13 o "^ c 2J ^ r Of conin >f 7 we f 62 pi or mid ° o ^ ilUI Date . End Knd , MtdR "£•-•" 4 <£ d d ^ u> O ei ee ee e ec e or ^ us S JC (J w s s s s = s a CHAPTER 9, VERSE 24. 191 Oil for grace to overcome these ! that we may enjoy this spiritual union here, and finally enter the glories of his pres- ence at the marriage supper of the Lamb. Verse 24. Seventy weeks are determined upon thy people and upon thy hoi}' city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteous- ness, and to seal uj) the vision and prophec3% and to anoint the most Holy. Such are the first words the angel utters to Daniel, toward imparting to him that instruction which he came to give. Why does he thus abruptly introduce a period of time ? We must again refer to the vision of chapter 8. We have seen that Daniel, at the close of that chapter, says that he did not understand the vision. Some portions of that vision were at the time very clearly explained. It could not have been these portions which he did not understand. We therefore inquire what it was which Daniel did not understand, or, in other words, what part of the vision was there left unexplained. In that vision four prominent things are brought to view : (1) The Ram; (2) The He-goat; (3) The Little Horn; (4) The period of the 2300 days. The symbols of the ram, the he-goat, and the little horn were explained. Nothing, however, was said respecting the time. This must therefore have been the point which he did not understand; and as without this the other portions of the vision were of no avail, he could well say, while the application of this period was left in obscurity, that he did not understand the vision. If this view of the subject is correct, we should naturally expect, when the angel completed his explanation of the vision, that he would commence with the very point which had been omitted ; namely, the time. And this we find to be true in fact. After citing Daniel's attention back to the former vision in the most direct and emphatic manner, and assuring him that he had now come forth to give him understanding in the matter, he commences upon the very point there omitted, and says, "Seventy weeks are determined upon thy people and- upon thy holy city." 192 PROPHECY OF DANIEL. But how does this language show any connection with tlie 2300 days, or throw any light upon that period? We answer : The language cannot be intelligibly referred to any- thing else; for the word here rendered determined signifies ''cut off;" and there is no period from which the seventy weeks could be cut off but the 2300 days of the previous vision. How direct and natural, then, is the connection. Daniel's attention is fixed upon the 2300 days, which he did not under- stand, by the angel's directing him to the former vision; and he says, " Seventy weeks are cut off." Cut off from what ? — The 2300 days, most assuredly. Proof may be called for that the word rendered determined signifies to cut off. An abundance can be given. The Hebrew word thus translated is ^^'^■:?, nehhtah. This word Gesenius, in his Hebrew Lexicon, defines as follows: "Properly, to cut off; tropically, to divide; and so to determine, to decree." In the Chaldeo-Kabbinic Dictionary of Stockius, the word nehhtak is thus defined : " Scidit, abscidit, conscidit, inscidit, exscidit — to cut^ to cut away, to cut in pieces, to cut or engrave, to cut off,^^ Mercerus, in his Thesaurus, furnishes a specimen of Rabbinical usage in the phrase, hhatihah shel hasm\ ^ ' a piece of flesh," or, "a cut of flesh." He translates the word, as it occurs in Dan. 9:24, by " prgecisa est," is cut off. In the literal version of Arias Montanus it is translated " decisa est," IS cut off; in the marginal reading, which is grammatically correct, it is rendered by the plural, " decisae sunt," are cut off. In the Latin version of Junius and Tremellius, nehhtak (the passive of hhathaJc) is rendered " decisse sunt," are cutoff. Again, in Theodotion's Greek version of Daniel (which is the version used in the Vatican copy of the Septuagint, as being the most faithful), it is rendered by oviET/iridrjaav (sunetniethemn)^ were cut off; and in the Venetian copy by reTfirjvrai ^tetmentai)^ have been cut.^^ The idea of cutting off' is preserved in the Yulgate, where the phrase is " abbreviatie sunt," are shortened. <' Thus Chaldaic and Rabbinical authority, and that of the earliest versions, the Septuagint and Yulgate, give the single signification of cutting off, to this verb." CHAPTER 9, VERSE 21. 133 » ' Hengstenberg, who enters into a critical examination of the original text, says : ' But the very use of the word, which does not elsewhere occur, while others much more frequently used, were at hand if Daniel had wished to express the idea of determination, and of whicl^he has elsewhere, and even in this portion availed himself, seems to argue that the word stands from regard to its original meaning, and represents the seventy weeks in contrast with a determination of time ( en platei ) as a period cut off from subsequent duration, and accurately lim- ited.'" — Christology of the Old Testament^ Vol. II, i?. SOI. Washington^ 1839. Why, then, it may be asked, did our translators render the word determined^ when it so obviously means cut off? The answer is, They doubtless overlooked the connection between the eighth and ninth chapters, and considering it improper to render it cut off, when nothing was given from which the seventy weeks could be cut off, thsy gave the word its tropical instead of its literal meaning. But, as we have seen, the con- struction, the context, and the connection require the literal meaning, and render any other inadmissible. Seventy weeks, then, or 490 days of the 2300, were cut off upon, or allotted to, Jerusalem and the Jews; and the events which were to be consummated within that period are briefly stated. The transgression was to be finished; that is, the Jewish people were to fill up the cup of their iniquity, which they did in the rejection and crucifixion of Christ. An end of sins, or of sin-offerings, was to be made. This took place when the great offering was made on Calvary. Beconciliation for iniquity was to be provided. This was made by the sacrificial death of the Son of God. Everlasting righteousness was to be brought in; the righteousness which our Lord manifested in his sinless life. The vision and the prophecy were to be sealed up, or made sure. ^ By the events given to transpire in the seventy weeks, the prophecy is tested. By this the application of the whole vision is determined. If the events of this period are accurately fulfilled, the prophecy is of God, and will all be accomplished ; and if ' these seventy weeks are fulfilled as weeks 194 PROPHECY OF DANIEL. of years, then the 2300 days, of which these are a part, are so many years. Thus the events of the seventy weeks furnish a key to the whole vision. And the ' ' most holy ' ' was to be anointed; the most holy of the heavenly sanctuary. In the examination of the sanctuary, on«chapter 8 : 14, we saw that a time came when the earthly sanctuary gave place to the heavenly, and the priestly ministration was transferred to that. Before the ministration in the sanctuary commenced, the sanc- tuary and all the holy vessels were to be anointed. Ex. 40 : 9, 10. The last event, therefore, of the seventy weeks, here brought to view, is the anointing of the heavenly tabernacle, or the opening of the ministration there. Thus this first division of the 2300 days brings us to the commencement of the service in the first apartment of the heavenly sanctuary, as the whole period brings us to the commencement of the service in the second apartment, or most holy place, of that sanctuary. The argument must now be considered conclusive that the ninth chapter of Daniel explains the eighth, and that the seventy weeks are a part of the 2300 days; and with a few extracts from the writings of others we will leave this point. The Advent Shield in 1844 said: — ''We call attention to one fact which shows that there is a necessary ' connection ' between the seventy weeks of the ninth chapter, and something else which precedes or follows it, called Hhe vision.'' It is found in the 24th verse: ' Seventy weeks are determined [ are cut off ] upon thy people, ... to seal up the vision,' etc. ]^[ow there are but two significations to the phrase 'seal up.' They are, first, 'to make secret,' and sec- ond, ' to make sure. ' We care not now in which of these sig- nifications the phrase is supposed to be used. That is not the point now before us. Let the signification be what it may, it shows that the prediction of the seventy weeks necessai-ily re- lates to something else beyond itself, called 'the vision,' in reference to which it performs this work, ' to seal up. ' To talk of its sealing up itself is as much of an absurdity as to suppose that Josephus was so much afraid of the Romans that he re- CHAPTER 9, VERSE 24. 195 fraihed from telling the world that he thought the fourth king- dom of Daniel was ^ the kingdom of the Greeks.' It is no more proper to saj that the ninth chapter of Daniel ^ is com- plete in itself, ' than it would be to say that a map which was designed to show the relation of Massachusetts to the United States, referred to nothing but Massachusetts. It is no more complete in itself than a bond given in security for a note, or some other document to which it refers, is complete in itself ; and we doubt if there is a schoolboy of fourteen years in the land, of ordinary capacity, who would not, on reading the ninth chapter, with an understanding of the clause before us, decide that it referred to something distinct from itself, called the vision. What vision it is, there is no difficulty in deter- mining. It naturally and obviously refers to the vision which was not fully explained to Daniel, and to which Gabriel calls his attention in the preceding verse, — the msion of the 8th chapter, Daniel tells us that Gabriel was commanded to make him understand that vision (8:16). This was not fully done at that interview connected with the vision ; he is therefore sent to give Daniel the needed ^ skill and understanding,' — to ex- plain its ' meaning ' by communicating to him the prediction of the seventy weeks." "We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks and the 2300 days, or years, commence together. Oit7' oj>;ponents deny this.^^ — Signs of the Times, ISJ^S. ' ' The grand principle involved in the interpretation of the 2300 days of Dan. 8 : Itt, is that the seventy weeks of Dan. 9 : 24 are the first 490 days of the 2300 of the eighth chapter." — Advent Shield, p. ^9. ' ' If the connection between the seventy weeks of Daniel 9 and the 2300 days of Daniel 8 does not exist, the whole system is shaken to its foundation; if it does exist, as we suppose, the system must standi — Harmony of the Prophetic Chronology, p. 33. Says the learned Dr. Hales, in commenting upon the seventy weeks, ' ' This chronological prophecy was evidently 190 PROPHECY OF DANIEL. designed to explain the foregoing vision, especially in its chro- nological part of the '2'dOO days.'' — Chronolixjy^ Vol. 11^ j). 517. Verse 25. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks : the street shall be built again^ and the wall, even in troublous times. 26. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary ; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27. And he shall confirm the covenant with many for one week : and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. The angel now gives to Daniel the event which is to mark the commencement of the seventy weeks. They were to date from the going forth of the commandnient to restore and build Jerusalem. And not only is the event given which was to de- termine the time of the commencement of this period, but those events also which were to transpire at its close. Thus a double test is provided by which to try the application of this prophecy. But more than this, the period of seventy weeks is divided into three grand divisions, and one of these is again divided, and the intermediate events are given which were to mark the termination of each one of these divisions. If, now, we can find a date which will harmonize with all these events, we have, be- yond a doubt, the true application ; for none but that which is correct could meet and fulfil so many conditions. Let the reader take in at one view the points of harmony to be made, that he may be the better prepared to guard against a false application. First, we are to find, at the commencement of the period, a commandment going forth to restore and build Jerusalem. To this work of restoration seven weeks are allotted. As we reach the end of this first division, seven weeks from the commencement, we are to find, secondly, Jeru- salem, in its material aspect, restored, the work of building the street and the wall fully accomplished. From this point sixty-two weeks are measured ott' ; and as we reach the tormina- CHAPTER 9, VERSES 25-27. 197 tion of this division, sixty-nine weeks from the beginning, we are to see, thirdly, the manifestation before the world of the Messiah the Prince. One week more is given us, completing the seventy. Fourthly, in the midst of this week the Messiah is to be cut off, and to cause the sacrifice and oblation to cease; and, fifthly, when the last week of that period which was allotted to the Jews as the time during which they were to be the special people of God expires, we naturally look ior the going forth of the blessing and work of God to other people. We now inquire for the initial date which will harmonize with all these particulars. The command respecting Jerusalem was to include more than mere building. There was to be restoration; and by this we must understand -all the forms and regulations of civil, political, and judicial society. When did such a command go forth? At the time these words were spoken to Daniel, Jerusalem lay in complete and utter desola- tion, and had thus been lying for seventy years. The restora- tion, pointed to in the future, must be its restoration from this desolation. We then inquire, When and how was Jerusalem restored after the seventy years' captivity ? There are but four events which can be taken as answering to the commandment to restore and build Jerusalem. These are, (1) The decree of Cyrus for the rebuilding of the house of God, B. c. 536 (Ezra 1 : 1-4); (2) The decree of Darius for the prosecution of that work, which had been hindered, b. o. 519 (Ezra 6 : 1-12); (3) The decree of Artaxerxes to Ezra, b. o. 457 (Ezra 7) ; and (4) The commission to Nehemiah from the same king in his twentieth year, b. c. 414. Nehemiah 2. Dating from the first two of these decrees, the seventy weeks, being weeks of years, ^ 490 years in all, would fall 1 The explanation of these prophetic periods is based on what is called the "year-day principle;" that is, making each day stand for a year, according to the Scriptural rule for the application of symbolic time. Eze. 4:6; Num. 14:34. That the time in these visions of Daniel 8 and 9 is symbolic is evident from the nature and scope of the prophecy. The question calling out the answers on this point was, ''How long the vision ? " The vision, reckoning from 538 b. c. to our own time, sweeps over a period more than 2400 years in length. But if the 2300 days of the vision are literal days, we have a period of only a little over six years and a half for the duration of the kingdoms and the transaction of the great events brought to view, which is absurd ! The year-day principle numbers among its sup- 198 PROPHECY OF DANIEL. many years short of reaching even to the Christian era; besides, these decrees had reference principally to the restoration of the temple and the temple-worship of the Jews, and not to the restoration of their civil state and polity, all of which must be included in the expression, ' ' To restore and to build Jerusalem." These made a commencement of the work. They were preliminary to what was afterward accomplished. But of themselves they were altogether insufficient, both in their dates and in their nature, to meet the requirements of the prophecy; and thus failing in every respect, they cannot be brought into the controversy as marking the point from which the seventy weeks are to date. The only question now lies between the decrees which were granted to Ezra and to Nehemiah re- spectively. The facts between which we are to decide here are briefly these: In 457 b. c, a decree was granted to Ezra by the Persian emperor Artaxerxes Longimanus to go up to Jerusalem with as many of his people as were minded to go with him. The commission granted him an unlimited amount of treasure, to beautify the house of God, to procure offerings for its service, and to do whatever else might seem good unto him. It empowered him to ordain laws, set magistrates and judges, and execute punishment even unto death; in other words, to restore the Jewish state, civil and ecclesiastical, according to the law of God and the ancient customs of that people. Inspiration has seen fit to preserve this decree; and a full and accurate copy of it is given in the seventh chapter of the book of Ezra. In the original, this decree is given, not in Hebrew, like the rest of the book of Ezra, but in the Chaldaic for Eastern Aramaic), the language then used at Babylon; and porters such names as Augustine, Tichonius, Primasius, Andreas, the venerable Bede, Ambrosius, Ansbertus, Berengaud, and Bruno Astensis, besides the leading modern expositors. (See Elliott's llora? Apocalypticiv, Vol. III. p. 241; and The Sanctuary and its Cleansing, pp. 4o-r):2.) But what is more conclusive than all else is the fact that tlio prophecies liave actually been fulfilled on this principle,— a demonstration of its correctness from which t liei-e is no ai)peal. Tl>is will be found in the prophecy of the seventy weeks tlirmighout, and all thr jiropiuMic periods of Daniel 7 and 13, and Revelation 9, 12, and 13. CHAPTER 9, VERSES 25-27. 199 thus we are furnislied with the original document by virtue of which Ezra was authorized to restore and build Jerusalem. Thirteen years after this, in the twentieth year of the same king, B. c. 44tl:, JSTehemiah sought and obtained permission to go up to Jerusalem. Nehemiah 2. Permission was granted him, but we have no evidence that it was anything more than verbal. It pertained to him individually, nothing being said about others going up with him. The king asked him how long a journey he wished to make, and when he would return. He received letters to the governors beyond the river, to help him on his way to Judea, and an order to the keeper of the king's forest for timber for beams, etc. When he arrived at Jerusalem, he found rulers and priests, nobles and people, already engaged in the work of building Jerusalem. Neh. 2 : 16. These were, of course, acting imder the decree given to Ezra thkteen years before. And finally, Nehemiah, having arrived at Jerusalem, finished the work he came to accomplish, in fifty-two days. Neh. 6 : 15. IN^ow which of these commissions, Ezra's or Nehemiah's, constitutes the decree for the restoration of Jerusalem, from which the seventy weeks are to be dated ? It hardly seems that there can be any question on this point. 1. The grant to Nehemiah cannot be called a decree. It was necessary that a Persian decree should be put in writing, and signed by the king. Dan. 6 : 8. Such was the document given to Ezra; but Nehemiah had nothing of the kind, his commission being only verbal. If it be said that the letters given him constituted the decree, then the decree was issued, not to Nehemiah, but to the governors beyond the river; be- sides, these would constitute a series of decrees, and not one decree, as the prophecy contemplates. 2. The occasion of J^ehemiah's petition to the king for permission to go up to Jerusalem was the report which certain ones, returning, had brought from thence, that those in the province were in great afiliction and reproach, also that the wall of Jerusalem was broken down, and the gates thereof burned with fire. Nehemiah 1. Whose work were these walls 200 PROPHECY OP DANIEL. and gates that were broken down and burned with fire? — Evidently the work of Ezra and his associates; for it cannot for a moment be supposed that the utter destruction of the city by Nebuchadnezzar, one hundred and forty-four years previous to that time, would have been reported to Nehemiah as a matter of news, nor that he would have considered it, as he evidently did, a fresh misfortune, calling for a fresh expression of grief. A decree, therefore, authorizing the building of these, had gone forth previous to the grant to Nehemiah; and the attempt that had been made to execute the work, had fallen into embarrassment, which Nehemiah wished to relieve. 3. If any should contend that Nehemiah's commission must be a decree, because the object of his request was that he might huild the city, it is sufficient to reply, as shown above, that gates and walls had been built previous to his going up; be- sides, the work of building which he went to perform was accomplished in fifty-two days; whereas, the prophecy allows for the building of the city, seven weeks, or forty-nine years. 4. There was nothing granted to Nehemiah which was not embraced in the decree to Ezra; while the latter had all the forms and conditions of a decree, and was vastly more ample in its provisions. 5. It is evident from the prayer of Ezra, as recorded in chapter 9 : 9 of his book, that he considered himself fully em- powered to proceed with the building of the city and the wall; and it is evident that he understood, further, that the con- ditional prophecies concerning his people were then fulfilled, from the closing words of that prayer, in which he says, *' Should we again break thy commandments, and join in affinity with the people of these abominations? wouldst not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? " 6. Reckoning from the commission to Nehemiah, b. c. 444, the dates throughout are entirely disarranged; for from that point the troublesome times which were to attend the building of the street and wall, did not last seven weeks, or forty-nine years. Reckoning from that date, the sixty-nine weeks, or CHAPTER 9, VERSES 25-27. 201 483 years, which were to extend to the Messiah the Prince, bring us to a. d. 40; but Jesus was baptized of John in Jordan, and the voice of the Father was heard from heaven declaring him his Son, in a. d. 27, thirteen years before. According to this calculation, the midst of the last or seventieth week, which is marked by the crucifixion, is placed in a. d. 44, but the cru- cifixion took place in a. d. 31, thirteen years previous. And lastly, the seventy weeks, or 490 years, dating from the twen- tieth of Artaxerxes, extend to a. d. 47, with absolutely nothing to mark their termination. Hence if that be the year, and the grant to Nehemiah the event, from which to reckon, the proph- ecy has proved a failure. As it is, it only proves that theory a failure which dates the seventy weeks from IN^ehemiah' s com- misson in the twentieth year of Artaxerxes. 7. Will these dates harmonize if we reckon from the decree to Ezra? Let us see. In this case, 457 b. c. is our starting- point. Forty-nine years were allotted to the building of the city and the wall. On this point, Prideaux (Connexion, Yol. I, p. 322) says : ' ' In the fifteenth year of Darius Nothus ended the first seven weeks of Daniel's prophecy. For then the restoration of the church and state of the Jews in Jerusa- lem and Judea was fully finished, in that last act of reformation which is recorded in the thirteenth chapter of Nehemiah, from the twenty- third verse to the end of the chapter, just forty -nine years after it had been commenced by Ezra in the seventh year of Artaxerxes Longimanus. ^ ' This was b. c. 408. So far we find harmony. Let us apply the measuring-rod of the prophecy still further. Sixty-nine weeks, or 483 years, were to extend to Messiah the Prince. Dating from b. o. 457, they end in a. d. 27. And what event then occurred ? Luke thus informs us : " Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove uport- him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased." Luke 3:21, 22; margin, a. d. 27. After this, Jesus came "preaching the gospel of the kingdom of God, and 16 n 202 PROPHECY OF DANIEL. saying, The time is fulfilled." Mark 1 : 14, 15. Tlte time here mentioned must have been some specific, definite, and pre- dicted period; but no prophetic period can be found then termi- nating, except the sixty-nine weeks of the prophecy of Daniel, which were to extend to the Messiah the Prince. The Mes- siah had now come; and with his own lips he announced the termination of that period which was to be marked by his manifestation.^ Here, again, is indisputable harmony. But further, the Messiah was to confirm the covenant with many for one week. This would be the last week of the seventy, or the last seven years of the 490. In the midst of the week, the prophecy 1 Luke declares that Jesus "began to be about thirty years of age " at the time of his baptism (Luke 3: 23) ; and almost immediately after this he entered upon his ministry. How, then, could his ministry commence in A. d. 27, and he still be of the age named by Luke ? The answer to this question is found in the fact that Christ was born between three and four years before the beginning of the Christian era, that is, before the year marked A. D. 1. The mistake of dating the Christian era something over three years this side of the birth of Christ, instead of dating it from the year of his birth, as it was designed to be, arose on this wise: One of the most important of ancient eras was reckoned from the building of the city of Rome — ah urbe condita, expressed by the abbreviation A. u. c, or more briefly, u. C. In the year which is now numbered A. d. 532, Dionysius Exiguus, a Scythian by birth, and a Roman abbot, who flourished in the reign of Justinian, invented the Christian era. According to the best evidence at his command, he placed the birth of Christ u. C. 753. But Christ was born before the death of Herod; and it was afterward ascertained on the clearest evidence that the death of Herod occurred in April, D. c. 750. Allowing a few months for the events recorded in Christ's life before the time of Herod's death, his birth is carried back to the latter part of u. C. 749, a little over three years before A. D. 1. Christ was therefore thirty years of age in A. d. 27. " The vulgar [common] era began to prevail in the West about the time of Charles Martel and Pope Gregory II, A. D. 730; but was not sanctioned by any public Acts or Rescripts till the first German Synod, in the time of Carolomannus, Duke of the Franks, which, in the preface, was said to be assembled 'Anno ah incarnatUtnc Dom. 742, 11 Calendas Mail.' But it was not establislied till the time of Pope Eugenius IV, A. D. 1431, who ordered this era to be used in the public Registers: according to Mariana and others."— Haies' Chronology, Vol. I, pp. S3,S4. (See also Life of Our Lord, by S. J. Andrews.) The Christian era bad become so well established before the mistake above referred to was discovered, that no change in the reckoning has been attempted. It makes no material difference, as it does not interfere at all with the calculation of dates. If the era commenced with the actual year of Christ's birth, the number of years b. c. in any case would be four years less, and the years A. d. four years more. To illustrate: If we have a period of twenty years, one half before and the other half since the Christian era, we say tluit it conuiKMu-od B. c. 10 and ended A. 1). 10. But if Ave place the era back to the real point of Christ's birth, there would be no change of either terminus of the period, but we should then say that It com- menced B. C. 6 and ended A. D. 14; that is, four years would be taken from the fig- ures B. c. and added to those of A. d. Some have so far misapprehended this subject as to claim that the current year should have four years added to it, to denote the real year of the Christian era. This would be true, if the reckoning began from the actual date of Christ's birth. But this is not the case; the starting-point is Ix'tween three and four years later. CHAPTER 9, VERSES 25-27. 208 informs us, he should cause the sacrifice and oblation to cease. These Jewish ordinances, pointing to the death of Christ, could cease only at the cross; and there they did virtually come to an end, though the outward observance was kept up till the destruction of Jerusalem, a. d. 70. After threescore and two weeks, according to the record, the Messiah was to be cut off. It is the same as if it had read : And after threescore and two weeks, in the midst of the seventieth week, shall Messiah be cut off, and cause the sacrifice and oblation to cease. Now, as the word midst here means middle, according to an abun- dance of authority which we might produce if necessary, the crucifij^ion is definitely located in the middle of the seventieth week. It now becomes an important point to determine in what year the crucifixion took place. The following evidence is sufficient to be considered absolutely decisive on this question. It is not to be questioned that our Saviour attended every Passover that occurred during his public ministry; and we have mention of only four such occasions previous to his cruci- fixion. These are found in the following passages : John 2 : 13; 5 : 1; 6 : 4; 13 : 1. .At the last-mentioned Passover he was crucified. From facts already established, let us then see where this would locate the crucifixion. As he began his min- istry in the autumn of a. d. 27, his first Passover would occur the following spring, a. d. 28; his second, a. d. 29; his third, A. D. 30; and his fourth and last, a. d. 31. This gives us three years and a half for his public ministry, and corresponds exactly to the prophecy that he should be cut off in the midst, or middle, of the seventieth week. As that week of years comment3ed in the autumn of a. d. 27, the middle of the week would occur three and one-half years later, in the spring of 31, where the crucifixion took place. Dr. Hales quotes Eusebius, A. D. 300, as saying : " Itis recorded in history that the whole time of our Saviour's teaching and working miracles was three years and a half, which is the half of a week [of years]. This, John the evangelist will represent to those who critically attend to his Gospel." 204 ' PROPHECY OF DANIEL Of the unnatural darkness which occurred at the crucifixion, Hales, Yol. I, pp. 69, 70, thus speaks: '' Hence it appears that the darkness which ' overspread the whole land of Judea ' at the time of our Lord's crucifixion was preternatural, 'from the sixth until the ninth hour, ' or from noon till three in the after- noon, in its duration^ and also in its time^ about full moon, when the moon could not possibly eclipse the sun. The time it happened, and the fact itself, are recorded in a curious and valuable passage of a respectable Roman Consul, Aurelius Cassiodorius Senator, about a. d. 514 : * In the consulate of Tiberius Csesar Aug. Y and ^lius Sejanus (u. c. 784, a. d. 31), our Lord Jesus Christ suffered, on the 8th of the calends of April (25th of March), when there happened such an eclipse of the sun as was never before nor since. "In this year, and in this day, agree also the Council of Cesarea, a. I). 196 or 198, the Alexandrian Chronicle, Maxi- mus Monachus, JSTicephorus Constantinus, Cedrenus; and in this year, but on different days, concur Eusebius and Epipha- nius, followed by Kepler, Bucher, Patinus, and Petavius, some reckoning it the 10th of the calends of April, others the 13th." (See on chapter 11 : 22.) Here, then, are thirteen credible authorities locating the crucifixion of Christ in the spring of a. d. 31. We may there- fore set this down as a fixed date, as the most cautious or the most skeptical could require nothing more conclusive. This being in the middle of the last week, we have simply to reckon backward three and a half years to find where sixty-nine of the weeks ended, and forward from that point three and a half years to find the termination of the whole seventy. Thus going back from tlie crucifixion, a. d. 31, spring, three and a half years, we find ourselves in the autumn of a. d. 27, where, as we have seen, the sixty-nine weeks ended, and Christ com- menced his public ministry. And going from the crucifixion forward three and a half years, we are brought to the autumn of A. D. 34, as the grand terminating "point of the whole period of the seventy weeks. This date is marked by the martyrdom of Stephen, the formal rejection of the gospel of CHAPTER 0, VERSES 25-2t. 205 Christ by the Jewish Sanhedrin in the persecution of hig disciples, and the turning of the apostles to the Gentiles. Acts 9 : 1-18. And these are just the e\^ents which one would expect to take place when that specified period which was cut off for the Jews, and allotted to them as a peculiar people, should fully expire. A word respecting the date of the seventh of Artaxerxes, when the decree for restoring Jerusalem was given to Ezra, and the array of evidence on this point is complete. Was the seventh of Artaxerxes b. c. 457 ? For all those who can ap- preciate the force of facts, the following testimony will be sufficient here : — ' ' The Bible gives the data for a complete system of chro- nology, extending from the creation to the birth of Cyrus — a clearly ascertained date. From this period downward we have the undisputed canon of Ptolemy, and the undoubted era of Nabonassar, extending below our vulgar era. At the point where inspired chronology leaves us, this canon of undoubted accuracy commences. And thus the whole arch is spanned. It is by the canon of Ptolemy that the great prophetical period of seventy weeks is fixed. This canon places the seventh year of Artaxerxes in the year b. c. 457; and the accuracy of this canon is demonstrated by the concurrent agreement of more than twenty eclipses. This date we cannot change from b. c. 457, without first demonstratmg the inaccuracy of Ptolemy's canon. To do this it would be necessary to show that the large number of eclipses by which its accuracy has been re- peatedly demonstrated have not been correctly computed; and such a result would unsettle every chronological date, and leave the settlement of epochs and the adjustment of eras entirely at the mercy of every dreamer, so that chronology would be of no more value than mere guesswork. As the seventy weeks must terminate in a. d. 34 unless the seventh of Artaxerxes is wrongly fixed, and as that cannot be changed without some evidence to that effect, we inquire. What evidence marked that termination ? The time when the apostles turned to the Gentiles harmonizes with that date better than any 206 PROPHECY OF DANIEL. other which has been named. And tlie crucifixion in a. d. 31, in the midst of the last week, is sustained by a mass of testi- mony which cannot be easily invalidated," — Advent Herrald. From the facts above set forth, we see that, reckoning the seventy weeks from the decree given to Ezra in the seventh of Artaxerxes, b. c. 457, there is the most perfect harmony throughout. The important and definite events of the mani- festation of the Messiah at his baptism, the commencement of his public ministry, the crucifixion, and the turning away from the Jews to the Gentiles, with the proclamation of the new covenant, all come in in their exact place, and like a bright galaxy of blazing orbs of light, cluster round to set their sea] to the prophecy, and make it sure. It is thus evident that the decree to Ezra in the seventh of Artaxerxes, b. c. 457, is the point from which to date the seventy weeks. That was the going forth of the decree in the sense of the prophecy. The two previous decrees were pre])ar- atory and preliminary to this ; and indeed they are regarded by Ezra as parts of it, the three being taken as one great whole. For in Ezra 6 : 14, we read ; "And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes, king of Persia." It will be noticed that the de- crees of these three kings are spoken of as one, — ^'-the com- mandment" [margin, " decree," singular number] of Cyrus and Darius and Artaxerxes, ' ' showing that they are all reckoned as a unit, the different decrees being but the successive steps by which the work was accomplished. And this decree could not be said to have "gone forth," as intended by the prophecy, till the last permission which the prophecy required was em- bodied in the decree, and clothed with the authority of the empire. This point was reached in the grant given to Ezra, but not before. Here the decree assumed the proportions, and covered the ground, demanded by the prophecy, and from this point its " going forth " must be dated. With the seventy weeks we are now done ; but there remain a longer period and other important events to be con- 207 sidered. The seventy weeks are but the first 490 years of the 2300. Take 490 from 2300, and there remain 1810c The 490, as we have seen, ended in the autumn of a. d. 34. If to this date we now add the remaining 1810 years, we shall have the termination of the whole period. Thus, to a. d. 34, autumn, add 1810, and we have the autumn of a. d. 1844. Thus speedily and surely do we find the termination of the 2300 days, when once the seventy weeks have been located. One other point should here be noticed. We have seen that the seventy weeks are the first 490 days of the 2300; that these days are prophetic, signifying literal years, accord- ing to the Bible rule, a day for a year (Num. 14:34; Eze. 4 : 6), as is proved by the fulfilment of the seventy weeks, and as all reliable expositors agree; that they commenced in 457 B. c. and ended in a. d. 1844, provided the number is right, and twenty-three hundred is the correct reading. With this point established, there would seem to be no room for further controversy. On this point Dr, Hales remarks : — *' There is no number in the Bible whose genuineness is better ascertained than that of the 2300 days. It is found in all the printed Hebrew editions, in all the MSS. of Kennicott and De Bossies collations, and in all the ancient versions^ ex- cept the Vatican copy of the Septuagint, which reads 2400, followed by Synimachus; and some copies noticed by Jerorn^ 2200, both evidently literal errors in excess and defect, which compensate each other and confirm the mean, 2300." — Chro- nology^ Vol. 11^ p. 51^. The query may here arise how the days can be extended to the autumn of 1844 if they commence 457 b. c, as it requires only 1843 years, in addition to the 457, to make the whole number of 2300. Attention to one fact will clear 'this point of all difficulty; and that is, that it takes 4:57 full years before Christ, and 1S4^S full years after, to make 2300; so that if the period commenced with the very Jlrst day of 457, it would not terminate till the very last day of 1843. Now it will be evident to all that if any portion of the year 457 had passed 208 PROPHECY OF DANIEL. away before the 2300 days commenced, jusi so much of the year 1844 must pass away before they would end. We there- fore inquire, At what point in the year 457 are we to com- mence to reckon ? From the fact that the first forty-nine years were allotted to the hdlding of the street and wall, we learn that the period is to be dated, not from the starting of Ezra from Babylon, but from the actual commencement of the work at Jerusalem; which it is not probable could be earlier than the seventh month (autumn) of 457, as he did not arrive at Jerusalem till the fifth month of that year. Ezra 7:9. The whole period would therefore extend to the seventh month^ autumn, Jewish time, of 1844. Those who oppose this view of the prophetic periods, have been wont in years past to meet us with this objectior. : " The 2300 days have not ended, because the time has passed, and the Lord has not come. Why the time passed in 1844 without the consummation of our hopes, we acknowledge to be a mys- tery; but the passing of the time is proof that the 2300 days have not ended." Time, however, is no respecter of persons nor of theories; and with the formidable scythe which he is represented as car- rying, he sometimes demolishes in the most summary manner the grotesque and gossamer theories of men, however dear they may be to their authors and defenders. It is so here. Heedless of the wild contortions of those who would fain compel him to stop and fulfil their darling predictions, he has kept on the swift but even tenor of his way until — what ? every limit is passed to which the 2300 days can be extended; and thus he has demonstrated that those days have passed. Let not this point be overlooked. Setting aside for a moment the arguments by which they are shown to have ended in 1844, and letting them date from any point where the least shadow of reason can be imagined for placing them, or from which the wildest dreamer could date them, it is still true that the utmost limit to which they could extend has gone hy. They cannot possibly be dated at any point which would bring their termi- nation so late as the present time. We therefore say again, CHAPTER 9, VERSES 25-27. 209 with not a misgiving as to the truth of the assertion, nor a fear of its successful contradiction, Those days have ended ! The momentous declaration made by the angel to Daniel, < ' Unto two thousand and three hundred days, then shall the sanctuary be cleansed," is now explained. In our search for the meaning of the sanctuary and its cleansing, and the appli- cation of the time, we have found not only that this subject can be easily understood ; but lo ! the event is even now in process of accomplishment, and is almost finished. And here we pause a brief moment to reflect upon the solemn position into which we are brought. We have seen that the sanctuary of this dispensation is the tabernacle of God in heaven, the house not made with hands, where our Lord ministers in behalf of penitent sinners, the place where between the great God and his Son Jesus Christ the ' ' counsel of peace ' ' prevails in the work of salvation for perishing men. Zech. 6 : 13; Ps. 85 : 10. We have seen that the cleansing of the sanctuary consists in the removing of the sins from the same, and is the closing act of the ministration performed therein; that the work of salvatio'n now centers in the heavenly sanctuary; and when the sanctuary is cleansed, the work is done, and the plan is finished. Then the great scheme devised at the fall for the salvation of as many of the lost race as would avail themselves of its provisions, and carried forward for six thousand years, is brought to its final termi- nation. Mercy no longer pleads, and the great voice is heard from the throne in the temple in heaven, saying, "It is done." Kev. 16:17. And what then? — All the righteous are safe for everlasting life; all the wicked are doomed to everlasting death. Ko decision can be changed, no reward can be lost, and no destiny of despair can be averted, beyond that point. And we have seen (and this is what brings the solemnities of the Judgment to our own door) that that long prophetic period which was to mark the commencement of this final work in the heavenly sanctuary, has met its termination in our own generation. In 1844 the days ended. And since that time 210 PROPHECY OF DANIEL. the final work for man's salvation has been going forward. This work involves an Examination of every man's character; for it consists in the remission of the sins of those who shall be found worthy to have them remitted, and determines who among the dead shall be raised, and who among the living shall be changed, at the coming of the Lord, and who, of both dead and living, shall be left to have their part in the fearful scenes of the second death. And all can see that such a deci- sion as this must be rendered before the Lord appears. Every man's destiny is to be determined by the deeds done in the body, and each one is to be rewarded according to his works. 2 Cor. 5 : 10; Kev. 22 : 12. In the books of remembrance kept by the heavenly scribes above, every man's deeds will be found recorded (Rev. 20 : 12); and in the closing sanctuary work these records are examined, and decision is rendered in accord- ance therewith. Dan. 7 : 9, 10. It would be most natural to suppose that the work would commence with the first members of the human race ; that their cases would be first examined, and decision rendered, and so on with all the dead, generation by generation, in chronological succession along the stream of time, till we reach the last generation, — the generation of the living with whose cases the work would close. How long it will take to examine the cases of all the dead, how soon the work will reach the cases of the living, no man can know. And as above remarked, since the year 1844, this solemn work has been going forward. The light of the types, and the very nature of the case, forbid that it should be of long continuance. John, in his sublime views of heavenly scenes, saw millions of attendants and assistants engaged with our Lord in his priestly work. Revelation 5. And so the ministration goes forward. It ceases not, it delays not, and it must soon be forever finished. And here we stand — the last, the greatest, and the most solemn crisis in the history of our race immediately impending; the great plan of salvation about finished ; the last precious years of probation almost ended; the Lord about to come to save those who are ready and waiting, and to cut asunder the CHAPTER 9, VERSES 25-27. 211 careless and unbelieving; and the world — alas ! what shall we say of them ! — deceived with error, crazed with cares and business, delirious with pleasure, and paralyzed with vice, they have not a moment to spare in listening to solemn truth, nor a thought to bestow upon their eternal interests. Let the people of God, with eternity right in view, be careful to escape the corruption that is in the world through lust, and prepare to pass the searching test, when their cases shall come up for examination at the great tribunal above. To the careful attention of every student of prophecy we commend the subject of the sanctuary. In the sanctuary is seen the ark of God's testament, containing his holy law; and this suggests a reform in our obedience to that great standard of morality. The opening of this heavenly temple, or the com- mencement of the service in its second apartment, marks the commencement of the sounding of the seventh angel. Rev. 11 : 15, 19. The work performed therein is the foundation of the third message of Revelation 14, — the last message of mercy to a perishing world. This subject explains the great disap- pointment of the Adventists in 1844, by showing that they mistook the event to occur at the end of the 2300 days. It renders harmonious and clear past prophetic fulfilments, which are otherwise involved in impenetrable obscurity. It gives a definite idea of the position and work of our great High Priest, and brings out the plan of salvation in its distinctive and beautiful features. It reins us up, as no other subject does, to the realities of the Judgment, and shows the preparation we need to be able to stand in the coming day. It shows us that we are in the waiting time, and puts us upon our watch ; for we know not how soon the work will be finished, and our Lord appear. Watch, lest coming suddenly, he find you sleeping. After stating the great events connected with our Lord's mission here upon the earth, the prophet in the last part of verse 27 speaks of the soon-following destruction of Jerusalem by the Roman power ; and finally of the destruction of that power itself, called in the margin "the desolator. " 212 MOPiiECY OF DAISUEL Note. — That the expression "to anoint the most holy" refers, ac- cording to remarks on verse 24 of this chapter, to the anointing of the heavenly sanctuary previous to the beginning of Christ's ministry therein, and not to any anointing of the Messiah himself, seems to be sus- ceptible of the clearest proof. The words translated " mo^t holy" are D'i!/lp Wlp {koclesh kodasMm), the **holy of holies," an expression which, according to Gesenius, applies to the most holy place in the sanctuary, and which in no instance is applied to a person, unless this passage be an exception. The Advent Shield, No. 1, p. 75, says : "And the last event of the sev- enty weeks, as enumerated in verse 24, was the anointing of the * most hoi}',' or ' the holy of holies,' or the ' sanctum sanctorum ; ' not that which was on earth, made with hands, but the true tabernacle, into which Christ, our High Priest, is for us entered. Christ was to do in the true tabernacle in heaven what Moses and Aaron did in its pattern. ( See He- brews, chapters 6, 7, 8, and 9 ; Ex. 30:22-30; Lev. 8 : 10-15.)" Dr. Barnes, in his notes on this passage, and particularly on the words "most holy," says: " The phrase properly means 'holy of holies,' or most holy ; it is applied often in the Scriptures to the inner sanctuary, or the portion of the tabernacle and temple containing the ark of the covenant, the two tables of stone, etc." "It is not necessarily limited to the inner sanctuary of the temple, but may be applied to the whole house." "Others have supposed that this refers to the Messiah himself, and that the meaning is that he who was most holy would then be consecrated, or anointed, as the Messiah. It is probable, as Hengstenberg ( Christology. II, 321, 322) has shown, that the Greek translators thus understood it, but it is a sufficient objection to this that the phrase, though occurring many times in the Scriptures, is never applied to persons, unless this be an instance." "It seems to me, therefore, that the obvious and fair in- terpretation is, to refer it to the temple." An understanding of the subject of the heavenly sanctuary would have relieved this scripture of the perplexity in which, in the minds of some expositors, it seems to be involved. Vekse 1. In the third year of Cyrus king of Persia a thing was re- vealed unto Daniel, whose name was called Belteshazzar ; and the thing was true, but the time appointed was long : and he understood the thing, and had understanding of the vision. ^=pjp/HIS verse introduces us to the last of the recorded visions ^11 of the prophet Daniel, the instruction imparted to him %J;^ at this time being continued through chapters 11 and 12, to the close of the book. The third year of Cyrus was B. c. 531. Six years had consequently elapsed since Daniel's vision of the four beasts in the first year of Belshazzar, B. c. 540 ; four years since the vision of the ram, he-goat, little horn, and 2300 days of chapter 8, in the third year of Belshazzar, b. c. 538; and four years since the instruction given to Daniel respecting the seventy weeks, in the first year of Darius, b. c. 538, as recorded in chapter 9. On the overthrow of the kingdom of Babylon by the Medes .and Persians, b. c. 538, Darius, through the courtesy of his nephew, Cyrus, was permitted to occupy the throne. This he did till the time of his death, about two years after. About this time, Cambyses, king of Persia, the father of Cyrus, hav- ing also died, Cyrus became sole monarch of the second uni- versal empire of prophecy, b. c. 536. This being reckoned as his first year, his third year, in which this vision was given to Daniel, would be dated b. c. 531. The death of Daniel is sup- [213] 214 PROPHECY OF DANIEL. posed to have occurred soon after this, he being at this time, according to Prideaux, not less than ninety-one }X'ars of age. Verse 2. In those days I Daniel was mourning three full weeks. 3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. The marginal reading for " three full weeks " is "weeks of days;" which term Dr. Stonard thinks is here used to distin- guish the time spoken of from the weeks of years, brought to view in the preceding chapter. For what purpose did this aged servant of God thus humble himself and afflict his soul ? — Evidently for the purpose of understanding more fully the divine purpose concerning events that were to befall the church of God in coming time; for the divine messenger sent to instruct him says, " From the first day that thou didst set thine heart to imd^rstand^ " etc. Yerse 12. There was then still something which Daniel did not understand, but in reference to which he earnestly desired light. What was it ? — It was undoubtedly some part of his last preceding vision; namely, the vision of chapter 9, and through that of the vision of chapter 8, of which chapter 9 was but a further explanation. And as the result of his supplica- tion, he now receives more minute information respecting the events included in the great outlines of his former visions. This mourning of the prophet is supposed to have been accompanied with fasting; not an absolute abstinence from food, but a use of only the plainest and most simple articles of diet. He ate no pleasant bread, no delicacies nor dainties; he used no flesh nor wine; and he did not anoint his head, which was with the Jews an outward sign of fasting. How long he would have continued this fast had he not received the answer to his prayer, we know not; but his course in continuing it for three full weeks shows that, being assured his request was lawful, he was not a person to cease his supplication till his petition was granted. Verse 4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel ; 5. Then 1 CHAPTER 10, VERSES 1-9. 215 lif-Led up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were p^irded with fine gold of Uphaz : 6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to pol- ished brass, and the voice of his words like the voice of a multitude. 7. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength 9. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Bj the Kiver Hiddekel the Syriac understands the Eu- phrates; the Yulgate, Greek, and Arabic, ihe Tigris ; hence Wintle concludes that the prophet had this vision at the place where these rivers unite, as they do not far from the Persian Gulf. A most majestic personage visited Daniel on this occasion. The description of him is almost parallel to that given of Christ in the Revelation, chapter 1 : 14-16; and the effect of his presence was about such as was experienced by Paul and his companions when the Lord met them on their way to Damascus. Acts 9 : 1-7. But this was not the Lord; for the Lord is introduced as Michael in verse 13. It must therefore have been an angel, but one of no ordinary character. The inquiry then arises. Of what angel can such a description be truthfully given? There are some points of identity between this and other passages which plainly show that this was the angel Gabriel. In chapter 8 : 16 Gabriel is introduced by name. His interview with Daniel at that time produced exactly the same effect upon the prophet as that described in the passage before us. At that time Gabriel was commanded to make Daniel understand the vision, and he himself promised to make him know what should be in the last end of the indig- nation. Having given Daniel all the instruction he was able to bear on that occasion, he subsequently resumed his work, and explained another great point in the vision, as recorded in chapter 9 : 20-27. Yet we learn from chapter 10 that there were some points still unexplained to the prophet ; and he set 216 PROPHECY OF DANIEL. his heart again, with fasting and supplication, to understand the matter. A personage now appears whose presence has the same effect upon Daniel as that produced by the presence of Gabriel at the first; and he tells Daniel (verse 14), ^'Now I am come to make thee understand what shall befall thy people in the latter days," the very information Gabriel had promised to give, as recorded in chapter 8 : 19. But one conclusion can be drawn from these facts Daniel was seeking further light on the very vision which Gabriel had been commanded to make him understand. Once, already, he had made a special visit to Daniel to give him additional information when he sought it with prayer and fasting Now, when he is prepared for further instruction, and again seeks it in the same manner in reference to the same subject, can it for a moment be supposed that Gabriel disregarded his instruction, lost sight of his mis- sion, and suffered another angel to undertake the completion of his unfinished work ? And the language of verse 14 clearly identifies the speaker with the one, who, in the vision of chapter 8, promised to do that work. Verse 10. And, behold, an hand touched me, which set me ux)on my knees and upon the palms of my hands. 11. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel having fallen into a swoon at the majestic appearance of Gabriel (for so the expression "deep sleep" of verse 9 is generally understood), the angel approaches, and lays his hand upon him to give him assurance and confidence to stand in his presence. He tells Daniel that he is a man greatly beloved. Wonderful declaration ! a member of the human family, one of the same race with us, loved, not merely in the general sense in wliicli God loved the whole world when he gave his Son to die for them, but loved as an individual, and that greatly ! Well might the })rophet receive confidence from such CHAPTER 10, VERSES 10-12. 217 a declaration as that, to stand even in the presence of Gabriel. He tells him, moreover, that he is come for the purpose of an interview with him, and he wishes him to bring his mind into a proper state to understand his words. Being thus addressed, the holy and beloved prophet, assured, but jet trembling, stood before the heavenly angel. "Fear not, Daniel," continues Gabriel. He had no occa- sion to fear before one, even though a divine being, who had been sent to him because he was greatly beloved, and in answer to his earnest prayer. 'Nor ought the people of God of any age to entertain a servile fear of any of those agents who are sent forth to minister to their salvation. There is, however, a disposition manifested among far too many to allow their minds to conceive of Jesus and his angels as only stern ministers of justice, iniiicters of vengeance and retribution, rather than as beings who are earnestly working for our salva- tion on account of the pity and love with which they regard us. The presence of an angel, should he appear bodily before them, would strike them with terror; and the thought that Christ is soon to appear, and they are to be taken into his presence, distresses' and alarms them. We recommend to such more amiable views of the relation which the Christian sustains to Christ, the head of the church, and a little more of that perfect love which casts out all fear. On verse 12 Bagster has the following pointed note : < ' Daniel, as Bishop Newton observes, was now very far ad- vanced in years; for the third year of Cyrus was the seventy- third of his captivity; and being a youth when carried captive, he cannot be supposed to have been less than ninety. Old as he was, ' he set his heart to understand ' the former revelations which had been made to him, and particularly th^ vision of the ram and he-goat, as may be collected from the sequel; and for this purpose he prayed and fasted three weeks. His fasting and prayers had the desired effect, for an angel was sent to unfold to him those mysteries ; and whoever would excel in divine knowledge must imitate Daniel, and habituate himself to study, temperance, and devotion." 17 o 218 PROPHECY OP DANIEL. Verse 13. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. How often the prayers of God's people are heard, while as yet there is no apparent answer. It was even so in this case with Daniel. The angel tells him that from the first day he set his heart to understand, his words were heard. Yet Daniel continued to afflict his soul with fasting, and to wrestle with God for three full weeks, all unaware that any respect was yet paid to his petition. But why was the delay? — The king of Persia withstood the angel. The answer to Daniel's prayer involved some action on the part of that king. This action he must be influenced to perform. It doubtless pertained to the work which he was to do, and had already begun to do, in behalf of the temple at Jerusalem and the Jews, his decree for the building of that temple being the first of the series which finally constituted that notable commandment to restore and build Jerusalem, at the going forth of which the great prophetic period of 2300 days was to begin. And the angel is des- patched to influence him to go forward in accordance with the divine will. Ah, how little do we realize what is going on in the unseen world in relation to human aft'airs ! Here, as it were, the curtain is for a moment lifted, and we catch a glimpse of the movements within. Daniel prays. The Creator of the universe hears. The command is issued to Gabriel to go to his relief. But the king of Persia must act before Daniel's prayer is answered; and the angel hastens to the Persian king. Satan no doubt musters his forces to oppose. They meet in the royal palace of Persia. All the motives of selfish interest and worldly policy which Satan can play upon, he doubtless uses to the best advantage to influence the king against compliance with God's will, while Gabriel brings to bear his influence in the other dii-ection. The king struggles between conflicting emotions He hesitates; he delays. Day after day passes away; yet Daniel prays on. The king still refuses to yield to the influence of the angel; three weeks expire, and lo ! a CHAPTER 10, VERSES 13, 14. 219 mightier than Gabriel takes his place in the palace of the king, and Gabriel appears to Daniel to acquaint him with the prog- ress of events. From the first, said he, yom^ prayer was heard; but during these three weeks which you have devoted to prayer and fasting, the king of Persia has resisted my influence and prevented my coming. Such was the effect of prayer. And God has erected no barriers between himself and his people since Daniel's time. It is still their privilege to offer up prayer as fervent and effectual as his, and, like Jacob, to have power with God, and to prevail. Who was Michael, who here came to Gabriel's assistance ? The term signifies, " He who is like God; " and the Scriptures clearly show that Christ is the one who bears this name. Jude (verse 9) declares that Michael is the archangel. Archangel signifies ''head or chief angel; " and Gabriel, in our text, calls him one, or, as the margin reads, the first ^ of the chief princes. There can be but one archangel; and hence it is manifestly im- proper to use the word, as some do, in the plural. The Scrip- tures never so use it. Paul, in 1 Thess. 4 : 16, states that when the Lord appears the second time to raise the dead, the voice of the archangel is heard. Whose voice is heard when the dead are raised ? — The voice of the Son of God. John 5 : 28. Putting these scriptures together, they prove, (1) that the dead are called from their graves by the voice of the Son of God ; (2j that the voice which is then heard is the voice of the archangel, proving that the archangel is the Son of God; and (3) that the archangel is called Michael; from which it follows that Michael is the Son of God. In the last verse of jDaniel 10, he is called "your prince," and in the first of Ichapter 12, "the great prince which standeth for the children ,of thy people," expressions which can appropriately be applied rto Christ, but to no other being. Verse 14. Now I am- come to make thee understand what shall befall thy people in the latter days : for yet the vision is for many days. The expression "yet the vision is for many days," reach- ing far into the future, and embracing what should befall the 220 PROPHECY OF DANIEL. people of God even in the latter days, shows conclusively that the days given in that vision, namely the 2800, cannot mean literal days, but must be days of years. (See on chapter 9, verses 25-27.) Verse 15. And when he had spoken such words unto rae, I set my face toward the ground, and I became dumb. IG. And, behold, one like the similitude of the sons of men touched my lips : then I opened my mouth, and spake, and said unto him that stood before me, O my Lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remaineth no strength in me, neither is there any breath left in me. One of the most marked characteristics manifested by Daniel was the tender solicitude he felt for his people. Hav- ing come now clearly to comprehend that the vision portended long ages of oppression and suffering for the church, he was so affected by the view that his strength departed from him, his breath ceased, and the power of speech was gone. The vision of verse 16 doubtless refers to the former vision of chapter 8. Vekse 18. Then there came again and touched me one like the ap- pearance of a man, and he strengthened me, 19, And said, O man greatly beloved, fear not : peace be unto thee, be strong, yea, be strong- And when he had spoken unto me, I was strengthened, and said, Let my lord speak ; for thou hast strengthened me. 20. Then said he, Knowest thou wherefore I come unto thee ? and now will I return to fight with the prince of Persia : and when I am gone forth, lo, the prince of Grecia shall come. 21. But I will show thee that which is noted in the Scripture of truth : and there is none that holdeth with me in these things, but Michael your prince. The prophet is at length strengthened to hear in full the communication which the angel has to make. And Gabriel says, ^'Knowest thou wherefore I come unto thee ^ " That is, do you now know to what end I have come 'i Do you un- derstand my purpose so that you will no more fear ? He then announced his intention to return, as soon as his communica- tion was complete, to fight with the king of Persia. The word with is, in the Septuagint, meta, and signifies, not against; but in common with, along- side of ; that is, the angel of God would stand on the side of the Persian kingdom so long as it CHAPTER 10, VERSES 15-21. ^21 was in the providence of God that that kingdom should con- tinue. " But when I am gone forth," continues Gabriel, " lo, the prince of Grecia shall come." That is, when he withdraws his support from that kingdom, and the providence of God oper- ates in behalf of another kingdom, the prince of Grecia shall come, and the Persian monarchy be overthrown. Gabriel then announced that none — God of course excepted — had an understandmg with him in the matters he was about to communicate except Michael the prince. And after he had made them known to Daniel, then there were four beings in the universe with whom rested a knowledge of these impor- tant truths, — Daniel, Gabriel, Christ, and God. Four links in this ascending chain of witnesses, — the first, Daniel, a member of the human family ; the last, Jehovah, the God of all ! CHAPTER XI tf"gs;r''-- ../ .^ BmL mptwd illlUlDllilllllil""'"" Verse 1. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 2. And now will 1 show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. PE now enter upon a prophecy of future events, clothed not in figures and symbols, as in the visions of chapters 2, 7, and 8, but given mostly in plain lan- guage. Many of the signal events of the world's history, from the days of Daniel to the end of the world, are here brought to view. This prophecy, says Bishop Newton, may not improp- erly be said to be a comment and explanation of the vision of chapter 8; a statement showing how clearly he perceived the connection between that vision and the remainder of the book. The angel, after stating that he stood, in the fii-st year of Darius, to confirm and strengthen him, turns his attention to the future. Three kings shall yet stand up in Persia. To stand up means to reign; three kings were to reign in Persia, referring, doubtless, to the immediate successors of Cyrus. These were, (1) Cambyses, son of Cyrus; {2) Smerdis, an impostor; (3) Darius Ilystaspes. The fourth shall be far richer than they all. The fourth king from (yyrus was Xerxes, more famous for his riches than his generalship, and conspicuous in history for the nuignificent [222] CHAPTER II, VERSES 1-4. 223 campaign he organized against Grecia, and his utter failure in that enterprise. He was to stir up all against the realm of Grecia. Never before had there been such a levy of men for warlike purposes; never has there been since. His army, ac- cording to Herodotus, who lived in that age, consisted of five million two hundred and eighty-three thousand two hundred and twenty men (5,283,220). And not content with stirring up the East alone, he enlisted the Carthaginians of the West in his service, who took the field with an additional army of three hundred thousand men, raising his entire force to the almost fabulous number of over five million and a half. As Xerxes looked over that vast concourse, he is said to have wept at the thought that in a hundred years from that time not one of all those men would be left alive. Terse 3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 4. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. The facts stated in these verses plainly point to Alexander, and the division of his empire. (See on chapter 8:8.) Xerxes was the last Persian king who invaded Grecia; and the proph- ecy therefore passes over the nine successors of Xerxes in the Persian empire, and next introduces Alexander the Great. Having overthrown the Persian empire, Alexander ' ' became absolute monarch of that empire, to the fullest extent it was ever possessed by any of the Persian kings." — Prideaux, Vol. I, p, 378. His dominion was great, including "the greater portion of the then known habitable world ; " and he did according to his will. His will led him, b. c. 323, into a drunken debauch, as the result of which he died as the fool dieth; and his vainglorious and ambitious projects went into sudden, total, and everlasting eclipse. The kingdom was divided, but not for his posterity; it was plucked up for others besides those. Within fifteen years after his death, all his posterity had fallen victims to the jealousy and ambition 224 PROPHECY OF DANIKL. of his leading generals. Not one of the race of Alexander was left to breathe upon the earth. So short is the transit from the highest pinnacle of earthly glory to the lowest depths of oblivion and death. The kingdom was rent into four divisions, and taken possession of by Alexander's four ablest, or perhaps most ambitious and unprincipled generals, — Cas- sander, Lysimachus, Seleucus, and Ptolemy. Verse 5. And the king of the soiith shall be strong, and one of his princes; and he shall be strong above hrni, and have dominion; his dominion shall be a great dominion. The king of the north and the king of the south are many times referred to in the remaining portion of this chap- ter. It therefore becomes essential to an understanding of the prophecy clearly to identify these powers. When Alexander's empire was divided, the different portions lay toward the four winds of heaven, west, north, east, and south; these divisions of course to be reckoned from the standpoint of Palestine, the native land of the prophet. That division of the empire lying west of Palestine would thus constitute the kingdom of the west; that lying north, the kingdom of the north; that lying east, the kingdom of the east; and that lying south, the king- dom of the south. The divisions of Alexander' s kingdom with respect to Palestine were situated as follows : Cassander had Greece and the adjacent countries, which lay to the west ; Lysimachus had Thrace, which then included Asia Minor, and the countries lying on the Hellespont and Bosporus, which lay to the north of Palestine ; Seleucus had Syria and Babylon, which lay principally to the east ; and Ptolemy had Egypt and the neighboring countries, which lay to the south. During the wars and revolutions which for long ages suc- ceeded, these geographical boundaries were frequently changed or obliterated; old ones were wi})ed out, and new ones insti- tuted. But whatever changes might occur, these Jirsf divis- ions of the empire must determine tlie names which these portions of territory should q.wv afterward bear, or we have no standard by which to test the application of the j)ro})hccy; CHAPTER 11, VERSES 5, 6. 225 that is, whatever power at any time should occupy the terri- tory which at first constituted the kingdom of the north, that power, so long as it occupied that territory, would be the king of the north; and whatever power should occupy that which at first constituted the kingdom of thfe south, that power would so long be the king of the south. We speak of only these two, because they are the only ones afterward spoken of m the prophecy, and because, in fact, almost the whole of Alexan- der's empire finally resolved itself into these two divisions. Cassander was very soon conquered by Lysimachus, and his kingdom, Greece and Macedon, annexed to Thrace. And Lysimachus was in turn conquered by Seleucus, and Macedon and Thrace annexed to Syria. These facts prepare the way for an application of the text before us. The king of the south, Egypt, shall be strong. Ptolemy annexed Cyprus, Phoenicia, Caria, Cyrene, and many islands and cities- to Egypt. Thus was his kingdom made strong. But another of Alexander's princes is introduced in the expression, ''one of his princes." The Septuagint trans- lates the verse thus : ' ' And the king of the south shall be strong, and one of his [Alexander's] princes shall be strong above him." This must refer to Seleucus, who, as already stated, having annexed Macedon and Thrace to Syria, thus be- came possessor of three parts out of four of Alexander's do- minion, and established a more powerful kingdom than that of Egypt. Verse 6. And in the end of years they shall join themselves to- gether; for the king's daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strength- ened her in these times. There were frequent wars between the kings of Egypt and Syria. Especially was this the case with Ptolemy Philadel- phus, the second king of Egypt, and Antiochus Theos, third king of Syria. They at length agreed to make peace upon condition that Antiochus Theos should put away his former 226 PROPHECY OF DANIEL. wife, Laodice, and her two sons, and should marry Berenice, the daughter of Ptolemy Philadelphus. Ptolemy accordingly brought his daughter to Antiochus, bestowing with her an immense dowry. ''But she shall not rdtain the power of the arm; " that is, her interest and power with Antiochus. And so it proved; for some time shortly after, in a fit of love, Antiochus brought back his former wife, Laodice, and her children, to court again. Then says the prophecy, "Neither shall lie [Antiochus] stand, nor his arm," or seed. Laodice, being restored to favor and power, feared lest, in the fickleness of his temper, Antiochus should agaiii disgrace her, and recall Berenice; and conceiving that nothing short of his death would be an effectual safeguard against such a contingency, she caused him to be poisoned shortly after. Neither did his seed by Berenice succeed him in the kingdom; for Laodice so managed aft'airs as to secure the throne for her eldest son, Seleucus Callinicus. " But she [Berenice] shall be given up." Laodice, not con- tent with poisoning her husband, Antiochus, caused Berenice to be murdered. '^ And they that brought her." Her Egyp- tian women and attendants, in endeavoring to defend her, were many of them slain with her. ' ' And he that begat her, ' ' margin, " whom she brought forth; " that is, her son, who was murdered at the same time by order of Laodice. "And he that strengthened her in these times;" her husband, Antiochus, as Jerome supposes, or those who took her part and defended her. But such wickedness could not long remain unpunished, as the prophecy further predicts, and further history proves. Verse 7. But out of a branch of hor roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall con- tinue more years tiian the king of the north. 9. So the king of the south shall come into his kingdom, and shall return into his own land. This branch out of the same root with Berenice was her brother, Ptolemy Euergetes. He had no sooner succeeded his CHAPTER 11, VERSES 'I-O. 227 father, Ptolemj Philadelplius, in tlie kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army, and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia. But hearing that a sedition was raised in Egypt, requiring his return home, he plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians, being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Bene- factor, as a compliment for his having thus, after many years, restored their captive gods. This, according to Bishop Newton, is Jerome's account, extracted from ancient historians; but there are authors still extant, he says, who confirm several of the same particulars. Appian informs us that Laodice, having killed Antiochus, and after him both Berenice and her child, Ptolemy, the son of Philadelphus, to revenge those murders, invaded Syria, slew Laodice, and proceeded as far as Babylon. From Polybius we learn that Ptolemy, surnamed Euergetes, being greatly incensed at the cruel treatment of his sister, Berenice, marched with an army into Syria, and took the city of Seleucia, which was kept for some years afterward by the garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north. Polysenus afiirms that Ptolemy made him- self master of all the country from Mount Taurus as far as to India, without war or battle; but he ascribes it by mistake to the father instead of the son. Justin asserts that if Ptolemy had not been recalled into Egypt by a domestic sedition, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold. And he also continued more years than the king 228 PROPHECY OF DANtEL. of tho north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years. Verse 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. The first part of this verse speaks of sons, in the plural ; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Macrnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father's dominions ; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antio- chus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, mak- ing himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war ; after which Antiochus re- turned and overcame in battle Nicholaus, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ^< one" who should certainly overflow and pass through. Verse 11. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Ptolemy Philopater succeeded his father, Euergetes, in the kingdom of Egypt, being advanced to the crown not long after Antiochus Magnus had succeeded his brother in the government of Syria. He was a most luxurious and vicious prince, but was at length roused at the prospect of an invasion of Egypt by Antiochus. He was indeed ''moved with choler" for tho losses he had sustained, and the danger which threatened him ; CHAPTER 11, VERSES 10-12. 229 and he came forth out of Egypt with a numerous army to check the progress of the Syrian king. The king of the north was also to set forth a great multitude. The army of Antiochus, according to Polybius, amounted on this occasion to sixty-two thousand foot, six thousand horse, and one hundred and two elephants. In the battle, Antiochus was defeated, and his army, according to prophecy, was given into the hands of the king of the south. Ten thousand foot and three thousand horse were slain, and over four thousand men were taken prisoners ; while of Ptolemy's army there were slain only seven hundred horse, and about twice that number of infantry. Verse 12, And when he hath taken away the multitude, his heart shall be lifted up ; and he shall cast down many ten thousands: but he shall not be strengthened by it. Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus ; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish pas- sions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness. His heart was lifted up by his success, but he was far from being strengthened by it ; for the inglorious use he made of it caused his own subjects to rebel against him. But the lift- ing up of his heart was more especially manifested in his trans- actions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place ; but being, though with great difficulty, restrained, he left the place, burning with anger against the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand, according to Euse- bius, sixty thousand, according to Jerome, were slain in this 230 PROPHECY OF DANIEL. persecution. The rebellion of the Egyptians, and this mas- sacre of the Jews, certainly were not calculated to strengthen him in his kingdom, but were sufficient rather almost totally to ruin it. Verse 13. For the kin^ of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after cer- tain years with a great army and with much riches. The events predicted in this verse were to occur "after certain years. ' ' The peace concluded between Ptolemy Philopa- ter and Antiochus, lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed re- bellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise, when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army ' ' greater than the former ' ' ( for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he suc- ceeded we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are intro- duced upon the stage of history. Verse 14. And in those times there shall many stand up against the king of the south : also the robbers of thy people shalt exalt themselves to establish the vision ; but they shall fall. Antiochus was not the only one who rose up against the infant Ptolemy. Agathocles, his prime minister, liaving pos- session of the king's person, and conducting the affairs of the kingdom in his stead, was so dissolute and proud in the exercise of his power that the provinces which before were subject to Egypt rebelled; Egypt itself was disturbed by seditions; and the Alexandrians, rising up against Agathocles, caused him, his sister, his mother, and their associates, to be put to death. At the same time, Phili]^, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptol- CHAPTER 11, VERSES 13, 14. 231 emy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy in- tended. A new power is now introduced, — "the robbers of thy people;" literally, says Bishop Newton, "the breakers of thy people." Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Eome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations, even to the end of time. Eome spoke ; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was b. c. 200, and was one of the first im- portant interferences of the Romans in the affairs of Syria and Egypt. Rollin furnishes the following succinct account of this matter : — ' ' Antiochus, king of Syria, and Philip, king of Macedonia, during the reign of Ptolemy Philopater, had discovered the strongest zeal for the interests of that monarch, and were ready to assist him on all occasions. Yet no sooner was he dead, leaving behind him an infant, whom the laws of humanity and justice enjoined them not to disturb in the possession of his father's kingdom, than they immediately joined in a crim- inal alliance, and excited each other to shake off' the lawful heir, and divide his dominions between them. Philip was to have Caria, Libya, Cyrenaica, and Egypt; and Antiochus, all the rest. With this view, the latter entered Ccele-Syria and 232 PROPHECY OP DANIEL. Palestine, and in less than two compaigns made an entire con- quest of the two provinces, with all their cities and dependen- cies. Their guilt, says Folybius, would not have been quite so glaring, had they, like tyrants, endeavored to gloss over their crimes with some specious pretense; but, so far from doing this, their injustice and cruelty were so barefaced, that to them was applied what is generally said of fishes, that the larger ones, though of the same species, prey on the lesser. One would be tempted, continues the same author, at seeing the most sacred laws of society so openly violated, to accuse Provi- dence of being indifferent and insensible to the most horrid crimes; but it fully justified its conduct by punishing those two kings according to their deserts ; and made such an example of them as ought, in all succeeding ages, to deter others from following their example. For, while they were meditating to dispossess a weak and helpless infant of his kingdom by piecemeal, Providence raised up the Romans against them, who entirely subverted the kingdoms of Philip and Antiochus, and reduced their successors to almost as great calamities as those with which they intended to crush the infant king." — Ancient History, Booh 18, chajy. 60. ' ' To establish the vision. " The Komans being more promi- nently than any other people the subject of Daniel's prophecy, their first interference in the affairs of these kingdoms is here re- ferred to as being the establishment, or demonstration, of the truth of the vision which predicted the existence of such a power. '' But they shall fall." Some refer this to those mentioned in the first part of the verse, who should stand up against the king of the south; others, to the robbers of Daniel's people, the Romans. It is true in either case. If those who combined against Ptolemy are referred to, all that need be said is that they did speedily fall ; and if it applies to the Romans, the prophecy simply looked forward to the period of their overthrow. VEitsE 15. So the kin^ of the north sluill come, and cast up a mount, and take the most fenced cities: and the arms of the south shall n()t withstand, neither his chosen peophs neither shall there be any streujfth to withstand. CHAPTER 11, VERSES 15, 16. 233 The tuition of the young king of Egypt was entrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aris- tomenes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus. To this end he despatched Scopas, a famous general of ^tolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attains in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt. Thus affairs were brought into a posture for the fulfil- ment of the verse before us. For Antiochus, desisting from his war with Attains at the dictation of the Romans, took speedy steps for the recovery of Palestine and Coele-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. Scopas was defeated, pursued to Sidon, and there closely be- sieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen, namely, Scopas and his .zEtolian forces. Verse 16.' But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able 18 p 234 PkOPHECY OF DANIEL. to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, b. c. 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province. The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, b. c. 161, from which date it holds a prominent place in the prophetic calendar. It did not, how- ever, acquire jurisdiction over Judea by actual conquest till B. o. 63; and then in the following manner. On Pompey' s return from his expedition against Mithri- dates, king of Pontus, two competitors, Hyrcanus and Aristob- ulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, prom- ising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey 's real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate mat- ters by promising entire submission, and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detaclmaent of soldiers, to receive the money. But when tliat lieutenant-general arrived at Jerusalem, he found the gates shut. against him, and was told from the top of the walls that the city would not stand to the agreement. Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired CHAPTER 11, VERSE 17. 235 to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, ap- parently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices. Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdic- tion of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ' ' glorious land ' ' in its iron grasp till it had utterly consumed it. Verse 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones Avith him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Bishop ^N^ewton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: "He shall also set his face to enter by force the whole king- dom." yerse,16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ' ' whole kingdom ' ' of Alexander, not brought into subjec- tion to the Roman power, which power now set its face to enter by force into that country. Ptolemy Auletes died b. c. 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs ol Egypt. 236 PROPHECY OF DANIEL. A quarrel having not long after broken out between Pom pey and Caesar, the famous battle of Pharsalia was fought be tween the two generals, Pompey, being defeated, fled into Egypt. Csesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey. as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from intestine disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settle- ment. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible. In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father Auletes, who had put his children under the guardianship of the senate and peo- ple of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them. The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleo- patra, aware of the foible of the great Ronum conqueror, judged that the beauty of her presence would be more effectual in securiMg judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem : Laying herself at full length in a bundle of clothes, Appolodorus, her Sicilian servant, wrapped CHAPTER 11, VERSE 17. 237 it lip in a cloth; tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claim- ing to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo ! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2 : 14, the first sight of so beautiful a person, sajs Eollin, had all the effect upon him she had desired. Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skil- fully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 vol- umes, was destroyed. The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him, with 3000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the J^ile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then sub- 238 PROPHECY OF DANIEL. mitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander. Bj the ' ' upright ones ' ' of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With- out this, he must have failed; with it, he completely subdued Egypt to his power, b. c. 47. ''The daughter of women, corrupting her." The passion which Caesar had conceived for Cleopatra, by whom he had one son, is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ''But," said the prophet, "she shall not stand on his side, neither be for him." Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome. Verse 18. After this shall he turn his face unto the isles, and shall take many : but a prince for his own behalf shall cause the reproach offered by him to cease ; without his own reproach he shall cause it to turn upon him. War with Pharnaces, king of the Cimmerian Bosporus, at length drew him away from Egypt. "On his arrival where the enemy was, " says Frideaux, "he, without giving any res- pite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words : Veni, vidi, vici ; I came, I saw, I conquered." The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar's life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharna- ces, and Caesar's death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed. CHAPTER 11, VERSES 18-20. 239 Verse 19, Then he shall turn his face toward the fort of his own ]and : but he shall stumble and fall, and not be found. After this conquest, Csesar defeated the last remaining frag- ments of Pompey's party, Cato and Scipio in Africa, and La- bienus and Yarns in Spain. Returning to Rome, the ' ' fort of his own land," he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies .that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who had fought and won five hundred battles, taken one thou- sand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away ; for, taking his seat in the senate chamber, upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, b. o. 44. Verse 20. Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few daj^s he shall be destroyed, neither in anger, nor in battle. Augustus Caesar succeeded his uncle, Julius, by whom he had been adopted as his successor. He publicly announced his adoption by his uncle, and took his name, to which he added that of Octavianus. Combining with Mark Antony and Lepidus to avenge the death of Caesar, they formed what is called the triumvirate form of government. Having subse- quently firmly established himself in the empire, the senate conferred upon him the title of Augustus, and the other mem- bers of the Triumvirate being now dead, he became supreme ruler. He was emphatically a raiser of taxes. Luke, in speaking of the events that transpired at the time when Christ was born, 240 PROPHECY OF DANIEL. says : ** And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed." Luke 2 : 1. That taxing which embraced all the world was an event worthy of notice ; and the person who enforced it has certainly a claim to the title of " a raiser of taxes," above every other competitor. The St. Louis Globe Demfiocrat^ as quoted in Current Lit- erature for July, 1895, says : '' Augustus Caesar was not the public benefactor he is represented. He was the most exact- ing tax collector the Koman world had up to that time ever seen." And he stood up ^'in the glory of the kingdom." Rome reached in his days the pinnacle of its greatness and power. The * ' Augustan Age " is an expression everywhere used to denote the golden age of Roman history. Rome never saw a brighter hour. Peace was promoted, justice maintained, lux- ury curbed, discipline established, and learning encouraged. In his reign, the temple of Janus was for the third time shut since the foundation of Rome, signifying that all the world was at peace ; and at this auspicious hour our Lord was born in Bethlehem of Judea. In a little less than eighteen years after the taxing brought to view, seeming but a ''few days " to the distant gaze of the prophet, Augustus died, not in anger nor in battle, but peacefully in his bed, at Nola, whither he had gone to seek repose and health, a. d. 14, in the seventy- sixth year of his age. Verse 21. And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom : but he shall come in peaceably, and obtain the kingdom by flatteries. Tiberius Caesar next appeared after Augustus Caesar on the Roman throne. lie was raised to the consulate in his twenty- eighth year. It is recorded that as Augustus was about to nominate his successor, his wife, Livia, besought him to nomi- nate Tiberius (her son by a former husband) ; but the emperor said, '* Your son is too vUe to wear the purple of Rome ;■' and the nomination was given to Agrippa, a very virtuous and much-respected Roman citizen. But the prophecy had fore- CHAPTER 11, VERSE 21. 241 seen that a vile person should succeed Augustus. Agrippa died; and Augustus was again under the necessity of choosing a successor. Livia renewed her intercessions for Tiberius; and Augustus, weakened by age and sickness, was more easily flattered, and finally consented to nominate, as his colleague and successor, that "vile" young man. But the citizens never gave him the love, respect, and ' ' honor of the king- dom," due to an upright and faithful sovereign. How clear a fulfilment is this of the prediction that they should not give him the honor of the kingdom. But he was to come in peaceably, and obtain the kingdom by flatteries. A paragraph from the Encyclojpedia Americana shows how this was fulfilled : — " During the remainder of the life of Augustus, he [Tibe- rius] behaved with great prudence and ability, concluding a war with the Germans in such a manner as to merit a triumph. After the defeat of Yarns and his legions, he was sent to check the progress of the victorious Germans, and acted in that war with equal spirit and prudence. On the death of Augustus, he succeeded, without opposition, to the sovereignty of the em- pire; which, however, with his characteristic dissimulation, he affected to decline, until repeatedly solicited by the servile senate." Dissimulation on his part, flattery on the part of the servile senate, and a possession of the kingdom without opposition — such were the circumstances attending his accession to the throne, and such were the circumstances for which the proph- ecy called. The person brought to view in the text is called ' ' a vile person." Was such the character sustained by Tiberius? Let another paragraph from the Encyclopedia answer: — ' ' Tacitus records the events of this reign, including the suspicious death of Germanicus, the detestable administration of Sejanus, the poisoning of Drusus, with all the extraordinary mixture of tyranny with occasional wisdom and good sense which distinguished the conduct of Tiberius, until his infamous and dissolute retirement, a. d. 26, to the isle of Caprese, in the 242 PROPHECY (W DANIEL. bay of Naples, never to return to Rome. On the death of Livia, A. D. 29, the only restraint upon his actions and those of the detestable Sejanus, was removed, and the destruction of the widow and family of Germanicus followed. At length the infamous favorite extending his views to the empire itself, Ti- berius, informed of his machinations, prepared to encounter him with his favorite weapon, dissimulation. Although fully resolved upon his destruction, he accumulated honors upon him, declared him his partner in the consulate, andj after long play- ing with his credulity, and that of the senate,' who thought him in greater favor than ever, he artfully prepared for his arrest. Sejanus fell deservedly and unpitied; but many innocent per- sons shared in his destruction, in consequence of the suspicion and cruelty of Tiberius, which now exceeded all limits. The remainder of the reign of this tyrant is little more than a dis- gusting narrative of servility on the one hand, and of despotic ferocity on the other. That he himself endured as much mis- ery as he inflicted, is evident from the following commence- ment of one of his letters to the senate: 'What I shall write to you, conscript fathers, or what I shall not write, or why I should write at all, may the gods and goddesses plague me more than I feel daily that they are doing, if I can tell.' ' What mental torture, ' observes Tacitus, in reference to this passage, ' which could extort such a confession ! ' " '^ Seneca remarks of Tiberius that he was never intoxicated but once in his life; for he continued in a state of perpetual intoxication from the time he gave himself to drinking, to the last moment of his life." Tyranny, hypocrisy, debauchery, and uninterrupted intoxi- cation — if these traits and practices show a man to be vile, Tiberius exhibited that character in disgusting perfection. Terse 22. And with the arms of a fh)od shall thoy be overllown from before him, and shall be broken ; yea, also the prince of the cove- nant. Bisho]) Newton presents the following reading as agreeing better witli the original: ''And the arms of the overflower shall be overflown from before him, and shall be broken."* CHAPTER 11, VERSE 22. 243 The expressions signify revolution and violence; and in fulfil- ment we should look for the arms of Tiberius, the overflower, to be overflown, or, in other words, for him to suffer a violent death. To show how this was accomplished, we again have recourse to the Encyclopedicb Americana^ art. Tiberius: — < ' Acting the hypocrite to the lastj he disguised his increas- ing debility as much as he was able, even affecting to join in the sports and exercises of the soldiers of his guard. At length, leaving his favorite island, the scene of the most dis- gusting debaucheries, he stopped at a country house near the promontory of Micenum, where, on the 16th of March, 37, he sunk into a lethargy, in which he appeared dead; and Caligula was preparing with a numerous escort to take possession of the empire, when his sudden revival threw them into consterna- tion. At this critical instant. Macro, the pretorian prefect, caused him to be suffocated with pillows. Thus expired the emperor Tiberius, in the seventy-eighth year of his age, and twenty-third of his reign, universally execrated." ' ' The prince of the covenant ' ' unquestionably refers to Jesus Christ, ' ' the Messiah the Prince, ' ' who was to ' ' con- firm the covenant" one week with his people. Dan. 9: 25-27. The prophet, having taken us down to the death of Tiberius, now mentions incidentally an event to transpire in his reign, so important that it should not be passed over; namely, the cutting off of the Prince of the covenant, or, in other words, the death of our Lord Jesus Christ. According to the prophecy, this took place in the reign of Tiberius. Luke informs us (3 : 1-3) that in the fifteenth year of the reign of Tiberius Caesar John the Baptist commenced his ministry. The reign of Tiberius is to be reckoned, according to Prideaux, Dr. Hales, Lardner, and others, from his elevation to the throne to reign jointly with Augustus, his step-father, in Au- gust, A. D. 12. His fifteenth year would therefore be from August, A. D. 26, to August, a. d. 27. Chi*ist was six months younger than John, and is supposed to have commenced his ministry six months later, both, according to the law of the priesthood, entering upon their work when they were thnty 244 PROPHECY OF DANIEL. years of age. If John commenced in the spring, in the latter portion of Tiberius 's fifteenth year, it would bring the com- mencement of Christ's ministry in the autumn of a. d. 27; and right here the best authorities place the baptism of Christ, it being the exact point where the 483 years from b. c. 457, which were to extend to the Messiah the Prince, terminated; and Christ went forth proclaiming that the time was fulfilled. From this point we go forward three years and a half to find the date of the crucifixion; for Christ attended but four Pass- overs, and was crucified at the last one. Three and a half years from the autumn of a. d. 27, bring us to the spring of A. D. 31. The death of Tiberius is placed but six years later, in A. D. 37. (See on chapter 9 : 25-27.) Verse 23. And after the league made M^ith him he shall work de- ceitfully : for he shall come up, and shall become strong with a small people. The ''him " with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who succes- sively ruled over the Roman empire; namely, Julius, Augus- tus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Yerse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, wiis put to death upon the cross. Yerses 21, 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and nuike one of the Jew- ish high priests the prince of the covenant, though they are CHAPTER 11, VERSE 23. 245 never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8 ; and it is offered for the same purpose ; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken. Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Komans became directly connected with the people of God by the Jewish league, b. c. 16 J ; from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God's everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Kome, to solicit the aid of the Romans, and to join themselves in "a league of amity and confederacy with them." 1 Mac. 8 ; Prideaux, II, 166; Josephus's Antiquities, book 12, chap. 10, sec. 6. The Komans listened to the request of the Jews, and granted them a decree, couched in these words : — ' ' The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able ; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assist- ance, that shall be done with the common consent of the Ro- mans. And whatever addition shall thus be made, it shall be of force." *^ This decree," says Josephus, '* was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner." 246 PROPHECY OF DAXIEL. At this time the Eomans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the bight of power which they afterward attained. Verse 24. He shall enter peacefully even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter amons^ them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time. The usual manner in which nations had, before the days of Eome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers' fathers ; namely, re- ceive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings' leaving by legacy their kingdoms to the Komans. Rome came into pos- session of large provinces in this manner. And those who thus came under the dominion of Rome de- rived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their ene- mies, and rested in peace and safety under the aegis of the Roman power. To the latter portion of this verse, Bishop Kewton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. <' Even for a time; " doubtless a prophetic time, 360 years. From what point are these years to be dated % Probably from the event brought to view in the fol- lowing verse. Verse 25. And he shall stir up his power and his couarge against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. By verses 23 and 24, we are brought down this side of the league between the Jews and the Romans, b. c. lOl, to the time when Rome had acquired universal dominion. The verse CHAPTER 11, VERSES 24, 25. 247 now before us brings to view a vigorous campaign against tiie king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time ? — They did. The war was the war between Egypt and Eome ; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict. Mark Antony, Augustus Caesar, and Lepidus constituted the Triumvirate which had sworn to avenge the death of Julius Caesar. This Antony became the brother-in-law of Augustus by marrying his sister, Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt's dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife, Octavia, to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. The war was ostensibly against Egypt and Cleopatra ; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire ; for Lepidus having been deposed from the Triumvirate, it now lay between them, and each being deter- mined to possess the whole, they cast the die of war for its possession. Antony assembled his fleet at Samos. Five hundred ships of war, of extraordinary size and structure, having several decks one above another, with towers upon the head and stern, made an imposing and formidable array. These ships carried two hundred thousand foot, and twelve thousand horse. The kings of Libya, Cilicia, Cappadocia, Paphlagonia, Comagena, and Thrace, were there in person; and those of Pontus, Judea, Lycaonia, Galatia, and Media, had sent their troops. A more splendid and gorgeous military spectacle than this fleet of 19 248 PROPHECY OF DANIEL. battle ships, as they spread their sails, and moved out upon the bosom of the sea, the world has rarely seen. Surpassing all in magnificence came the galley of Cleopatra, floating like a palace of gold beneath a cloud of purple sails. Its flags and streamers fluttered in the wind, and trumpets and other instru- ments of war, made the heavens resound with notes of joy and triumph. Antony followed close after in a galley of almost equal magnificence. And the giddy queen, intoxicated with the sight of the warlike array, short-sighted and vainglorious, at the head of her infamous troop of eunuchs, foolishly threat- ened the Roman capital with approaching ruin. Caesar Augustus, on the other hand, displayed less pomp but more utility. He had but half as many ships as Antony, and only eighty thousand foot. But all his troops were chosen men, and on board his fleet were none but experienced seamen; whereas Antony, not finding mariners sufficient, had been obliged to man his vessels with artisans of every class, men inexperienced, and better calculated to cause trouble than to do real service in time of battle. The season being far consumed in these preparations, Caesar made his rendezvous at Brundu- sium, and Antony at Corcyra, till the following year. As soon as the season permitted, both armies were put in motion on both sea and land. The fleets at length entered the Ambracian Gulf in Epirus, and the land forces were drawn up on either shore in plain view. Antony's most experienced generals advised him not to hazard a battle by sea with his inexperienced mariners, but to send Cleopatra back to Egypt, and hasten at once into Thrace or Macedonia, and trust the issue to his land forces, who were composed of veteran troops. But he, illustrating the old adage, Quern Deus vult jperdere^ prius dementat (whom God wishes to destroy, he first makes mad), infatuated by Cleopatra, seemed only desirous of pleas- ing her ; and she, trusting to appearances only, deemed her fleet invincible, and advised immediate action. The battle was fought Sept. 2, b. c. 31, at the mouth of the gulf of Ambracia, near the city of Actium. The world was the stake for which these stern warriors, Antony and CHAPTER 11, VERSES 26, 27. 249 Caesar, now played. The contest, long doubtful, was at length decided by the course which Cleopatra pursued; for she, frightened at the din of battle, took to flight when there was no danger, and drew after her the whole Egyptian fleet. Antony, beholding this movement, and lost to everything but his blind passion for her, precipitately followed, and yielded a victory to Csesar, which, had his Egyptian forces proved true to him, and had he proved true to his own manhood, he might have gained. This battle doubtless marks the commencement of the ^' time" mentioned in verse 24. And as during this "time" devices were to be forecast from the stronghold, or Rome, we should conclude that at the end of that period western suprem- acy would cease, or such a change take place in the empire that that city would no longer be considered the seat of gov- ernment. From B. c. 31, a prophetic time, or 360 years, would bring us to a. d. 330. And it hence becomes a note- worthy fact that the seat of empire was removed from Rome to Constantinople by Constantine the Great in that very year. (See Encyclopedia Americana^ art. Constantinople.) Yerse 26. Yea, they that feed of the portion of his meat shall de- stroy him, and his army shall overflow : and many shall fall down slain. The cause of Antony's overthrow was the desertion of his allies and friends, those that fed of the portion of his meat. First, Cleopatra, as already described, suddenly withdrew from the battle, taking sixty ships of the line with her. Sec- ondly, the land army, disgusted with the infatuation of Antony, went over to Caesar, who received them with open arms. Thirdly, when Antony arrived at Libya, he found that the forces which he had there left under Scarpus to guard the frontier, had declared for Caesar. Fourthly, being followed by Caesar into Egypt, he was betrayed by Cleopatra, and his forces surrendered to Caesar. Hereupon, in rage and despair, he took his own life. Yerse 27. And both these kings' hearts shall be to do mischief, and they shall speak lies at one table ; but it shall not prosper : for yet the end shall be at the time appointed. q 250 I^ROPHECY OF DANIEL. Antony and Caesar were formerly in alliance. Yet under the garb of friendship, they were both aspiring and intriguing for universal dominion. Their protestations of deference to, and friendship for, each other, were the utterances of hypo- crites. They spoke lies at one table. Octavia, the wife of Antony and sister of Caesar, declared to the people of Eome at the time Antony divorced her, that she had consented to marry him solely with the hope that it would prove a pledge of union between Caesar and Antony. But that counsel did not prosper. The rupture came; and in the conflict that ensued, Caesar came off entirely victorious. Verse 28. Then shall he return into his laud with great riches ; and his heart shall be against the holj' covenant ; and he shall do exploiti, and return to his own land. Two returnings from foreign conquest are here brought to view ; the first, after the events narrated .in verses 26 and 27, and the second, after this power had had indignation against the holy covenant, and had performed exploits. The first was fulfilled in the return of Caesar after his expedition against Egypt and Antony. He returned to Rome with abundant honors and riches; for, says Prideaux (II, 380), "At this time such vast riches were brought to Rome from Egypt on the re- ducing of that country, and the return of Octavianus [Caesar] and his army from thence, that the value of money fell one half, and the price of provisions and all vendible wares was doubled thereon." Caesar celebrated his victories in a three- days' triumph, — a triumph which Cleopatra herself would have graced, as one of the royal captives, had she not art- fully caused herself to be bitten by the fatal asp. The next great enterprise of the Romans after the over- throw of Egypt, was the expedition against Judea, and the capture and destruction of Jerusalem. The holy covenant is doubtless the covenant which God has maintained with his peo- ple, under different forms, in different ages of the world, that is, with all believers in him. The Jews rejected Christ ; and, accoi'ding to the prophecy that all who would not liear that CHAPTER 11, VERSE 28. 251 prophet should be cut oflf, they were destroyed out of theu- own land, and scattered to every nation under heaven. And while Jews and Christians alike suffered under the oppressive hands of the Romans, it was doubtless in the reduction of Judea especially, that the exploits mentioned in the text were ex- hibited. Under Yespasian the Romans invaded Judea, and took the cities of Galilee, Chorazm, Bethsaida, and Capernaum, where Christ had been rejected. They destroyed the inhabitants, and left nothing but ruin and desolation. Titus besieged Jeru- salem. He drew a trench around it, according to the predic- tion of the Saviom*. A terrible famine ensued, the equal of which the world has, perhaps, at no other time witnessed. Moses had predicted that in the terrible calamities to come upon the Jews if they departed from God, even the tender and delicate woman should eat her own children in the straitness of the siege wherewith their enemies should distress them. Un- der the siege of Jerusalem by Titus, a literal fulfilment of this prediction occurred; and he, hearing of the inhuman deed, but forgetting that he was the one who was driving them to such direful extremities, swore the eternal extirpation of the ac- cursed city and people. Jerusalem fell in a. d. TO. As an honor to himself, the Roman commander had determined to save the temple; but the Lord had said that there should not remain one stone upon another which should not be thrown down. A Roman soldier seized a brand of fire, and, climbing upon the shoulders of his comrades, thrust it into one of the windows of the beautiful structure. It was soon in the arms of the devouring element. The frantic efforts of the Jews to extinguish the flames were seconded by Titus himself, but all in vain. Seeing that the temple must perish, Titus rushed in, and bore away the golden candlestick, the table of show-bread, and the volume of the law, wrapped in golden tissue. The candlestick was afterward deposited in Vespasian's Temple to Peace, and copied on the triumphal arch of Titus, where its mutilated image is yet to be seen. 252 PROPHECY OF DANIEL. The siege of Jerusalem lasted five mouths. In that siege eleven hundred thousand Jews perished, and ninety-seven thousand were taken prisoners. The city was so amazingly strong that Titus exclaimed, when viewing the ruins, <'We have fought with the assistance of God;" but it was com- pletely leveled, and the foundations of the temple were plowed up by Tarentius Kufus. The duration of the whole war was seven years, and one million four hundred and sixty-two thou- sand (1,462,000) persons are said to have fallen victims to its awful horrors. Thus this power performed great exploits, and again re- turned to his own land. Verse 29. At the time appointed he shall return, and come toward the south ; but it shall not be as the former, or as the latter. The time appointed is probably the prophetic time of verse 24, which has been previously mentioned. It closed, as already shown, in a. d. 330, at which time this power was to return and come again toward the south, but not as on the former oc- casion, when it went to Egypt, nor as the latter, when it went to Judea. Those were expeditions which resulted in conquest and glory. This one led to demoralization and ruin. The removal of the seat of empire to Constantinople was the signal for the downfall of the empire. Eome then lost its prestige. The western division was exposed to the incursions of foreign enemies. On the death of Constantino, the Eoman empii*e was divided into three parts, between his three sons, Con- stantius, Constantine II, and Constans. Constantine II and Constans quarreled, and Constans, being victor, gained the supremacy of the whole West. He was soon slain by one of liis commanders, who, in turn, was shortly after defeated by the surviving emperor, and in despair ended his own days, A. 1). 353. The barbarians of the North now began their in- cursions, and extended their conquests till the imperial power of the West expii-ed in a. d. 476. This was indeed different from tlie two former movements brought to view in the prophecy; and to tliis the fatal step CHAPTER 11, VERSES 29, 30. 253 of removing the seat of empire from Rome to Constantinople directly led. Verse 80. For the ships of Chittim shall come against him : there- fore he shall be grieved, and return, and have indignation against the holy covenant : so shall he do ; he shall even return, and have intelli- gence with them that forsake the holy covenant. The prophetic narrative still has reference to the power which has been the subject of the prophecy from the sixteenth verse; namely, Rome. What were the ships of Chittim that came against this power, and when was this movement made? What country or power is meant by Chittim ? Dr. A. Clarke, on Isa. 23 : 1, has this note : ''From the land of Chittim, it is revealed to them. The news of the destruction of Tyre by Nebuchadnezzar, is said to be brought to them from Chittim, the islands and coasts of the Mediterranean ; for the Tyrians, says Jerome, on verse 6, when they saw they had no other means of escape, fled in their ships, and took refuge in Car- thage, and in the islands of the Ionian and -^gean Seas. So also Jochri on the same place." Kitto gives the same locality to Chittim; namely, the coast and islands of the Mediterranean; and the mind is carried by the testimony of Jerome to a definite and celebrated city situated in that land; that is Carthage. Was ever a naval warfare, with Carthage as a base of operations, waged against the Roman empire ? We have but to think of the terrible onslaught of the Yandals upon Rome under the fierce Genseric, to answer readily in the afiirmative. Sallying every spring from the port of Carthage at the head of his numerous and well-disciplined naval forces, he spread consternation through all the maritime provinces of the empire. That this is the work brought to view is further evident when we consider that we are brought down in the prophecy to this very time. In verse 29, the transfer of empire to Constan- tinople we understand to be mentioned. Following in due course of time, as the next remarkable revolution, came the irruptions of the barbarians of the North, prominent among which was the Yandal v/ar already mentioned. The years A. D. 428-468 mark the career of Genseric. 254 PROPHECY OF DANIEL. *' He shall be grieved and return." This may have refer- ence to the desperate efforts which were made to dispossess Genseric of the sovereignty of the seas, the first by Majorian, the second by Leo, both of which proved to be utter failures; and Rome was obliged to submit to the humiliation of seeing its provinces ravaged, and its *' eternal city" pillaged by the enemy. (See on Rev. 8:8.) ''Indignation against the covenant;" that is, the Holy Scriptures, the book of the covenant. A revolution of this nature was accomplished in Rome. The Heruli, Goths, and Yandals, who conquered Rome, embraced the Arian faith, and became enemies of the Catholic Church. It was especially for the purpose of exterminating this heresy that Justinian decreed the pope to be the head of the church and the corrector of heretics. The Bible soon came to be regarded as a dangerous book that should not be read by the common people, but all questions in dispute were to be submitted to the pope. Thus was indignity heaped upon God's word. And the emperors of Rome, the eastern division of which still continued, had intelli- gence, or connived with the Church of Rome, which had for- saken the covenant, and constituted the great apostasy, for the purpose of putting down ''heresy." The man of sin was raised to his presumptuous throne by the defeat of the Arian Goths, who then held possession of Rome, in a. d. 538. Verse 31. And arms shall stand on his part, and they shall pollute the sanctuary of streno^th, and shall take away the daily sacrifice, and they shall place the abomination ^jhat maketh desolate. The power of the empire was committed to the carrying on of the work before mentioned. " And they shall pollute the sanctuary of strength," or Rome. If this applies to the barba- rians, it was literally fulfilled; for Rome was sacked by the Goths, and Yandals, and the imperial power of the West ceased through the conquest of Rome by Odoacer. Or if it refers to those rulers of the empire who were working in behalf of the papacy against the pagan and all other opposing relig- ions, it would signify the removal of the seat of empire from CHAPTER 11, VERSE 31. 255 Rome to Constantinople, which contributed its measure of influence to the downfall of Rome. The passage would then be parallel to Dan. 8 ' 11 and Rev„ 13 : 2. ^^And thej shall take away the daily sacrifice." It was shown, on DaUo 8 : 13, that sacrifice is a word erroneously supplied; that it should be desolation j and that the expression denotes a desolating power, of which the abomination of deso- lation is but the counterpart, and to which it succeeds in point of time. The '' daily ' ' desolation was paganism, the ' « abomina- tion of desolation ' ' is the papacy. But it may be asked how this can be the papacy; since Christ spoke of it in connection with the destruction of Jerusalem. And the answer is, Christ evidently referred to the ninth of Daniel, which is a prediction of the destruction of Jerusalem, and not to this verse of chapter 11, which does not refer to that event, Daniel, in the ninth chap- ter, speaks of desolations and abominations, plural. More than one abomination, therefore, treads down the church; that is, so far as the church is concerned, both paganism and the papacy are abominationso But as distinguished from each other, the language is restricted, and one is the ^ ' daily ' ' desolation, and the other is pre-eminently the transgression or ^ ^ abomination ' ' of desolation. How was the daily, or paganism, taken away ? As this is spoken of in connection with the placing or setting up of the abomination of desolation, or the papacy, it must denote, not merely the nominal change of the religion of the empire from paganism to Christianity, as on the conversion, so-called, of Constantine, but such an eradication of paganism from all the elements of the empire, that the way would be all open for the papal abomination to arise and assert its arrogant claims. Such a revolution as this, plainly defined, was accomplished; but not for nearly two hundred years after the death of Con- stantine,, As we approach the year a. d. 508, we behold a grand crisis ripening between Catholicism and the pagan influences still existing in the empire. Up to the time of the conversion of Clovis, king of France, a. d, 496, the French and other 256 PROPHEC-Y OF DANIET.. nations of Western Rome were pagan; but subsequently to that event, the efforts to convert idolaters to Romanism were crowned with great success. The conversion of Clovis is said to have been the occasion of bestowing upon the French mon- arch the titles of ^' Most Christian Majesty," and "Eldest Son of the Church." Between that time and a. d. 508, by alli- ances, capitulations, and conquests, the Arborici, the Roman garrisons in the West, Brittany, the Burgundians, and the Visigoths, were brought into subjection. From the time when these successes were fully accom- plished, namely, 508, the papacy was triumphant so far as paganism was concerned; for though the latter doubtless re- tarded the progress of the Catholic faith, yet it had not the power, if it had the disposition, to suppress the faith, and hinder the encroachments of the Roman pontiff. When the prominent powers of Europe gave up their attachment to pa- ganism, it was only to perpetuate its abominations in another form; for Christianity, as exhibited in the Catholic Church, was, and is, only paganism baptized. In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the pagan. Rapin (book. 2, p. 124), who claims to be exact in the chronology of events, states that he was elected monarch of Britain in 508. The condition of the See of Rome was also peculiar at this time. In 498, Symmachus ascended the pontifical throne as a recent convert from paganism. He reigned to A. u. 514. lie found his way to the papal chair, says Du Pin, by striving with his competitor even unto blood. He received adulation as the successor of St. Peter, and struck the key-note of papal assumption by presuming to excommunicate the emperor An- astasius. The most servile flatterers of the pope now began to maintain that he was constituted judge in the place of God, and that he was the vicegerent of the Most High. Such was the direction in which events were tending in the West. What posture did affairs at the same time assume in the East? A strong papal party now existed in all parts of the em])ire. The adherents of this cause in C'onstantinoplo, en- CHAPTER 11, VERSE 31. 257 couraged bv the success of their brethren in the West, deemed it safe to commence open hostilities in behalf of their master at Kome. In 508 their partizan zeal culminated in a whirlwind of fanaticism and civil war, which swept in fire and blood through the streets of the eastern capital. Gibbon, under the years SOS- SIS, speaking of the commotions in Constantinople, says : — ' ' The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. Without his dia- dem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald of abdicating the purple; they listened to the admonition that, since all could not reign, they should previously agree in the choice of a sov- ereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Yitalian, who, with an army of Huns and Bulga- rians, for the most part idolaters, declared himself the cham- pion of the Catholic faith. In this pious rebellion he depopu- lated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the pope, and the establishment of the Council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace," — Decline and Fall., Vol. 77, p. 526. Let it be marked that in this year, 5 OS, paganism had so far declined, and Catholicism had so far relatively increased in strength, that the Catholic Church ior the fii'st time waged a successful war against both the civil authority of the empire and the church of the East, which had for the most part em- braced the Monophysite doctrine. The extermination of 65,000 heretics w^as the result. 258 PROPHECY OF DANIEL. AVith the following extract, we close the testimony on this point : — ' ' We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of paganism (since claimed as the ' patrimony of St. Peter ') in 508. We look a few years into the past, and the rude paganism of the northern barbarians is pouring down upon the nominally Christian empire of West- ern Home, triumphing everywhere, and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls, and is broken into fragments. One by one the lords and rulers of these fragments abandon their paganism, and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still paganism is triumphant. Among its supporters there is one stern and successful con- queror (Clovis) ; but soon he also bows before the power of the new faith, and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, a. d. 508. *' In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant * monarch, ' Christianized. " The pontiff for the period on which we stand, is a recently converted pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling 'the place of God on earth.' The senate is so far under his power that on suspicion that the interests of the See of Kome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, At what time was paganism so far suppressed as to make room for its substitute and successor, tlwpajxil abomina- tion f When was this abomination placed in a position to start on its career of blasphemy and blood ? Is there any otJur date for its being ^placed^^ or ' set uj)^^ in. the room of jyaganum but 608 f If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and CHAPTER 11, VERSE 31. 259 some have yielded to the fascination. The others are at length subdued; 'and kings, and peoples, and multitudes, and na- tions,' and tongues ' are brought under the spell which prepares them, even while ' drunken with the blood of the martyrs of Jesus, ' to ' think they are doing God service, ' and to fancy themselves the exclusive favorites of Heaven while becoming an easier and richer prey for the damnation of hell." — /Second Advent Mamual^ pp, 79-81, From these evidences we think it clear that the daily, or paganism, was taken away in a. d. 508. This was prepara- tory to the setting up, or establishment, of the papacy, which was a separate and subsequent event. Of this the prophetic narrative now leads us to speak. " And they shall place the abomination that maketh deso- lateo" Having shown quite fully what constituted the taking away of the daily, or paganism, we now inquire. When was the abomination that maketh desolate, or the papacy, placed, or set up ? The little horn that had eyes like the eyes of man was not slow to see when the way was open for his advance- ment and elevation. From the year 608 his progress toward universal supremacy was without a parallel. When Justinian was about to commence the Yandal war, A. D. 533, an enterprise of no small magnitude and difficulty, he wished to secure the influence of the bishop of Kome, who had then attained a position in which his opinion had great weight throughout a large portiou of Christendom. Justinian therefore took it upon himself to decide the contest which had long existed between the sees of Rome and Constantinople as to which should have the precedency, by giving the preference to Rome, and declaring, in the fullest and most unequivocal terms, that the bishop of that city should be chief of the whole ecclesiastical body of the empire. A work on the Apocalypse, by Rev. George Croly, of England, published in 1827, presents a detailed account of the events by which the supremacy of the pope of Rome was secured. He gives the following as the terms in which the letter of Justinian was expressed : — 2(;0 PROPHECY OF DANIEL. "Justinian, pioiis, fortunate, renowned, triumphant, em- peror, consul, etc., to John, the most holy archbishop of our city of Rome, and patriarch. " Rendering honor to the apostolic chair and to your holi- ness, as has been always, and is, our wish, and honoring your blessedness as a father, we have hastened to bring to the knowledge of your holiness all matters relating to the state of the churches; it having been at all times our great desire to preserve the unity of your apostolic chair, and the constitution of the holy churches of God, which has obtained hitherto, and still obtains. "Therefore we have made no delay in snibjecting and uniting to your holiness all the priests of the vjhole East. . , . We cannot suffer that anything which relates to the state of the church, however manifest and unquestionable, should be moved without the knowledge of your holiness, who is the Head of all the Holt Churches ; for in all things, as we have already declared, we are anxious to increase the honor and authority of your apostolic chair."- — Croly^ 2^JP' ^^i-y -^^'^• " The emperor's letter," continues Mr. Croly, "must have been sent before the 25th of March, 533; for in his letter of that date to Epiphanius, he speaks of its having been already despatched, and repeats his decision that all affairs touching the church shall be referred to the pope, ' head of all bishops, and the true and effective corrector of heretics. ' ' ' The pope, in his answer, returned the same month of the following year, 534, observes that among the virtues of Jus- tinian, "one shines as a star, — his reverence for the apostolic chair, to which he has subjected and united all the churches, it being truly the head of all." Tlie "Novelise" of the Justinian code give unanswerable proof of the authenticity of the title. The preamble of the i>th states that "as the elder Rome was the founder of the laws, S(> was it not to be questioned that in her was the supremacy of the Pontificate." The 131st, on the ecclesiastical titles and privileges, chapter 2, states: "We therefore decree that the most holy pope of the elder Rome is the first of all the priest- CHAPTER 11, VERSE 31. 261 hood, and that the most blessed archbishop of Constantinople, the new Rome, shall hold the second rank after the holy apos- tolic chair of the elder Rome." Toward the close of the sixth century, John of Constanti- nople denied the Roman supremacy, and assumed for himself the title of universal bishop; whereupon, Gregory the great, indignant at the usurpation, denounced John, and declared, with unconscious truth, that he who would assume the title of universal bishop was Antichrist. Phocas, in 606, suppressed the claim of the bishop of Constantinople, and vindicated that of the bishop of Rome. But Phocas was not the founder of papal supremacy. Says Croly, ''That Phocas repressed the claim of the bishop of Constantinople is beyond a doubt. But the highest authorities among the civilians and annalists of Rome, spurn the idea that Phocas was the founder of the supremacy of Rome; they ascend to Justinian as the only legitimate source, and rightly date the title from the memo- rable year 533." Again he says : ''On reference to Baronius, the established authority among the Roman Catholic annalists, I found the whole detail of Justinian's grants of supremacy to the pope formally given. The entire transaction was of the most authentic and regular kind, and suitable to the impor- tance of the transfer." — Apocalypse^ p. 8. Such were the circumstances attending the decree of Jus- tinian. But the provisions of this decree could not at once be carried into effect; for Rome and Italy were held by the Os- trogoths, who were Arians in faith, and strongly opposed to the religion of Justinian and the pope. It was therefore evi- dent that the Ostrogoths must be rooted out of Rome before the pope could exercise the power with which he had been clothed. To accomplish this object, the Italian war was com- menced in 534. The management of the campaign was en- trusted to Belisarius. On his approach toward Rome, several cities forsook Yitijes, their Gothic and heretical sovereign, and joined the armies of the Catholic emperor. The Goths, deci- ding to delay offensive operations till spring, allowed Belisarius to enter Rome without opposition, ' ' The deputies of the pope 262 PROPHECY OF DANIEL. and clergy, of the senate and people, invited the lieutenant of Justinian to accept their voluntary allegiance." Belisarius entered Kome Dec. 10, 536. But this was not an end of the struggle; for the Goths, rallying their forces, re- solved to dispute his possession of the city by a regular siege. They commenced in March, 537. Belisarius feared despair and treachery on the part of the people. Several senators, and Pope Sylverius, on proof or suspicion of treason, were sent into exile. The emperor commanded the clergy to elect a new bishop. After solemnly invoking the Holy Ghost, says Gib- bon, they elected the deacon Yigilius, who, by a bribe of two hundred pounds of gold, had purchased the honor. The whole nation of the Ostrogoths had been assembled for the siege of Rome; but success did not attend their efforts. Their hosts melted away in frequent and bloody combats under the city walls ; and the year and nine days during which the siege lasted, witnessed almost the entire consumption of the whole nation. In the month of March, 53S, dangers begin- ning to threaten them from other quarters, they raised the siege, burned their tents, and retired in tumult and confusion from the city, with numbers scarcely sufficient to preserve their existence as a nation or their identity as a people. Thus the Gothic horn, the last of the three, was plucked up before the little horn of Daniel 7. Nothing now stood in the way of the pope to prevent his exercising the power conferred upon him by Justinian five years before. The saints, times, and laws were now in his hands, not in purpose only, but in fact. And this must therefore be taken as the year when this abomination was placed, or set up, and as the point from which to date the predicted 1260 years of its supremacy. Verse. 32. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. Those that forsake the covenant, the holy Scriptures, and think more of the decrees of popes and the decisions of councils than they do of the word of God, — these shall he, the pope, CHAPTER 11. VERSES 32-34. 263 corrupt by flatteries ; that is, lead them on in their partisan zeal for himself by the bestowment of wealth, position, and honors. At the same time a people shall exist who know their God; and these shall be strong, and do exploits. These were those who kept pure religion alive in the earth during the dark ages of papal tyranny, and performed marvelous acts of self-sacrifice and religious heroism in behalf of their faith. Prominent among these stand the Waldenses, Albigenses, Huguenots, etc. Verse 33. And they that understand among the people shall instruct many, j^et they shall fall by the sword, and by flame, by captivity, and bj^ spoil, many days. The long period of papal persecution against those who were struggling to maintain the truth and instruct their fellow men in ways of righteousness, is here brought to view. The number of the days during which they were thus to fall is given in Dan. 7: 25; 12: 7 ; Kev. 12 : 6, 14 ; 13 : 5. The pe- riod is called, " a time, times, and the dividing of time; " '' a time, times, and a half; " "a thousand two hundred and three- score days;" and ''forty and two months." -It is the 1260 years of papal supremacy. Verse 34. Now when they shall fall, thej shall be holpen with a little help, but many shall cleave to them with flatteries. In Revelation 12, where this same papal persecution is brought to view, we read that the earth helped the woman by opening her mouth, and swallowing up the flood which the dragon cast out after her. The great Reformation by Luther and his co-workers furnished the help here foretold. The Ger- man states espoused the Protestant cause, protected the reform- ers, and restrained the work of persecution so furiously carried on by the papal church. But when they should be helped, and the cause begin to become popular, many were to cleave unto them with flatteries, or embrace the cause from unworthy motives, be insincere, hollow-hearted, and speak smooth and friendly words through a policy of self-interest. 30 264 PROPHECY OF DANIEL. Verse 35. And some of them of understanding:^ shall fall, to try them, and to purg'e, and to make them white, even to the tiiTie of the end: be- cause it is yet for a time appointed. Though restrained, the sphit of persecution was not de- stroyed. It broke out wherever there was opportunity. Espe- cially was this the case in England. The religious state of that kingdom was fluctuating, it being sometimes under Prot- estant, and sometimes papal jurisdiction, according to the religion of the ruling house. The bloody Queen Mary was a mortal enemy to the Protestant cause, and multitudes fell vic- tims to her relentless persecutions. And this condition of affairs was to last more or less to the time of the end. The natural conclusion would be that when the time of the end should come, this power which the Church of Rome had pos- sessed to punish heretics, which had been the cause of so much persecution, and which had for a time been restrained, would now be taken entirely away; and the conclusion would be equally evident that this taking away of the papal supremacy would mark the commencement of the period here called the time of the end. If this application is correct, the time of the end commenced in 1798; for there, as already noticed, the papacy was overthrown by the French, and has never since been able to wield the power it before possessed. That the oppression of the church by the papacy is what is here referred to, is evident, because that is the only one, with the possible exception of Eev. 2 : 10, connected with a "time appointed," or a prophetic period. Verse 36. And the king shall do according to his will ; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done. The king here introduced cannot denote the same power which was last noticed, namely, the papal power; for the specifications will not hold good if applied to that power. Take a declaration in the next verse: "Nor regard any god." This has never been true of the papacy. God and Christ, though often placed in a false position, have never been CHAPTER 11, VERSES 35, 36. 265 professedly set aside, and rejected from that system of religion. The only difficulty in a-pplying it to a new power lies in the definite article the; for, it is m'ged, the expression '^Hhe king" would identify this as the one last spoken of. If it could be properly translated a king, there would be no difficulty; and it is said that some of the best Biblical critics give it this render- ing, Mede, Wintle, Boothroyd, and others translating the pas- sage, ^'A certain king shall do according to his will," thus clearly introducing a new power upon the stage of action. Three peculiar features must appear in the power which fulfils this prophecy : (1) It must assume the character here delineated near the commencement of the time of the end, to which we were brought down in the preceding verse; (2) it must be a wilful power; (3) it must be an atheistical power; or perhaps the two latter specifications might be imited by saying that its wilfulness would be manifested in the direction of atheism. A revolution exactly answering to this description did take place in France at the time indicated in the prophecy. Yoltaire had sowed the seeds which bore their legitimate and baleful fruit. That boastful infidel, in his pompous but impo- tent self-conceit, had said, < ' I am weary of hearing people repeat that twelve men established the Christian religion. I will prove that one man may suffice to overthrow it. ' ' Asso- ciating with himself such men as Rousseau, D'Alembert, Diderot, and others, he undertook the work. They sowed to the wind, and reaped the whirlwind. Their efforts culminated in the revolution of 1793, when the Bible was discarded, and the existence of the Deity denied, as the voice of the nation. The historian thus describes this great religious change : — "It was not enough, they said, for a regenerate nation to have dethroned earthly kings, unless she stretched out the arm of defiance toward those powers which superstition had repre- sented as reigning over boundless space." — Scotfs Napoleon^ Vol. I, p. 172. Again he says : — ' ' The constitutional bishop of Paris was brought forward to play the principal part in the most impudent and scandalous 266 PROPHECY OF DANIEL. farce ever enacted in the face of a national representation. . . . He was brought forward in full procession, to declare to the convention that the religion which he had taught so many years was, in every respect, a piece of priestcraft, which had no foundation either in history or sacred truth. lie disoicned^ in solemn and explicit terms, the existence of the Deity, to whose worship he had been consecrated, and devoted himself in future to the homage of Liberty, Equality, Yirtue, and Mo- rality. He then laid on the table his episcopal decorations, and received a fraternal embrace from the president of the convention. Several apostate priests followed the example of this prelate. , . . The world, for the first time, heard an as- sembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations uplift their %mited voice to deny the most solemn truth which man's soul receives, and renounce Uj^ANIMOTJSLY THE BELIEF AND WOKSHIP OF DEITY. " — 7^7. , Vol. 7, p. 173. A writer some years ago in Blachwood'' s Magazine said : — < ' France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and else- where; but France stands apart in the world's history as the single state which, by the decree of her legislative assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement." But there are other and still more striking spefcitications which were fulfilled in this power. Verse 37. Neither sliall lie ro^^ard the God of his falliors, nor the desire of women, nor regard any god: for lie sliall magnify himself above all. The Hebrew word for 'ironiun is also translated frife; and Bishop Newton observes that this passage would be nior« CHAPTER 11, VERSE 37. 267 properly rendered "the desire of wives/' This would seem to indicate that this government, at the same time it declared that God did not exist, would trample under foot the law which God had givea to regulate the marriage institution. And we find that the historian has, unconsciously perhaps, and if so all the more significantly, coupled together the atheism and licentiousness of this government in the same order in which they are presented in the prophecy. He says : — ' ' Intimately connected with these laws affecting religion was that which reduced the union of marriage — the most sacred engagement which human beings can form, and the perma- nence of which leads most strongly to the consolidation of society — to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure, when their taste was changed or their appetite grati- fied.* If fiends had set themselves at work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and obtaining at the same time an assurance that the mischief which it was their object to cre- ate should be perpetuated from one generation to another, they could not have invented a more effectual plan than the degra- dation of marriage into a state of mere occasional cohabitation or licensed concubinage. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as the sacrament of adultery. These antireligious and anti- social regulations did not answer the purpose of the frantic and inconsiderate zealots by whom they had been urged forward." —Scott's Mtpoleon, Vol. /, p. 173. "Nor regard any god." In addition to the testimony already presented to show the utter atheism of the nation at this time, the following fearful language of madness and pre- sumption is to be recorded : — "The fear of God is so far from being the beginning of wisdom that it is the beginning of folly. Modesty is only an invention of refined voluptuousness. The Supreme King^ the God of the Jews and the Christians, is hii^t a jphantom, Jesus Christ is an irajpostor ,''* .. ■ ^ ^ . --.... 268 PROPHECY OF DANIEL. Another writer says : — ''Aug. 26, 1792, an open profession of atheism was made by the National Convention ; and corresponding societies and atheistical clubs were everywhere fearlessly held in the French nation. Massacres and the reign of terror became the most horrid." — SmiWs Key to Bevelation, p. 323. "Hebert, Chaumette, and their associates appeared at the bar, and declared that God did not exist."— ^i^/6'<9??, Vol. /, p. 150, At this juncture all religious worship was prohibited, ex- cept that of liberty and the country. The gold and silver plate of the churches was seized upon and desecrated. The churches were closed. The bells were broken and cast into cannon. The Bible was publicly burned. The sacramental vessels were paraded through the streets on an ass, in token of contempt. A week of ten days, instead of seven, was established, and death was declared, in conspicuous letters posted over their burial places, to be an eternal sleep. But the crowning blasphemy, if these orgies of hell admit of de- grees, remained to be performed by the comedian Monvel, who, as a priest of Illuminism, said : — " God, if you exist, avenge your injured name. I bid you dsfiancG ! You remain silent. You dare not launch your thunders ! Who after this, will believe in your cwUtcnce / The whole ecclesiastical establishment was destroyed. " — Scoffs ' JVapoleon, Vol. I, p. 173. Behold what man is when left to himself, and what infidel- ity is when the restraints of law are thrown off, and it has the power in its own hands ! Can it be doubted that these scenes are what the omniscient One foresaw, and noted on the sacred ]);-ge, when he pointed out a kingdom to arise which should exalt itself above every god, and disregard them all ? Veuse 38. But in his estate shall he honor the God of forces : and a god whom his fathers knew not shall he honor with gold, and silver, and with iirecious stones, and pleasant things. We meet a seeming contradiction in this verse. How can a nation disregard every god, and yet honor the god of forces ? CHAPTER 11, VERSE 38. 269 It could not at one and the same time hold both these posi- tions; but it might for a time disregard all gods, and then sub- sequently introduce another worship, and regard the god of forces. Did such a change occur in France at this time ? — It did. The attempt to make France a godless nation produced such anarchy that the rulers feared the power would pass en- tirely out of their hands, and therefore perceived that, as a political necessity, some kind of worship must be introduced; but they did not intend to introduce any movement which would increase devotion, or develop any true spiritual character among the people, but only such as would keep themselves in power, and give them control of the national forces. A few extracts from history will show this. Liberty and country were at first the objects of adoration. "Liberty, equality, virtue, and mo- rality, "the very opposites of anything they possessed in fact or exhibited in practice, were words which they set forth as describing the deity of the nation. In 1794 the worship of the Goddess of Reason was introduced, and is thus described by the historian : — ' ' One of the ceremonies of this insane time stands unrivaled for absurdity combined with impiety. The doors of the con- vention were thrown' open to a band of musicians, preceded by whom, the members of the municipal body entered in solemn procession, singing a hymn in praise of liberty, and escorting, as the object of their future worship, a vailed female whom they termed the Goddess of Reason. Being brought within the bar, she was unvailed with great form, and placed on the right hand of the president, when she was generally recognized as a dancing girl of the opera, with whose charms most of the persons present were acquainted from her appearance on the stage, while the experience of individuals was further extended. To this person, as the fittest representative of that reason whom they worshiped, the National Convention of France rendered public homage. This impious and ridiculous mummery had a certain fashion; and the installation of the Goddess of Reason was renewed and imitated throughout the nation, in such places where the inhabitants desired to show themselves equal to all the bights of the Revolution." — Scotfs Life of Napoleon, 270 PROPHECY OP DANIEL. Ill introducing the worship of Reason, in J7t>4, Chaumette said : — • '' ' Legislative fanaticism has lost its hold; it has given place to reason. We have left its temples; they are regenerated. To-day an immense multitude are assembled under its Gothic roofs, which, for the first time, will re-echo the voice of truth. There the French will celebrate their true worship — that of Liberty and Reason. There we will form new vows for the prosperity of the armies of the Republic; there we will abandon the worship of inanimate idols for that of Reason — this ani- mated image, the masterpiece of creation.' "A vailed female, arrayed in blue drapery, was brought into the convention; and Chaumette, taking her by the hand, — " 'Mortals,' said he, ' cease to tremble before the powerless thunders of a God whom your fears have created. Henceforth acknowledge no divinity but Reason. I offer you its noblest and purest image; if you must have idols, sacrifice only to such as this. . . . Fall before the august Senate of Freedom, Tail of Reason.' "At the same time the goddess appeared, personified by a celebrated beauty, Madame Millard, of the opera, known in more than one character to most of tho convention. The god- dess, after being embraced by the president, was mounted on a magnificent car, and conducted, amidst an immense crowd, to the cathedral of Notre Dame, to tah^ the place of the Deity. Then she was elevated on the high altar, and received the adoration of all present. '' On the 11th of November, the popular society of the museum entered the hall of the municipality, exclaiming : * Vive la Raison ! ' and carrying on the top of a pole the half- burned remains of several books, among others the breviaries and the Old and New Testaments, which ' expiated in a great fire,' said the president, 'all the fooleries which they have made the human race commit.' ''The most sacred relations of life were at the same period placed on a new footing suited to the extravagant ideas of the times. Marriage was declared a civil contract, binding only CHAPTER 11, TERSE 39. 271 during the pleasure of the contracting parties. Mademoiselle Arnoult, a celebrated comedian, expressed the public feeling when she called ' marriage the sacrament of adultery.' " — Id. Truly, this was a strange god, whom the fathers of that generation knew not. No such deity had ever before been set up as an object of adoration. And well might it be called the god of forces; for the object of the movement was to cause the people to renew their covenant and repeat their vows for the prosperity of the armies of France. Read again a few lines from the extract already given : — • "We have left its temples; they are regenerated. To-day an immense multitude is assembled under its Gothic roofs, which for the first time, will re-echo the voice of truth. There the French will celebrate their true worship, — that of Liberty and Reason. There we will/br?/?/ nevj vows for the prosjperity of the armies of the Republic. " ^ Verse 39. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glor}^ : and he shall cause them to rule over many, and shall divide the land for gain. The system of paganism which had been introduced into France, as exemplified in the worship of the idol set up in the person of the Goddess of Reason, and regulated by a heathen ritual which had been enacted by the National Assembly for the use of the French people, continued in force till the appointment of ISTapoleon to the provisional consulate of France in 1799. The adherents of this strange religion occu- pied the fortified places, the strongholds of the nation, as expressed in this verse. * During the time while the fantastic worship of reason was the national craze, the leaders of the revolution are known to history as "the atheists." But it was soon perceived, that a religion with more powerful sanctions than the one then in vogue must be instituted, to hold the people. A form of worship therefore fol- lowed in which the object of adoration was the " Supreme Being." It was equally- hollow so far as any reformation of life and vital godliness were concerned, but it took hold upon the supernatural. And while the goddess of Reason was indeed a "strange god," the statement in regard to honoring the " God of forces," may per- haps more appropriately be referred to this latter phase. See Thiers's French Eevolution. 272 PllOPHECY OF DANIEL. But that which serves to identify the application of this prophecy to France, perhaps as clearly as any other particular, is the statement made in the last clause of the verse; namely, that they should "divide the land for gain." Previous to the Revolution, the landed property of France was owned by a few landlords in immense estates. These estates were required by the law to remain undivided, so that no heirs or creditors could partition them. But revolution knows no law; and in the anarchy that now reigned, as noted also in the eleventh of Revelation, the titles of the nobility were abolished, and their lands disposed of in small parcels for the benefit of the public exchequer. The government was in need of funds, and these large landed estates were confiscated, and sold at auction in parcels to suit purchasers. The historian thus records this unique transaction : — "The confiscation of two thirds of the landed property of the kingdom, which arose from the decrees of the convention against the emigrants, clergy, and persons convicted at the Revolutionary Tribunals, . . . placed funds worth above £700,000,000 sterling at the disposal of the government." — Alison, Vol. IV, jp. 151. When did ever an event transpire, and in what country, fulfilling a prophecy more completely than this? As the nation began to come to itself, a more rational religion was demanded, and the heathen ritual was abolished. The historian thus de- scribes that event: — "A third and bolder measure w^as the discarding of the heathen ritual, and reopening the churches for Christian wor- ship; and of this the credit was wholly Napoleon's, who had to contend with the philosophic prejudices of almost all his col- leagues, lie, in his conversation with them, made no attempts to represent himself a believer in Christianity, but stood only on the necessity of providing the people with the regular means of worship wherever it is meant to have a state of traiupiillity. The priests who chose to take the oath of fidelity to the govern- ment were readmitted to their functions; and this wise meas- are was followed bv the adherence of not less than 20.000 CHAPTER 11, VERSE 40. 273 of these ministers of religion, who had hitherto languished in the prisons of France." — Lockharfs Life of Napoleon^ Vol. I, p. 16 J,.. Thus terminated the Reign of Terror and the Infidel Revo- lution. Out of its ruins rose Bonaparte, to guide the tumult to his own elevation, place himself at the head of the French government, and strike terror to the hearts of nations. Verse 40. And at the time of the end shall the king of the south push at him ■ and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships : and he shall enter into the countries, and shall overflow and pass over. After a long interval, the king of the south and the king of the north again appear on the stage of action. We have met with nothing to indicate that we are to look to any local- ities for these powers other than those which shortly after the death of Alexander, constituted respectively the soutliern and northern divisions of his em_pire. The king of the south was at that time Egypt, and the king of the north was Syria, including Thrace and Asia Minor. Egypt is still, by common agreement, the king of the south, while the territory which at first constituted the king of the north, has been for the past four hundred years wholly included within the dominions of the sultan of Turkey. To Egypt and Turkey, then, in connec- tion with the power last under consideration, we must look for a fulfilment of the verse before us. This application of the prophecy calls for a conflict to spring up between Egypt and France, and Turkey and France, in 1798, which year, as we have seen, marked the beginning of the time of the end ; and if history testifies that such a triangu- lar war did break out in that year, it will be conclusive proof of the correctness of the application. We inquire, therefore. Is it a fact that at the time of the end, Egypt did "push," or make a comparatively feeble resist- ance, while Turkey did come like a resistless ' ' whirlwind, ' ' against "him," that is, the government of France? Wo have already produced some evidence that the time of the end com- 274 PROPHECY OF DANIEL. menced in 1798; and no reader of history need be informed that in that very year a state of open hostility between France and Egypt was inaugurated. To what extent this conflict owed its origin to the dreams of glory deliriously cherished in the ambitious brain of Kapo- leon Bonaparte, the historian will form his own opinion; but the French, or Bonaparte at least, contrived to make Egypt the aggressor. Thus, when in the invasion of that country he had secured his first foothold in Alexandria, he declared that *'he had not come to ravage the country or to WTest it from the Grand Seignior, but merely to deliver it from the domination of the Mamelukes, and to revenge the oidrages which they had committed against France.^'' — Thiers'^ s French Revolution^ Vol. IV, p. ms. Again the historian says : ' ' Besides, he [ Bonaparte ] hud strong reasons to urge against them [the Mamelukes] ; for they had never ceased to ill-treat the French." — Id., p. 27-L The beginning of the year 1798 found France indulging in immense projects against the English. The Directory desired Bonaparte to undertake at once a descent upon England; but he saw that no direct operations of that kind could be judi- ciously undertaken before the fall, and he was unwilling to hazard his growing reputation by spending the summer in idle- ness. "But," says the historian, "he saw a far-off land, where a glory was to be won which w^ould gain a new charm in the eyes of his countrymen by the romance aud mystery which hung upon the scene. Egypt, the land of the Pharaohs and the Ptolemies, would be a noble field for new triumphs." — White'^s History of France, p. Jf69. But while still broader visions of glory opened before the eyes of Bonaparte in those Eastern historic lands, covering not Egypt only, but Syria, Persia, Hindustan, even to the Ganges itself, he had no difficulty in persuading the Directory that Egypt was the vulnerable point through which to strike at England by intercepting her Eastern trade. Hence, on the pretext above mentioned, the Egyptian campaign was under- taken. CHAPTER 11, VERSE 40. 275 The downfall of the papacy, which marked the termination of the 1260 years, and, according to verse 35, showed the commencement of the time of the end, occurred on the 10th of February, 1798, when Rome fell into the hands of Berthier, the general of the French. On the 5th of March following, Bonaparte received the decree of the Directory relative to the expedition against Egypt. He left Paris May 3, and set sail from Toulon the 19th, with a large naval armament, consisting of 500 sail, carrying 40,000 soldiers and 10,000 sailors. July 5, Alexandria was taken, and immediately fortified. On the 23d the decisive battle of the pyramids was fought, in which the Mamelukes contested the field with valor and desperation, but were no match for the disciplined legions of the French. Murad Bey lost all his cannon, 400 camels, and 3000 men. The loss of the French was comparatively slight. On the 21th, Bonaparte entered Cairo, the capital of Egypt, and only waited the subsidence of the floods of the Kile to pursue Murad Bey to Upper Egypt, whither he had retired with his shattered cavalry, and so make a conquest of the whole country. Thus the king of the south was able to make but a feeble resistance. At this juncture, however, the situation of Xapoleon began to grow precarious. The French fleet, which was his only channel of communication with France, was destroyed by the English under I^elson at Aboukir; and on September 2 of this same year, 1798, the sultan of Turkey, under feelings of jeal- ousy against France, artfully fostered by the English embassa- dors at Constantinople, and exasperated that Egypt, so long a semi-dependency of the Ottoman empire, should be transformed into a French province, declared war against France. Thus the king of the north (Turkey) came against him (France) in the same year that the king of the south (Egypt) ''pushed,'- and both "at the time of the end;" which is another conclu- sive proof that the year 1798 is the year which begins that period; and all of which is a demonstration that this applica- tion of the prophecy is correct ; for so many events meeting so accurately the specifications of the prophecy could not take place together, and not be a fulfilment of the prophecy. 21 276 PROPHECY OF DANIEL. Was the coming of the king of the north, or Turkey, like the whirlwind in comparison with the pushing of Egypt ? Ka- poleon had crushed the armies of Egypt; he essayed to do the same thing with the armies of the sultan, who were menacing an attack from the side of Asia. Feb. 27, 1799, with ls,nOO men, he commenced his march from Cairo to Syria. He first took the fort of El-Arish, in the desert, then Jaffa (the Joppa of the Bible), conquered the inhabitants of Naplous at Zeta, and was again victorious at Jafet. Meanwhile, a strong body of Turks had intrenched themselves at St. Jean d'Acre, while swarms of Mussulmans gathered in the mountains of Samaria, ready to swoop down upon the French when they should be- siege Acre. Sir Sidney Smith at the same time appeared be- fore St. Jean d'Acre with two English ships, reinforced the Tui-kish garrison of that place, and captured the apparatus for the siege, which Napoleon had sent across by sea from Alexan- dria. A Turkish fleet soon appeared in the offing, which, with the Russian and English vessels then co-operating with them, constituted the ' ' many ships ' ' of the king of the north. On the 18th of March the siege commenced. Napoleon was twice called away to save some French divisions from falling into the hands of the Mussulman hordes that tilled the country. Twice also a breach was made in the wall of the city; but the assailants were met with such fury by the gar- rison, that they were obliged, despite their best efforts, to give over the straggle. After a continuance of sixty days. Napo- leon raised the siege, sounded, for the first time in his career, the note of retreat, and on the 21st of May, 1799, commenced to retrace his steps to Egypt. "And he shall overflow and pass over." We have found events which furnish a very striking fulfilment of the pushing of the king of the south, and the whirlwind onset of the King of the north against the French power. Thus far there is quite a general agreement in the application of the prophecy. We now reach a point where the views of expositors begin to diverge. To whom do the words, he "shall overflow and pass over," refer? — to France or to the king of the north? The CHAPTER 11, VERSE 40. 277 application of the remainder of this chapter depends upon the answer to this question. From this point two lines of inter- pretation are maintained. Some apply the words to France, and endeavor to find a fulfilment in the career of JS'apoleon. Others apply them to the king of the north, and accordingly point for a fulfilment to events in the history of Turkey. We speak of these two positions only, as the attempt which some make to bring in the papacy here is so evidently wide of the mark that its consideration need not detain us. If neither of these positions is free from difiiculty, as we presume no one will claim that it is, absolutely, it only remains that we take that one which has the weight of evidence in its favor. And we shall find one in favor of which the evidence does so greatly preponderate, to the exclusion of all others, as scarcely to leave any room for doubt in regard to the view here mentioned. Bespecting the application of this portion of the prophecy to Napoleon or to France under his leadership, so far as we are acquainted with his history, we do not find events which we can urge with any degree of assurance as the fulfilment of the remaining portion of this chapter, and hence do not see how *it can be thus applied. It must, then, be fulfilled by Turkey, unless it can be shown (1) that the expression "king of the north " does not apply to Turkey, or (2) that there is some other power besides either France or the king of the north which fulfilled this part of the prediction. But if Tur- key, now occupying the territory which constituted the north- ern division of Alexander' s empire, is not the king of the north of this prophecy, then we are left without any principle to guide us in the interpretation ; and we presume all will agree that there is no room for the introduction of any other power here. The French king, and the king of the north, are the only ones to whom the prediction can apply. The fulfilment must lie between them. Some considerations certainly favor the idea that there is, in the latter part of verse 40, a transfer of the burden of the prophecy from the French power to the king of the north. The king of the north is introduced just before, as coming 278 PROPHECY OF DANIEL. forth like a whirlwind, with chariots, horsemen, and many ships. The collision between this power and the French we have already noticed. The king of the north, with the aid of his allies, gained the day in this contest ; and the French, foiled in their efforts, were driven back into Egypt. ]Now it would seem to be the more natural application to refer the ^^ overflowing and passing over " to that power which emerged in triumph from that struggle ; and that power was Turkey. We will only add that one who is familiar with the Hebrew assures us that the construction of this passage is such as to make it necessary to refer the overflowing and passing over to the king of the north, these words expressing the result of that movement which is just before likened to the fury of the whirlwind. Verse 41. He shall enter also into the glorious land, and many countries shall be overthrown : but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. The facts just stated relative to the campaign of the French against Turkey, and the repulse of the former at St. Jean d'Acre, were drawn chiefly from the Encyclopedia Americana. From the same source we gather further particulars respecting the retreat of the French into Egypt, and the additional re- verses which compelled them to evacuate that country. Abandoning a campaign in which one third of the army had fallen victims to war and the plague, the French retired from St. Jean d'Acre, and after a fatiguing march of twenty- six days re-entered Cairo in Egypt. They thus abandoned all the conquests they had made in Judea; and the '* glorious land, " Palestine, with all its provinces, here called ' ' countries, " fell back again under the oppressive rule of the Turk. Edom, Moab, and Ammon, lying outside the limits of Palestine, south and east of the Dead Sea and the Jordan, were out of the line of march of tlie Turks from Syria to Egypt, and so escaped the ravages of that campaign. On this passage Adam Clarke has the following note: *' These and other Arabians, they [the Turks] have never been able to subdue. They still occupy the CHAPTER 11, VERSES 41, 42 279 deserts, and receive a yearly pension oi forty thousand crowns of gold from the Ottoman emperors to permit the caravans with the pilgrims for Mecca to have a free passage." Verse 42. He shall stretch forth his hand also upon the countries : and the land of Egypt shall not escape. On the retreat of the French to Egypt, a Turkish fleet landed 18,000 men at Aboukir. 'iNapoleon immediately attacked the place, completely routing the Turks, and re-establishing his authority in Egypt. But at this point, severe reverses to the French arms in Europe called Napoleon home to look after the interests of his own country. The command of the troops in Egypt was left with General Kleber, who, after a period of untiring activity for the benefit of the army, was murdered by a Turk in Cairo, and the command was left with Abdallah Menou. With an army which could not be recruited, every loss was serious. Meantime, the English government, as the ally of the Turks, had resolved to wrest Egypt from the French. March 13, 1800, an English fleet disembarked a body of troops at Aboukir. The French gave battle the next day, but were forced to retire. On the 18th Aboukir surrendered. On the 28th reinforcements were brought by a Turkish fleet, and the grand vizier approached from Syria with a large army. The 19th, Rosetta surrendered to the combined forces of the English and Turks. At Ramanieh a French corps of 4000 men was defeated by 8000 English and 6000 Turks. At Elmenayer 5000 French were obliged to retreat, May 16, by the vizier, who was pressing forward to Cairo with 20,000 men. The whole French army was now shut up in Cairo and Alexandria. Cairo capitulated June 27, and Alexandria, September 2. Four weeks after, Oct. 1, 1801, the prelimi- naries of peace were signed at London. ''Egypt shall not escape " were the words of the prophecy. This language seems to imply that Egypt would be brought into subjection to some power from whose dominion it would desire to be released. As between the French and Turks, how 280 PROPHECY OF DANIEL. did this question stand with the Egyptians? — They preferred French rule. In K. R. Madden' s Travels in Kgy pt, jSubia, Turkey, and Palestine in the years 1824-1827, published in London in 1829, it is stated that the French were much regretted by the Egyptians, and extolled as benefactors; that "for the short period they remained, they left traces of amelioration;" and that, if they could have established their pov^er, Egypt would now be compai-atively civilized. In view of this testimony, the language would not be appropriate if applied to the French; the Egyptians did not desire to escape out of their hands. They did desire to escape from the hands of the Turks, but could not. Vebse 43. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egj'pt: and the Libyans and the Ethiopians shall be at his steps. ^-^ In illustration of this verse we quote the following from Historic Echoes of the Yoice of God, p. 41) : — • ' ' History gives the following facts : When the French were driven out of Egypt, and the Turks took possession, the sultan permitted the Egyptians to reorganize their government as it was before the French invasion. He asked of the Egyptians neither soldiers, guns, nor fortifications, but left them to manage their own affairs independently, with the important exception of putting the nation under tribute to himself. In the articles of agreement between the sultan and the pasha of Egypt, it was stipulated that the Egyptians should pay annu- ally to the Turkish government a certain amount of gold and silver, and ' six hundred thousand measures of corn, and four hundred thousand of barley.' " ''The Libyans and the Ethiopians," "the (7W^/yy?," says Dr. Clarke, "the unconquered Arabs," who have sought the friendship of the Turks, and many of whom are tributary to them to the present time. Verse 44. But tidings out of the east and out of the north sliall troul)K> him : tliereforc he shall go forth with great fury to destroy, and utterly to make away many. CHAPTER 11, VERSES 48-45. 281 On this verse Dr. Clarke has a note which is worthy of men- tion. He says: ''This part of the prophecy is allowed to be yet unfulfilled. " His note was printed in 1825. In another portion of his comment, he says: "If the Tm*kish power be understood, as in the preceding verses, it may mean that the Persians on the east^ and the Russians on the north^ will at some time greatly embarrass the Ottoman government." Between this conjecture of Dr. Clarke's, written in 1825, and the Crimean war of 1853-1856, there is certainly a striking coincidence, inasmuch as the very powers he men- tions, the Persians on the east and the Russians on the north, were the ones which instigated that conflict. Tidings from these poweis troubled him (Turkey). Their attitude and movements incited the sultan to anger and revenge. Russia, being the more aggressive party, was the object of attack. Turkey declared war on her powerful northern neighbor in 1853. The world looked on in amazement to see a govern- ment which had long been called "the Sick Man of the East," a government whose army was dispirited and demoralized, whose treasuries were empty, whose rulers were vile and imbe- cile, and whose subjects were rebellious and threatening seces- sion, rush with such impetuosity into the conflict. The prophecy said that they should go forth with ' ' great fury ; ' ' and when they thus went forth in the war aforesaid, they were described, in the profane vernacular of an American writer, as "fighting like devils." England and France, it is true, soon came to the help of Turkey; but she went forth in the manner described, and as is reported, gained important victories before receiving the assistance of these powers. Veese 45. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain ; yet he shall come to his end, and none shall help him. We have now traced the prophecy of the 11th of Daniel down, step by step, and have thus far found events to fulfil all its predictions. It has all been wrought out into history except this last verse. The predictions of the preceding verse 282 PROPHECY OP DANIEL. liiiviag been fulfilled within the memory of the generation now living, we are carried by this one past om- own day into the future; for no power has yet performed the acts here described . But it is to be fulfilled ; and its fulfilment must be accom- plished by that power which has been continuously the subject of the prophecy fi'om the 40th verse down to this 4.jth verse. If the application to which we have given the preference in passing over these verses, is correct, we must look to Turkey to make the move here indicated. And let it be noted how readily this could be done. Pales- tine, which contains the ''glorious holy mountain," the moun- tain on which Jerusalem stands, "between the seas," the Dead Sea and the Mediterranean, is a Turkish province; and if the Turk should be obliged to retire hastily from Europe, he could easily go to any point within his own dominions to establish his temporary headquarters, here appropriately described as the tabernacles, movable dwellings, of his palace; but he could not go beyond them. The most notable point within the limit of Turkey in Asia, is Jerusalem. And mark, also, how applicable the language to that power : " He shall come to his end, and none shall help him." This expression plainly implies that this power has previously received help. And what are the facts ? — In the war against France in 1798-1801, England and Russia assisted the sultan. In the war between Turkey and Egypt in 1838-1810, England, Russia, Austria, and Prussia intervened in behalf of Turkey. In the Crimean war in 1853-1856, England, France, and Sardinia supported the Turks. And in the late Russo-Turkish war, the great powers of Europe interfered to arrest the prog- ress of Russia. And without the help received in all these instances, Turkey would probably have failed to maintain her position. And it is a notorious fact that since the fall of the Ottoman supremacy in 1810, the empire has existed only through the sufferance of the great powers of Europe. With- out their pledged support, she would not be long able to main- tain even a nominal existence; and when that is withdrawn, she must come to the ground. So the prophecy says the kmg CHAPTER 11, VERSE 45. 283 comes to his end and none help him; and lie comes to his end, as we may naturally infer hecaicse none help him, — because the support previously rendered is withdrawn. Have we any indications that this part of the prophecy is soon to be fulfilled ? As we raise this inquiry, we look, not to dim and distant ages in the past, whose events, so long ago transferred to the page of history, now interest only the few, but to the present living, moving world. Are the nations which are now on the stage of action, with their disciplined armies and their multiplied weapons of war, making any move- ment looking to this end ? All eyes are now turned with interest toward Turkey; and the unanimous opinion of statesmen is, that the Turk is des- tined soon to be driven from Europe. Some years since, a correspondent of the New York Tribune^ writing from the East, said : ^ ' Russia is arming to the teeth ... to be avenged on Turkey . . . Two campaigns of the Russian army will drive the T'urhs out of Europe. ' ' Oarleton, formerly a correspondent of the Boston Journal^ writing from Paris under the head of '^The Eastern Question," said: — '^ The theme of conversation during the last week has not been concerning the Exposition, but the ' Eastern Question. ' To what will it grow? Will there be war? What is Russia going to do ? What position are the Western powers going to take ? These are questions discussed not only in the cafes and restaurants, but in the Corjjs Legislcttif Perhaps I cannot ren- der better service at the present time than to group together some facts in regard to this question, which, according to pres- ent indications, are to engage the immediate attention of the world. What is the ' Eastern Question ' ? It is not easy to give a definition; for to Russia it may mean one thing, to France another, and to Austria still another; but sifted of every side issue, it may be reduced to this, — the driving of THE Turk into Asia, and a scramble for his territory." Again he says : — ' ' Surely the indications are that the sultan is destined soon to see the western border of his dominions break off, piece by 284 PROPHECY OF DANIEL. piece. But what will follow ? Are Roumania, Servia, Bosnia, and Albania to set up as an independent sovereignty together, and take position among the nations ? or is there to be a grand rush for the estate of the Ottoman ? But that is of the future, a future not far distant. " Shortly after the foregoing extracts were written, an aston- ishing revolution took place in Europe. France, one of the parties, if not the chief one, in the alliance to uphold the Otto- man throne, was crushed by Prussia in the Franco- Prussian war of 1870. Prussia, another party, was too much in sym- pathy with Russia to interfere with her movements against the Turk. England, a third, in an embarrassed condition financially could not think of entering into any contest in behalf of Turkey without the alliance of France. Austria had not recovered from the blow she received in her preceding war with Prussia; and Italy was busy with the matter of stripping the pope of his temporal power, and making Rome the capital of the nation. A writer in the New York Tribune remarked that if Turkey should become involved in difiiculty with Russia, she could count on the prompt *' assistance of Austria, France, 'and England." But none of these powers, nor any others who would be likely to assist Turkey, were at the time referred to in any condition to do so, owing principally to the sudden and unexpected humiliation of the French nation, as stated above. Russia then saw that her opportunity had come. She ac- cordingly startled all the powers of Europe in the fall of the same memorable year, 1870, by stepping forth and deliberately announcing that she designed to regard no longer the stipula- tions of the treaty of 1856. This treaty, concluded at the termination of the Crimean war, restricted the warlike opera- tions of Russia in the Black Sea. But Russia must have the privilege of using those waters for military purposes, if she would carry out her designs against Turkey; hence her deter- mination to disregard that treaty just at the time when none of the powers were in a condition to enforce it. The ostensible reason urged by Russia for her movements in this direction, was, that she might have a sea front and har- bors in a warmer climate than the shores of the Baltic; but CHAPTER 11, VERSE 45. 285 the real design was against Turkey. Thus the Churchman, of Hartford, Conn., in an able article on the present "European Medley," states that Russia in her encroachments upon Turkey, ' ' is not merely seeking a sea frontier, and harbors lying on the great highways of commerce, unclosed by arctic winters, but that, with a feeling akin to that which inspired the Crusades, she is actuated by an intense desire to drive the Crescent froim the soil of Eiiro])e. ' ' This desire on the part of Russia has been cherished as a sacred legacy since the days of Peter the Great. That famous prince, becoming sole emperor of Russia in 1688, at the age of sixteen, enjoyed a prosperous reign of thirty-seven years, to 1725, and left to his successors a celebrated ''last will and testament," imparting certain important instructions for their constant observance. The 9th article of that ''will" enjoined the following policy : ■ — ■ ' ' To take every possible means of gaining Constantinople and the Indies (for he who rules there will be the true sover- eign of the world); excite war continually in Turkey and Persia; establish fortresses in the Black Sea; get control of the sea by degrees, and also of the Baltic, which is a double point, necessary to the realization of our project; accelerate as much as possible the decay of Persia; penetrate to the Persian Gulf; re-establish, if possible, by the way of Syria, the ancient commerce of the Levant; advance to the Indies, which are the great depot of the world. Once there, we can do without the gold of England." The eleventh article reads : ' ' Interest the House of Austria in the expulsion of the Turks from Europe, and quiet their dissensions at the moment of the conquest of Constantinople (having excited war among the old states of Europe), by giving to Austria a portion of the conquest, which afterward will or can be reclaimed." The following facts in Russian history will show how per- sistently this line of policy has been followed : — "In 1696, Peter the Great wrested the Sea of Azov from the Turks, and kept it. Next, Catharine the Great won the Crimea. In 1812, by the peace of Bucharest, Alexander I 286 PROPHECY OF DANIEL obtained Moldavia, and the prettily-named province of Bess- arabia, with its apples, peaches, and cherri<:*s. Then came the great Nicholas, who won the right of the free navigation of the Black Sea, the Dardanelles, and tlie J3anube, but whose inor- dinate greed led him into the Crimean Avar, by which ho lost Moldavia, and the right of navigating the Damibe, and the unrestricted navigation of the Black Sea. This was no doubt a severe repulse to Russia, but it did not extinguish the designs upon the Ottoman power, nor did it contribute in any essential degree to the stability of the Ottoman empire. Patiently bi- ding her time, Russia has been watching and waiting, and in 1870, when all the Western nations were watching the Franco- Prussian war, she announced to the powers that she would be no longer bound by the treaty of 1856, which restricted her use of the Black Sea; and since that time that sea has been, as it was one thousand years ago, to all intents and purposes, a mare Hussic un ? . " — 8a n Fra nc Ihco Ch ran icle. Napoleon Bonaparte well understood the designs of Russia, and the importance of her contemplated movements. While a prisoner on the island of St. Helena, in conversation with his governor. Sir Hudson Lowe, he gave utterance to the following opinion : — < ' In the course of a few years, Russia will have ( 'onstanti- nople, part of Turkey, and all of Greece. This I hold to be as certain as if it had already taken place.. All the cajolery and flattery that Alexander practiced upon me was to gain my con- sent to eifect that object. I would not give it, foresi'eing that the equilibrium of Europe would be destroyed. Once mistress of Constantinople, Russia gets all the commerce of the Medi- terranean, becomes a naval power, and then God knows what may happen. The object of my invasion of Russia was to pre- vent this, by the interposition between her and Turkey of a new state, which I meant to call into existence as a barrier to her Eastern encroachments.-' Kossuth, also, took the same view of the political board, when he said: '^In Turkey will be decided the fate of the world." CHAPTER 11, VERSE 45. 287 The words of Bonaparte, quoted above, in reference to the destruction of ' ' the equilibrium of Europe, ' ' reveal the motive which has induced the great powers to tolerate so long the ex- istence on the Continent of a nation which is false in religion, destitute of humanity, and a disgrace to modern civilization. Constantinople is regarded, by general consent, as the grand strategic point of Europe; and the powers have each sagacity or jealousy enough to see, or think they see, the fact that if any one of the European powers gains permanent possession of that point, as Russia desires to do, that power will be able to dictate terms to the rest of Europe. This position no one of the powers is willing that any other power should possess; and the only apparent way to prevent it is for them all to combine, by tacit or express agreement, to keep each other out, and suffer the unspeakable Turk to drag along his sickly Asiatic existence on the soil of Europe. This is preserving that ' ' balance of power ' ' over which they are all so sensitive. But this cannot always continue. ' ' He shall come to his end and none shall help him. ' ' The sick man seems determined to reduce himself most speedily to such a degree of ofl'ensiveness that Europe will be obliged to drive him into Asia, as a matter of safety to its own civ- ilization. When Russia, in 1870, announced her intention to disregard the treaty of 1856, the other powers, though incapable of doing anything, nevertheless, as was becoming their ideas of their own importance, made quite a show of offended dignity. A con- gress of nations was demanded, and the demand was granted. The congress was held, and proved, as everybody expected it would prove, simply a farce so far as restraining Russia was concerned. The San Francisco Chronicle of March, 1871, had this paragraph touching ' ' The Eastern-Question Congress : ' ' — "It is quite evident that, as far as directing or controlling the action of the Muscovite government is concerned, the con- gress is little better than a farce. England originated the idea of the congress, simply because it afforded her an opportunity of abandoning, without actual dishonor, a position she had assumed rather too hastily, and Russia was complacent enough 288 PROPHECY OF DANIEL. to join in the ' little game, ' feeling satisfied that she would lose nothing by her courtesy. Turkey is the only aggrieved party in this dextrous arrangement. She is left face to face with lier hereditary and implacable enemy; for the nations that previ- ously assisted her, ostensibly through friendship and love of justice, but really through motives of self-interest, have evaded the challenge so openly flung into the arena by the Northern Colossus. It is easy to foresee the end of this conference. Kussia will get all she requires, another step will be taken to- ward the realization of Peter the Great's will, and the sultan will receive a foretaste of his apparently inevitable doom — expulsion from Eurojjey From that point the smoldering fires of the ' ' Eastern Ques- tion " continued to agitate and alarm the nations of Europe, till in 1877 the flames burst forth anew. On the 24th of April in that year, Russia declared war against Turkey, ostensibly to de- fend the Christians against the inhuman barbarity of the Turks, really to make another trial to carry out her long-cherished determination to drive the Turk from Europe. The events and the results of that war of 1877-1878, are of such recent date that the general reader can easily recall them. It was evident from the first that Turkey was overmatched. Russia pushed her approaches till the very outposts of Constantinople were occupied by her forces. But diplomacy on the part of the alarmed nations of Europe again stepped in to suspend for awhile the contest. The Berlin Congress was held Jan. 25, 1878. Turkey agreed to sign conditions of peace. The condi- tions were that the straits of the Dardanelles should be open to Russian ships; that' Russians should occupy Batoum, Kars, and Erzeroum ; that Turkey should pay Russia £20,000,000 sterling (nearly $100,000,000), as a war indemnity; and that the treaty should be signed at Constantinople. In making this announcement, the Allgetneine Zeitung added : ' that time, the plain inference is that at that time, or from that point, the book would be unsealed; that is, people would be better able to un- derstand it, and would have their attention specially called to this part of the inspired word. Of w^hat has been done on the subject of prophecy since that time, it is unnecessary to remind the reader. The prophecies, especially Daniel's prophecy, have been under examination by all students of the word wherever civilization has spread abroad its light upon the earth. And so the remainder of the verse, being a prediction of what should take place after the time of the end commenced, says, " Many 33 306 PROPHECY OF DAXIEL. shall run to and fro, and knowledge shall be increased.'* Whether this running to and fro refers to the passing of peo- ple from place to place, and the great improvements in the facilities for transportation and travel made within the present I century, or whether it means, as some understand it, a turning to and fro in the prophecies, that is, a diligent and earnest search into prophetic truth, the fulfilment is certainly and surely before our eyes. It must have its application in one of these two ways; and in both of these directions the present age is very strongly marked. So of the increase of knowledge. It must refer either to the increase of knowledge in general, the development of the - arts and sciences, or an increase of knowledge in reference to those things revealed to Daniel, which were closed up and sealed to the time of the end. Here, again, apply it which way we will, the fulfilment is most marked and complete. Look at the -marvelous achievements of the human mind, and the cunning works of men's hands rivaling the magician's wildest dreams, which have been accomplished within the last hundred years. It was recently stated in the Scientific Ameri- can that within this time more advancement has been made in all scientific attainments, and more progress in all that tends to domestic comfort, the rapid transaction of business among men, the transmission of intelligence from one to another, and the means of rapid transit from place to place and even from continent to continent, than all that was done for three thou- sand years previous, put together. By a series of vignettes the artist has given us in the ac- companying plates a bird's-eye view of some of the most wonderful discoveries and marvelous scientific and mechanical achievements of the present age. In the upper left hand cor- ner of Plate I, we have — 1. The self-binding reaping machine, representing a largo class of inventions by wiiich the processes of agriculture have been revolutionized within the memory of multitudes now living. INCREASE OF KNOWLEDGE, PLATE INCREASE OF KNOWLEDGE, PLATE IL CHAPTER 12, VERSE 4. 307 2. On the circular shield is the cotton gin, which in its first rude form, by Whitney, in 1793, lifted cotton culture into one of the great industries of the world. 3. The sewing-machine, of the importance of which in the industrial world since its invention by Elias Howe, Jr., in 1846, nothing need be said. 4. An electric street-car, propelled by the trolley system, which represents the achievements in electrical discovery, such as electric lighting, electric power, as illustrated in the great Niagara plant, etc. 5. The phonograph, by which human speech can be indefi- nitely preserved and transmitted. 6. The invention of photography, with which, with its ap- plication to engraving, all are familiar. 7. Typical of the wonderful inventions in printing machin- ery, some perfecting presses delivering from a roll of pa- per, from 30,000 to 60,000 completed papers, printed on both sides, cut, pasted, and folded ready for delivery, every hour. 8. The monster siege and battle guns of the present day. 9. Kepresents the monstrous telescopes of the last quarter of a century, by which such marvelous discoveries in the heavens have been made. 10. The telephone, by which a man in Chicago can carry on vocal conversation with another man in New York. 11. The discovery of petroleum, which has revolutionized domestic lighting, and is making possible horseless vehicles for common roads. 12. A mining scene suggesting the pneumatic drill and other modern devices for tunneling mountains and exploring the hidden depths of the earth. 13. The steam fire-engine, one of the greatest safeguards of modern times. 14. The Brooklyn Bridge, showing what strides have been made in engineering skill in these days. This is probably soon to be surpassed by a similar and much larger structure, over the Hudson, connecting New York with Jersey City. 308 I'ROPHECY OP DANIEL. 15. The Washington monument, the highest solid monii ment in the world (555 ft., 5^ inches). 16. The bicycle, working a revolution in suburban personal travel. The manufacturers' estimate for the output in 1896, in the United States alone, is three quarters of a million machines. This, and trolley street-car propulsion, are rendering horses a drug on the market. 17. A telegraphic instrument. First put in operation in 1844. There are now untold thousands of miles of telegraphic wire in use. 18. The magnificent ocean iron ships of the present day. For passenger and war service nothing was ever produced to compare with the great steamers of the present decade. 19. Railway transportation. The empire express on N. Y. Central ; fastest train in the world, averaging nearly sixty miles an hour. Jan. 1, 1890, according to Scientific American of Aug. 30, 1890, there were in the United States alone 161,397 miles of track. There were invested in American railways 19,680,942,240. In 1889 five hundred million passengers, were carried, and the gross earnings were over one billion dollars. Many other things might be spoken of, such as submarine armor to explore the depths of the sea, balloons to explore the spaces above us, power spinning-machines, and anesthetics to prevent pain in surgery, etc., etc. What a galaxy of wonders to originate in a single age ! How marvelous the scientific attainments of the present day, upon which all these discoveries and achievements concen- trate their light ! Truly, viewed from this standpoint, we have reached the age of the increase of knowledge. And to the honor of Christianity let it be noted in what lands, and by whom, all these discoveries have been made, and so much done to add to the facilities and comforts of life. It is in Christian lands, among Christian men, since the great Reformation. Not to the Dark Ages, which furnished only a travesty of Christianity; not to pagans, who in their ignorance know not God, nor to those who in Chi'istian lands deny him, CHAPTER 12, VERSE 4. 309 is the credit of this progress due. Indeed, it is the very spirit of equality and individual liberty inculcated in the gospel of Christ when preached in its purity, which unshackles human limbs, unfetters human minds, invites them to the highest use of their powers, and makes possible such an age of free thougiit and action, in which these wonders can be achieved. Of the marvelous character of the present age, Victor Hugo speaks as follows : — ^'In science it works all miracles; it makes saltpeter out of cotton, a horse out of steam, a laborer out of the voltaic pile, a courier out of the electric fluid, and a painter of the sun; it bathes itself in the subterranean waters, while it is warmed with the central fires ; it opens upon the two infinities those two windows, — the telescope on the infinitely great, the microscope on the infinitely little, and it finds in the first abyss the stars of heaven, and in the second abyss the insects, which prove the ■ existence of a God. It annihilates time, it annihilates distance, it annihilates suffering; it writes a letter from Paris to London, and has the answer back in ten minutes; it cuts off the leg of a man — the man sings and smiles." — Le Petit Napoleon, But if we take the other standpoint, and refer the increase of knowledge to an increase of Biblical knowledge, we have only to look at the wonderful light which, within the past sixty years, has shone upon the Scriptures. The fulfilment of proph- ecy has been revealed in the light of history. The use of a better principle of interpretation has led to conclusions show- ing, beyond dispute, that the end of all things is near. Truly the seal has been taken from the book, and knowledge respect- ing what God has revealed in his word, is wonderfully in- creased. We think it is in this respect that the prophecy is more especially fulfilled, but only in an age like the present could the prophecy, even in this direction, be accomplished. That we are in the time of the end, when the book of this prophecy should no longer be sealed, but be open and under- stood, is shown by Kev. 10 : 1, 2, where a mighty angel is seen to come down from heaven with a little book in his hand open. For proof that the little book, there said to be open, is the book 310 PROPHECY OF DANIEL. here closed up and sealed, and that that angel delivers his mes- sage in this generation, see on Rev. 10:2. Verse 5. Then T Daniel looked, and, behold, there stood other two. the one on this side of the bank of the river, and the other on that side of the bank of the river. (5. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? 7. And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half ; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. The question, "How long shall it be to the end of these wonders ? ' ' midoubtedly has reference to all that has previously been mentioned, including the standing up of Michael, the time of trouble, the deliverance of God's people, and the special and antecedent resurrection of verse 2. And the answer seems to be given in two divisions : First, a specific prophetic period is marked off; and, secondly, an indefinite period follows before the conclusion of all these things is reached; just as we have it in chapter 8:13, 14. When the question was asked, "How long the vision . . . to give both the sanctuary and the host to be trodden under foot? " the answer mentioned a definite period of 2300 days, and then an indefinite period of the cleansing of the sanctuary. So in the text before us, there is given the period of a time, times, and a half, or 1260 years, and then an indefinite period for the continuance of the scatter- ing of the power of the holy people, before the consummation. The 1260 years mark the period of papal supremacy. Why is this period here introduced ? — Probably because this power is the one which does more than any other in the world's history toward scattering the power of the holy people, or oppressing the church of God. But what shiill we understand by the ex- pression, <' Shall have accomplished to scatter the power of the holy people"? A literal translation of the Septuagint seems to present it in a clearer light: "When he shall have finished the scattering of the power of the holy people." To whom does the pronoun A^ refer? According to the wording of this scripture, the antecedent would at first sight seem to be "Him CHAPTER 12, VERSES 5-9. 311 that liveth forever," or Jehovah; but, as an erainent expositor of the prophecies judiciously remarks, in considering the pro- nouns of the Bible we are to interpret them according to the facts of the case; and hence must frequently refer them to an antecedent understood, rather than to som_e noun which is ex- pressed. So, here, the little horn, or man of sin, having been introduced by the particular mention of the time of his suprem- acy; namely, 1260 years, may be the power referred to by the pronoun he. For 1260 years he had grievously oppressed the church, or scattered its power. After his supremacy is taken away, his disposition toward the truth and its advocates still remains, and his power is still felt to a certain extent, and he continues his work of oppression just as far as he is able, till — when ? — Till tlie last of the events brought to view in verse 1, the deliverance of God's people, every one that is found written in the book. Being thus delivered, persecuting powers are no longer able to oppress them; their power is no longer scattered; the end of the wonders brought to view in this great prophecy is reached; and all its predictions are accomplished. Or, we may, without particularly altering the sense, refer the pronoun he to the one mentioned in the oath of verse 7, as "Him that liveth forever," that is God, since he employs-the agency of earthly powers in chastising and disciplining his people, and in that sense may be said himself to scatter their power. By his prophet he said concerning the kingdom of Israel, ' ' / will overturn, overturn, overturn it, . . o until He come whose right it is." Eze. 21:27, And again, ''Jeru- salem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Luke 21 : 24. Of like import is the prophecy of Dan. 8 : 13 : "How long the vision . . . to give both the sanctuary and the host to be trodden under foot?" Who gives them to this condition? — God. Why? — To discipline ; to " purify and make white ' ' his people. How long ? — Till the sanctuary is cleansed. Yeese 8. And I heard, but I understood not : then said I, O my Lord, what shall be the end of these things ? 9. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the 312 PROPHECY OF DANIEL, end. 10. Many shall be purified, and made white, and tried; but the wicked shall do wickedly : and none of the wicked shall understand ; but the wise shall understand- How forcibly are we reminded, by Daniel's solicitude to understand fully all that had been shown him, of Peter's words where he speaks of the prophets' inquiring and searching dili- gently to understand the predictions concerning the sufferings of Christ and the glory that should follow; and also of the fact that not unto themselves but unto us they did minister. How little were some of the prophets permitted to understand of what they wrote ! But they did not therefore refuse to write. If God required it, they knew that in due time he would see that his people derived from their writings all the benefit that he intended. So the language here used to Daniel was the same as telling him that when the right time should come, the wise would understand the meaning of what be had written, and be profited thereby. The time of the end was the time in whicb the Spirit of God was to break the seal from off this book; and consequently this was the time during which the wise should understand, while the wicked, lost to all sense of the value of eternal truth, w^ith hearts callous and hardened in sin; would grow continually more wicked and more blind. None of the wicked understand. The efforts which the wise put forth to understand, they call folly and presumption, and ask, in sneering phrase, ''Where is the promise of his com- ing ? " And should the question be raised, Of what time and what generation speaketh the prophet this ? the solemn answer would be, Of the present time, and of the generation now be- fore us. This language of the prophet is now receiving a most striking fulfilment. The phraseology of verse 10 seems at first sight to be rather peculiar : "Many shall be purified, and made white, and tried." How, it may be asked, can they be made white, and then tried (as the language would seem to imply), when it is by being tried that they are purified and made white? Answer: The language doubtless describes a process which is many times repeated in the experience of those, who, during this time, are CHAPTER 12, VERSES 10, 11. 313 being made ready for the coming and kingdom of tlie Lord. Thej are pm-ified and made white to a certain degree, as com- pared with their former condition. Then they are again tried. Greater tests are brought to bear upon them. If they endure these, the work of purification is thus carried on to a still greater extent, — the process of being made white is made to reach a still higher stage. And having reached this state, they are tried again, resulting in their being still further purified and made white; and thus the process goes on till characters are developed which will stand the test of the great day, and a spiritual condition is reached which needs no further trial. Verse 11. And from the time that the daily sacrifice shall be taken away, and the abomination that mal^eth desolate set up, there shall be a thousand two hundred and ninety days. We have here a new prophetic period introduced; namely, 1290 prophetic days, which would denote the same number of literal years. From the reading of the text, some have in- ferred (though the inference is not a necessary one) that this period begins with the setting up of the abomination of desola- tion, or the papal power, in 538, and consequently extends to 1828 But while we find nothing in the latter year to mark its termination, we do find evidence in the margin that it begins hefore the setting up of the papal abomination. The margin reads, ''To set up the abomination," etc. With this reading the text would stand thus : ' ' And from the time that the daily sacrifice shall be taken away to set up [or in order to set up] the abomination that maketh desolate, there shall be a thou- sand two hundred and ninety days." The daily has already been shown to be, not the daily sacrifice of the Jews, but the daily or continual abomination, that is, paganism. (See on chapter 8 : 13.) This had to be taken away to prepare the way for the papacy. For the historical events showing how this was accomplished in 508, see on chapter 11 : 31. We are not told directly to what event these 1290 days reach; but inasmuch as their commencement is marked by a work which takes place to prepare the way for the setting up of the papacy. 314 PROPHECY OF DANIEL. it would be most natural to conclude that their end would be marked by the cessation of papal supremacy. Counting back, then, 1290 years from 1798, we have the year 508, where it has been shown that paganism was taken away, thirty years before the setting up of the papacy. This period is doubtless given to show the date of the taking away of the daily, and it is the only one which does this. The two periods, therefore, the 1290 and the 1200 days, terminate together in 1798, the one beginning in 538, and the other in 508, thirty years previous. Verse 12. Blessed is he thai waiteth, and cometh to the thousand three hundred and five and thirty days 13. But go ihou thy ^vay till the end be ; for thou shalt rest, and stand In thy lot at the end of the days. Still another prophetic period is here introduced, denoting 1335 years. The testimony concerning this period, like that which pertains to the 1290 years, is very meager. Can we tell when this period begins and ends ? The only clue we have to the solution of this question, is the fact that it is spoken of in immediate connection with the 1290 years, which commenced, as shown above, in 508. From that point there shall be, says the prophet, 1290 days. And the very next sentence reads, '* Blessed is he that waiteth and cometh to the 1335 days." From what point ? — From the same point, undoubtedly, as that from which the 1290 date; namely, 508. Unless they are to be reckoned from this point, it is impossible to locate them, and they must be excepted from the prophecy of Daniel when we apply to it the words of Christ, "Whoso readeth, let him understand." Matt. 2tt : 15. From this point they would ex- tend to 18d:3; for 1335 added to 508 make 1843. Commenc- ing in the spring of the former year, they ended in the spring of the latter. But how can it be that they have ended, it may be asked, since at the end of these days Daniel stands in his lot, which is by some supposed to refer to his resurrection from the dead ? This question is founded on a misapprehension in two respects : First, that the days at the end of which Daniel stands in his lot are the 1335 days; and, secondly, that the standing of CHAPTER J2, VERSES 12, 13. 315 Daniel in bis lot is his resurrection, which also cannot be sus- tained. The only thing promised sit the end of the 1335 days is a blessing unto those who wait and come to that time; that is, those who are then living. What is this blessing ? Looking at the year 1843, when these years expired, what do we behold? — We see a remarkable fulfilment of prophecy in the great proclamation of the second coming of Christ. Forty-five years before this, the time of the end commenced, the book was un- sealed, and light began to increaseo About the year 1843, there was a grand culmination of all the light that had been shed on prophetic subjects up to that time. The proclamation went forth in power. The new and stirring doctrine of the setting up of the kingdom of God, shook the world. New life was imparted to the true disciples of Christ, The unbelieving were condemned, the churches were tested, and a spirit of revival was awakened of which modern times, at least, have furnished no parallel. Was this the blessing? Listen to the Saviour's words: ' ' Blessed are your eyes, ' ' said he to his disciples, ' ' for they see; and your ears, for they hear." Matt« 13 : 16. And again he told his followers that prophets and kings had desired to see the things which they saw, and had not seen them. But ' ' blessed, ' ' said he to them, ' ' are the eyes which see the things that ye see." Luke 10 : 23, 24. If a new and glorious truth was a blessing in the days of Christ to those who received it, why was it not equally so in a. d. 1843 ? It may be objected that those who engaged in this move- ment were disappointed in their expectations; so were the disciples of Christ at his first advent, in an equal degree. They shouted before him as he rode into Jerusalem, expecting that he would then take the kingdom; but the only throne to which he then went was the cross; and instead of being hailed as king in a royal palace, he was laid a lifeless form in Joseph's new sepulcher. Nevertheless, they were ' ' blessed ' ' in receiv- ing the truths they had heard. It may be objected further that this was not a sufficient blessing to be marked by a prophetic period. Why not, since 316 PROPHECY OF DANIEL. the period in which it was to occur; namely, the time of the end, is introduced by a prophetic period; since our Lord, in verse 14 of his great prophecy of Matthew 24:, makes a special announcement of this movement; and since it is still further set forth in Rev. 14: : 6, 7, under the symbol of an angel flying through mid-heaven with a special announcement of the ever- lasting gospel to the inhabitants of the earth ? Surely the Bible gives great prominence to this movement. Two more questions remain to be briefly noticed : (1) What days are referred to in verse 13 ? (2) What is meant by Daniel's standing in his lot ? Those who claim that the days are the 1335, are led to that application by looking back no further than to the preceding verse, where the 1335 days are men- tioned; whereas, in making an application of these days so in- definitely introduced, the whole scope of the prophecy should certainly be taken in from chapter 8. Chapters 9, 10, 11, and 12 are clearly a continuation and explanation of the vision of chapter 8; hence we may say that in the vision of chapter 8, as carried out and explained^ there are four prophetic periods; namely, the 2300, 1260, 1290, and 1335 days. The first is the principal and longest period; the others are but intermediate parts and subdivisions of this. Now, when the angel tells Daniel, at the conclusion of his instructions, that he shall stand in his lot at the end of the days, without specifying which period was meant, would not Daniel's mind naturally turn to the principal and longest period, the 2300 days, rather than to any of its subdivisions ? If this is so, the 2300 are the days intendedo The reading of the Septuagint seems to look very plainly in this direction : '« But go thy way and rest; for there are yet days and seasons to the full accomplishment [of these things]; and thou shalt stand in thy lot at the end of the days." This certainly carries the mind back to the long period contained in the first vision, in relation to which the subsequent instruc- tions were given. The 2300 days, as has been already shown, terminated in 1844, and brought us to the cleansing of the sanctuary. How did Daniel at that time stand in his lot ? Answer : In the CHAPTER 12, VERSES 12, 13. 317 person of his Advocate, our great High Priest, as he presents the cases of the righteous for acceptance to his Father. The word here translated lot does not mean a piece of real estate, a " lot " of land, but the " decisions of chance," or the " deter- minations of Providence." At the end of the days, the lot, so to speak, was to be cast. In other words, a determination was to be made in reference to those who should be accounted worthy of a possession in the heavenly inheritance. And when Daniel's case comes up for examination, he is found righteous, stands in his lot, is assigned a place in the heavenly Canaan. Does not the psalmist refer to this time and event, when he says (Ps.l : 5), ''The ungodly shall not stand in the Judgment" ? When Israel was about to enter into the promised land, the lot was cast, and the possession of each tribe was assigned. The tribes thus stood in their respective "lots" long before they entered upon the actual possession of the land. The time of the cleansing of the sanctuary corresponds to this period of Israel's history. We now stand upon the borders of the heavenly Canaan, and decisions are being made, assigning to some a place in the eternal kingdom, and barring others for- ever therefrom. In the decision of his case, Daniel's portion in the celestial inheritance will be made sure to him. And with him all the faithful will also stand. And when this devoted servant of God, who filled up a long life with the no- blest deeds of service to his Maker, though cumbered with the weightiest cares of this life, shall enter upon his reward for well-doing, we too may enter with him into rest. We draw the study of this prophecy to a close, with the remark that it has been with no small degree of satisfaction that we have spent what time and study we have on this wonderful prophecy, and in contemplating the character of this most be- loved of men and most illustrious of prophets. God is no respecter of persons; and a reproduction of Daniel's character will secure the divine favor as signally even now. Let us emulate his virtues, that we, like him, may have the approba- tion of God while here, and dwell amid the creations of his infinite glory in the long hereafter. 24 BOOK NOTICES. Works Issued by the Publishers of " The Bereaa Library. SMITH'S DIAGRAM OF PARLIAMENTARY RULES. 32 page?, pocket size, muslin. 50 cents. An original and unique diaerram, complete and reliable, showing at a glance the relation of any motion to every other motion. The most convenient in size and arrangement of anv piihJicatioD on this subject, being the only one that by connecting links directs the eve from any motion to the rules that govern it. Size 3^x7^, and only ^ inch thick. "Can be utilized by a presiding officer at a glance, and without the embarrassing delays necea eary to consult ordinary authority."- hon. Dancl H. Jerome. E.r Ooienxdr of Michujan. '■After a careful examination of your "Diagram of Parliamentary Rules.' 1 find it a moat ex- haustive and complete compendium of parliamentary X&w."— Benjaynin L. Hewitt. .Speaker of the House of Representatives. Hamshiirg. Pa. " L have examined your • Diagram of Tarliamentary Rules.' and find it a very useful and complete work. It is quite unique, and 1 ha\e never seen parliamentary practise put in a torm at ontt- so comprehensive, concise, and convenient for reference. It should have a v«iy extensive sale."- Hon. E. S. Laceij. Member of Congre.^s Jrom Michigan. In a subsequent letter ordering a number of ■Dja grams." Mr. Lacey says "They are highly prized by members of Congress who have them." GOSPEL, IN CREATION, THE. By E. J Waggoner A nicely illustrated work setting forth clearly and simply the relation between God's work in creation and redemption. 160 pages. Board covers*. 25 cents, cloth. 40cts. By this study, it is seen that the faith of the Christian does not rest upon the soundness of any theory which the advance of science may render obsolete but is established upon indisputable tacts which are known to all men Further the signs of power and greatness that mark the handiwork of God in the visible universe are shown to be but indications of the unfailing strength with which he works in the lives of those who submit to his will. The confirmation of the truths o( the gospel drawn from the study of the creation, will make this book a valuable one to all who are watching with Interest the attacks *hat are now made on the authority of the Bible. SUNSHINE AT HOME, in English. German. Danish, and Swedish. 124 large pages dOx 13k.). 190 en gravings. Cloth, red edges $1.00 gilt edges. $1.25. A family portfolio of Natural History. Biography, and Bible Scenes. Beautifully bound in red and green cloth, embossed in jet and gold. Great care has been taken to exclude everything oJ a trashy character, thereby making the book a great favorite with all classes of society Sold by sub scriptlon. Agents wanted in every town and county in the United States DANIEL. AND THE REVELATION. — The Response of History to the Von e of Proi'hecy a verseby veise study of these important books of tiie Bible. By L'riah Smith. Revised edition (18y7 1. In five languages. 130th thousand. Many have considered these portions of Nciipluie hard to un- deistand but here a key is put into the reader's hand, which has made plain to thousands what was before dark and obscure. This key is the simple but correct rule of interpretation, which has ;iuideJ from darkness to light every refoinier in the past. The field of history is carefully scanned, and the emphatic response it gives in thrilling confirmation ot the voice of prophecy j-"shown to be clear and beyond dispute. A propliecy fulfilled (and there are many such in these booUs) is a most power ful antidote against skepticism. Prophecy is still fulfilling. Scenes of the most startling nature are just before us, which all should understand. " Daniel and the Revelation " contains 7.'>7 octavo pages, exclusive of bf> full-page illustrations. Beautifully bound in the following styles, post-paid — Cloth, marbled Cloth, gilt edges 8.75 Library, marbled edges 3 00 Full morocco, gilt edges .. 4.50 "I have never before seen so readable a book as 'Thoughts on Daniel and the Revelation.'" Rev. R. S. Belleville, Pastor of Presbu(eria)i Church. Prnicevillc, HI. " 1 very cordially recommend it to all persons disposed to the consideration of ancient history, especially in its connection with the Sacred Writings."- B. F. IVright, Probalt Judge, Flumlreau. Dak. "The subjects considered by him are discussed in a dignified and masterly manner. 1 am sure the book will be of value to«,ll Bible students."— P/'o/". H. R. Gass, Stipt. Pub. In.striictiniK Lansmn Mich. " Unquestionably a valuable book. I do not hesitate to commend it."— Rev. E. K. Young. D. D.. Pastor Fust M. E. Church. Des Monies, loiva. "An interesting, instructive, and profitable work on the most important of all themes."— Jamrs Summerbell, Pastor S. D. liaptist Church, Richburg. N. Y. '• ' Thoughts on Daniel.' by Dr. Smith, is a pood popular commentary" -i/osfpft D. Wilson. Rector of the Reformed Episcopal Church. 37th .St.. Chicago, HI. 'The more I read, the more 1 am interested and delighted."- Prof. C. O \epper. Heidelberg Col- lege, Tijjlii. Ohio. " I think, take It all in all. it is the best commentary on the projihecies I ever read."- D Webster Coxe. D. D. Rector of St. Paul Church. Fremont. Ohio. •To the students of profane history, chapter eleven, of the first book (on the Eastern Vuestlon] Is alone worth the price,— //. R. Hancock. At1orni*y at Law, West i'mon, Iowa. ^00\^ UO^\CLS. THE COMING KING. By Jame? EdsoD White. Takes up the connection of our Saviour with tlie earth froui creation to its final restoration, and the redemption of man. It represents Christ as the Creator, the Leader of Israel, the Man of Sorrows, the 1-^edeemer of His People, and the King of the Earth Made New. Especial attention is given to the subject of the Second Coining of Our Lord, and the signs on earth which were to show the approach of this great event, as foretold by our Saviour in Matthew XXIV. The marked fulfilment of these signs to be seen in our own day is considered, as shown in the Warlike Attitude of the Nations, the Difficulties Attending the .Money Question, the Labor Troubles, the Growth of Imperialism. Trusts, and the Coming Conflict Between Capital and Labor. These subjects form the live issues of the present day, and will immediately claim the atten- tion of every thinking man and woman. '•The Coming King" contains 290 octavo pages, and the text is illustrated with over 150 en gravings. many of them full page halftones all designed and engraved expressly for this book. Printed on an extra fine quality of tinted, sized and supercalendered paper. The engravings are printed in a fine bronze brown ink, and the text in black, thus giving a beautiful contrast, and ad ding wonderfully to the attractiveness of the book. Fine silk cloth, paneled sides, with raised designs and title in ink. price $1 00 Presentation edition, two colors of cloth, embossed in gold and colored ink, gilt top . 1 50 Also issued in the German language, at same price. THE ATONEMENT. By J. H. Waggoner. Third edition, revised and enlarged. 368 pages, cloth. $L00 An examination of the remedial system in the light of nature and revelation. This work is a critical and exhaustive treatise on the plan of salvation as revealed in the Scriptures, showing its harmony with the principles of justice and mercy, its consistency with reason, and its final results as affecting the destiny of the human race. LOOKING UNTO JESUS, or Christ in Type and Antitype, by Uriah Smith, explains fully the Sanc- tuary and 2300 days of Dan. 8 14 and shows very clearly the relation of the two dispensations, the Mosaic and Christian. This book will assist the reader to look unto Jesus from every Scriptural point of view.— '-as the One sent forth l-y the Father, to be. in his own person, his representative among men , as our Teacher and Guide as our Examiile. 'the author and finisher of our faith,' and above all. as our Saviour and Redeemer, the hope and source of everlasting life." A beautiful book throughout, containing over 300 pages, illustrated, and frontispiece in three colors, showing the -Interior of the Sanctuary." Bound in buckram, cover design in four colors, plain edges, $1 00. Back and cover design stam'ped in gilt, beveled boards, full gilt edges. 81 ."iO. THE GBEAT CONTROVERSY between Christ and Satan during the Christian Dispensation By Mrs. E. G. White, author of "The Life of Christ," "Sketches from the Life of Paul." "Bible Sancti ticatioD." and other excellent works Sixteenth edition, revised, and enlarged to over 700 octavo pages, handsomely bound with 26 full page illustrations Cloth ,. .. 82 00 Gilt edges 2 50 Library 2 75 Half morocco 3 25 Full morocco 4 25 This volume presents the most wonderful and intensely interesting history that has ever been written of the great conflict between Christianity and the powers of darkness, as illustrated in the lives of Christian martyrs and reformers on the one hand, "^nd wicked men and persecuting powers on the other. Beginning with our Lord's great prophecy given while viewing Jerusalem from the Mount of Olives this book outlines the history of the whole dispensation down to the time when "sin and sinners are no more, God's entire universe is clean, and the great controversy is forever ended." Sold by subscription. Agents wanted everywhere. Issued also in the Swedish, German, Danish, French, and Dutch languages. EISTOBY OF THE SABBATH and the First Day of the Week. By John Kevins Andrews, late missionary at Basel, Switzerland, editor of Les Signes des Temps, and author of numerous theological books and tracts. Revised and enlarged, cont ining 548 pages, with steel portrait and other illustra- tions. Cloth $1.50 Half morocco 3. 25 The same in three pamphlets . .75 This great and exhaustive work is the result of ten years' hard labor and historical research. It is a mine of useful information on the Sabbath question, and treats the subject from a Biblical and historical standpoint. Every passage of Scripture which has any connection with the Sabbath, in the Old Testament or in the New. is examined at length. The vaiious steps by which the change from the seventh day to the first day was made, and the final exaltation of the Sabbath, are referred to in detail. The complete testimony of the Fathers, immediately succeeding the time of the apostles, in regard to the seventh and the first day, Is presented, and the comparative merits of the two days are clearly shown. A copious index enables the reader to find any passage of Scripture, or the statement of any historian. From the pulpit and the press, in social circles and in legislative halls, the great demand of the hour is, that the national rest-day be more strictly observed. To as- sist the InteiUgent-minded of our land to have correct views of this important question, this book is issued. Less comprehensive works on this subject may also be obtained, ranging in price from 1 cent to 25 cents. This volume can also be had in the German language, at $1.50. HERE AND HEREAFTER, OR Man in Life and Death; The Reward of the Righteous and the Des tiny of the Wicked. By U. Smith. A thorough canvass of the great question of a future existence, and the nature of man. Every text in the Bible which has any bearing upon these points, is taken up and carefully explained, thus giving the most comprehensive view of the subject that has yet been presented. The work contains 357 pages, bound in cloth, revised edition. 81.00. HEIiPS TO BIBLiE STUDY. (Revised.) A series of Bible readings, simple and easy, designed as an aid to the personal study of the Scriptures, and adapted to the use of Individuals or families, also a valuable assistant for Bible workers. The book contains about forty readings, prepared by practical Bible workers apd teachers, and covering the most important subjects that pertain to the spiritual welfare of man"fcind at the present time. 125 pages, cloth. ."iO cents. ^00\^ HOl^C^S PATRIARCHS AND PROPHETS; ou the (iKEAT Conkmct between (iooi> a.\i> Kvil as Ilh strated IN THE Lives ok Holy Men or Old. Hy Mrs, E. G. White, author of "(;ieat Controversy," -Life of Christ," and iiuirierons other worlds on religious subjects. The book contains over 'fio octavo pairt-t". It is printed from tirst-class electrotypes, on a line quality of tinted paper. Its paires are adorned with more than .'iO engravings, over 30 of which are full-page, and many were designed and engraved especially for this book and at groat expen.se, by an artist in Paris, France. The subscriber can choose from the following substantial and attractive bindings: — Urab English Cloth (2.00 Light green Kngilsh cloth, gold edges 2.50 Library style, marbled edges 2.75 Full Turkey morocco, gold edges, extra tlnish 4.25 Plain edition, lighter paper, plain binding, plaiti side stamp, only 13 illustrations, white edges l.T.l Also issued in Danish, Swedish, German, Spanish, and Dutch at same prices. This book treats upon the great themes of Bible history,— themes not in themselves new. I^ut so presented here as to give them a new significance. Beginning with the rebellion in heaven, the au- thor shows why sin was permitted, why Satan was not destroyed, and why man was tested; gives a thrilling description of man's temptation and fall; and rehear.ses the plan of redemption devi.«ed for his .salvation. The subjects treated in this volume vdll stir the soul to its depths and awaken the liveliest emotions of the mind. BIBLfE READINGS FOR THE HOME CIRCIjE. Contributed by numerous Bible students. COO pages, profusely illustrated with full-page engravings, diagrams, colored plates, and ornamental hpadings, many of which were engraved especially for this work. It also embraces the pictorial al- legory, " The Game of Life." Olive cloth, marbled edges tl.75 Blue cloth, silk finish, gilt edges and side stamp 2 25 Library, marbled edges 2.75 Half morocco, extra marbled edges 3.25 Full morocco, gilt edges, and superior finish 4.00 This work contains 162 readings on a great variety of subjects, adapted to all classes of society, and de.«igned for either public or privaie use. embracing readings on conversion. ot)edience. prayer, sanctiflcation, temperance, social purity, nature of man, immortality, the angels, the law ot God, the Sabbath, the judgment, second coming of Christ, millennium. NewJerusalem. destruction of the wicked, new earth, reward of the righteous, and numerous readings on the prophecies of both the Old and New Testaments. Sold l)y subsciiption. Over 500.000 already sold. Furnished also in Dan- ish, Swedish, Dutch, French, and German at same prices. The same readings, in English only, solid type, on thin paper, without illustrations, bound in brown cloth, plain edges, $1.00. STEPS TO CHRIST. This little work by Mrs. E. G. White presents in a simple and attractive manner the steps by which the sinner may be made complete in Ohiist. While the book is an excellent guide for inquirers and young converts, it also contains a wealth of counsel and encouragement for those who are laboring with the difficulties that beset a growing experience Thi^ excellent treatise is wholly undenominational and Is equally esteemed by all. A Presbyterian pastor in a distant State ordered 500 copies to distribute In his church. l.')7 pages, in neat cloth binding, 75 cents. FACTS FOR THE TIMES. Containing historical extracts, candid admissions from authors, ancient and modern, on the live questions of the present hour, political and religious. A book for the times. Revised to 18!t3. A compilation of facts that are astounding, by students of Biblical and historical research. 340 pages. Wine-colored cloth binding. Price, post-paid, "!:> cents. CHRISTIAN EDUCATION. By Mrs. E. G. White. The most complete and comprehensive work on the subject of Christian education that has ever been published. Many of the pn'blems that perplex parents are cleared up in this book, and every one who has to deal with children should procure and study it. 256 pages, nicely bound in cloth, r)0 cents. SACRED CHRONOIiOQY. A new and revised edition of a little work published by S. Bliss about )ostle John. Also "The Genesis." By Alonzo forty years ago, giving the chronology from creation till the death of the apostle John. .\l30 "The :,iNG OF THE Earth: or, Historical Notes on the Te.ntii CiLvrTKR of Ge " "" "' T. Jones. A valuable reference book. 298 pages, cloth, dl.OO. VIEWS OF NATIONAL REFORM 13 tracts, 112 pages in all, 10 cents. Single tracts, 1 cent fcr every 8 pages. These tracts treat upon the various phases of the National Reform movement, under the follow- ing titles: Evils of Religious Legislation, 4 pages; Religious Liberty. 8 pages; National Reform and the Rights of Conscience, 8 pages; The .Vmerican Papacy. 8 pages; Hold and Base .\vowal. 8 pages; National Hoform in Church and ^tatc. 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The book then takes up the history and princii)les of the niovenient so active now in tlie i;cpiil>li<' ti> accomplish the national establishment of religion, in contrast willi the lii.storv and principles of the government of the United States as originally established. .No matter what your views upon this question, you can not alford to miss reading this book; you can not atford to be without the documents and other material in it. Indispensable to every lover of civil and religious liberty. Scriptural, logical, plain, and forcible. 378 pages. Cloth, $1.00; paper covers, 40 cents. ^00\<. H01\GLS. THE NATIONAL SUNDAY liAW. This work contains the argument of Alonzo T. Jones before the Senate Committee on Education and Labor, Dee. 13, 1888, in behalf of the rights of American citizens, and in opposition to the Blair Sunday bill. The argument is enlarged to what it would have been without Senator Blair's inteiTupiions, objections, and counter-arguments, and is accompanied with answei-s to ali of his objections aiid counter-arguments. As the Sunday question is now a living issue, this treatise will be interesting to all classes, espe- cially legislators, lawyers, judges, and other public men. Dr. Crafts pronounced the original report "mighty interesting reading.'' The comments of Mr. Jones make it more so. The argument is based on Scripture and history, constitution and law, showing the limits of the civil power, the unconsti- tutionality of the Sunday bill, an analysis of the Sunday laws and other religious legislation of the different States, the Sunday-law movement of the fourth century, the Sunday-law movement of the nineteenth century, the methods used in securing indorsements to the petitions for the Blair bill, and the workings of such Sunday laws as are proposed for the United States. 192 pages. Price, 25 cents, in paper covers; in cloth, 50 cents. CHTTRCB: and state. By James T. Ringgold of the Maryland Bar, author of works treating in- directly on the above subject, such as '-Law of Sunday." This masterly argument, in pamphlet form, endeavors to show that there is a tendency, in this our land of the free, to this union. He lays bare before his readers the roots which will surely spring to life unless extirpated. A review for thinkers to read and ponder.— No. 3, December. 1892, of the Religious Liberty Library. 64 pp. Price, 10 cents. THE T'WO REPTJBIilCS. By Alonzo T. Jones. This book is of great importance to every liberty- loving American citizen. A comparative history of the two greatest Republics, Rome and the United States of America. The study of years and elaboration of many volumes, are presented in a concise and pleasing manner. In reviewing the history of the Roman Republic, the rocks upon which she stranded are clearly pointed out. It contrasts the principles underlying enforced religious observ- ances, with the true principles of religious freedom for every man, as guaranteed by the Constitu- tion of the United States. The -'Two Republics" comprises 890 octavo pages, and is printed from first-class electrotypes, on fine, tinted paper, beautifully and substantially bound, and illustrated with 67 full page engravings. The work is furnished to subscribers in the foUowli^g elegant styles of binding: — Pamphlet edition, i parts $1.00 Thin-paper edition, cloth bound, plain edges 1.85 Cloth, marbled edges 2.50 Cloth, gilt edges 3.00 Library, marbled edges 3.50 Half morocco, marbled edges 4.00 Full morocco, gilt edges 4.75 Also issued in German at $1.85, $2..50, $3.00. and $4.50. "If I had ten thousand dollars to donate to the cause of popular intelligence and sound, whole- some reading, I would freely give it in aid of the circulation of this masterly work."— ffon. Wm. T. Tolley, ex-Senator of Tennessee. "It seems to us as though it has left nothing unsaid which needed to be said upon this subject." — New York Sun. "In 'The Two Republics; or Rome and the United States of America,' Mr. Alonzo T. Jones gives evidence of patient research and sound thinking. It is published in an attractive form, with numer- ous illustrations."— P/n7ade/j3/iia Daily Press. "The author . . . argues manfully in his book, pleading the separation of Church and State in the American Constitution,— the reservation of conscience from the subject on which it is lawful here for Congress or legislatures to legislate."— -Veif York Independent. "'The Two Republics.' This work is an argument against all phases of union between Church and State. The array of facts which he presents bearing upon the question can not fail to interest thoughtful readers. ... He treats the problem of Sunday legislation with marked ability. The work is profusely illustrated. His discussion of the main question is vigorous, clear, and con- clusive."— Pifbh'c Opinion, Washington, D. C. DUE PBOCESS OF LA-W AND THE DIVINE BIGHT OF DISSENT. By Alonzo T. Jones. A pamphlet reviewing the decision of Judge Hammond in the case of R. M. King, of Tennessee , also discussing the idea of Christianity as a part of the common law. Judge Hammond's decision is given in full in an appendix, and also a decision of the Supreme Court of California in a case similar to that of King. A very valuable work for this time. 120 pp. Price, 15 cents. THE DESIRE OF AGES. By Mrs. E. G. White. This latest book from the pen of this well-known author is an intensely interesting and beautifully illustrated volume, the key-note of which is the great truth that in Christ the love of the Father is revealed — that "God was in Christ reconciling the world unto himself." It has been the work of Satan to misrepresent the character of God, and to deny the authority of his law; but Christ, who was "God manifest in the flesh," by his death re- deems the transgressor, and maintains the immutabiCity of that law. Thus God's love and justice are alike vindicated. This book treats of the development of this purpose as wrought out in the life of Christ. " The Desire of Ages " will interest all classes, for they were all represented in the various individuals that received help and encouragement from the Great Consoler while he was here upon earth. It is dedicated to the great family for whom our Elder Brother lived and died. The volume is divided into the following sections: 1. An Outlook; 2. Early Years; 3. The Anointed One; 4. The Days of Promise; 6. Falling Shadows; 6. The Rejected One; 7. Nearing the End; 8. The Crucified; 9. To the Father's Throne. The illustrations have been prepared by eminent New York artists and are first class in every particular. They consist of 38 full-page engravings, 87 illuminated chapter headings, and nearly 300 smaller illustrations. Its 87 chapters and index form a volume of nearly 900 large octavo pages. Size of book, 8 x 10 inches. It is printed on enamel-finish, supercalendered book-paper, and is bound as follows : — Cloth, marbled edges 83.50 Cloth, gilt edges 4.25 Library, marbled edges 5.00 Full Morocco, gilt edges 7.00 A copy of any of the foregoing works will be sent on receipt of price. Address, Eeview and Herald, Battle Creek, Mich.; Chicago, 111.; Toronto, Ont. ; or Atlanta, Ga. Catalogue of publications in English, German, Danish, Swedish, French, and Dutch, sent free on application. PERIODICHLS. "AMERICAN SENTINEL," A SIXTEEN-PAGE weekly journal, devoted to the preservation of the United [States Constitution as it is, so far as regards religion or religious tests, and the maintenance of both civil and religious rights. This is the only journal of the kind published. 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The Question Corner contains replies to questions as to the meaning of different Bible texts difficult to understand. The International Sabbath -school lessons are presented in a lu(;id and practical manner, calculated to be of invaluable service to all students. The aim of the editors is to bring out the real pith of the Scripture teachings. These are only a few of the many things of interest and value that the paper brings its readers week by week. For subscriptions or sample copies, address, Signs of the Times. Oakland, Cal. Single copy, one year (50 numbers). $1.00. To for- eign countries in postal union ($1.50), 6s. ** THE YOUTH'S INSTRUCTOR/' AN EIGHT-PAGE illustrated weekly magazine for youth and children, devoted to moral and mental culture, and especially designed as a companion to Bible study. It is the best paper in the world for children and youth, being free from modern fables and sentimentalism. I Per year $ .75 Single copy -^ Six months 40 < Three months 20 Five to nine copies to one addre.ss, each 55 One copy to foreign countries, one year 1.25 Address, YI> 25cts Battle Creek. Mich. Chicago - Atlanta - Toronto. BEREflN LIBRARY Quarterly, 75 cents per year. Ociober. l«y'J. Entered at Battle Creek P. r. / „[No.2=25(ts. A quarterly octavo publication devoted to the best religious litera- ture, presenting true Christianity in its leading practical and theoretical phases, special attentionbeinggiven to the fulfilment of divine prophecy as proved by careful comparison with authentic historical records of the past and undisputed events of the present. No. I. " A good book to put into the hands of an un- converted friend as well as into the hands of a doubting church-member. God's Love tor Man; The Sinner's Need of Christ; Repentance; Con- II p, - , fession; Consecration; Faith and Acceptance; JTcuS to TheTestofDiscipleship;UrowingUpintoChrist; . The Work and the Life; A Knowledge of God; CnPlSt ^^^ Privilegeof Prayer; WhatTodo with Doubt; V 111 1^1. Rejoicing in the Lord. These are the topics, and they are well treated."— T/ie Western Recorder. In cloth. 50 cts. One Hundred Thousand Sold. Published in eighteen languages. 20 cents* In Danish. Swedish, German. Holland. Spanish, and Portuguese languages at tiO cents per copy, cloth, post-paid. In French, Bohemian, Polish, Italian, Welsh, and Hungarian at 75 cents per copy post-paid. No. 2. •• Thoughts I on Daniel." 300 pages. 25 cents. October, 1899. A verse-by-verse study of the prophecies of Daniel, by Uriah Smith, author of *" Thoughts on Daniel and the Revelation," " Here and Here- after," "The Marvel of Nations," "Looking unto Jesus." etc. History's wonderful response to the voice of Prophecy is accurately recorded here and in its companion volume. No. 3 of Berean Library. As the remarkable prophecies in Daniel and the Revelation become more largely fulfilled, it is a matter of more interest and importance year by year that they be studied ana under- stood; and this work is designed to bring out tlie stirring, practical, and prophetic truths which they contain. No. 3. "Thoughts on the Revelation." January, 1000. A verse-by-verse study of the prophecies of .Jiihn in tlit^ Book of Revelation, by the author of " Thoughts on Daniel." Many have considered tlie prophecies hard to understand; but here a key is put into the read- er's hand which has made plain to thousands what was before dark and obscure. The bonk is adapted to all classes of readers, and has received many strong testiniouials from the best scholars and most devoted Christians in the land. 400 pages 25 cents. Over 80,000 copies of "Thoughts on Daniel and the Revelation." com- bined, and bound in substantial covers ($2.-'5. cloth; $2.75. gilt edge; $3.00. library; ^.50, morocco), are now in the hands of BihU> students of all denominations; and in order that all classes may be reached, this greatest of all books on the prophecies is now issued in two parts, at 2."> cents each; and the two combined in plain cloth case, $t. p,trati<)iis and 3-coloi' 1- rontit.piece, biiekram cloth, :i-color de sijrn. plain edees, $1.00. (rold, blue, brown, and cream, edges bev- eled and gilt, post-paid, $1.50. LOOKING INTO JESIS, OR CHRIST IN TYPE AND ANTiTYPE. By URIAH SMITH, Author of " Thoughts on Daniel and the Revelation." Looking at the world is unrest ; Looking at self is discouraging ; Looking at others is misleading; Looking at Jesus is to become like Him in thought, word, and deed. •' A well-written book."— i?am'.s Horn. Chicago. "Can not but thrill the heart of the reader."— C7ir(.stia>i Work, New York. HERE and HEREAFTER, MAN IN LIFE AND DEATH. By URIAH SMITH, Author of " Thoughts on Daniel and the Reve- lation." "Looking Unto Jesus," etc. 3.')T pages, cloth, aluminum and brown titles, plain edges. $1.00, post-paid. the Reward of the KighfcoMs and the Destiny of the lUicKed^ The correct answers to the following questions : — Is the sinner immortal? Is the Christian immortal? What becomes of each at death ? "Where is their ** forever?*^ jnODERN SPiiiilUHLlSin In the Light of Prophecy and History. Pamphlet, no t> pages, cloth, .')0 cents, illustrations, y.') cents. Is Spiritualism the poAver of God ? or the pOAver of Satan ? An important question in these days of signs and wonders. Do our departed friends return to us ? or are they n)erely personified throufih the hypnotic power of spiritual beings? Who are these? Whence come they? "To the law and to tlie testimony." REVIEW AND HERALD PUBLISHING CO., Battle Creek, Mich. IMo. -^ of BEREArVI LIBRARV. . . . THE . . . Peril of the I^epub/ic As revealed by the Search-li^'^ht of History illuminatinji Current Events in the I'nited States Government By PROF. PERCY T. J^AGAN. PRINCIPLE AND POLICY Accurately Defined and Lucidly Compared by the Greatest Thinkers among the World's Famous Statesmen and Historians, Soldiers and Civilians, presenting . , . , The Romish European Theory of the unlimited power of rulers, in contrast with The Protestant American Theory of the supreme rijrht of the individual. CONSENT AND DISSENT Of the Governed y FROM TO ENFORCED RELIGION in RELIGION ENFORCED under The Spanish Inquisition of Yesterday The U. S. Constitution of To-morrow. ^ An Old World Army Driven Out. • An Old World Idea Driven In. p Spanish Might Did Not Make Right. • American Alight Does Make Right ^ European Imperialism Hateful. • American Imperialism Lovable. ^ Roman Expansion and Ruin. • American Expansion and Prosperity. ^ Purity, Peace, and Preservation. • Corruption, War, and Dissolution. Concliidin.i: with a prospective sketch of the " Y«.)unis' Imperialist " in the Orient, and our relation to Amity or Arma.ireddon. 200 pajres. Pricc,'25 cents, paper covers: ?0 cents, cloth. Address REVIEW AND HERALD PUBLISHING CO., Battle Creek, Mich. OCT "0 m\ Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: June 2005 PreservationTechnologies A WORLD LEADER IN PAPER PRESERVATION 1 1 1 Thomson Park Drivi Cranberry Township PA i60tif (724)779-2111