Uriah Smith - Daniel & Revelation

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UNIVERSITY OF CALIFORNIA.
OF"
Mrs. SARAH P. WALS WORTH.
Received October, 1894.
~
Accessions No.
ON THE
BOOK OF
AND
THE REVELATION
THOUGHTS,
Critical and Practical,
ON THK
BOOK OF DANIEL AND
THE REVELATION:
AN EXPOSITION, TEXT BY TEXT, OF THESE IMPORTANT
PORTIONS OF THE HOLY SCRIPTURES.
By URIAH SMITH,
Professor of Biblical Exegesis in Battle Creek College, Author of "Man's
Nature and Destiny," "The Sanctuary and its Cleansing,"
;
The United States in Prophecy," and other
Works on Bible Subjects.
BATTLE CREEK, MTCH. :
REVIEW AND HERALD PUBLISHING ASSOCIATION.

1882.
Entered, according to Act of Congress, in the year 1881, by
URIAH SMITH,
In the Office of the Librarian of Congress, at Washington, D. C.
REVIEW AND HKRALD,

IVinlcrs, Klecirotj per*, and Binders.
GENERAL PREFACE,
IN presenting to the public a volume of
Thoughts on the book of Daniel and the book
of Revelation, we have but a few brief words to
say to the reader.
The books of Daniel and the Revelation stand
naturally side by side, and should be studied to-
gether, as they are the counterpart of each other.
The book has been written for a purpose, which is,
1. Tolead you, reader, to receive what we be-
lieve to be the important truths which it teaches.
2. We wish you to believe the teaching of this
volume, because many of the prophecies of Daniel

and John concern your eternal welfare, if the view
here taken of them is true, as we suppose. Intel-
ligent conviction of prophetic truth will lead to a
humble performance of practical duties ;
and the
willing and the obedient are the only ones who
shall eat the good of that goodly land upon which
the redeemed will finally enter, as their eternal
inheritance.
3. No person
having the light placed before him,
can continue to walk in darkness, and be guiltless.
4. It is the
prophetic portions of God's word
that especially constitute it a lamp to our feet, and
a light to our path. Ps. 119:105; 2 Pet. 1:19.
5. No sublimer
study can occupy the mind than
those 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.
VI PREFACE.
6. An increase of knowledge respecting the pro-
phetic 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 unto the time
of the end ; many shall run to and fro, and knowl-
"
edge shall be increased ; or, as Michselis' transla-
tion 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 sidethe time to which the angel told Dan-
iel to thus shut up the words and seal the book.
That restriction has expired by limitation. In the

language of the figure, the seal has been removed,
and many are running to and fro, and knowledge
isincreased. While it is true that, of later years,
knowledge has marvelously increased in eveiy de-
partment 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 gov-
ernments to the great King of Righteousness, who
shalldestroy his enemies, and crown with an in-
finitereward, every one of his friends. The fulfill-
ment of the prophecy in the increase of this
knowledge, is one of the pleasisg signs of the
present time. For about half a century light upon
the prophetic word has been increasing and shin-
ing with ever-growing luster to our own day.
In no portion of the word of God is this more
apparent than in the books of Daniel and the
Revelation; and we may well congratulate our-
selves in this; for no other parts of that word
PREFACE. vii
deal so largely in prophecies that pertain to the

closing scenes of this earth's history. No other
books contain so many chains of prophecy reach-
ing down to the end. In no other books is the
grand procession of events that leads us through
to the termination of probationary time, and ushers
us into the realities of the eternal state, so fully
and minutely set forth. No
other books embrace
so completely, as it were one grand sweep, all
in
the truths that concern the last generation of the
inhabitants of the earth, and set forth so compre-
hensively all the aspects of the times, physical,
moral, and political, in which the triumph of earthly
woe and wickedness shall end, and the eternal reign
of righteousness begin. It is to call attention
especially to these features of the books of Daniel

and the Revelation, which seem heretofore to have
been too generally overlooked, or misinterpreted,
that these Thoughts are offered to the public.
There seems to be no prophecy which a person
can have so little excuse for misunderstanding,
especiallyas relates to its main features, as the
prophecy of Daniel. Dealing but sparingly in lan-
guage 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 unmis-
takable a manner as to call forth the execration of
the Jews upon any attempt to explain it, and gives
HO 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.
And no effort to arrive at a correct understand-

ing of the book of Eevelation needs any apology ;
PREFACE.
for Lord of the prophecy has himself pro-

the
nounced a blessing upon him that readeth and
they that hear the words of this prophecy, and

keep the things that are written therein for the ;
time is at hand. And it is with an honest purpose

of aiding somewhat in arriving at this understand-
ing, which is set forth by the language
above
referred to as not only possible but praiseworthy,
that an exposition of this book, according to the
literal rule of interpretation, has been attempted.
thrilling interest we behold to-day
With the na-
tions marshaling their forces and pressing forward
in those movements described by the royal seer in
the court of Babylon nearly twenty-five hundred
years ago, and by John on barren Patmos nearly
eighteen hundred years ago and these movements
;
hear it, ye children of men are the last politi-

cal 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.
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 Scripture which form the basis
of this volume were at first inspired, whose aid
the writer has sought in his expository efforts,
may rest abundantly upon the reader in his inves-
tigations, this work is commended to the candid
and careful attention of all who are interested
in prophetic themes. U. S.
BATTLE CREEK, MICH., Jan., 1882.
CONTENTS.
THE BOOK OF DANIEL.
CHAPTEE I.
DANIEL IN CAPTIVITY.
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 Pa-
gan Names. Daniel's Integrity. The Result of His
Experiment. Daniel Lives till the Time of Cyrus.
Pages 2536
CHAPTER II.
THE GREAT IMAGE.

A Difficulty Explained. Daniel Enters upon His Work.
Who Are the Magicians. Trouble between the King and
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 Ma-
gicians Exposed. What the World Owes to the People of
God. Appropriateness of the Symbol. A Sublime Chap-
ter of Human History. Beginning of the Babylonian
Kingdom. What Is Meant by a Universal Kingdom?
CONTENTS.
Description of Babylon. The Heavenly City. Babylon's

Fall. Strategemof Cyrus. Belshazzar's Impious Feast.
Prophecy Fulfilled. Babylon 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 King-
dom. The Testimony of Gibbon. Influences Which
Undermined Rome. A False Theory Examined. What
the Toes Signify. Rome Divided. Names and Dates of
the Ten Divisions. Subsequent History. God's King-
dom Still Future. Its Nature, Location, and Extent.
pp. 3697
CHAPTER III.
THE FIERY ORDEAL.

Nebuchadnezzar's Image vs. 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 Worthies. The Wonderful Deliverance. Its
Effect on the King's Mind. Integrity Honored.
pp. 98107
CHAPTER IV.
NEBUCHADNEZZAR'S DECREE.
The Oldest Decree on Record. Humiliation Confessed. A
Good Example. Nebuchadnezzar's Condition. God's
Dealing with the King. The Magicians Humbled. A
Remarkable Illustration. Mercy in Judgment. An Im-
portant Key to Prophetic Interpretation. Angels Inter-
ested 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.
pp. 108119
CONTENTS.
CHAPTER Y.
BELSHAZZAR'S FEAST.
Closing Scene of Babylon's History. Celebration of the

Conquest of Judea. The Sacred Vessels Desecrated.
God Interferes with the The Phantom Hand.
Reveky.
Change of Scene. The Lesson to the
Daniel Called.
King. The Writing Interpreted. The Fulfillment Fol-
lows. Edwin Arnold's Prize Poem. pp. 120 135
CHAPTER VI.
DANIEL IN THE LION'S DEN.

Date of the Persian Kingdom. Cyrus Sole Ruler. Paul's
Reference to Daniel's Experience. Extent of the Persian
Kingdom. A Fiendish Plot. Righteousness Daniel's
Only Fault. False Witness of the Conspirators. Daniel
Undisturbed. The Decree Secured. The Victim En-
snared. The King's Dilemma. Daniel Cast into the
Lion's Den. His Wonderful Preservation. Fate of
Daniel's Accusers. Daniel Doubly Vindicated. The
King's Decree. pp. 136 144
CHAPTER VII.
THE FOUR BEASTS.

Chronological Connection. Rule of Scripture Interpretation.
Signification of the Symbols. The Kingdoms Identi-
cal with Those of Daniel Two. Why the Vision is
Repeated. Babylonish History. Deterio-

Change in
ration of Earthly Governments. The Symbol of the
Bear Explained. Grecia the Third Kingdom. Ra-
pidity of its Conquests. Testimony of Rollin. Signifi-
cation of the Four Heads of the Leopard Beast. The
Nondescript. Signification of the Ten Horns. A Little
Horn Among the Ten. The Judgment Scene. A Tern-
x ii CONTENTS.
poral Millennium Impossible. Character of the Little

Horn. Gradual Development of the Romish 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 Republic. The Power of the Papacy Waning in
its Stronghold. A The Ecumenical
Later Judgment.
Council. Victor Emmanuel's United Italy. End of the
Pope's Temporal Power. Its Coming Destruction.
pp. 145188
CHAPTER VIII.
THE RAM, HE GOAT, AND LITTLE HORN.
Change from Chaldea 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 ijie River Granicus.
Battle at the Straits of Issus. The Great Battle of Ar-
bela. Subversion of the Persian Kingdom, B. o. 331.
Alexander's Famous Reply to Darius. The World Will
not Permit Two Suns nor Two Sovereigns. Increase of
Power. Alexander's Disgraceful Death. Division of
the Kingdom. The Roman Horn. How it Came Out of
One of the Horns of the Goat. Antiochus Epiphanes
not This Horn. Rome the Power Symbolized by the
Little Horn. What is the Daily ? Two Desolating Pow-
ers Brought to View. When Oppression of the Saints
Will End. The 2300 Days not Here Explained. The
Sanctuary Explained. What the Cleansing of the Sanct-
uary Is. The King of Fierce Countenance. By What
Means the Romans Prospered. The Explanation not
Finished. The Reason Why. pp. 189242
CONTENTS.
CHAPTER IX.
THE SEVENTY WEEKS.
Fifteen Years Between the Visions. Daniel's Understanding
of Jeremiah's Prophecy. Daniel's Wonderful Prayer.
Gabriel Again Appears. Division of Chapter Eight
Explained. Connection Between Chapters Eight and
Nine Established. The Time Explained. The Seventy
Weeks. The Meaning of " Cut Off. "Testimony of Dr.
Hales. Date of the Seventy Weeks. The Decree of Cy-
rus. The Decree of Darius. The Decree of Artaxerxes.
The Year 457 Before Christ. Date of Christ's Bap-
tism. Date of Christ's Crucifixion. Invention of the
Christian Era. Intermediate Dates. Harmony Estab-
lished. The Genuine Reading. Ptolemy's Canon.
The End of the 2300 Days. pp. 24 282
CHAPTER X.
DANIEL'S LAST VISION.
Time of Daniel's Various Visions. How Cyrus Became Sole
Monarch. 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 Ap-
parent, Who Michael Is. Daniel's Solicitude for His
People. The Relation of Christ and Gabriel to the King
of Persia and the Prophet Daniel.
pp. 283 294
CHAPTER XI.
A LITERAL PROPHECY.
Succession of Kings in Persia. The Rich King. The Larg-
est 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
XIV CONTENTS.
South. Macedon and Thrace Annexed to Syria. The

Syrian Kingdom Stronger than the Kingdom of
Egypt.
Divorce and Marriage of Antiochua Theus.
Laodice's
Revenge. Bernice and Her Attendants Murdered.
Ptolemy Euergetes Avenges the Death of His Sister.
Syria Plundered. 2500 Idols Carried to
Egypt. Anti-
ochus Magnus Avenges the Cause of Hig Father.
De-
feated by the Egyptians.
Ptolemy Overcome by His
Vices. Another Syrian Campaign Against
Egypt. New
Complications. Rome Introduced. Syria and Macedo-
nia Forced to Retire. Rome Assumes the Guardianship
of the Egyptian King. The Egyptians Defeated. Anti-
ochus Falls Before the Romans.
Syria Made a Roman
Province. Judea Conquered by
Pompey. Ceesar in
Egypt. Exciting Scenes. Cleopatra's Stratagem. Cae-
sar Triumphant. Veni, Vidi, Vici. Ceesar's Death.
Augustus Caesar. The Triumvirate. The Augustan Age
of Rome. The Birth of Our Lord. Tiberius, the Vile.
Date of Christ's Baptism. Rome's League with the Jews.
Caesar and Anthony. The Battle of Actium. Final
Overthrow of Jerusalem. What is Meant
by Chittim ?
The Vandal War. The " Daily " Taken
Away. Justin-
ian'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. Franoe as a Nation Rebels
Against the Author of the Universe. The Marriage Cov-
enant Annulled. God Declared- a Phantom, Christ an
Impostor. Blasphemy of a Priest of Illuminism. A Dis-
solute Female the Goddess of Reason. Titles of the No-
bility Abolished. Their Estates Confiscated. The Land
Divided for Gain. Termination of the Reign of Ter-
ror. Time of the End, 1798. Triple War Between
Egypt, France and Turkey. Napoleon's Dream of East-
ern Glory. He Diverts the War from England to Egypt.
His Ambition Embraces all Historical Lands of the
East. Downfall of the Papacy. Embarkation from Tou-
CONTENTS.
Ion. Alexandria Taken. Battle of the Pyramids. The

Combat Deepens. Turkey, the King of the North, De-
claresWar Against France. Napoleon's Campaign in tke
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 At-
titude in 1870. The Russo-Turkish War of 1877. The
Berlin Congress. Turkey Bankrupt. The Whole Em-
pire Mortgaged to the Czar. Wonderful Shrinkage of
Turkish Territory. The Wonder of Statesmen. The
Eastern Question in the Future. pp. 295388
CHAPTER XII.
CLOSING SCENES.
The Reign of Christ.The Grand Signal of its Approach.
What Events Next in Order ? The Time of Trouble.
are
The Resurrection. The Key to the Future. Some to
Life, Some to Shame. Promised Rewards of the Coming
Day. The Sealed Book Opened. Knowledge Wonder-
fully Increased. The Progress of a Thousand Years
Made in Fifty. The Wise Understand. Daniel Stands
in His Lot. pp. 389416
CONTENTS.
THE BOOK OF REVELATION.
CHAPTER I.
INTRODUCTORY VISION.
The Title and Character of the Book. Its Object. Christ's

Angel. His Benediction. The Churches in Asia. The
Seven Spirits. Prince of the Kings of the Earth. His
Coming Visible. The Church's Response. John's Ex-
perience. The Cause of Banishment. In the Spirit.
The Lord's Day. Alpha and Omega. The Revelation to
be Understood. pp. 421450
CHAPTER II.
THE SEVEN CHURCHES.

The Church of Ephesus. The Cause of Com-
Definition.
plaint. The The

Nicolaitanes. Promise to the Victor.
The Tree of Life. The Church in Smyrna. Tribula-
tion Ten Days. The O vercomer's Reward. The Church
in Pergamos. Satan's Seat. Antipas. The Cause of
Censure. The Promise. The New Name. Thyatira.
The Woman Jezebel. pp. 451475
CHAPTER III.
THE SEVEN CHURCHES CONTINUED.

Sardis, Definition of. White Raiment. The Book of Life.
Philadelphia Defined. The Key of David. Signification

of Laodicea. Neither Cold nor Hot. The Counsel.
The Final Promise. pp. 476504
CONTENTS.
CHAPTEK IY.
THE HEAVENLY SANCTUARY.

Four and Twenty Elders. Seven Lamps of Fire. The Sea
of Glass. The Happy Unrest. pp. 505513
CHAPTEK Y.
THE HEAVENLY SANCTUARY CONTINUED.

The Book. The Angelic Challenge. Christ Prevails. The
Anticipation. A Clean Universe. pp. 514 529
CHAPTEK VI.
THE SEVEN SEALS.
Symbols Explained. Souls Under the Altar. The Great

Earthquake at Lisbon. Darkening of the Sun and Moon.
Falling of the Stars. An Objection Answered. The
Great Prayer Meeting. pp. 530567
CHAPTER VII.
SEALING OF THE 144,000.
Symbols Explained. The Seal of God. The 144,000.

The True Israel. The New Jerusalem a Christian City.
Out of the Great Tribulation. pp. 568591
CHAPTER VIII.
THE SEVEN TRUMPETS.

Encouragement for Christians. Complement of Daniel's
Prophecy. Testimony of Standard Historians. Rome
Divided. The Western Empire Extinguished. Alaric,
Genseric, Attila, and Theodoric. pp. 592 611
CHAPTER IX.
THE SEVEN TRUMPETS CONTINUED.

Rome and Persia. Chosroes Overthrown. The Rise of
2
CONTENTS.
Mohammedanism. The Bottomless Pit. The Five

Month's Torment. An Established Date. Surrender to
the Turks Constantinople Taken. The Use of Fire-
arms Foretold. Cessation of the Ottoman Supremacy.
A Remarkable Prophecy Fulfilled. pp. 012 636
CHAPTEE X.
PROCLAMATION OF THE ADVENT.

The Book Opened. The Time of the End. Close of the
Prophetic Periods. Sounding of the Seventh Trumpet.
The Sweet and Bitter. pp. 637648
CHAPTEE XI.
THE TWO WITNESSES.

An Important Message. The French Revolution of 1793.
SpiritualSodom. Crush the Wretch The Bible Tri-!
umphant. The Nations Angry. God's Temple in

Heaven Opened. pp. 649664
CHAPTEE XII.
THE GOSPEL CHURCH.

A Wonderful Scene in Heaven. Definite Data. Satan De-
feated. The Trial of the Church. The Coming Joy.
pp. 665674
CHAPTEE XIII.
PERSECUTING POWERS PROFESSEDLY CHRISTIAN.

A Change of Symbols. The Papacy. Comparison with the
Little Horn of Daniel 7. Deadly Wound. How it Was
Healed. Another Beast. The United States in Proph-
ecy. Wonderful Growth of Our Country. "A Place
"
for Everything, and Everything in its Place. The Com-
ing Crisis. The Path of Safety. The Beginning of the
End. The Number of His Name. pp, 675698
CONTENTS.
CHAPTEE XIV.
THE THREE MESSAGES.
A Glorious Culmination. The 144,000. The Proclamation
of the Advent. A Moral Fall. The Severest Denuncia-
tion of Wrath in all the Bible. The Commandments of
God. A Blessing on the Dead. Wickedness Swallowed
Up. pp. 699720
CHAPTEE XV.
THE SEVEN LAST PLAGUES.
Preparation for the Plagues. An Impressive Scene. God's
Judgments Righteous. Mercy Withdrawn from the
Earth. The Sea of Glass. The Glorious Victory.
Well with the Righteous. pp. 721723
CHAPTEE XVI.
THE PLAGUES POURED OUT.
The Plagues of Egypt. Death in the Sea. Fountains of
Blood. A
Scorching Sun. Egyptian Darkness. Decay
of Turkey. The Eastern Question. Spirits of Devils.
The Battle of Armageddon. The Air Infected. Baby-
lon Judged. Terrific Effects of the Great Hail. Close
of the Scene. pp. 724746
CHAPTEE XVII.
BABYLON THE MOTHER.
Church and State. DifferentForms of Roman Government.
The Eighth Head. Waning Away of Papal Power.
Symbolic Waters. pp. 747 753
CHAPTEE XVIII.
BABYLON THE DAUGHTERS.
Popery Beyond Reformation. Its Influence Still Felt.
XX CONTENTS.
Apostate Christendom. Separation Between the Good

and Bad. Amazing Judgments. The Will for the Deed.
pp. 754766
CHAPTEE XIX.
TRIUMPH OF THE SAINTS.
The Marriage of the Lamb. The Bride the Lamb's Wife.

The Marriage Supper. Heaven Opened. A Startling
Contrast. The Beast Taken. The Lake of Fire.
pp. 767775
CHAPTER XX.
THE FIRST AND SECOND RESURRECTIONS.
The Bottomless Pit. Binding of Satan. Exaltation of the
Saints. The Second Resurrection. The Second Lake of
Fire. The Sentence Executed. pp. 776793
CHAPTER XXI.
THE NEW JERUSALEM.
The New Heaven and Earth. The Holy City. Wonderful
Dimensions. Precious Stones. The Rainbow Founda-
tions. No Need of the Sun. pp. 794811
CHAPTER XXII.
THE TREE AND RIVER OF LIFE.
The Home of Peace.The Tree of Life. John's Emotions.

Without the City. The Gracious Invitation. " Through
the Gates." The Lord's Promise. The Church's Re-
sponse. God All in All. pp. 812 826
GENERAL INDEX, . . . 827-840

TJHI7-EI:
**<
THOUGHTS ON DANIEL.
INTRODUCTION.
THAT the book of Daniel was written by the
person whose name it bears, there is no reason to
doubt. Ezekiel, who was contemporary with Dan-
iel, 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
from it man and beast though
in blood, to cut off ;
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 wis-

dom, also, even at that early day, had become pro-
verbial, 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." Chap. 28 3. :
But above all, our Lord recognized him as a prophet

of God, and bade his disciples understand the pre-
dictions given through him for the benefit of his
"
church : When ye therefore shall see the abomi-
(21)
22 THOUGHTS ON DANIEL.
nation desolation, spoken of by Daniel the

of
prophet, stand in the holy place (whoso readeth,

let him understand), then let them which be in
Judea flee into the mountains." Matt. 24 15, 16. :
Though we have a more minute account of his early

life than recorded of that of any other prophet, yet
is
his origin is left in complete obscurity, except that

he was of the royal line, probably of the house of
David, which had at this time become very numer-
ous. 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 Habak-

kuk were yet uttering 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 contemporaneously, B. c. 520-518, and
Malaehi, the last of the Old-Testament prophets,

who flourished a little season, about B. c. 397.
Throughout the entire period of the seventy years'

captivity, Daniel resided at the court of Babylon,
most of the time in honor and prosperity, prime
minister of that first and most splendid of earth's
universal monarchies. His life affords a most im-
pressive lesson of the importance and the advantage
of maintaining from earliest youth a strict
integrity
in the things of God, and furnishes a notable in-
stance of a man maintaining eminent
piety, and
INTEOD UCTION. 93
faithfully discharging all the duties that pertain to

the service of God, while at the same time engag-
ing in the most stirring activities, and bearing the
weightiest cares and responsibilities that can de-
volve upon men in this present life.
What a rebuke is his course to men at the pres-
ent day, who, having not a hundredth part of the
and engross their atten-
cares to absorb their time
tion that Daniel had, yet plead as an excuse for
the almost utter neglect of Christian duties, that
they have not time. What will the God of Daniel

say to such when he comes to reward impartially
his servants according to their faithfulness ?
But it is not his connection with the Chaldean
monarchy, the glory of kingdoms, that perpetuates
the memory of Daniel, and covers his name with
honor. From the height of its glory, he saw that
kingdom decline and pass into other hands. Its
period of greatest prosperity was covered by the

age of one man. So was this nation's career,
brief
so transient its glory. But Daniel was intrusted
with more enduring honors. While beloved and
honored by the princes and potentates of Babylon,
he enjoyed an infinitely higher exaltation, in being
beloved of 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 re-
markable 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 its predictions with
well-defined prophetic periods, though reaching

many centuries into the future. It gave the first
definite chronological prediction of the coming of
the Messiah. It marked the time of this event so
accurately that the Jews execrate the man who at-
tempts to interpret its numbers, since they are

thereby shown to be without excuse in rejecting
Christ ; and so accurately had its minute and literal
predictions been fulfilled down to the time of Por-

phyry, A. D. 250, that he declared (the only loop-
hole he could devise for his stolid skepticism) that
the predictions were written after the events them-
selves had transpired. Every succeeding century
has borne additional evidence to the truthfulness of
the prophecy ;
and its fulfillment is still
going
forward.
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
aged about 94 years his age being the prob-

Persia, ;
able reason why he returned not to Judea with

other Hebrew captives, under the proclamation of
Cyrus, Ez. 1 1, B. c. 536, which marked the close
:
of the seventy years' captivity.

I.
DANIEL IN CAPTIVITY.
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 Jehoia-
kim 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.
With a directness characteristic of the sacred

writers, Daniel enters at once upon his subject.
He commences in the simple, historical style, that
being the nature of his book till we reach the

seventh chapter, when the prophetical portion,
more properly so called, Like one
commences.
conscious of uttering only well-known truth, he
proceeds at once to state a variety of particulars,
by which his accuracy could be at once tested.
Thus, in the two verses quoted, he states five par-
ticulars, purporting to be historical facts, such as
no writer would be likely to introduce into a fic-
titious 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 Je-
;
(25)
boiakim's reign; and, 5. That Jehoiakim was

given into the hand of Nebuchadnezzar, who took
a portion of the sacred vessels of the house of God,
and carrying them to the land of Shinar, the
country of Babylon, Gen. 10:10, placed them in

the treasure house of his heathen divinity. Subse-
quent portions of the narrative abound equally
Avith such historical facts.
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 Nebuchadnezzar set out on his expedition
near the close of the third year of Jehoiakim, from
which point Daniel reckons. But he did not ac-
complish the subjugation of Jerusalem till about
the ninth month of the year following; and from
thisyear Jeremiah reckons. Prideaux, vol. i, pp.
99, 100. Jehoiakim, though bound for the purpose
of being taken to Babylon, having humbled him-
self, was permitted to remain as ruler in Jerusa-

lem, tributary to the king of Babylon.
This was the first time Jerusalem was taken by
Nebuchadnezzar. 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, when all
the sacred vessels were either taken or destroyed,
and the best of the inhabitants, with the king, were
CHA1>TER 7, VERSES 1, 2.
97
led into captivity. The second was under Zede-

kiah, 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 famine. At length, the garrison and king, at-
tempting to escape from the city, were captured by
the Chaldeans. The sonsof 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 car-
ried captive to Babylon, B. c. 588.
Such was God's passing testimony against sin.
Not 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
would have stood forever. Jer. 17: 24-27. But
they departed from him and he left them. They
firstprofaned the sacred vessels by sin, in intro-
ducing heathen idols among them; and he then
profaned them by judg-ments, in letting them go as
trophies into heathen temples abroad.
During these days of trouble and distress upon
Jerusalem, Daniel and his companions were nour-
ished and instructed in the palace of the
king of
Babylon, and, though captives in a strange land,

were doubtless in some respects much more favor-
ably situated than they could have been in their
native land.
VERSE 3. And the king spake unto Ashpenaz the master

of his eunuchs, that he should bring certain of the children
of Israel, and and of the princes 4
of the king's seed, ; ;
children in whom was no blemish, but well-favored, and

skillful in all wisdom, and cunning in knowledge, and under-
standing science, and such as had ability in them to stand in

the king's palace, and whom they might teach the learning
and the tongue of the Chaldeans. 5. And the king ap-
pointed them a daily provision 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.
had been told Hezekiah, after he had vain-

It
gloriously shown to the messengers of the king of

Babylon all the treasures and holy things of his
palace and kingdom, that of all these good things
nothing should be left which should not be carried
as trophies to the city of Babylon ;
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. We have the fulfill-
ment of this prediction in the verses before us. It
is probable that Daniel and his companions were
made eunuchs ;
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 this term had come to signify office

rather than condition.
The word children, as applied to these captives,
CHAPTER 7, VERSES 5-5. 29
is not to be taken in the sense to which it is limited

at the present time. It included youth also. And
we learn from the record that these children were
already skillful in all wisdom, cunning in knowl-
edge, 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 educa-
tion, and their bodily and mental powers were so
far developed that a skillful reader of human nat-
ure 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, the
liberality, and the tender-heartedness, of the rising
king Nebuchadnezzar.
First, instead of choosing, like the later Persian
king, Ahasuerus, young women for the gratification
of his passions, he chose young men who should be
educated in all matters pertaining to the kingdom j
that he might have efficient help in administering

its affairs.
Secondly, 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.
Thirdly, he continued this liberal treatment for
the space of three years. Thus they had all the
advantages which the kingdom afforded. Though
captives, they were royal children, and they were
treated as such by the humane king of the Chal-
deans.
30 THOUGHT'S ON DANIEL.
. The question arises why 'these persons were at

once selected to take part, after suitable prepara-
tion, in the affairs of the kingdom. Were there
not enough native Babylonians to fill these places
of trust and honor ? It could have been for no
other reason than that the king knew that the
Chaldean youth could not compare with those of
Israel in ingenuity, wit, quickness of perception,
and every excellence, both mental and physical.
" "
And if this is so," says Henry, what a shame
that a people of so much wit should not have had
wisdom and grace enough to keep from falling
under the displeasure of the Almighty, and being
led into captivity." This will apply to the fathers,
more than to these children who thus suffered on
account of the iniquities of their- ancestors.
VERSE 6. Now among these were of the children of

Judah, Daniel, Hananiah, Mishael, and Azariah 7 unto : :
whom the prince of the eunuchs 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.
This change of names was probably made on ac-

count of the signification which they bore. Thus,
Daniel signified in the Hebrew, God is my Judge ;
Hananiah, Gift of the Lord ; Mishael, He that is a

strongGod 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 wor-
CHAPTER 7, VERSES 6-16.
ship 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 Venus was wor-
shiped and Abed-nego, Servant of the shining fire,
;
which they also worshiped.
VERSE 8. But 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 wliich are of your
sort then shall ye make me endanger my head to the king.
?
11. said Daniel to Melzar, whom the prince of the eu-

Then
nuchs had set over Daniel, Hananiah, Mishael, and Azariah,
12, Prove thy servants, I 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 coun-
tenance 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 the end of ten days their countenances appeared
fairer and fatter in flesh 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 won-

derfully free from bigotry. It seems that he took
no means to compel his royal captives to change
their religion. Provided they had
was sufficient for him, whether it was 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 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 in this respect from
the fare he proposed to adopt. But it was gen-
erally the case that the meat used by the kings and
princes of heathen nations, they being the high
priests of their religion, was first ottered in sacrifice
to idols,and the wine they used, poured out as a
them and again, some of the meat
libation before ;
of which they made use, was pronounced unclean
by the Jewish law and on either of these grounds

;
Daniel could not, consistently with his religion, par-

take of these articles hence he requested, not from
;
any morose or sullen temper, but from conscien-

tious 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 eu-

nuchs 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
GHAPTEli /, VELi&ES 6-16. 33
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 was hon-
estly supposed would be the best for them, inas-
much as the prince of the eunuchs thought that a
departure from would render them poorer in
it
flesh andless 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 ifthey maintained good physical con-
ditions, 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, Toy whatever
means could be done, the very best mental and
it
physical development that could be attained. How

different this from the bigotry and tyranny which
usually hold supreme control over the hearts of

those who are clothed with absolute power. In the
character of Nebuchadnezzar we shall find many
things worthy of our highest admiration.
Daniel requested pulse and water for himself and
three companions. Pulse was a vegetable food of
the leguminous kind, like peas, beans, etc. Bagster
"
says, Zeroim denotes all leguminous plants, which
are not reaped, but pulled or plucked, which, how-
ever 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
3
whole course of their training for the duties of the

palace. Their increase in flesh and improvement
in countenance, which took place during these ten
days, can hardly be attributed to the

natural result
of the diet ; for it would not produce such marked
effects in so short a time. We think it more nat-
ural to conclude that this result was produced by a

of the Lord, as a token of his
special interposition
approbation of the course on which they had en-
tered, course, if persevered in, would in proc-
which
ess 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 gave 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 be-
fore 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 under-
standing, that the king inquired of them, he found them ten

times better than all the magicians and astrologers that 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 understanding in visions and dreams. Remark-
able instances, the record of which is here omitted,
had doubtless proved his gift in this direction.
Nor does the Lord's dealing with Daniel in this re-
spect prove the others any the less accepted in his
sight. Preservation in the midst of the fiery fur-

CHAPTER /, VERSES 17-21. 35
nace was as good evidence as they could have had of

the divine favor. Daniel probably had some natu-
ral qualifications that peculiarly fitted him for this
work.
The same personal interest heretofore manifested
by the king in these individuals, still continued.
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 qual-
ified to examine others therein. As the result, rec-
ognizing merit wherever 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 firstyear of King Cyrus. This is an instance
of the somewhat singular use of the word unto, or
until, which occasionally occurs in the sacred writ-
ings. It does not mean that he continued no
longer than to thefirst year of Cyrus for he lived

;
some years later. But this is the time to which

the writer wished to direct especial attention, as it
brought deliverance to the captive Jews. In a sim-

ilar way the word is used in Ps. 112 8 and Matt.
:
;
5:18.
II.
THE GREAT IMAGE.

VERSE 1. And in the second year of the reign of Nebu-
chadnezzar, Nebuchadnezzar dreamed dreams, wherewith his
spirit was troubled, and his sleep brake from him.
DANIEL was carried captive 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 reck-
;
oned from the time he commenced to reign alone, on

the death of his father. Hence, the year here men-
tioned 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 had completed his preparation to

participate in the affairs of the Chaldean Empire,
the providence ofGod brought him into sudden and
wonderful notoriety throughout all the kingdom.
(36)
CHAPTER II, VERSE 2. 37
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 king.
The magicians were such as practiced magic, us-

ing the term in its bad sense that is, practiced all
;
the superstitious rights and ceremonies of fortune-

tellers, casters of nativities, 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 east-
ern 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 simply ancient
heathen sorcery revived. The Chaldeans here men-
tioned were a sect of philosophers similar to the
magicians and astrologers, who made physic, div-

inations, etc., their study. All these sects or pro-
fessions 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.
VEKSE 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 Syriac, O King,

live forever ;
tell thy servants the dream, and we will show
the interpretation.
Whatever else the ancient magicians and astrolo-

gersmay have been deficient in, they seemed to have
thoroughly schooled themselves in the art of draw-
ing out sufficient information to form a basis for
some shrewd calculation, or of framing their an-
swers in so ambiguous a manner that they would
be equally applicable, let the event turn either way.
In the present case, true to their cunning instincts,
they called upon the king to make known to them

his dream. If they could get full information re-
specting this, they could easily agree on some inter-

pretation which would not endanger their reputa-
tion. They addressed themselves to the king in
Syriac, a dialect of the Chaldean language which
was used by the educated and polished classes.
From this point to the end of chapter 7, the record
continues in Chaldaic.
VERSE 5. The king answered and said to the Chaldeans,
The thing 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-;
fore 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
;
CHAPTER II, VERSES 5-13. 39
and corrupt words to speak before me, till the time be

changed ;
therefore tell me the dream, and I shall know that
ye can show me the interpretation thereof. 10. The Chal-
deans answered before the king, and said, There is not a man
upon the earth that can show the king's matter therefore ;
thereis 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 requireth, 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 for 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 profession
would warrant him in demanding. Some have se-
verely censured Nebuchadnezzar 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 foretell 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 anything, could they not make
known to the king what he had dreamed ? They
certainly could. And if they were able, knowing the
dream, to give a reliable interpretation thereof,
would they not also be able to make known the
THOUGHTS ON DANIEL.
dream itself when

it had gone from the king ? Cer-
tainly, if therewas any virtue in their pretended
intercourse with the other world. There was there-
fore nothing unjust in Nebuchadnezzar's demand
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 acknowl-
edgment 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 furious. 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 force of the matter had so

passed from his mind that his anger at their du-
plicity should abate, and he either recall the dream
himself, or be unsolicitous whether it were made
known and interpreted or not. And while we can-
not justify the extreme measures to which he re-
sorted, dooming them to death, and their houses to
destruction, we can but

a hearty sympathy
feel
with him in his condemnation of a class of miser-
able impostors. The severity of his sentence was
probably more owing 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 influen-
tial sects. Moreover, they were the learned and
GHA PTER II, VERSES 14-18. 41
cultivated classes of those timesyet 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 votaries might stand in num-
its
bers or position, or however many of them might

be involved in its ruin. The king would be no
party to dishonesty or deception.
VERSE 14. Then Daniel answered with counsel and wis-

dom to Arioch the captain of the king's guard, which was
gone forth to slay the wise men of Babylon. 15. He an-
swered 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 interpretation. 17. Then Daniel went to
his house,and made the thing known to Hananiah, Mishael,
and Azariah, his companions 18 That they would desire
; ;
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 should leave such a powerful impression upon
him as to raise him to the greatest height of anx-
iety,and yet the thing itself be held from his mind.

This led to the complete exposure of the false sys-
tem of the magicians, etc. for when put to the test
;
to make known it was found that they

the dream,
were unable to do what their profession made in-
cumbent on them.
2. It was remarkable that Daniel and his com-

panions, so lately pronounced by the king ten times
better than all his magicians and astrologers, should
not sooner have been consulted, 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 his
mystery. For had he called on Daniel at first, and

had he at once made known the matter, the magi-
cians would not have been brought to the test. But
God would let the heathen systems of the Chal-
deans have 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 prepared to acknowl-
edge 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 had
of the matter was the presence of the executioners
come His own life being thus at
for his arrest.
stake, he would be led to seek the Lord with all his
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
thisvery purpose. Daniel at once went to his three
companions, and engaged them to unite with him in
CHAPTER 77, VEltSES 19-23. 43
desiring mercy of the God of Heaven concerning

this secret. He
have prayed alone, and
could
would doubtless have been heard; but then, as
now, in the union of God's people is prevailing
power and the promise of the accomplishment of
;
that which is asked, is to the two or three who

shall agree concerning it.
VERSE Then was the secret revealed unto Daniel in a

19.
night vision.Then Daniel blessed the God of Heaven. 20.

Daniel answered and said, Blessed be the name of God for-
ever 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 re-

vealeth 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, 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 pe-
titions, 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 wôuld 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, as is sometimes the case, that
prayers are not unavailing though not immediately
THOUGHTS ON DANIEL.
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
watching in the same, the dream itself and the in-
terpretation of it were communicated to him by

the ministry of an angel, abundantly to his satis-
faction." 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 with them and while his ;
prayer not preserved, his responsive thanksgiving

is
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 mercy from the hand of God
fail of its due return of thanksgiving and praise.
Were not ten lepers cleansed ? Where are the
nine ?
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 immediately praised God
;
for having answered his prayer.
Although the matter was revealed to Daniel, he

did not take honor to himself as though it was by
his pray ers alone that this thing had been obtained,
but immediately associated his companions with
himself, and acknowledged it to be as much an an-
CHAPTER II, VERSE 4. 4,5
swer to their prayers as to his own. It was, said

"
he, what we desired of Thee," and thou hast made
"
it known unto us"
24. Therefore Daniel went in unto Arioch, whom
VERSE
the kinghad 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 divination that this revelation
was made they were worthy of just as much con-
;
demnation 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 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, the bands of all the prisoners were loosed.
Acts 16 : 26. For the sake of Paul, the lives of all

that sailed with him were saved. Chap. 27 24. :
These are but specimens of the countless instances

all along the track of time in which the wicked
have been benefited by the blessings of the right-

eous. Well would it be if
they would remember
the obligations under which they are thus placed.
And what saves the world now ? For whose sake
spared ? For the sake of the few right-
is it still
eous persons who are yet left. Remove these, and

how long would the wicked be suffered to run their

guilty career ? No longer than the Sodomites were
suffered, after Lot had departed from their polluted
and polluting presence. Yet the wicked will de-
spise, ridicule, and oppress, the very ones on whose
account it is that they are still
permitted the en-
joyment of life and all its blessings.
VERSE 25. Then Ariocli brought in Daniel before the king

in haste, said thus unto him, I have found a man of the
and
captives of Judah, that will make known unto the king the
interpretation.
It is evera characteristic of ministers and court-

iers to ingratiate themselves with their sovereign.
So here Arioch represented that he had found a
man who could make known the desired interpre-
tation ; though with great disinterestedness in
as
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.
VERSE 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 1 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
soothsayers,
show unto the king 28 But there is a God in Heaven that
; ;
revealeth secrets, and maketh known to the king Nebuchad-

CHAPTER II, VERSES 29, 30. 47
nezzar 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
experience, the king seems to have questioned Dan-
iel's ability, so
young and inexperienced, to make
known a matter in which the aged and venerable
magicians and soothsayers had utterly failed. Dan-
ieldeclared plainly that the wise men, the astrol-
ogers, the and magicians, could not
soothsayers,
make known this It was beyond their
secret.
power. Therefore the king should not be angry

with them, nor put confidence in their inefficient
superstitions. 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 Nebuchadnezzar 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 re-
vealed to me for any wisdom that I have more than any liv-
ing, 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 fill
up the present with folly and de-
bauchery, 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; doubtless that he might the better know

how to make a
wise improvement of the present.
For this reason God gave him this dream, which we
must regard as a token of the divine favor toward
this king as there were many other ways in which
;
the truth involved in his dream could have been

brought out, equally to the honor of God's name >
and the good of his people at that time, and the

benefit of subsequent generations. Yet God would
not work for the king independently 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 dis-
claimed 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
high Heaven, he informed him indirectly that, al-
though the dream had been given to him, it was
not for his sake altogether that the interpretation
was sent, but for their sakes through whom it
should be Ah God had some serv-
made known. !
ants there, and was for them that he was work-

it
ing. 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 interpretation of his dream, probably not even
the dream itself. Thus, when traced to their
source, all favors, upon whomsoever bestowed, are
B.C.
677
PLATE L IMAGE OF DANIEL II.

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 thing of
revealing the king's dream to Daniel, he accom-
plished 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 con-

spicuously before the Chaldean nation the knowl-
edge 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 exalted his
servants in their eyes.
VERSE 31. Thou, O King, sawest, and behold a great im-

age. 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 bellyand 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 be-
came 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 mount-
ain, and filled the whole earth,
Nebuchadnezzar, according to the Chaldean relig-

ion,was an idolater. An image was an object which
would at once command his attention and respect.
Moreover, earthly kingdoms, which, as we shall here-
after see, were represented by this image, were ob-
jects of esteem and value in his eyes. With a mind
4
50 THOUGHTS ON DA itIEL.
unenlightened by the light of revelation, he was un-

prepared to put a true estimate upon earthly wealth
and glory, and to look upon earthly governments in
their true light. Hence the striking harmony be-
tween the estimate which he put upon these things,
and the object by which they were symbolized be-
fore him. To him they were presented under the
form of a great image, an object in his eyes of re-
spect and admiration. With Daniel, the case was far
^different
;
and to him these same earthly kingdoms
were afterward shown under the form of cruel and
ravenous wild beasts.
But how admirably adapted was this representa-
tion to convey 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 Nebuchad-
nezzar the utter emptiness and worthlessness of
earthly pormp and glory and how could this be
;
more impressively done than by an image commenc-

ing with the most precious of metals, and continually
descending to the baser, till we finally have the
coarsest and crudest of metals, iron, mingled with
the miry clay ;
the whole then dashed to pieces, and
made like the chaff, no good thing in it, but
empty
altogether lighter than vanity, and finally blown
away where no place could be found for it, after
which something durable and of heavenly worth oc-
cupies 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,
VHAPTEH II, VEXSES 36-38. ; 51
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.

VERSE 36. This is the dream; and we will tell the inter-
pretation thereof before the king. 37. Thou, O King, art a
king of kings; for the God of heaven hath given thee a

kingdom, power, and strength, and glory. 38. And where-
soever 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 thee ruler over them all. Thou art this head of
gold.
Now opens one of the sublimest chapters of human

history. Eight short verses of the inspired record
tell the whole story; yet that story embraces the
history of this world's pomp and power. few A

moments will suffice to commit it to memory, yet the
period which it covers, dating from twenty-four
centuries in the past, reaches on down 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 compre-
1
hensive that it embraces ah this yet it is so minute;
that it gives us all the great outlines of earthly king-

doms from that time to this. Human wisdom never
devised so brief a record which embraced so much.
Human language never set forth, in fewer words, a
greater 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 to the words of the prophet,

as he informed him that he, or rather his kingdom, the
king being here put for his kingdom (see the following
verse), was the golden head of the magnificent 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 to them

the adorable object upon which they would lavish
their richest treasures, and bestow their best devo-
tions. 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 posi-
tion by his own power and wisdom, and would enlist
the gratitude of his heart toward the true God.

The Babylonish Empire, this head of gold, was
founded by Belesis, called also Nabonassar, and in the
Scriptures called Baladan, B. c. 747. Arising from
the ancient Assyrian Empire, founded by Nimrod,
Gen. 10 9, 10, which had governed Asia for about
:
thirteenhundred years, it reached the summit of its

glory under Nebuchadnezzar, who added to his orig-
inaldominions the provinces of Asia Minor, Phoenicia,
Egypt, Syria, and Palestine. These, with the empire
of Babylon proper, embraced all the then known
world of any national influence or power. See
"
Prideaux's Connexion."
We do not take it to be necessary that Babylon,
to be called a universal kingdom, should have had
every class of people and every country in the world
absolutely under its sway for this was not in a strict

;
sense the fact with any one of the kingdoms which

are called in history universal kingdoms. Babylon
never conquered Grecia nor Rome but Rome was ;
founded before Babylon had risen to the climax of its

power. Rome's position and influence, 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 fulfillment of proph-
ecy. We must place ourselves with the prophet,
and view these kingdoms from the same stand-point.
We shall then, as is right, consider 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 interpreta-
tion that nations are not particularly noticed in
prophecy until they become so far connected with the

people of God that mention of them becomes neces-
sary to make the records of sacred history complete.
When this case with Babylon, it was the
was the
great and overtowering object in the political world.
In the prophet's eye, it
necessarily eclipsed all else ;
and he would naturally speak of it as a kingdom
having rule over all the earth. So far as we know,

provinces or countries against which Babylon did
all
move in the height of its power were subdued by its

arms. In this sense, all were in its power. And this
will explain the somewhat hyperbolical language of
verse 38. That there were some portions of territory
and considerable numbers of people unknown to his-
as it then
tory and without the pale of civilization
existed, which were neither discovered nor subdued,
isnot a fact of sufficient strength or importance to
condemn the expression of the prophet, or to falsify
the prophecy.
In 677, B. c., Babylon became connected with the
people of God by the capture of Manasseh, king of
Judah, and is at this point introduced into prophecy.
The character of this empire is indicated by the
nature of the material in that portion of the image
by which it was symbolized the head of gold. It
was the golden of a golden age.
kingdom Babylon,
its metropolis, towered far above all its later rivals.
Situated in the garden of the East, laid out in a per-
fect 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, 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 each way, every one straight and
level, and fifteen miles in length its two hundred
;
and twenty-five square miles of inclosed surface, di-

vided as just described, and 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 hanging gardens, rising ter-

race above terrace, till they equaled in height the

walls themselves, its temple of Belus, three miles in
circumference, its two kingly palaces, one three and
a and the other eight miles in circumference,
half,
with its subterranean tunnel under the river Euphra-
tes connecting these two palaces, its perfect arrange-
ments 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, she sat, a queen in
"
peerless grandeur, the glory of kingdoms, the beauty
of the Chaldees' excellency," fit capital of that king-
dom which constituted the golden head of this great
historic image.
Such was Babylon, with Nebuchadnezzar youth-
ful, bold,vigorous, and accomplished, seated upon its
throne, when Daniel entered its impregnable walls to
serve a captive for seventy years hi its gorgeous pal-
aces. 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 re-
membered 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 earthly powers shall give way 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 chil-
dren of God, from least to greatest, from first to last,
are soon to enter ;

a city not merely sixty miles in
circumference, 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 handsome 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 peans of

victory over death and the grave, which ransomed
multitudes shall raise whose light is not the inter-
;
mittent light of earth, but the unceasing and ineffa-

ble 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 the chilling words of bondage, serv-
itude, and oppression shall weigh down their spirits
but where the sweet words, home, freedom, peace'
purity, unutterable bliss, and unending life, shalj
thrill their bosoms with delight forever and ever.
Yea, our mouths shall be filled with laughter, and our

tongue with singing, when the Lord turns again the
captivity of Zion. Ps. 126 :
1, 2.
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.
It is almost with a feeling of regret, as we look

at Babylon, raised to such a pinnacle of splendor,
by so much care, and pains, and labor, that we turn

to look at the picture of her downfall and desola-
tion. But we must remember that the Chaldeans
were the oppressors of God's people, and were guilty
of iniquities which challenged retribution at the
hand of high Heaven. So said the Lord by the
"
prophet : And it shall come to pass, when seventy
years are accomplished, that I will punish the king
of Babylon, and that nation, saith the Lord, for
their iniquity, and the land of the Chaldeans, and
will make it perpetual desolations." Jer. 25 12. :
Nebuchadnezzar reigned forty-three years, and

was succeeded 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, Na- ;
bonadius, the Belshazzar of Daniel, son of Evil-

merodach, and grandson of Nebuchadnezzar, with
whom that kingdom came to an end.
In the year of Neriglissar, only two years
first
from the death of Nebuchadnezzar, broke out that

fatalwar between the Babylonians and the Medes,
which was to result in the utter subversion of the
Babylonian kingdom. Cyaxeres, king of the Medes,
who is called Darius in Daniel 5 31, summoned to
:
his aid his nephew, Cyrus, of the Persian line, in

his efforts against the Babylonians. The war was
prosecuted with uninterrupted success on the part
of the Medes and Persians, until, in the sixteenth
year of 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 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 sub-
jection. And
according to all human calculation,
they had good ground for their feelings of security.
Never, according to human 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 was waiting and
watching for their destruction around their be-

leaguered walls. But God had decreed that that
proud and wicked city should come down from her
throne of glory and his decrees, what mortal arm
;
can hinder ?
In their very feelings 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 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 stronghold
of his enemy. To do this, the water must be

turned aside. For this purpose he dug an immense
trench around the city, and 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 entered the city ;
and the
third, where it came
with instructions that
out,
when, in the darkness of the night, they found the
river fordable, they should enter its channel, and
immediately urge their way 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 river was turned into the lake mentioned
above, Cyrus also opened the trench he had dug
around the city, drawing off the surplus water into
that, which soon made the river fordable, and the
soldiers detailed for that purpose, followed its chan-
nel into the heart of the city of Babylon.
But would have been in vain, had not the
all this
whole on that eventful night, given themselves

city,
over to the most reckless carelessness and presump-
tion, 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 a great Jbeight, and of equal
thickness with the outer walls. In these walls
were huge gates of solid brass, debarring all en-
trance from the river bed to any and all of the
twenty-five streets that crossed the river, when

closed and guarded ;

and had they been thus closed
at time, the soldiers of Cyrus might have
this
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, if
they had seen the dark forms of their armed foe
stealthily threading their way to the citadel of
their strength. But no one noticed that the river
suddenly became emptied of its waters; 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 king-
dom 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 the city by falling upon the royal

in
guards in 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
tyrannical and beastly life. This feast of Belshaz-
zar 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 Chaldeans

slain. And Darius the Median took the kingdom,
being about threescore and two years old."

Thus the division of the great image was
first
completed. Another kingdom had arisen, as the

prophet had declared. The first installment of the
prophetic dream was fulfilled.
But before we take our leave of Babylon, let us
briefly glance forward to the end of its melancholy
fall. It would naturally be supposed that the con-
queror, 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. To this end,
it must first be deserted.
Cyrus removed the im-
perial seat to Susa, a celebrated city in the province
of Elam, east by south from on the banks
Babylon,
of the river Choaspes, a branch of the This
Tigris.
was probably done, says Prideaux (i. 180), in the
first year of his sole
reign. The pride of the
Babylonians being particularly provoked by this
act, in the fifth year of Darius Hystaspes, B. c. 517,
they rose in rebellion, which brought upon them-
selves again the whole
strength of the Persian
Empire. The city was once more taken by strat-
agem. 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 mutilating him. In this way he
won the confidence of the Babylonians till they at
length made him chief commander of their forces ;
whereupon he betrayed the city into the hands of

his master. And that they might ever after be de-
terred from rebellion, Darius impaled three thou-
sand of those who had been most active in the re-
volt, 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 this act, it was

exposed to theleft
ravages of every hostile band. Xerxes, on his re-

turn from Greece, plundered the temple of Belus of
its immense wealth, and then laid the lofty struct-
ure in ruins. Alexander the Great endeavored to

rebuild but after employing ten thousand men
it ;
two months to clear away the rubbish, he died in the

midst of a beastly debauch, and the work was sus-
pended. In the year 294, B. c., Seleucus Nicator
built the city of New Babylon in its neighborhood,
drawing from the old city inhabitants and material

for the new. Now almost exhausted of inhab-
itants, neglect and decay were telling fearfully
upon the ancient city. The violence of Parthian
princes hastened its ruin. About the end of the

fourth century, it was used by the Persian kings as
CHAPTER 11, VERSE 39.
an inclosure for wild beasts. At the end of the

twelfth century, according to a celebrated traveler,
the few remaining ruins of Nebuchadnezzar's pal-
ace 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 are left to mark the spot where
once stood the largest, richest, and proudest city
the earth has ever seen. Thus the ruin of great
Babylon shows us how accurately God will fulfill
his word, and stamps upon the brow of skepticism
the infamous brand of willful blindness.
"
And after thee shall arise anotherkingdom in-
ferior to thee." The use of the word kingdom, here,
shows that kingdoms, and not particular kings, are
represented by the different parts of this image; and
"
hence, when it was said to Nebuchadnezzar, Thou
art this head of gold," the kingdom, not the king,
was meant.
The succeeding kingdom, Medo-Persia, is the one
which answers to the breast and arms of silver. 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 Egean Sea to the

River Indus, and thus erected the most extensive
empire that the world had, up to that time, seen.
But it was inferior in wealth, luxury, and magnifi-
cence.
Whether it was designed as the fulfillment of the
prophecy or not, it is at least an interesting eo-inci-

dence that the kingdom, answering to that portion

of the image where the two arms are located, was
composed of the union of two nationalities, the Medes

and Persians. And this is rendered the more signifi-
cant from the fact that this feature is distinctly
marked in the other symbols representing the same
empire, namely the bear of chapter 7, and the ram
of chapter 8. This fact is not observable in other
symbols of the fourth kingdom ; and the two legs, as
we shall see, cannot be taken to represent two divis-
ions in that empire.
Viewed from a scriptural standpoint, the prin-
cipal event under the Babylonish Empire, was the
captivity of the children of Israel so the principal
;
event under the Medo-Persian kingdom, was their

restoration to their own land. At the taking of
Babylon, B. c. 538, Cyrus, as an act of courtesy, had
assigned the first place in the kingdom to his uncle,
Darius. But, two years afterward, B. c. 536, occurred
the death of Darius; and in the same year also
died Cambyses, king of Persia, Cyrus' father.
By
these events, Cyrus was left sole monarch of the em-
pire. In which closed the seventy years'
this year,
captivity, was issued the famous decree of Cyrus for

the return of the Jews, and the rebuilding of their
temple. This was the first installment of the great

decree for the restoration and building again of Je-
rusalem, which was completed in the seventh year
of the reign of Artaxerxes, B. c. 457, and marked
the commencement' of the 2300 days of Dan. 8, as
and most impor-
will hereafter appear, the longest
tant prophetic period mentioned in the Bible.
CHAPTER //, VERSE 89.
(55
After a reign of seven years, Cyrus left the king-

dom to his son, Cambyses, called Ahasuerus in Ez.
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 tillthe year B. c, 336, as follows :
Smerdis, the Magian, seven months, called Arta-

xerxes in Ez. 4 the year B. c. 522
: Darius
7, in ;
Hystaspes, from 521 to 486 Xerxes, from B. C.

B. C. ;
485 to 465 Artaxerxes Longimanus, from B. C. 464

;
to 424 Darius Nothus, from B. c. 423 to 405 Ar-

; ;
taxerxes Mnemon, from B. c. 404 to 359 Ochus, from ;
B. c. 358 to 338 ; Arses, from B. c. 337 to 336. The

year 335 is set down as the first of Darius Codoman-
nus, 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 have been his. But it was his
ill fortune to have to contend with one who was an
agent in the fulfillment of prophecy, and no qualifi-
cations, 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 formidable enemy, Alexander, prepar-
ing to dismount him from it.
The cause and particulars of the contest between
the Greeks and Persians we need not stop to follow.
The deciding point was reached on the field of
Arbela, B. c. 331, in which the Grecians, though only
5
THOUGHTS ON DANIEL.
one to twenty in number, as compared with the

Persians, were entirely victorious; and Alexander
thenceforth became absolute lord of the Persian em-
pire to the utmost extent 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 involve in
their fulfillment 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 numer-
ous 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 elude the grasp of his swiftly following foe.
At length two traitors, Bessus and Nabarzanes, seized
the unfortunate prince, shut him up in a close cart,
and with him as their prisoner toward Bactria.
fled
It was their purpose, if Alexander pursued them, to
purchase their own safety by delivering up their
king. Hereupon Alexander, learning of Darius'
dangerous position in the hands of the traitors, im-

CHAPTER //, VERSE 39. 67
mediately put himself with the lightest part of his

army upon a forced pursuit. After several days'
hard march, he came up with the traitors. They
urged Darius to mount on horseback for a more
speedy flight. Upon his refusing to do this, they
gave him several mortal wounds, and left him dying
in his cart, while they mounted their steeds and
rode away.
When Alexander came up, life was extinct. 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,
possessed of many noble and generous qualities, was
seated upon the throne of universal empire. Disas-
ter, overthrow, and desertion, had come suddenly
upon him. His kingdom had been conquered, his
treasure seized, and his family reduced to captivity.
And now, by the hand of traitors, he
brutally slain
lay a bloody corpse in a rudecart. The sight of the
melancholy 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 beconveyed 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 his last formidable foe. Thenceforward he could
spend his time in his own manner, now in the enjoy-
ment of rest and pleasure, and again in the prosecu-
tion of some minor conquest. He entered upon a

pompous campaign into India, because, according to
Grecian fable, Bacchus and Hercules, two sons of
Jupiter, whose son he also claimed to be, had done
the same. He conquered all that there was any
conquering, and then is said to have
necessity for
wept that he had not another world to conquer.
For what ? That he might do good to his fellow-
men, bless and elevate the race, and ameliorate their
woes ? No but to gratify his own insatiable thirst
;
for power, and to pander to his ungovernable lusts.

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 com-
pany of his courtiers, all in a state of beastly intoxi-

cation, sallied out, torch in hand, and fired the city
and palace of Persepolis, one of the 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, he, having sat through one long drinking
spree, was immediately invited to another, when,
after drinking to each of thetwenty guests present,
he twice drank says history, incredible as it may
full,
seem, the Herculean cup containing six of our quarts.

He thereupon fell down, seized with a violent fever,
CHAPTEH II, VEMtiE 40.
of which in a few days after, he died, in the very

prime of life, aged 33.
Such was Alexander, whom the fulsome pages of
"
history style the great." If vice, and cruelty, and
vain-glory, and love of power, and thirst for blood,
constitute greatness, he was great; if otherwise, he
was a monster, the more monstrous because his. pow-
ers of mind, some of which he possessed to a remark-
able degree, were prostituted to unholy ends. But he
was an agent in the hands of God in the fulfillment
of his word and when that work was accomplished,
;
he was cast away as a loathsome thing, unworthy

of any further notice.
The progress of the Grecian Empire, we need not
svop to trace here, since its distinguishing features
will claim more particular notice under other proph-
ecies. Daniel thus continues in his interpretation of
the great image :
40. And the fourth, kingdom shall be strong as

VERSE
iron forasmuch as iron breaketh in pieces and subdueth all
;
things and as iron that breaketh all these, shall it break

;
in pieces and bruise.
Thus in the application of this prophecy

far
there a general agreement among expositors.
is
That Babylon, Medo-Persia, and Grecia, are repre-

sented respectively by the head of gold, the breast
and arms of silver, and the sides of brass, is ac-
knowledged by all. But with just as little ground

for diversity of views, there is still a difference of
opinion as to what answers to the fourth division

of the great image, the legs of iron. On this point
we have only to inquire, What kingdom did suc-

ceed Grecia in the empire of the world ? for the
legs of iron denote the fourth kingdom in the se-

ries. The testimony of history is full and ex-
plicit on this point. One kingdom did this, and
one only and that was Rome. It conquered Gre-
;
cia; it subdued all things; like iron it broke in

pieces and bruised. Gibbon, though perhaps un-
conscious of the fact, used the very figure of the
prophecy, when describing this empire. He says:

" The armsof the Republic, sometimes vanquished in
battle,always victorious in war, advanced with rapid steps

to the Euphrates, the Danube, the Rhine, and the ocean;
and the images of gold, or silver, or brass, that might serve
to represent the nations or their kings, were successively
broken by the iron monarchy of Rome."
At the opening of the Christian era, this empire

took in the whole south of Europe, France, Eng-
land, the greater part of the Netherlands, Switzer-
land,and the south of Germany, Hungary, Turkey,
and Greece not to speak of its possessions in Asia
;
and Africa. Well, therefore, may Gibbon add:

" The Romans
empire of the filled the world. And when
that empire fell into the hand 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 de-

kingdom is
scribed unqualifiedly as strong as iron. And this

was the period of its strength, during which it has
been likened to a mighty Colossus, bestriding the
CHAPTER II, VERSES 41, J&. 71
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 potters' 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 mixed with miry clay.

sa\vest the iron
42. And were part of iron, and part
as the toes of the feet
of clay, so the kingdom shall be partly strong, and partly
broken.
The elementof weakness symbolized by the clay,
pertains to the feet equally with 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 disrup-
tion into ten kingdoms.
The iron legs of the image terminate, to main-
tain its consistency with the
ordinary operations of
nature, 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
belonged, was finally
divided into ten parts. The question therefore nat-
urally arises, do the ten toes of the image represent
the ten divisions of the Roman To those
?
Empire
who prefer what seems to be a naturaland straight-
forward interpretation of the word of God, it is a
matter of no little astonishment that any question

should be raised here. To take the ten toes to
represent the ten kingdoms into which Rome was
divided, so easy, consistent, and natural, that it
is
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 mis-
leading the anxious inquirer who wishes to know

his whereabouts on the great highway of time.
We can but briefly notice his positions. They
are, 1. That the third kingdom was Grecia only
during the lifetime Alexander. 2. That the fourth

kingdom was Alexander's successors. 3. That the
latest point to which the fourth kingdom could ex-
tend, 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 Em-
pire to the single reign of Nebuchadnezzar, or that
of Persia to the reign of Cyrus, as to confine the
third kingdom, Grecia, to the reign of Alexander.
CHAPTER //, VEUSES 41, J&. 73
2. Alexander's successors did not constitute an-

other kingdom, but a continuation of the same, or
Grecian division of the image. For in this prophecy,
the succession of kingdoms 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
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 Prof. C., the fourth em-
pire 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 intro-
;
duction of the fifth kingdom, as will in due time

appear. Here he overlooks almost the entire dura-
tion of the third division of the image, confound-
ing 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 chap. 7, and the

four horns of the goat of chap. 8.
" "
Territorially," continues Prof. 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 king-
doms 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 fur-
ther 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 king-

doms ?
Only by conquest. And Rome did the
same. Hence, so far as the territorial require-
ments of the professor are concerned, Rome could
be the fourth kingdom as well as Grecia could be
the third.
"Politically," he adds, "it should be the immedi-
ate successor of Alexander's empire, chang- . . .
ing 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 Now analogy requires that the fourth
it.
kingdom, instead of being composed of a fragment

of this Grecian Empire, should possess a nationality
of its own, distinct from the other three. And this
we Romans, and in them alone, But,
find in the
The grand fallacy which underlies this whole
3.
system of misinterpretation, is the too commonly

taught theory that the kingdom of God was set up
at the first advent of Christ. can easily be seen
It
how fatal to this theory is the admission that the
fourth empire is Rome. For it was to be subse-
quently to the division of that empire that the God
of Heaven should set up his kingdom. But the di-
CHAPTER II, VERSES ^-,#5. 75
vision of the Roman Empire into ten parts was not

accomplished until A. D. 483 ; consequently the king-
dom of God could not have been set up nearly five
hundred years before. 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 the earth, must be maintained at
all hazards.
Such is the ground on which our opponents seem,
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 in-
significant period of about eight years For this, !
he endeavors to prove that the fourth empire 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 it,
utterly regardless of how much better material he
might find outside of his little inclosure, to answer
to a fulfillment of the prophetic record. Is such a
course logical ? Is the time the point to be first es-
tablished ? No ;
the kingdoms are the great feat-
ures of the prophecy ;
and we are to look for
them ;
and when we find them, take them where
they are. Let them govern the time, not the time
govern them.
But that view, which is the cause of all this mis-
application 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, it is dashed in pieces. Violence 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 ? Noth-
of the kind. It is blown off, removed away, as
ing
incompatible and unavailable material 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 an-
other. Yet all this is not called smiting or break-
ing in pieces.
When Persia conquered Babylon, and Greece Per-
neither of the conquered empires is said to have
sia,
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
CHAPTER II, VEltlSES 41, 42. 77
image is smitten with 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 of so much more violence and force and
power than the overthrow of one nation by an-
other through the strife of war, that the latter is
not worthy even of mention in connection with it.
The subjugation of one nation by another by war,

isa 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 with-

out hands.
Yet what is this smiting of the image made to
mean by the theory under notice ? Oh, the peace-
ful introduction of the gospel of Christ ! the quiet
spreading abroad of the light of truth the gather- !
ing 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 unpretend-
!
ing 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 ab-
surd ! Were ever two events more unlike ? Had
the object been to find two scenes the exact oppo-
sites of each other, it would have been fully met in
the comparison of these two events but that any

;
one should seriously contend that these are one and

the same thing, is one of the anomalies of human
reasoning ; or, rather, it is one of the unpardonable

inconsistencies to which men will sometimes resort, to
save a theory.
From this digression we 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 vision of
the four beasts of chapter 7. The fourth beast of
chap. 7 represents the same as the iron legs of the

image. The ten horns on the beast of course corre-
spond 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 in-
dependent kingdoms as the beasts themselves ;

for
the beasts are spoken of in precisely the same man-
"
ner ; namely, as four kings which should arise."
Verse 17. They do not denote a line of successive
kings, but kings or kingdoms which exist contempo-

raneously for three of them were plucked up by
;
the little horn. The ten horns, beyond controversy,

represent the ten kingdoms into which Rome was at
last divided. 2. We have seen that in Daniel's in-
of the image he uses the words

terpretation king and
kingdom, 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 the king-
dom of God is set be a plurality of
up there will
kings existing contemporaneously. It cannot refer

CHAPTER II, VERSES 41, W* 79
to the four preceding kingdoms ;

for it would bo ab-
surd to use such language in reference to a line of
successive kings, since it would be in the days of
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 division 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.
As the view that we are left in such uncertainty
would cast a serious imputation upon the prophecy,
we are held to the conclusion that the ten toes of
the image denote the ten parts into which the Ro-
man Empire was divided, between the years A. D.
356 and A. D. 483. These divisions were estab-
lished respectively by the Huns, A. D. 356 ;
Ostro-
goths, 377; Visigoths, 378; Franks, 407; Vandals,

407; Suevi, 407; Burgundians, 407; Heruli, 470;
Anglo-Saxons, 476; and Lombards, 483. This
enumeration of the ten kingdoms is that given by
Machiavel, in his History of Florence, lib. i, who
is, says Dr. Hales, "the best, because the most
unprejudiced, authority." The dates are furnished
by Bishop Lloyd and
;
the whole is approved by
Bishop Newton, Faber, and Dr. Hales.
As the view is presented that the ten toes of the
image denote the ten kingdoms, we are sometimes
met with the objection that Rome, before its di-
vision into ten kingdoms, was divided into two
parts, the Western and Eastern Empires, corres-
ponding 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 should have 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, the toes must denote

division also. It 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 its ten parts.
The fallacy, however, which forms the basis of
this objection, is the view that the two legs of the
image do signify the separation of the Roman Em-

pire into its eastern
and western divisions. To this
view there are several objections.
1. Rome, from the very beginning of its history,
was represented by the two legs and if these de-

;
note division, it should have been divided from the

very commencement of its history. This claim is
sustained by the other symbols. Thus the division,

or the two, elements of the Persian kingdom, de-
noted by the two horns of the ram, Dan. 8 20, by :
the elevation of the bear upon one side, Dan. 7 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 of its introduction
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 de-
noted 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 con-
clude that it was not the design of the image to
represent such a division.
But, it may be asked, why not suppose the two
legs to denote division as well as the toes ? Would
it not be just as inconsistent to say that the toes
denote division and the legs do not, as to say that

the legs denote division and the toes do not ? We
answer that the prophecy must govern our
itself
conclusions in this and whereas it says

matter ;
nothing of division in connection with the legs, it

does introduce the subject of 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
iron the other ;
for after the kingdom was broken,
no one of the fragments was as strong as the orig-
inal iron, but all were in a state of weakness de-
6
noted by the mixture of iron and clay. The con-

clusion is inevitable, therefore, that the prophet has
here stated the cause for the effect. The introduc-
tion 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 inti-
;
mated in the sudden mention of a plurality of con-

temporaneous 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 di-

vision as herein claimed.
3. Each of the four monarchies had its own par-
ticular territory, 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 Ro-
man 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 rep-
resented 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 sym-
bol to make it a fit and accurate representation of
historical events.
VERSE 43. And whereas thou sawest iron mixed with

miry clay, they shall mingle themselves with the seed of
CUAPTEM II, VERSE 43.
men : but they shall not cleave one to another, even as iron
is not mixed with clay.
With Rome, fell the last of earth's universal em-

pires. Heretofore the elements of society had been
such that it had been 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 dom-
inant throne could send forth his will as law to all
the nations of the earth. When Rome fell, such
possibilities forever passed away. Crushed beneath
the weight of its own
vast proportions, it crumbled
to pieces, never to be united again. The iron was
mixed with the clay. Its elements have lost the
power of cohesion, and no man, nor combination of
men, can again consolidate them. This point is so

well set forth by another that we take pleasure in
quoting his words :
"From this, its divided state, the first strength of the

empire 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 was to continue, in this tenfold

it. It
division, until the kingdom of stone smote it upon its feet,

broke them in pieces, and scattered them as the wind does
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 four-
teen hundred years, this toiifold division has existed. Time
and again men have dreamed of rearing on these dominions
one mighty kingdom. Charlemange tried it. Charles V.

triedit. Louis XVI. tried it. Napoleon tried it. But nei-
ther 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
l
one. Partly strong and partly broken,' was the prophetic
description. And such, too, has been the historic fact con-
cerning them. With the book of history open before you,
I ask you, Is not this an exact representation of the reman ts
of this once mighty empire 1 It ruled with unlimited
power.
Itwas 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 di-
mensions 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
together.
'
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, shall mingle themselves with the seed of
'They
men '
marriages shall be formed, in hope thus to con-

i. e. ,
solidate 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 fulfillment 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 his-
tory has recorded in our own day, is in the case of Napoleon.
He ruled in one of the kingdoms Austria was another. He ;
sought to gain by alliance what he could not gain by force,

i.
e., to build up one mighty, consolidated 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 would not remain so.
*
They shall not cleave one to

The nature of the substances forbids them to do
'
another.
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 to mingling in both cases. But it was to be
abortive. And how marked the emphasis with which history
affirms this declaration of the word of God!" Wm. New-
ton, Lectures on the First Two Visions of the Book of Daniel,
pp. 34-36.
Yet with all these facts before, them, assert-
ing their power through the overturning^ 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, now of waning years, and de-
even
clining prestige, as "the destined monarch of the
world." Vain is the breath they spend in promul-
gating such a theory, and delusive the hopes or

fears they may succeed in raising over such an ex-
pectation.*
*
Shortly after this language was permed, Napoleon IIL, this
VKRSE 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 piecesand consume all these kingdoms, and
it 45. Forasmuch as thou sawest that
shall stand forever.
the stone was cut out of the mountain without hands, and
that it brake in pieces the iron, the brass, the clay, the sil-
ver, 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 sublime scene here predicted,
we shall have reached the end of human history.
The kingdom of God! grand terminus of this
world's sad, degenerate, and changing career !
Transporting change, for all the righteous, from
gloom to glory, from strife to peace, from sin to

holiness, from death to life, from tyranny and op-
pression to the" happy freedom and blessed privi-

leges of a heavenly kingdom 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 sur-
;
passing value of this heavenly boon. We do not
"destined monarch of the world"! was dethroned, and died in

ignominious retirement, and his son and heir has since fallen by
the hands of savages in Africa.
CHAPTER II, VERSE 44* 87
say that the exact time is revealed either in this

or any other prophecy but so near an approxima-
;
tion given that the generation which is to see its

is
establishment may mark, unerringly, its approach,

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 Roman
Empire into ten kingdoms ;

which division was ac-
complished, according to Bishop Lloyd, in A. D.

483. The kings, or kingdoms, in the days of which
the God of Heaven is to set up his kingdom, are
evidently these kingdoms which arose out of the

Roman Empire. Then the kingdom of God here
brought to view could not have been set up, as is
popularly claimed, in connection with the first ad-
vent of Christ, four hundred and fifty years before.
But whether we apply this division to the ten king-
doms or not, it is certain that some kind of a division
was to take place in that kingdom before the king-
dom 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 days of Christ, there was
to the
no division of the kingdom 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 the individu-
;
als worshiping at the shrine of ambition, to obtain

supreme control of the empire. The occasional
petty revolts of distant provinces, suppressed with

almost the speed and power of a thunder-bolt, 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 sufficient to forever dis-
prove the view that the kingdom of God,, which
constitutes the fifth kingdom of this series, as
2, was set up at the com-
brought to view in Dan.
mencement 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
existcontemporaneously with earthly governments,
but to succeed them. As the second kingdom suc-
ceeded 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 de-
stroyed, the fragments are removed, the terri-
tory 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 govern-
ments 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.
CHAPTER II, VERSE 44, 9
2. The fifth kingdom is introduced by the stone

smiting the image. What part of the image does
the stone smite ? Ans. 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
it smote it upon the
image, thighs, not upon the
feet, where the prophecy places it.
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 the hands of
Christ but it is a work which the Lord does by
;
his own power without any human agency.

divine
4.
kingdom of God is placed before
Again, the
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 es-
tablish the following propositions: (1) That the
kingdom was still future at the time of our Lord's
last passover. Matt. 26 26.:
(2) That Christ did
not set it up before his ascension. Acts 1 : 6. (3)
That flesh and blood cannot inherit it. 1 Cor.
15 50.:
(4) That it is a matter of promise to the
apostles, and to all those that love God. Jas. 2 :
5. (5) That it is promised in the future to the lit-

tle flock. Luke 12:32. (6) That through much
tribulation the saints are to enter therein. Acts
14:22. (7) That it is to be set up when Christ
shalljudge the living and the dead, 2 Tim. 4:1;
and (8) That this is to be when he shall come in
his glory with all his holy angels. Matt. 25 :
31-34.
"
But it may be asked, Is not the expression, king-
dom of Heaven," used in the New Testament in ref-
erence to the church ? It may be. It does not
come within the province of a brief comment on
Dan. 2 44, to explain the meaning of the expres-
:
" "
sion Heaven in the New Testament.
kingdom of
Provided it could be shown that it there refers
every time to the church, it would by no means
prove the church to be the kingdom spoken of here
in Daniel. Our object is to ascertain what con-
kingdom here brought to view and we

stitutes the ;
have seen that the prophecy utterly forbids our
applying it to the church; inasmuch as by the

terms of the prophecy we are prohibited from look-
ing for it till four hundred and eighty-three years
this side the first advent of Christ, and there are
indubitable proofs that it is still future. will We
therefore only say, in regard to the expression in
the New Testament, that it sometimes refers to the
future literal kingdom, sometimes to the work of
grace on the hearts of believers and the spread of

the gospel. But these latter are only
elementary
CHAPTER II, VERSES 44, 45- 91
principles of the kingdom, and operate in view of,

and in reference to, that which is to be established
in the future.
It may be objected again, that when the stone
smites the image, the iron, the brass, silver, and
gold, are broken to pieces together hence the stone
;
must have smitten the image when all these parts

were in existence. In reply to which, we ask,
What is meant by their being broken to pieces to-
gether? Does it 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 gen-

eration. Does it mean that that would be a ruling
kingdom ? No for there is a succession of king-
;
doms down to the fourth.Supposing, then, that

the fifth kingdom was set up at the first advent,
how were the brass, silver, and gold, in existence
then any more than at the present day ? Does it
refer to the time of the second resurrection, when

all these wicked nations will be raised to life ? No ;
for the destruction of earthly governments in this

present state, which is symbolized by the smiting
of the image, certainly takes place at the end of
this dispensation; and in the second resurrection,
people are not distinguished by nationalities.

No objection really exists in the point under con-
sideration ;
for all the kingdoms symbolized by the
image are, in a certain sense, still in existence.
Chaldea and Assyria are still the first division of
the image, Media and Persia, the second, Macedonia,
Greece, Thrace, Asia Minor, and Egypt, the third.

and dominion, it
Political life, is true, have passed
from one to the other, till it is all, so far as the
image is concerned, now concentrated in the divis-

ions of the fourth kingdom ;
but the others, in loca-
tion and substance, though without dominion, are
still and, together all will be dashed to pieces
there ;
when the fifth kingdom is introduced.

It may still further be asked, by way of objec-
tion, Have
not the ten kingdoms, in the days of
which the kingdom of God was to be set up, all
passed away ? and, as the kingdom of God
is not
set has not the prophecy, according to the

yet up,
view here advocated, proved a failure ? We an-
swer, Those kingdoms have not yet passed away.
We are yet in the days of those kings. The fol-
lowing illustration from Dr. Nelson's "Cause and
Cure of Infidelity," pp. 374, 375, will set this point
in a clear light :
"Suppose some feeble people should be suffering from

the almost constantinvasions 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
of the sovereign's word ?
delay has there been any violation
;
No, there was no material interruption in the continuance

of the walls of strength and furthermore, the most impor-
;
tant part of the safeguard was still there. Again, suppose

the monarch sends and has two 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 gar-
risons, it could be shown that for several months during the
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 in the original undertaking I Or shall any seem-
ing interruptions, such as have been stated, destroy the pro-
priety 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 exist-
ence. If others have had their territorial limits changed,
the nation was still there. If others have fallen while suc-
cessors 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 Roman Empire was divided into

certain that the
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 events
it was designed to symbolize. It stands com-
plete upon its feet. Thus it has stood for nearly

fourteen hundred years. It waits to be smitten
upon the feet by the stone cut out of the mount-

ain without hand, that is, the Lord Jesus Christ.
This to be accomplished when the Lord shall be
is
revealed in flaming fire, taking vengeance on them

that know not God, and that obey not the gospel of
our Lord Jesus Christ. In the days of these kings,
the God of Heaven is to set up a kingdom. We
are in the days of these kings. have been We
here nearly fourteen centuries. So far as this
prophecy is concerned, the very next event is the
setting of God's everlasting kingdom.
up Other
prophecies and innumerable signs show unmistak-
ably its immediate proximity.
The coming kingdom This ought to be the all-
!
absorbing topic of the present generation. Reader,

are you ready for the issue ? He who enters this
kingdom enters it not for a lifetime merely, such as
men live in this present state, not to see it degener-
ate,not to see it overthrown by a succeeding and

more powerful kingdom but he enters it to partici-
;
pate in all its privileges and blessings, and to share

its glories forever ;
for this kingdom is not to be left
to other people. Again we ask you, Are you ready ?
"
The terms of heirship are most liberal : If ye are
Christ's,then are ye Abraham's seed, and heirs ac-
cording to promise." Are you on terms of friend-
ship with Christ, the coming King ? Do you love
his character ? 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

CHAPTER U, VERSES 46-49. 95
whom it was said, Those mine enemies that would

not have me to reign over them, bring hither and
slay them before me. There is to be no rival king-

dom where you can find an asylum, if you remain
an enemy to this ;
for this is to occupy all the terri-
tory ever possessed by earthly kingdoms. 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."
VERSE46. 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 Go'd 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 Tiiacle 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 Slwlrach, 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 interpreta-
tion of the dream, which Daniel made known to
the Chaldean monaT^ch. From this, we must now
return to the palace of Nebuchadnezzar, and to
Daniel as he stands in the presence of the king, hav-
ing made known to him the dream and the inter-
pretation thereof, while the courtiers, and the baf-
fled soothsayers, and astrologers, wait around in si-
lent awe and wonder.
96 THOUGHTS Otf DAtfHSL.
It might be expected that a youthful 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 designed to
last forever, and doubtless fondly hoped would so
last, was to be overthrown by another people. Yet
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 of-
fered him worship. Daniel doubtless immediately

countermanded the orders which the king issued to
pay him divine honors. That Daniel had some com-
munication 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, mas-
"
much as the king replies, Of a truth it is that
God is a God of gods, and a Lord of
your kings."
Then the king made Daniel a great man, There
are two things which in this life are specially con-
sidered to make a man great, and both these Daniel
received from the king. Riches. A man is con-
1.
sidered 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
power, certainly in popular estimation he is consid-

ered a great man and this 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 berewarded for his fidelity to his own conscience,
and the requirements of God. So great was Ba-
laam's desire for the presents of a certain 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 in-
;
tegrity with the Lord, they were given abundantly

into his hands. His advancement, both with respect
to wealth and power, was a matter of no small mo-
ment with him, as it enabled him to be of benefit
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 remembers the three who were companions
with him in anxiety respecting the king's matter;
and as they had helped him with their prayers, he
determines that they shall 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 dec-
laration that Daniel became chief counselor to the
king.
III.
THE FIERY ORDEAL.

VERSE 1. Nebuchadnezzar the king made an image of
gold, whose height was threescore cubits, and the breadth
thereof six cubits he set it up in the plain of Dura, in the
;
Province of Babylon.
There a conjecture extant, that this image had

is
some reference to the dream of the king as de-

scribed in the previous chapter, it having been
erected only twenty-three years subsequently, ac-
cording to the marginal chronology. In that dream

the head was of gold, representing Nebuchadnezzar's
kingdom. That was succeeded by metals of infe-
rior quality, denoting a succession of kingdoms.
Nebuchadnezzar 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 height here mentioned, 90
feet at the lowest estimate, was not the height of

(98)
CHAPTER IlJt VEKSES 2-7. 99
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 a much less expense, without detracting at all
from external appearance.

its
VERSE Then Nebuchadnezzar the king sent to gather

2.
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 Nebuchadnezzar the king had set up and ;
they stood before the image that Nebuchadnezzar had set

up. 4 Then a 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, psaltery,
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 fur-
nace. 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 lan-
guages,fell down and worshiped the golden image that Neb-
uchadnezzar 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 idolatrous and heathen
systems of worship. So it is, and ever has been.
Alas ! that those who have the true religion should
100 THOUGHT'8 ON DANIEL.
be so far outdone in these respects by the upholders

of the false and counterfeit. The worship was ac-
companied with music ;
and whoso should fail to
participate therein was threatened with

a fiery fur-
nace. Such are ever the strongest motives to im-
pel men on
in any direction, pleasure the one hand,
pain on the other.
In verse 6 is the first mention we have in the
Bible of the division of time into hours. It was
probably the invention of the Chaldeans.
VERSE 8. Wherefore at that time certain Chaldeans came
near, and accused the Jews. 9. They 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 dul-
cimer, and all kinds of music, shall fall down and worship
the golden image ; 11 And whoso falleth not down and wor-
;
shipeth, that he should be cast into the midst of a burning

fiery furnace. 12. There are certain Jews whom thou hast
set over the affairs of the province ofBabylon, Shadrach,
Meshach, and Abed-nego these men, O King, have not re-
;
garded thee they serve not thy gods, nor worship the golden
;
image which thou hast set up.
Thefee 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 work upon the king's prej-
udice by strong intimations of their ingratitude:
CHAPTER III, VERSES 13-18. 101
Thou hast set them over the affairs of Babylon, 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 theyknew they could not worship the image,
be present on the occasion ? It was because they
were willing to comply with the king's require-
ments as far as they could without compromising
their religion. The king required them to be pres-
ent. With this they could comply, and did. He
required them to worship the image. This their
religion forbade, and this they therefore refused.
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. Nebu-
chadnezzar spake and said unto them, Is it true, O Shadrach,
Meshach, and Abed-nego, do not ye serve my gods, nor wor-
ship the golden image which I have set up 1 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 worship not, ye shall be cast the same
:
hour into the midst of a burningfiery furnace and who is ;
that God you out of my hands ? 16. Shad-

that shall deliver
rach, Meshach, and Abed-nego, answered and said to the

king, O Nebuhadnezzar, 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 has set up.
The forbearance of the king is shown in his
granting Shadrach, Meshach, and Abed-nego, an-

other trial, after their first failure to comply with
his requirements. Doubtless the matter was thor-
oughly 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,
if
upon a second trial they comply with the law.
But they informed the king that he need not
"
trouble himself to repeat the farce. are not We
"
careful," said they, to answer thee in this matter."
That is, you need not be to any further trouble to
give us 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.
VERSE 19. Then was Nebuchadnezzar full of fury, and
the form of his visage was changed against Shadrach, Me-
shach, 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 commanded the most
mighty men that were in his army to bind Shadrach, Me-
shach, 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. Therefore 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 aston-
ished,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 follies that ever beset an absolute mon-
arch. Intoxicated with unlimited power, he could
not brook disobedience or contradiction. Let his
authority be resisted, on however good grounds,
and he exhibits the weakness common to our fallen
humanity under circumstances like his, and flies
into a passion. Ruler of the world, he was not
equal to thatstill harder task, of ruling his own
spirit. And even the form of his visage was

changed. From the calm, dignified, self-possessed
ruler that he should have appeared, he betrayed
himself, in look and act, the slave of ungovernable
passion.
The furnace was heated one seven times hotter,
or utmost capacity. The
in other words, to its
king overreached himself in this for even if the

;
fire had been suffered to have its ordinary effect
upon the ones he cast in, it would only have de-

stroyed 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 garments, but came out with not even
the smell of fire upon them. The most mighty
men in the kingdom were chosen to cast them in .
not the most mighty as regards stature and

strength, bub the highest in rank and dignity.
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, de-

stroying them, so that they were free to walk about
in the midst of the did not even singe their
fire, it
garments. They did not, as soon as free, spring out

of the furnace, but continued therein for, first, the
;
king had put them in, and it was his to call them
out; and, secondly, the form of the fourth was
with them, and in his presence they could be con-
tent 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.
The king said, And the form of the fourth is like
CHAPTER III, VERSES 26-SO. 1Q5
the Son of God. This language is by some sup-
posed to refer to Christ. But it is not likely that the

king had any idea of the Saviour. A better ren-
dering, according to good authorities, would be
" "
like a son of the gods that is, he had the ap-
;
pearance of a supernatural or divine being. Neb-

uchadnezzar 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 The Chaldeans !
worshiped fire; yet the fire slew its devotees

and spared its enemies. A
higher power than any
on earth had vindicated those who stood firm
against idolatry, and poured contempt on the wor-
ship and requirements of the king.
VERSE 26. Then Nebuchadnezzar came near to the mouth
of theburning 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
counselors, being gathered together, saw these men, upon
whose bodies the fire had no power, nor was a 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, Meshach, 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, nation, and language,
which speak anything amiss against the God of Shadrach,
Meshach, and Abed-nego, shall be cut in pieces, and their
houses shall be made a dunghill because there is no other
;
I () Q THO UOHTS ON DANIEL.
God that can deliver after this sort. 30. Then the king pro-
moted Shadrach, Meshach, and Abed-iiego, in the province
of Babylon.
When bidden, these three men came forth from

the furnace. Then the princes, governors, and king's
counselors,through whose advice, or at least concur-
rence,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 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, Me-
shach, 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 its gods for there were gods many and
;
lords many. And the victory of one nation over

another was attributed to the fact that the gods of
the conquered nation were not able to deliver them
from the conquerors. The Jews had been wholly
subjugated by the Babylonians, on which account
they had no doubt spoken disparagingly or contempt-
r CHAPTER III, VERSES 26-SO. 1Q7
uously of the God This the king now

of the Jews.
prohibits ;
for he
plainly given to understand that
is
his success against the Jews was owing to their sins,

not to any lack of power on the part of their God.
His decree was good so far as it went but it fell far
;
short of what it should have been. While it forbade

all
speaking against the God of the Jews, it still per-
mitted the nations to retain their false gods. While
acknow]edging the claims of the true God to respect

and devotion, he should have prohibited idolatry,
which was especially rebuked by the gracious deal-
ings of God with his steadfast servants. 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 !
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 probable
that he insisted on any further worship of his image.
l
IV.
NEBUCHADNEZZAR'S DECREE.
VERSE1. Nebuchadnezzar the king, unto all people, na-
tions,and languages, that dwell in all the earth Peace be :
multiplied unto you. 2. I thought it good to shew the

signs
and wonders that the high God hath wrought toward me.
3. How great are his and how mighty are his wonders
signs !
!
his kingdom is an everlasting kingdom, and his dominion is

from generation to generation.
This chapter opens, says Dr. Clarke, with " a reg-

ular decree, and one of the most ancient on record."
It was from the pen of Nebuchadnezzar, and was
promulgated in the usual form. He wishes to make
known, not to a few only, but to all people, nations,
and languages, the wonderful 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 chastise-
ments. And Nebuchadnezzar sets us a good exam-
ple in this respect, as we shall see from the subse-
quent 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 sover-
eignty of God may be extolled, and his name adored.
(108)
CHAPTER IV, VERSES 4-18. 1()9
In reference to the kingdom, he no longer claims im-

mutability for his own, but makes a full surrender to
God in acknowledging his kingdom alone to be ever-
lasting, and his dominion from generation to gen-
eration.
VERSE 4. I Nebuchadnezzar was at rest in mine house,

and flourishing in my palace 5:1 saw a dream which made
:
me afraid, and the thoughts upon my bed and the visions 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 magi-

cians, because I 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 height

thereof was great. 11. The tree grew, and was strong, and
the height 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
scat-
ter his fruit: let the beasts get away from under it, and the
fowls from his branches. 15. Nevertheless, leave the stump

HO THO UOHTS ON DANIEL.
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 ; 16 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 de-
cree of the watchers, and the demand by the word of the
holy ones to the intent that the living

:
may know that the
Most High ruleth in the kingdom of men, and giveth it to
whomsoever he will, and setteth up over it the basest of men.
18. This dream I king Nebuchadnezzar have seen. Now
thou, Belteshazzar, declare the interpretation thereof, for-
asmuch as all the wisemen of my kingdom are not able to
make known unto me the interpretation : but thou art able ;
for the spirit of the holy gods is in thee.
In the events here narrated, several striking

points may be noticed.
Nebuchadnezzar was at rest in his house.
1.
He 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,

when he felt most at rest and secure, when it was
most unlikely that he would allow a thought to
disturb his self-complacent tranquility, this very
time God takes to trouble him with fears and fore-
bodings.
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, and the ter-
rors of slaughter and carnage, he had often stood
CHAPTER IV, VERSES 4-18.
face to face, and his countenance had not blanched

nor his nerves trembled. And what should make
him afraid now ? for 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 were selected by which to accom-
plish it, a dream. His own thoughts, and the vis-
ions 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
in the second chapter, was brought upon the magi-

cians. There they boasted that if they only had
the dream they could make known the interpreta-
tion. Here Nebuchadnezzar remembers distinctly
the dream, but meets the mortification of having
his magicians ignominiously fail him again. They
could not make known the interpretation, and re-
sort is again had to the prophet of God.
4. The remarkable illustration of the reign of
Nebuchadnezzar. This is symbolized by a tree in
the midst of the earth. Babylon, where Nebuchad-
nezzar 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
splendor were great but ;

this was not all of it, as
is the case with too many kingdoms. It had inter-
nal excellences. The fruit of it 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 afford the fullest protection, support, and
prosperity to all his subjects ? To really accomplish

this, isthe perfection of earthly governments and
the highest glory of any kingdom.
5. The mercy that God mingles with his
judg-
ments. 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
coming 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.
Verse 16. "Let seven times pass over him," said
the decree. This is plain, literal narration ;
hence
the time is here to be understood literally. How
long a period is denoted ? This may be determined
by ascertaining how long Nebuchadnezzar, in ful-
fillment of this prediction, was driven out to have
his dwelling with the beasts of the field ; and this,
Josephus informs us, was seven years.

"
time/' A
then, denotes one year. When used in symbolic
prophecy, it would of course denote symbolic or
prophetic time. A "time" would then denote a
113
prophetic year, or, each day standing for a year,

three hundred and sixty literal years.
7. The interest that the holy ones, or the angels,
take in human affairs. They are represented as de-
manding with Nebuchadnezzar. They

this dealing
see, as mortals never can see, how unseemly a thing

is pride in the human heart. And they approve of,
and sympathize with, the decrees and providences of
God, with which he works for the correction of these
evils. Man must know that he is not the architect
of his own fortune, but there is One who ruleth in
the kingdom of men, on whom his dependence
should behumbly placed. A man may be a success-
ful monarch but he should not pride himself upon
;
that for, unless the Lord had set him up, he would
;
have been the basest of men.

8.Nebuchadnezzar acknowledges the supremacy
of the true God over the heathen oracles. He ap-
peals to Daniel to solve the mystery. Thou art
able, he says, for the the holy gods is in
spirit of
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 an-
swered and said, lord, the dream be to them that hate
My
thee, and the interpretation thereof to thine enemies. 20.
The tree that thou sawest, which grew, and was strong,
whose height 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 ;
8
THOUGHTS ON DANIEL.
beasts of the field dwelt, and upon whose branches the fowls
of the heaven had their habitation 22 It is thou, O King,
: :
that are grown and become strong; for thy greatness is

grown, and reachcth 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 in-
; ;
terpretation, O 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 tho field, and they shall make thee to eat grass
as oxen, and the} shall wet thee with the dew of heaven,
7
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, King, let my counsel
be acceptable unto thee, and break off thy sins by righteous-
ness, and thine iniquities by shewing mercy to the poor if ;
it m:\y be a lengthening of thy tranquility.
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, knd 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 assured the
prophet, by telling him not to let the dream or the
interpretation trouble him as if he had said, Do not
;
hesitate to make
known, whatever bearing it may
it
have upon me. Thus assured, Daniel speaks; and

where can we find a parallel 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 interpreta-
tion 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 word 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 censor iousness. Blindness and per-
"
suasion is the weapon he chooses to wield : Let my
counsel be acceptable unto thee." So the apostle be-
seeches men to suffer the word of exhortation. Heb.
13': 22. king would break off his sins by
If the
righteousness and his iniquities by showing mercy

to the poor, it might be a lengthening of his tran-
quility, or, as the margin reads, "An healing of thine

error." That is, he might even have averted the

judgment 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 palace of
the kingdom of Babylon. 30. The king spake, and
said, Is
not this great Babylon, that I have built for the house of the
kingdom by the might of my power, and for the honor of
my majesty 1 31. While the word was in the king's mouth,
there fell a voice from Heaven,
saying, king Nebuchad-
nezzar, 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 the oxen, and seven times shall
pass over thee, until thou know that the Most High ruleth
in the kingdom of men, and giveth it to whomsoever he will.
33. The same hour was the thing fulfilled upon Nebuchad-
nezzar; and he was driven from men, and did eat grass as
oxen, and his body Avas 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 while he was
At length it reached
cherishing pride in his heart.
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, great 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 humilia-
tion. A voice from Heaven again announces the
threatened judgment, and divine Providence
proceeds
CHAPTER IV, VERSES 34-37. H7
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 appreciateand enjoy it. He for-
sook 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 forever, whose dominion
is an everlasting dominion, and his
kingdom is from gener-
ation 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 36. At the same time my reason re-

doest thou?
turned 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 the seven years, God removed his
afflicting 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 understanding that do not

bless and praise God nor do men ever rightly use
;
their reason till they begin to be religious, nor li ve as

men till
they live to the glory of God. As reason is
the substratum or subject of religion (so that creat-
ures which have no reason are not capable of relig-

the crown and glory of reason,
ion), so religion is
and we have our reason hi 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 counselors 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 in-
terpretation of the dream was doubtless well under-

stood throughout the palace, and was probably more
or less a subject of conversation. Hence the return
of Nebuchadnezzar to his kingdom must have been
and looked for with interest. Why he
anticipated,
was permitted to make his home in the open field in
so forlorn a condition, instead of being
comfortably
cared for by the attendants of the palace, we are not
informed. It is supposed that he dextrously escaped
from the palace, and eluded all search.
The affliction had its designed effect. The lesson
of humility was learned. He did not forget it with
returning prosperity. He was ready to acknowl-
edge that the Most High ruled in the kingdom of
men and gave it to whomsoever he would and he ;
sent forth through all his realm a royal proclamation,
containing an acknowledgment of his pride, and a

manifesto of praise and adoration to the King of
Heaven.
This is the last scripture record we have of Nebu-
CHAPTER IV, VERSES S4-S7.
chadnezzar. 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 before his death. Be
this as it may, not probable that he again re-
it is
lapsed 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 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. Wehave, first, his dream of the great image,
containing such a valuable lesson for the people of
all coming generations. Secondly, his experience
with Shadrach, Meshach, and Abed-nego, in refer-
ence to his golden image, wherein he was again led
to an acknowledgment 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 acknowl-
edgment of himself. And may we not hope that

the most illustrious king of the first prophetic king-
dom, the head of gold, may at last have part in that
kingdom, before which all earthly kingdoms shall be-
come as the chaff, the glory of which shall never dim,

and its dominion have no end ?
V.
BELSHAZZAR'S FEAST.
VERSE 1. Belshazzar the king made a great feast to a
thousand of his lords, and drank wine before the thousand.
The chief feature of interest pertaining to this
chapter is the fact that it describes the closing scene

of the Babylonish empire, the transition from the
gold to the silver of the great image, 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, the anniversary of the con-
quest of Judea. 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 his lords, drank before
"
the thousand. Some translate it, drank against
the thousand," showing him, with all his other vile
and contemptible propensities, to have been an enor-
mous drinker.
VERSE 2. Belshazzar, while he tasted the wine, com-
manded to bring the golden and silver vesselswhich 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
(120)
CHAPTER F, VERSES 1-9. 121
temple of the house of God which was at 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 iron, of wood, and of
stone.
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 sacred 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 height as this. And
while they drank wine from vessels dedicated to
the true God, they praised their gods of gold, silver,
brass, iron, wood, and stone. Perhaps, as noticed on
chap. 3 they celebrated the superior power of
.
29,
their gods over the God of the Jews, from whose
vessels they now drank 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 plas-
ter 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 there-
of, 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 writing, nor make known to the king the interpre-
tation 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, no 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 Terror seized upon
it.
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 effects of
the king's fear cannot be excelled in any particular.
The king's countenance was changed, his heart failed
him, pain seized him, and so violent was his trem-
bling, that his knees smote one against another.
He forgot his boasting and revelry he forgot his
;
dignity ;
and he
cried aloud for his astrologers and
soothsayers to solve the meaning of the terrible ap-
parition.
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 isin thy kingdom, in whom is the spirit of
a man
the holy gods and in the days of thy father light and un-
;
derstanding 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,

CHAPTER V, VERSES 10-16. 123
astrologers, Chaldeans, and soothsayers 12 Forasmuch as

; ;
an excellent and knowledge, and understanding, in-

spirit,
terpreting 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 understand-
ing 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 dissolve doubts :
now thou canst read the writing, and make known to me

if
the interpretation thereof, thou shalt be clothed with scar-

let, and have a chain of gold about thy neck, and shalt
be the third ruler in the kingdom.
It seems that theknowledge of Daniel had been

lost from the court and palace. As in the case of
the Israelites in Egypt, a king rose who knew not
Joseph, so in this case, Nebuchadnezzar was suc-
ceeded by kings that knew not Daniel. The queen
who came in and made known to the king that
there was such a person in his kingdom, is supposed
to have been the widow of Nebuchadnezzar, in
whose memory the wonderful part Daniel had acted
in his reign, was still fresh and vivid. Nebuchad-
nezzar here called Belshazzar's father according
is
to the usage common in those times of calling any
paternal ancestor, father, and any male descendant,

son. Nebuchadnezzar was really his grandfather.

Daniel was brought in, and the king inquired if he
was the Daniel who was of the children of the cap-
tivity of Judah. This captivity was the great sub-
ject of that occasion and thus acute was the ven-
;
geance God was about to take on the king that is, ;
that while they were celebrating their victory over

the Jews, and drinking from the sacred vessels then
taken, God so orders that at that moment they be-
come paralyzed with terror, and one of those very
captives has to be called in to pronounce the mer-

ited doom upon their wicked course.
VERSE 17. Then Daniel answered and said before the
king, Let thy be to thyself, and give thy rewards to

gifts
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 kingdom,

and majesty, and glory, and honor. 19. And for the maj-
esty that he gave him, all people, nations, and languages,
trembled and feared before 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 ap-
22. And thou his son,
pointeth over it whomsoever he will.
O Belshazzar, 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 disclaims the idea of being in-

first of all
fluenced by such motives as governed the soothsay-

ers 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 his
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 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 insult-

ingly challenged, to trace those characters of fear-
ful though hidden import. He then proceeds to
explain the writing.
VERSE 25. And this is the writing that was written,
MENE, MENE, TEKEL, UPHARSIN. 26. This is the in-
terpretation of the thing : MENE

God hath numbered thy;
kingdom, and finished it. 27. TEKEL

Thou art weighed ;
in the balances, and art found wanting. 28. PERES Thy ;
kingdom is divided, and given to the Medes and Persians.

126 THO UGHTS ON DANIEL.
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 inscrip-
tion was written. had been in Chaldean, the

If it
king's wise men would have been able to read it.

Dr. Clarke conjectures that it was written in the
Samaritan, which is the true Hebrew, and with
which Daniel was familiar, as it was the character
used by the Jews previous to the Babylonish cap-
tivity. It seems to us 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 Tekel, weighed Uphar-
; ;
sin, from the root peres, divided. God, whom you

have defied, has your kingdom in his own hands,
and has numbered days and finished its course,
its
it at the height of its

just at the time you thought
prosperity. You, who have lifted up your heart in
pride, as the great

one of the earth, are weighed,
and found lighter than vanity. Your kingdom,
which you dreamed was to stand forever, is di-
vided between the foes already waiting at your
Notwithstanding this terrible denunciation,
gates.
Belshazzar did not forget his promise, but had Dan-
iel at once invested with the scarlet robe and chain
of gold, and proclaimed him third ruler in the king-

dom. This Daniel accepted, probably with a view
CHAPTER F, VE_RSES 25-29. 127
to be better prepared to look after the interests of

his people during the transition to the succeeding
kingdom.
VERSE 30. In that night was Belshazzar the king of the
Chaldeans slain. 31. And Darius the Median took the
kingdom, being about threescore and two years old.
The scene here so briefly mentioned is described

in remarks on verse 39 of chapter 2. While Bel-
shazzar 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 be said that they surprised him, for
it
God had just forewarned him of his doom. But

they found him and slew him and in the person of
;
this, its last and most unworthy king, the empire of
Babylon ceased to be.

As a
fitting conclusion to this chapter, we give
the following beautiful poetic description of Bel-
shazzar's feast from the pen of Edwin Arnold, au-
thor of " The Light of Asia." It was written in
1852, and obtained the Newdegate prize for an
"
English poem on the Feast of Belshazzar," at Uni-
versity College, Oxford :
Not by one portal, or one path alone

God's holy messages to men are known ;
Waiting the glances of his awful eyes,

Silver-winged seraphs do him embassies ;
And stars, interpreting his high behest,

Guide the lone feet and glad the falling breast ;
The rolling thunder and the raging sea
Speak the stern purpose of the Deity,
And storms beneath and rainbow hues above
Herald his anger or proclaim his love ;
The still small voices of the summer day,

The red sirocco, and the breath of May,
The lingering harmony in ocean shells,
The fairy music of the meadow bells,
Earth and void air, water and wasting
flame,
Have words to whisper, tongues to
tell, his name.
Once, with no cloak of careful mystery,
Himself was herald of his own decree ;
The hand that edicts on the marble drew,

Graved the stern sentence of their scorner too.
Listen and learn !
Tyrants have heard the tale,
And turned from hearing terror-struck and pale ;
Spiritless captives, sinking with the chain,

Have read this page and taken heart again.
From sunlight unto starlight, trumpets told

Her king's command in Babylon the old ;
From sunlight unto starlight, west and east,

A thousand satraps girt them for the feast,
And reined their chargers to the palace hall
Where king Belshazzar held high festival :
A pleasant palace under pleasant skies,
With and gilded galleries,
cloistered courts
And gay kiosk and painted balustrade,
For winter terraces and summer shade ;
By court and terrace, minaret and dome,
Euphrates, rushing from his mountain home,
Rested his rage, and curbed his crested pride
To belt that palace with his bluest tide ;
Broad-fronted bulls with chiseled feathers barred,

In silent vigil keeping watch and ward,
CHAPTER F, VERSE SO. 129
Giants of granite wrought by cunning hand,

Guard in the gate and frown upon the land :
Not summer's glow nor yellow autumn's glare

Pierced the broad tamarisks that blossomed there ;
The moonbeams darting through their leafy screen

Lost half their silver in the softened green,
And fell with lessened luster, broken light,
Tracing quaint arabesque of dark and white ;
Or dimly tinting on the graven stones

The pictured annals of Chaldean thrones.
There, from the rising to the setting day,
Birds of bright feather sang the light away,
And fountain waters on the palace floor
Made even answer to the river's roar,
Rising in silver from the crystal well,
And breaking into spangles as they fell ;
Though now ye heard them not for far along

Rang the broad chorus of the banquet song,
And sounds as gentle, echoes soft as these,
Died out of hearing from the revelries.
High on a throne of ivory and gold,

From crown to footstool clad in purple fold,
Lord of the east from sea to distant sea,
The king Belshazzar feasteth royally
And not that dreamer in the desert cave
Peopled his paradise with pomp as brave :
Vessels of silver, cups of crusted gold,
Blush with a brighter red than all they hold ;
Pendulous lamps like planets of the night

Flung on the diadems a fragrant light,
Or slowly swinging in the midnight sky
Gilded the ripples as they glided by :
And sweet and sweeter rose the cittern's ring,

Soft as the beating of a seraph's wing,
And swift and swifter in the measured dance
The tresses gather and the sandals glance,
9
1 30 THO UGH TS ON DANIEL.
And bright and brighter at the festal board

The flagons bubble and the wines are poured ;
No lack of goodly company was there,

No lack of laughing eyes to light the cheer ;
From Dara trooped they, from Daremma's grove

" The suns of battle and the moons of love " *
;
From where Arsissa's silver waters sleep

To Imla's marshes and the inland deep,
From pleasant Calah and from Cittacene
The horseman's captain and the harem's queen.
'
It seemed no summer-cloud of passing woe
Could fling its shadow on so fair a show ;
It seemed the gallant forms that feasted there

Were all too grand for woe, too great for care ;
Whence came the anxious eye, the altered tone,

The dull presentiment no heart would own,
That ever changed the smiling to a sigh
Sudden as sea-bird flashing from the sky :
It is not that they know

the spoiler waits
Harnessed for battle at the brazen gates,
It is not that they hear the watchman's call
Mark the slow minutes on the leaguered wall :
The clash of quivers and the ring of spears

Make pleasant music in a soldier's ears,
And not a scabbard hideth sword to-night
That hath not glimmered in the front of fight.
May not the blood in every beating vein

Have quick foreknowledge of the coming pain,
Even as the prisoned silver, t dead and dumb,
Shrinks at cold winter's footfall ere he come 1
The king hath felt it, and the heart's unrest

Heaved the broad purple of his belted breast.
Sudden he speaks, " What doth the beaded
!
juice
Savor like hyssop that ye scorn its use ?
*
Hafiz, the Persian, Anacreon.
t The quicksilver of the tube of the thermometer.
CHAPTER F, VEESE 30.
Wear ye so pitiful and sad a soul,

That tramp of foemen scares ye from the bowl 1
Think ye the gods on yonder starry floor
Tremble for terror when the thunders roar ?
Are we not gods 1 have we not fought with God 1
And shall we shiver at a robber's nod ?

No ;
let them batter till the brazen bars
Ring merry mocking of their idle wars.
Their fall is fated for to-morrow's sun ;
The lion rouses when his feast is done,

Crown me a cup and fill the bowls we brought
From Judah's temple when the fight was fought ;
Drink, till the merry madness fill the soul,

To Salem's conqueror in Salem's bowl ;
Each from the goblet of a

god shall sip,
And Judah's gold tread heavy on the lip." *
The last loud answer dies along the line,
The last light bubble bursts upon the wine,
His eager lips are on the jeweled brink,
Hath the cup poison that he doubts to drink ?
Is there a spell upon the sparkling

gold,
That so his fevered fingers quit their hold ?
Whom sees he where he gazes ? what is there
Freezing his vision into fearful stare ?
Follow his lifted arm and lighted eye

And watch with them the wondrous mystery.
There cometh forth a hand, upon the stone,

Graving the symbols of a speech unknown.
Fingers like mortal fingers, leaving there
The blank wall flashing characters of fear ;
And still it glideth silently and slow,
And still beneath the spectral letters grow ;
Now the scroll endeth now the seal is set

; ;
" He never drinks

But Timon's silver treads upon his lips."
SHAK. Tit. And.
132 THO UG FfTS ON DANIEL.
The hand is gone the record tarries yet.

;
As one who waits the warrant of his death,

With pale lips parted and with bridled breath,
They watch the sign and dare not turn to seek
Their fear reflected in their fellows' cheek,
But stand as statues where the life is none,
Half the jest uttered, half the laughter done,
Half the flask empty, half the flagon poured ;
Each where the phantom found him at the board

Struck into silence, as December's arm
Curbs the quick ripples into crystal calm.
With wand of ebony and sable stole
Chaldea's wisest scan the spectral scroll.

Strong in the lessons of a lying art,
Each comes to gaze, but gazes to depart ;
And for mystic sign and muttered spell

still
The graven letters guard their secret well ;

Gleam they for warning, glare they to condemn :
God speaketh, but he speaketh not for them.
Oh, ever, when the happy laugh is dumb,

All the joy gone, andall the anguish come ;
When strong adversity and subtle pain

Wring the sad soul and rack the throbbing brain ;
When friends onee faithful, hearts once all our own.

Leave us to weep, to bleed and die alone ;
When fears and cares the lonely thought employ.

And clouds of sorrow hide the sun of joy ;
When weary life, breathing reluctant breath,

Hath no hope sweeter than the hope of death,
Then the best counsel and the last relief,
To cheer the spirit or to cheat the grief,
The only calm, the only comfort heard,
Comes in the music of a woman's word
Like beacon-bell on some wild island shore,
Silveiiy ringing in the tempest's roar,
CHAPTER F, VEltSE 80. 133
Whose sound borne shipward through the midnight

gloom,
Tells of the path, and turns her from her doom.
So in the silence of that awful hour,

When magic mourned its parted power,
baffled
When kings were pale, and satraps shook for fear,
A woman speaketh, and the wisest hear.
She, the high daughter of a thousand thrones,
Telling with trembling lip and timid tones
Of him, the captive, in the feast forgot,
Who readeth visions him, whose wondrous lot
;
Sends him to lighten doubt and lessen gloom,

And gaze undazzled on the days to come ;
Daniel, the Hebrew, such his name and race,

Held by a monarch highest in his grace,
He may declare oh bid them quickly send,
!
So may the mystery have happy end.
Calmly and silent as the fair, full moon

Comes smiling upward in the sky of June,
Fearfully as the troubled clouds of night

Shrink from before the coming of its light,
So through the hall the prophet passed along,
So from before him fell the festal throng ;
By broken wassail-cup, and wine o'erthrown,

Pressed he still onward for the monarch's throne.
His spirit failed him not, his quiet eye
Lost not its light for earthly majesty ;
His lip was steady and his accent clear,

" The
king hath needed me, and I am here."
" Art thou the
prophet ? read me yonder scroll,
Whose undeciphered horror daunts my soul.
There shall be guerdon for the grateful task,

Fitted for me to give, for thee to ask :
A chain to deck thee, and a robe to grace,

"
Thine the third throne, and thou the third in place.
He heard, and turned him where the lighted wall

Dimmed the red torches of the festival,
Gazed on the sign with steady gaze and set,
And he who quailed not at a kingly threat
Bent the true knee and bowed the silver hair,
For that he knew the King of kings was there ;
Then nerved his soul the sentence to unfold,

While his tongue trembled at the tale it told.
And never tongue shall echo tale as strange
Till that change cometh which shall never change.
" for thyself the guerdon and the gold

Keep ;
What God hath graved, God's prophet must unfold ;
Could not thy father's crime, thy father's fate,

Teach thee the terror thou hast learned too late ?
Hast thou not read the lesson of his life,

Who wars with God shall strive a losing strife ?
His was a kingdom mighty as thine own,
The sword his scepter and the earth his throne ;
The nations trembled when his awful eye

Gave to them leave to live or doom to die.
The lord of life, the keeper of the grave,
His frown could wither and his smile could save.
Yet when his heart was hard, his spirit high,
God drave him from his kingly majesty,
Far from the brotherhood of fellow-men,
To seek for dwelling in the desert den ;
Where the wild asses feed and oxen roam,

He sought his pasture and he made his home ;
And bitter-biting frost and dews of night

Schooled him in sorrow till he knew the right,
That God is ruler of the rulers still,
And setteth up the sovereign that he will.
Oh, hadst thou treasured in repentant breast

His pride and fall, his penitence and rest,
And bowed submissive to Jehovah's will,
Then had thy scepter been a scepter still.
CHAPTER V, VERSE 80. 135
But them hast mocked the majesty of Heaven,

And shamed the vessels to its service given,
And thou hast fashioned idols of thine own,
Idols of gold, of silver, and of stone ;
To them hast bowed the knee, and breathed the breath,

And they must help thee in the hour of death.
Woe for the sign unseen, the sin forgot !
God was among and ye knew it not

ye, !
Hear what he sayeth now, Thy race is run,

'
Thy years are numbered and thy days are done ;
Thy soul hath mounted in the scale of fate,

The Lord hath weighed thee, and thou lackest weight ;
Now in thy palace porcli the spoilers stand,

" '
To seize thy scepter, to divide thy land.
He ended, and his' passing foot was heard,

But none made answer, not a lip was stirred ;
Mute the free tongue and bent the fearless brow,

The mystic letters had their meaning now.
Soon came there other sound, the clash of steel,
The heavy ringing of the iron heel,
The curse in dying, and the cry for life,
The bloody voices of the battle strife.
That night they slew him on his father's throne,

The deed unnoticed and the hand unknown ;
Crownless and scepterless Belsha/zar lay,

A robe of purple round a form of clay.
VI.
DANIEL IN THE LIONS' DEN.

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, be-
cause 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 concern-

ing the kingdom but they could find none occasion 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.
Babylon was taken by 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 height of its glory and from that
;
time on, to the time that the Medes and Persians

took the throne of universal empire, he was at least
city, and acquainted with all the
a resident of that
the kingdom yet he gives us no consecu-
affairs of ;
tive account of events that occurred during his

(136)
CHAPTER V2\ VERSES 1-5.
long connection with these kingdoms. He only

touches upon an event here and there such as is
calculated to lead the people of God in all ages to
be steadfast, and inspire faith and hope and courage
in their hearts.
The event narrated in this chapter is alluded to by
the apostle Paul in Heb. 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 governor. By the vic-
tories Cambyses and Darius Hystaspes, it was
of
afterward enlarged to a hundred and twenty-seven
provinces. Esth. 1:1. Over these one hundred
and twenty were set three, and of these Daniel was
chief. Preference was given to Daniel because of
his excellent spirit. Daniel, who, for being a great
man in the empire of Babylon, might have been es-
teemed an enemy by Darius, and so have been ban-

ished 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, he was preferred over all because the discern-
ing king him an excellent spirit. And the

saw in
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 Dan-
iel's conduct was perfect so far as related to the
kingdom. He was faithful and true. They could

find no occasion against him 011 that score. Then

they said they could find no occasion against him
except as concerning the law of his God. So let it
be with us. A person can have no better recom-
mendation.
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, estab-
lish the decree, and sign the writing, that it be not changed,
according to the law of the Medes and Persians, which al-
tereth not. 9. Wherefore king Darius signed the writing
and the decree. 10. Now when Daniel knew that the writ-
ing 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 came tumultuously, says the margin.
king,
They came as though some urgent matter had sud-
up, and they had come unanimously
come to
denly
it before him. They claimed that all were
present
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
be a position before un-
gain his assent. It would
heard of, for a man to be the only dispenser of fa-
CHAPTER VI, VERSES 11-17. 139
vors and granter of petitions for thirty days. Hence

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 length to which people will go to ac-
complish the ruin of the good. If they had made
the decree read that no petition should be asked of
the God which was the real design
of the Hebrews,
of the matter, theking 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 multitude 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 pre-
tended business, or perform his devotions with more
than ordinary secrecy but, when he knew the writ-
;
ing was signed, just as aforetime, with his face

turned toward his beloved Jerusalem, he kneeled
down in his chamber three times a day, and poured
out his pra}êrs and supplications to God.
VERSE 11. Then these men assembled, and found Daniel
praying and making supplication before his God. 12. Then
they came near, and spake before the king concerning the
king's decree Hast theu 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, This thing is true,

according to the law of the Medes and Persians, which alter-
eth not. 13. Then answered they and said before the king,
That Daniel, which is of the children of the captivity 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 dis-
pleased with himself, and set his heart on Daniel to deliver
him and he labored till the 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
Persians is, That no decree nor statute which the king es-
tablisheth 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 tumultuously to-
gether, this time at the

residence 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,

praying to his God. So. far all has worked well.
They were not long in going to the king with the
matter, and, to render it more sure, got an acknowl-
edgment 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 argu-
ments and endeavors to procure the repeal of the
law. But they were inexorable. The law was sus-
tained and Daniel, the venerable, the grave, the
;
upright and faultless servant of the kingdom, is

thrown, as if he had been one of the vilest of male-
factors, 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 de-
liver 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 the den. So Daniel was
taken up out of the den, and no manner 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 At earliest dawn he
course in the matter.
repaired to the den where his prime minister 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 persecutors, but a term of respect and
"
honor, O king, live forever." He afterward, how-
ever, 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 intervals 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 of earth. His cause was vindicated,
his innocency declared. No hurt was found on him,
because he believed in his God. Faith did it. A
miracle had been wrought. Why, then, were Dan-
iel's accusers brought and cast in ? It is said that
they attributed the preservation of Daniel, not to

any miracle in his behalf, but to the fact that the
lions chanced at that tune not to be hungry. Then,
said the king, they will no more attack you than
him, so we will test the matter by putting 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's case 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, na-
tions, and languages, 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 Danielfor he is the living God, and steadfast for-
;
ever, and his kingdom that which shall not be destroyed,

and his dominion shall be even unto the end. 27. He deliv-
ereth 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 this experience of Daniel is that

another proclamation goes out through 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 <lesigned to prove his ruin, resulted
only in his advancement. In this case, and in 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 are to take
encouragement, in all ages.
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 for-
ever ;
all others change. 3. He has a kingdom ;
for
he made and governs all. 4. His kingdom shall
not be destroyed; all others come to an end. 5.
His dominion is without end no human
power can
;
prevail against it. 6. He delivereth those who are

in bondage. 7. He 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 hispower and goodness in rescuing his servant
from the power of the lions. How excellent a
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 prophetical
portion,
which, like a shining beacon 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.
GREECE.
PLATE II. SYMBOLS OF DANIEL VII.

VII.
THE FOUR BEASTS.

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.
This is the same Belshazzar mentioned in chap-

ter 5. Chronologically, therefore, this chapter fol-
lows chapter 5. But chronological order has been
disregarded, in order that the historical part of the
book might stand by itself, and the prophetical 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 these are not kings
simply, but kingdoms, the angel continues, "But
the saints of the Most High shall take the kingdom."
10 (145)
And further, in the explanation in verse 23, the

angel said, The fourth beast shall he the fourth
kingdom upon the earth. These beasts are there-

fore symbols of four great kingdoms ;
and the cir-
cumstances under which they arise, and the means
by which their elevation was accomplished, as rep-
resented in prophecy, are symbolic also. The sym-
bols 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, polit-
ical commotion, 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 whirl-
wind 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 have 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
;
produces all this destruction is called a great whirl-

wind.
That winds denote strife and war is further evi-
dent from a consideration of the vision itself ;
for
as the result of the striving of the winds, kingdoms
arise and fall and these events arc accomplished
;
through political strife.

CHAPTER VII, VEJiSE 4- 147
The Bible definition of sea, or waters, when used

as a symbol, is peoples, and nations, and tongues.
In proof of this, we have only to read Rev. 17 :
15, where expressly so declared.

it is
The definition of the symbol of the four beasts is
given to Daniel ere the close of the vision. Verse

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 eagles' wings ;
I beheld the wings thereof were plucked, and it was

till
lifted up from the earth, and made stand upon the feet as a
man, and a man's heart was given to it.

As these beasts denote four kings, or kingdoms,
we inquire, What four ? Where shall we commence
to enumerate ? These beasts do not rise all at once,
but consecutively, as they are spoken of as first,
second, etc.; and the last one is in existence when
allearthly scenes are brought to an end by the final
Judgment. Now, from the time of Daniel to the
end of this world's history, there were to be but
four universal kingdoms, as we learn from Nebu-
chadnezzar's vision of the great image in chapter
2. Daniel was still living under the same kingdom
which he had declared in his interpretation of the
king's dream, about forty-eight years before, to be
the head of gold. The first beast of this vision
must, therefore, denote the same as the head of gold
of the great image, namely, the kingdom of Baby-
lon, and the other beasts the succeeding kingdoms
as shown by that image. But if this vision covers
essentially the same ground as the image of chap-

ter 2, the query may arise why it is given why ;
was not the vision of chapter 2 sufficient? We

answer, The ground is passed over again and again,
that additional characteristics may be brought out,
and additional and features may be presented.
facts
It is thus that we have line upon line. Here earthly
governments are represented as viewed in the light

of Heaven. Their true character is shown by the
symbols of wild and ravenous beasts.
At first, the lion had eagles' wings, denoting the
rapidity with which Babylon extended its con-
quests under Nebuchadnezzar. When this vision
was given, a change had taken place. Its wings
had been plucked. It no longer flew like an eagle
upon its prey. The boldness and spirit of the lion
were gone. A man's heart, weak, timorous, and
faint, had taken its place. Such was emphatically
the case in the person of the imbecile and pusillani-
mous Belshazzar, who in weakness and fear shut
himself up in the city of Babylon, and with whom
the Babylonian kingdom came to an end, B. c. 538.
VERSE 5. And behold another beast, a second, like to a

bear, and it raised up itself on one side, and it had three
ibs in the mouth of it between the teeth of it; and they
said thus unto it, Arise, devour much flesh.
As in the great image of chapter 2, so in this

series of symbols, a marked deterioration will be no-
ticed aswe descend from one kingdom to another.
The breast and arms of silver were inferior to the
head of gold. The bear was inferior to the lion.
CHAPTER VII, VERSE 6.
Medo-Persia short of Babylon in wealth and

fell
magnificence, and the brilliancy of its career. And

now we come to additional particulars respecting
this power. The bear raised itself up on one side.
This kingdom was composed of two nationalities,
the Medes and Persians. The same fact is repre-
sented by the two horns of the ram of chapter 8,
of which it is said, the higher came up last. This
illustrates the same thing as the bear's rising up on
one side, that is, the Persian element came up last,
but attained the higher eminence, becoming the
leading division of the kingdom. The three ribs
perhaps signify the three provinces of Babylon,
Lydia, and Egypt, which were especially ground
down and oppressed by this power. Their saying
unto it, "Arise and devour much flesh," is thought
by some to refer to the stimulus given to the Medes
and Persians, by the overthrow of these provinces,
to plan and enter upon extensive conquests. The
character of the power is well represented by a
bear. The Medes and Persians were cruel and ra-
pacious, robbers and spoilers of the people. As al-

ready noticed in the exposition of chapter 2, it
dated from the overthrow of Babylon by Cyrus, B.
c. 538, and continued to the battle of Arbela, B. c.,
331, a period of 207 years.

VERSE 6. After this I
beheld, and lo, another, like a leop-
ard, which had upon the back of it four wings of a fowl the ;
beast had also four heads ; and dominion was given to it.
The third kingdom, Grecia, is represented by this
symbol. If wings upon the lion signified rapidity

of conquest, they would signify the same here.

The leopard itself is a swift-footed beast, but this
was not enough it must have wings in addition.
;
Two wings, the number the lion had, were not suf-
ficient it must have four.
;
If we are correct in the
application, this must denote unparalleled celerity

of movement and this we find to be historically
;
true of the Grecian kingdom. The conquests of

Grecia, especially under Alexander, for suddenness
and rapidity have no parallel in historic annals.
Rollin, Ancient Hist., B. 15, Sec. 2, gives the fol-
lowing brief synopsis of Alexander's marches :
"From Macedonia to,

the Ganges, which river Alexander
nearly approached, is computed at least eleven hundred
leagues. Add to this the various turnings in Alexander's

marches ; first, from the extremity of Cilicia, where the bat-
tle of Issus was fought, to the temple of Jupiter Ammon in
Libya ;
and his returning from thence to Tyre, a journey
of three hundred leagues at least, and as much space at least
for the windings of his route in different places ; we shall
find that Alexander, in less than eight years, marched his
army upwards of seventeen hundred leagues [or more than

fifty-one hiwidred miles], without including his return to
Babylon."
"
The beast had also four heads." The Grecian
empire maintained its unity only during the life of
Alexander. When his brilliant career ended in a
drunken debauch, the empire was shortly divided
between his four leading generals. Cassander had
Macedon and Greece in the west Lysimachus had ;
Thrace and the parts of Asia on the Hellespont and

Bosporus, in the north; Ptolemy received Egypt,
PAGAN ROME.
PAPAL ROME.
PLATE III. FOURTH BEAST OF DAN. VII.

CHAPTER VII, VERSES 7, 8. 151
Lydia, Arabia, Palestine, and Coele-Syria, in the

south and Seleucus had Syria and all the rest of
;
Alexander's dominions in the east.
Thus accurately were the words of the prophet

fulfilled. As Alexander left no available successor,
why did not the huge empire break up into count-
petty fragments ? Why just four parts and no

less
more ? Because the prophecy had said that there

should be four. The leopard was to have four
heads, the rough goat four horns, the kingdom four
divisions; and thus it was. See on chapter 8.
VERSE 7. After this I saw in the night visions, and behold

a fourth beast, dreadful and terrible, and strong exceed-
ingly and it had great iron teeth it devoured and brake
; ;
in pieces, and stamped the residue with the feet of it ;

and it
was diverse from all the beasts that were before it ; and it
had ten horns.
Inspiration finds no beast in nature which it can

make even the basis of a symbol to represent the
power here No addition of hoofs, heads,
illustrated.
wings, scales, or horns, to any beast found in nature

would answer. The power was diverse from all
others, and the symbol wholly nondescript.
TERSE 8. I considered the horns, and, behold, there came
up among them another little horn, before whom there were
three of the first horns plucked up by the roots ; and, be-

hold, in this horn were eyes like the eyes of man, and a
mouth speaking great things.
The foundation for a volume is laid in verses 7

and 8 just quoted; and we are disposed to treat
them the more briefly here, because anything like a
full exposition is
entirely beyond the space that
can be allowed in these brief thoughts. This beast
of course corresponds to the fourth division of the
great image, the legs of iron. Under chapter 2,

verse 40, are given some reasons for supposing this
power to be Rome. The same are applicable to the

present prophecy. How accurately Rome answered
to the iron division of the image ! How accurately
it answers to the beast before us ! In the dread and
terror which it inspired, and in its exceeding
strength, the world never has seen its equal. It de-
voured, as with iron teeth, and brake in pieces and ;
it ground the nations into the very dust, beneath

its brazen feet. It had ten horns, which are ex-
plained in verse 24 to be ten kings or kingdoms

which should arise out of this empire. As already
noticed, Rome was divided into ten kingdoms, enu-
merated by Machiavel as follows 1. The Huns :
;
2. The Ostrogoths; 3. The Visigoths; 4. The

Franks; 5. The Vandals; 6. The^Suevi 7. The ;
Burgundians 8. The Heruli

;
9. The Anglo-Sax- ;
ons; 10. The Lombards. These divisions have ever

since been spoken of as the ten kingdoms of the
Roman empire. See on chap. 2:41, 42.
Daniel considered the horns. Indications of a
strange movement appeared among them. A little
horn but afterward more stout than
(at first little,
its fellows), thrust itself
up among them. It was
not content to quietly find a place of its own, and
fill it ;
it must thrust aside some of the others, and
usurp their places. Three kingdoms were plucked
up before it. This little horn, as we shall have oc-

casion to notice more
fully hereafter, was the pa-
pacy. The three horns plucked up before it, were
the Heruli, the Ostrogoths, and the Vandals. Not
that these kingdoms were destroyed this was not ;
necessary but they must retire from the Held be-

;
fore the arrogant claims of the papacy, arid seek

their territorial limits in other quarters.
And "in this horn were eyes like the eyes of
man, and a mouth speaking great things," the eyes
a fit emblem of the shrewdness, penetration, cun-
ning, and foresight of the papal hierarchy and the ;
mouth speaking great things a fit symbol of the

arrogant claims of the bishops of Rome.
VERSE 9. I beheld till the thrones were cast down, and
the Ancient of Days did sit, whose garment was white as
snow, and the hair of his head like the pure wool his throne ;
was like the fiery ilame, and his wheels as burning fire. 10.
A fiery stream issued and came forth from before him ;
thousand thousands ministered unto him, and ten thousand

times ten thousand stood before him the Judgment was set,
;
and the books were opened.
A sublimer description of a sublimer scene is not

to be found in the English language. But not only
on account of the grand and lofty imagery intro-
duced should it arrest our attention the nature of ;
the scene itself is such as to demand most serious

consideration. The Judgment is brought to view ;
and whenever the Judgment is mentioned, it ought

to take an irresistible hold upon every mind for ;
all have an interest in its eternal issues.

By an unfortunate translation in verse 9, a wrong

idea almost sure to be conveyed. The words
is
" "
cast down are from a word which in the original
signifies just the opposite, namely, to set up. Dr.

"
Clarke says that it
might be translated erected ;
so the Vulgate positi sunt [were placed], and so all
the versions." The Septuagint has etethesan [ Gr.,
irt&qaav], which is defined to mean "to set, put,
The thrones are not the
place, to set up, to erect."
thrones of earthly kingdoms which are to be thrown
down at the last day, but thrones of Judgment
which are to be set up, 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 de-
scribed as a personal being but they console them-
;
selves 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 at-
tendant on his will. An understanding of these
verses involves an understanding of the subject of
the sanctuary, to works on which subject we refer
the reader. The closing up of the ministration of
Christ, our great High Priest, in the heavenly sane-
tuary, is the work of the Judgment here introduced.

It is an investigative Judgment. The books are
opened, and the cases of all come up for examina-
tion before that great tribunal, that it may be de-
termined beforehand who are to receive eternal life
when the Lord shall come to confer itupon his
people. John, as recorded in Rev. 5, had a view of
this same and saw the same number of heav-
place,
enly attendants engaged with Christ in the work
of investigative Judgment. Looking into the sanc-
tuary (as we learn from Rev. 4 that he was), 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.
VEKSE 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 destroyed, and given to the burning
flame. 12. As concerning the rest of the beasts, they had
their dominion taken away yet their lives were prolonged
;
for a season and time.
There are persons who believe in a thousand

years' triumph of the gospel and reign of righteous-
ness jover 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 superstition, 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 not prolonged

of the fourth beast is
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 Babylonish kingdom
still existed, though subjected 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 ? No government or state in which
mortals have any part. Its career ends in the lake
of fire, and it has no existence beyond. 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 suffer the second death. Then
let no one talk of probation or a mixed millennium
after the Lord comes.

The adverb 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 investigative Judgment is in-
CHAPTER VII, VERSES IS, 14. 157
troduced in the verses before. 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 Vatican Council of 1870. What can
be more blasphemous than to attribute infallibility
to a mortal man ? Yet in that year the world be-
held the spectacle of an Ecumenical Council assem-
bled for the purpose 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 blasphe-

mous ? 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.saw in the night visions, and, behold, one

I
like the Son man came with the clouds of heaven, and
of
came to the Ancient of Days, and they brought him near
before him. 14. And there was given him dominion, and
glory, and a kingdom, that all people, nations, and lan-

guages, 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 given
him. The Son of man receives his kingdom before
his return to this earth. See Luke 19 :

1012, and
onward. a scene, therefore, which transpires
This is
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, B,ev. 21 24, not the wicked nations of
:
the earth for these are dashed in pieces at the sec-

;
ond advent. Some out of all the nations, tribes,

and kindreds of the earth will find themselves at
last inthe kingdom of God, to serve him there with
joy and gladness forever and ever.
VEBSE I, Daniel, was grieved in my spirit in the midst

15.
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 for ever and ever.
No less anxious should we be than was Daniel, to

understand 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 king-
doms which they represent, have already been ex-
plained. We
have followed the prophet down
through the course of events even to the complete
destruction of the fourth and last beast, the final
(JMAPTEli VII, VERSES 15-20. 159
subversion of all earthly governments. What next ?

"
Verse 18 tells us : The saints shall take the king-
dom." The saints ! those of all others held in low
esteem in this world, despised, reproached, perse-
cuted, cast out those who were considered the least
;
likely of all men ever to realize their hopes ; these

shall take thekingdom and possess it forever. The
usurpation and misrule of the wicked shall come to
an end. The forfeited inheritance shall be re-
deemed. Peace shall be restored to its distracted
borders, and righteousness shall reign over all the
fair expanse of the renovated earth.
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 horn that had eyes, and a mouth that spake

of that
very great tilings, 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 aston-
ished at this fourth beast, so unnatural and dread-
ful; for the farther we come down the stream of
time, the farther it is necessary to depart from
nature in forming symbols to accurately represent
the degenerating governments of earth. The lion
isa production of nature; but it must have the un-
natural addition of two wings to represent the
kingdom of Babylon. The bear we also find in

THOUGHTS ON DANIEL.
nature but as a symbol of Medo-Persia, an unnat-

;
ural ferocity must be denoted by the insertion of

three ribs into its mouth. So the leopard is a beast
of nature but to fitly 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 de-
voured, and brake in pieces, and trampled its vic-

tims beneath its feet.
Wonderful was all this to the prophet, but some-

thingstill more wonderful appears. A little horn
comes up, and, true to the nature of the beast from
which it springs, thrusts aside three of its fellows ;
and lo! the horn has eyes, not the uncultivated

eyes of the brute, but the keen, shrewd, intelligent
eyes of a man and stranger yet, it has a mouth.
;
and with that mouth it utters proud

sayings, and
puts forth preposterous and arrogant claims. No
wonder the prophet made special inquiry respect-
ing this monster, so unearthly in its instincts, and
so fiendish in its works and ways. In the follow-
ing verses some specifications are given respecting
the little horn, which enable the student of proph-
ecy to make an
application of this symbol, without
danger of mistake :
VERSE 21.I beheld, and the same horn made Avar with
the saints, and prevailed against them 22 Until the An-
; ;
CHAPTER VII, VERSES 21, 22.
cient 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 wrathof 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. 356 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, because it was diverse from
the others. They were political kingdoms. And
now we have but to inquire any kingdom has
if
arisen among the ten kingdoms of the Roman Em-

pire, since A. p. 483, and yet diverse from them all ;
and if so, what one ? The answer is, The spiritual

kingdom of the papacy. This answers to the sym-
bol in every particular, as is easily
proved; and
nothing do
else willit. See the specifications more
particularly mentioned in verse 23.
Daniel beheld this horn making war upon the
saints. Has such a war been waged by the pa-
pacy ?
Fifty millions of martyrs, with a voice like
the sound of many waters, answer, Yes. Witness
the cruel persecutions of the Waldenses, the Al-
bigenses, 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 per-
il
1(52 THOUGHTS ON DA KIEL.
seditions, of professed heathens from the founda-

tion 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 height 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

1. The coming of the Ancient of Days that
way :
;
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 judg-

ment a thousand years, following the first resurrec-
tion, Rev. 20 :
1-4, apportioning to the wicked the
punishment due to their sins. Then the martyrs

will sit in judgment upon the great antichristian,
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 and branch, will have been

of sinners, root
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.
VERSE 23. Thus he said, The fourth beast shall be the
fourthkingdom upon earth, which shall be diverse from all

kingdoms, and shall devour the whole earth, and shall tread
CHAPTER VII, VERSES 2S-26. 1(J3
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 ihst,
;
and he shall subdue three kings. 25. And he shall spe.-tk

great words against the Most High, and shall wear out the
saints of the Most High, and think to ehange timos 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.
Wehave 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 fulfillment of the
prophecy concerning this horn, in the rise and work

of the papacy. It is a matter of both interest and
importance, therefore, to inquire into the causes
which resulted in the development of this anti-
christian power.
The or bishops, of Rome enjoyed a
first pastors,
respect proportionate to the rank of the city

in
which they resided and for the first few centuries

;
of the Christian era, Rome was the largest, richest,

and most powerful city in the world. It was the
"
seat of empire, the capital of the nations. All the
inhabitants of the earth belong to her," said Julian ;
"
and Claudian 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
Christendom ? Why should not all nations be her
children, and her authority their sovereign law?

It was easy," says D' Aubigne, from whom we
vol. 1, chap. 1), "for
quote these words (Hist. Ref.,
the ambitious heart of man to reason thus. Am-
bitious 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 implied
"
in the honor thus paid. But," continues D'Au-
"
bigne, 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 encroachment of
the Roman pastors, either from jealousy of the
eastern bishops, or because they preferred submit-
of a pope rather than to the
ting to the supremacy
dominion of a temporal power."
Such were the influences clustering around the
bishop of Rome, and thus was everything tending
toward his speedy elevation 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
priestof the oldest and principal church of Alex-
andria, sprung his doctrine upon the world, occa-

in the Christian
sioning so fierce a controversy
CHAPTER VII, VERSES 2S-S6. 165
church that a general council was called at Nicsea,

by the Emperor Constantine, in A. D. 325, to con-
sider and adjust it. Arius maintained "that the
Son was totally and 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 there-

fore inferior to the Father both in nature and dig-
nity." This opinion was condemned by the coun-

cil, 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. 5.
Stanley, Hist, of 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 Christian 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 de-
clared that this horn would rise to supreme power,
and that in reaching this position it would
Subdue three kings. Some difference of opinion
has existed in regard to the particular powers
which were overthrown in the interest of the pa-
pacy, 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
fulfillment of the vision. Yet it is possible to make
out the fulfillment of this with a good degree of
certainty in the history of the papacy." Notes on
Dan. 7.
Mr. Mede supposed the three kingdoms plucked

up to have 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 the Dukedom of Rome. Bishop New-
ton (Dissertation on the Prophecies, pp. 217, 218)
states some serious objections to both these schemes.
The Franks could not have been one of these king-
doms; 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 sov-
ereignties that became subject

to the authority of
the popes." And the Senate and Dukedom of
Rome 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.
CHAPTER VII, VERSES 2S-26.
But we apprehend that the chief difficulty in the

application made by these eminent commentators,
lay in the fact that they supposed that the prophecy
respecting the exaltation of the papacy, was not,
and could not have been, fulfilled, till the pope be-
came 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 we think the prophecy of verses 24, 25, re-
fere not to his civil power, but to his power to dom-
ineer over the minds and consciences of men; that
the pope reached this position, as will hereafter
appear, in A. D. 538 ;
arid that 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 that they come alto-

is,
gether too late in point of time for the prophecy

;
deals with the arrogant efforts of the Roman pon-

tiff to gain power, not with his endeavors to oppress
and humble the nations after he had secured the
-
supremacy.
The position is here confidently taken that the
three powers, or horns, plucked up before the pa-
pacy, were the Heruli, the Vandals, and the Ostro-

goths and this position rests upon the following
;
statements of historians :
Odoacer, the leader of the Heruli, was the first

of the barbarians who reigned over the Romans.
He took the throne of Italy, according to Gibbon
(Decline and Fall of the Roman Empire, vol. 3, pp.

510, 515), in 476. Of his religious belief Gibbon (ib.,
"
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 si-
lence of the Catholics attests the toleration which
they enjoyed."
"
Again he says (p. 547), The Ostrogoths, the
Burdundians, the Suevi, and the Vandals, who had
listened to the eloquence of the Latin clergy, pre-
ferred the more intelligible lessons of their domestic
teachers ; and Arianism was adopted as the national
faith of the warlike converts who were seated on
the ruins of the Western empire. This irreconcil-
able difference of religion was a perpetual source of
jealousy and hatred and the reproach of Barba-
;
rian 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 ex-
asperated 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 (His-
tory 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 Alexan-
drian heretic. Our first Teutonic version of the
Scriptures was by an Arian missionary, Ulfilas.

CHAPTER VII, VERSES 2S-26. 169
The first conqueror of Rome, Alaric, the first con-
queror of Africa, Genseric, were Arians. Theodoric,

the great king of Italy, and hero of the Nibe-
lungen 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 por-
phyry vase in which his Arian subjects had en-
shrined his ashes."
Ranke, in his History of the Popes (London ed.
1871), vol. 1, 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
West while the Lombards, long attached to Arian-
;
ism, and, as neighbors, most dangerous and hostile,

established a powerful sovereignty before the very
gates of Rome. The Roman Bishops, 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 :
Nearly all the wars which the northern bar-
barians carried on in Italy, it may be here remarked,
were occasioned by the pontiffs and the hordes with
;
which the country was inundated, were generally

by them."
called in
These extracts give us a general view of the
state of affairs at this time, and show us that though
r~
the hands of the Roman pontiffs might not be vis-
ibly manifest in the movements upon the political

board, they constituted the power working assidu-
ously behind the scenes to secure their own pur-
poses. The relation which these Arian kings sus-
tained to the pope, from which we can see the neces-
sity of their being overthrown to make way for pa-
pal supremacy, is shown in the following testimony
from Mosheim, given in his History of the Church,
cent. 6, part 2, chap. 2, sec. 2 :
"
On the other hand, it from a variety
is certain,
of the most authentic records, that both the emper-
ors and the nations in general were far from being
disposed to bear with patience the yoke of servi-

tude 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 with-
out 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, vol. 1, p. 271. When, on the death of
Pope SimpHcius, 483, the clergy arid people

A. D.
had assembled for the election of a new pope, sud-
denly Basilius, prtefectus praetorio, and lieutenant of
King Odoacer, appeared in the assembly, expressed
his surprise that any such work as appointing a suc-
cessor to the deceased pope should be undertaken
CHAPTER VII, VERSES 23-26.
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. The horn which exer-
power over the papal pontiff
cised such a restrictive
must certainly be taken out of the way 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 (Machiavelli, 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. He, being on
friendly terms with Zeno, wrote him, stating that it
was impossible for him to restrain his Goths within
the impoverished province of Pannonia, and asking
them to some more favorable
his permission to lead
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
Theodorie 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 will show how completely
the papacy was in subjection to his power. The
Catholics in the East, having commenced a persecu-
tion 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 per-my
suasion [that is, the Arians], it is my firm resolu-
tion 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 pro-

fess the faith of Nicsea are heretics to him, and those
who do are heretics to me. Whatever can excuse
or justify his severity to the former, will excuse
and justify mine to the latter. But the 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 professes 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 meas-
ures in which that court has so rashly engaged. It
is in your power to divert the emperor from them ;
and till you have, nay, the Catholics [this name

till
Theodoric applies to the Arians] are restored 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." Bowers Hist, of
Popes, vol. 1, p. 325.
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

CHAPTER VII, VERSES 2S-26. 173
supremacy till that power was taken out of the way.

Baronius, according to Bovver, 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 sacrificing, at the same
time, the far greater part of the innocent Catholics

in the West, who were either subject to King Theo-
doric, or to other Arian princes, in alliance with
him" It is certain that the pope and the other em-
bassadors were treated with severity on their re-
"
turn, 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 carrying on a treasonable correspondence with
the court of Constantinople, and machinating the
ruin of the Gothic empire in Italy" Id. p. 326.
The feelings of the papal party toward Theodoric
may be accurately estimated, according to a quota-
tion already given, by the vengeance which they
took on his memory, when they tore from his
massive tomb in Ravenna the porphyry vase in
which his Arian subjects had enshrined his ashes.
But these feelings are put into language by Baro-
"
nius, who inveighs against Theodoric as a cruel bar-
barian, as a barbarous tyrant, as an impious Arian."
But " having exaggerated with eloquence, and
all his
bewailed the deplorable condition of the Roman

Church reduced by that heretic to a state of slavery,
he comforts himself 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 Annals, A. D. 526, p. 116;
Bower, vol. 3, p. -328.
While the Catholics were thus feeling the re-

straining power of an Arian king in Italy, they
were suffering a violent persecution from the Arian
Vandals in Africa. Gibbon, chap. 37, sec. 2. Elliot,
in his Horse Apocalypticse, vol. 3, p. 152, note 3,
"
says :The Vandal kings were not only Arians,
but persecutors of the Catholics in Sardinia and ;
Corsica under the Roman Episcopate, we may pre-

sume, as well as in Africa."
Such was the position of affairs when, in 533,
Jus-
tinian entered upon his Vandal and Gothic wars.
Wishing and the

to secure the influence of the pope
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,

everywhere hailed as
will notice that the Catholics
deliverers the army of Belisarius, the general of
Justinian.
The testimony D'Aubigne (Reformation, b. 1,
of
the undercurrents
chap. 1), also throws light upon
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 support
CHAPTER VII, VERSES 23-86. 175
them. They conceded to her the spiritual authority,

provided 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, which was declining, leaned thus
one upon the other, and by this alliance accelerated
their twofold destiny. Rome could not lose by it.
An edict of Theodosius II. and of Valentinian III.
proclaimed the Roman bishop 'rector of the whole

church/ Justinian published 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 Vandals fell before the victo-

rious arms of Belisarius in 534 and the Goths, re-;
tiring, left him

in undisputed possession of Rome in
538. Gibbon's Rome, chap. 41.
Procopius relates that the African war was under-
taken by Justinian for the relief of the Christians
(Catholics) in that quarter and that when he ex-
;
his intention in this respect, the prefect of

pressed
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 Vandals." Evagrius
Ecd. Hist, book 4, chap. 16.
Listen again to Mosheim "It is true that the
:
Greeks who had received the decrees of the council of

Nice [that is, the Catholics], persecuted and oppressed
the Arians wherever their influence and authority
could reach ;
but the Nicenians, in their turn, were
not rigorously treated by their adversaries [the
less
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 Vandals were driven out of Africa, and the Goths
out of Italy, by the arms of Justinian." Mosheim's
Church Hist., cent. 6, p. 2, chap. 5, sec. 3.
Elliot, in his Horse Apocalypticse, makes two enu-
merations of the ten kingdoms which arose out of
the Roman empire, varying 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 first list differs from that of Machiavelli, adopted
" "
by Adventists, only in that he puts the Allemans
in place of the Huns, and the Bavarians in place of
the Lombards, a variation which can be easily ac-

counted 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, viz.,
the Heruli under Odoacer, the Vandals, and the
Ostrogoths" Vol. 3, p. 152, note 1.
Although he prefers the second list, in which he

puts the Lombards instead of the Heruli, the forego-
if we make the enumera-
ing is good testimony that
tion of the tenkingdoms while the Heruli were a
ruling power, they were one of the horns which
were plucked up.
CHAPTER VII, VERSES 23-2B. 177
By 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 Vandals hi 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 his self -assumed titles
"
His Holiness," " Vicege-
:
rent of theSon 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 the emperor Michael, " The Pope, who is
called God by Constantine, can never be bound or
released by manfor God cannot be judged by
;
man." need of bolder blasphemy than this?

Is there
Listen also to the adulation the popes have received
from their followers without rebuke A Venetian :
prelate in the fourth session of the

Lateran, ad-
"
dressed the pope as follows Thou art our Shep-
:
herd, our Physician, in short, a second God upon

"
earth." Another bishop called him the lion of the
tribe of Judah, the promised Saviour." Lord An-
thony Pucci, in the Lateran, said to the pope,
fifth
"
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, All the
kings of the earth shall worship him, and nations

shall serve him/" See Oswald's "Kingdom Which
Shall not Be Destroyed,"
pp. 97-99. Again, Dr.
'"
Clarke, on verse 25, says He shall speak as if he
:
were God.' So St. Jerome quotes from Symmachus.

12
To none can this apply so well or so fully as to the

popes of Rome. They have assumed infallibility,
which belongs only to God. They profess to for-
give 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 beyond 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 an-
swer need here be given. All know that for long
years the papal church has pursued its relentless
work against the true followers of God. Chapter
after chapter might be given, would our limited
space permit. Wars, crusades, massacres, inquisi-
tions, and persecutions of all kinds, these were their
weapons of extinction.
"
Scott'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 cor-
ruptions of the church of Rome. A

million of poor
Waldenses perished in France nine hundred thou-
;
sand 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 Netherlands thirty-six thousand by

the hand of the common executioner during the
space of a few years. The Inquisition destroyed, by

various tortures, one hundred and fifty thousand
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 upon the prophecy that the little

"
horn should wear out the saints of the Most High,"
"
Barnes, in his Notes on Daniel 7 25, says
: Can any :
one doubt that this true of the papacy ? The In-

is
quisition; the persecutions of the Waldenses; the rav-

ages of the Duke of Alva the f^res of Smithfield
; ;
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 off 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 III. against the
Waldenses and Albigenses, in which a million of
men perished. 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 V., against the

Protestants, to the peace of Gateau- Cam bresis in
1559. Eighteen thousand suffered 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 slightest acquaintance with the history
of the papacy, will convince any one that what is
'
making war with the

'
here said of saints (verse 21),
'
and wearing out the

'
saints of the Most High (verse
25), is strictly applicable
to that power, and will ac-
curately describe its history." See Buck's Theolog-

ical Dictionary, Art., Persecutions Oswald's King-
;
dom, etc., pp. 107-133 ; Dowling's History of Ro-

manism ;
Fox's Book of Martyrs ;
Charlotte Eliza-
beth's
Martyrology Huguenots
;
The Wars of the ;
The Great Red Dragon, by Anthony Gavin, for-

merly one of the Roman Catholic priests of Sara-
gossa,Spain Histories of the Reformation, etc.
;
To parry the force of this

damaging testimony
from all history, deny that the church has
papists
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 hy-
pocrisy of 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 be-
seech 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.
on Popery. View of the Court of
Geddes' Tracts
Inquisition in Portugal, p. 446. Limborch, vol.

ii., p. 289.
But the false claims of papists in this respect have
been flatly denied and disproved by one of their
own standard writers, Cardinal Bellarmine, who was
born in Tuscany in 1542, and who, after his death
in 1621, came very near being placed in the cal-
endar 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 hav-
ing said that the church (meaning the true church)
never burned heretics, Bellarmine understanding it
"
of the Romish church, made answer This argu-
:
ment proves not the sentiment but the ignorance or

impudence of Luther for as almost an infinite
;
number, were either burned or otherwise put to

death, Luther either did not know it, and was there-
fore ignorant or if he knew it, he was convicted of
;
impudence and falsehood for that heretics were

;
often burned by the church may be proved by ad-
ducing a few from many examples."

To show the relation of the secular

power to the
church, as held by Romanists, 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 sec-
ular princes, who are her two arms ; so she has two
swords, the spiritual and material and therefore

;
when her right hand is unable to convert a heretic

with the sword of the Spirit, she invokes the aid of
the left hand, and coerces heretics with the material
sword." In answer to the argument that the apos-
tles never invoked the secular arm against heretics,
he says, " The apostles did it not, because there was
no Christian prince whom they could call on for
aid. But afterward, in Constantine's time, ....
the Church called in the aid of the secular arm."
Dowling's History of Romanism, pp. 547, 548.
-
In corroboration of these facts, fifty millions of

martyrs this is the lowest computation made by
any historian will rise up in the resurrection, as
witnesses against her bloody work.
Pagan Rome persecuted relentlessly the Christian

church and it is estimated that three millions of
;
Christians perished in the first three centuries yet ;
it is said that the primitive Christians

prayed for
the continuance of Imperial Rome for they knew
;
that when this form of government should cease,

another far worse persecuting power would arise,
which would literally, as this prophecy declares,
"wear out the saints of the Most High." Pagan
Rome could slay the infants, but spare the mothers ;
but Papal Rome slew both mothers and infants to-

gether. No age, no sex, no condition in life, was
exempt from her relentless rage. "When Herod
"
died," says a forcible writer, he went down to the
grave with infamy, and earth had one murderer,

one persecutor, less, and hell one victim more.
Rome what will not be thy hell, and that of thy
!
votaries, when thy judgment shall have come !"

"
3. And shall think to change times and laws."
What laws ? and whose ? Not the laws of other
earthly governments; for it was nothing marvel-
ous nor strange for one power to change the laws of
another, whenever it could bring such power under
its dominion. Not human laws of any kind for ;
the horn had power to change these so far as

little
its jurisdiction extended but the times and laws in

;
question were such as this power should only think

to change, but not be able to change. They are
the laws of the same Being to whom the saints be-
long, whom wears out with persecution namely,
it ;
the laws of the Most High. And has the papacy

attempted this ? Yes, even this. It has, in its cat-
echisms, expunged the second commandment of the
decalogue, to make way for its adoration of images.

It has divided the tenth, to make
up the number
ten. And, more audacious than all it has taken !
hold of the fourth commandment, torn from its

place the Sabbath of Jehovah, the only memorial
of the great God ever given to man, and erected in
its place a rival institution to serve another purpose.
See Catholic catechisms, and the work entitled,

"
Who Changed the Sabbath ? " and works on the
Sabbath and Law, published at the office of the
Review and Herald, Battle Creek, Mich.
"
4. And they shall be given unto his hands un-
til a time and times and the
dividing of time.
"
The pronoun " they embraces the saints, the times,
and the laws just mentioned. How long a time
were they to be given into the hands of this power ?
A time, as we have seen from chapter 4 23, is one :
year ;
two times, the least that could be denoted by
the plural, two years, and the dividing of time, or
half a time ( Sept., ^///.au ), half a year. Gesenius
also gives "jSa, Chald. a half. Dan. 7 : 25." We
thus have three years and a half for the continu-
ance of this power. The Hebrew, or rather the
Chaldee, word for time in the text before us is
idddn, which Gesenius defines thus: " Time.
pj? ,
Spec, in prophetic language for a year. Dan. 7 :
25, \*y h^ p^] nJT"U?> for a year, also two years,

and half a year, i. e., for three years and a half ;
comp. Jos. B. J. 1. 1. 1." We must now consider

that we are in the midst of symbolic prophecy;
hence this measurement is not but prophetic.
literal,
The inquiry then arises, How long a period is de-
noted by the three years and a half of prophetic
time ? rule given us in the Bible is, that when
The
a day used as a symbol, it stands for a year.
is
Eze. 4:6; Num. 14 34. Under the Hebrew word

:
for day, or yom, Gesenius has this remark "3. :
Sometimes D'pj [yamim] marks a definite space of

time, viz.a year ; as also Syr. and Chald. j^# [ id-

dan] denote both time and year; and as in Engl.
several words signifying time, weight, measure, are
likewise used to denote certain specific times,
weights and measures." The ordinary Jewish year,

which must be used as the basis of reckoning, con-
tained three hundred and sixty days. Three years
and a half contained twelve hundred and sixty
days. As each day stands for a year, we have
twelve hundred and sixty years for the continua-
tion of this horn. Did the papacy possess dominion
that length of time? The answer again is, Yes.
The edict of the emperor Justinian, dated A. D
533, made the bishop of Rome the head of all the
churches. But this edict could not go into effect till
the Arian Ostrgoths, the last of the three horns that
were plucked up to make room for the papacy, were
driven from Rome, and this was not accomplished, as
already shown, till A. D. 538. The edict would have
been of no effect had this latter event not been accom-
plished hence from this latter year we are to date,
;
as this was the earliest point where the saints were

in reality in the hands of this power. From this
point did the papacy hold supremacy for twelve
hundred and sixty years ? Exactly. For in the
year 1798, Berthier, a French general, entered Rome,
proclaimed a Republic, took the pope prisoner, and
for a time abolished the papacy. It has never since
enjoyed the privileges and immunities which it pos-

sessed before. Thus again this power fulfills to the
very letter, the specifications of the prophecy, which

proves beyond question that the application is cor-

rect.
Here the judgment, a judgment like other na-

tional judgments of which the Bible speaks, (see
Acts 7 7, etc.), sat upon the papacy. Its dominion
:
was taken away, that is, its supremacy was broken,

and a consuming process there commenced which is
to continue till the end of time. Yet the papacy
will exist, though with but a shadow of its former
prestige, till the appearing of Christ, to be consumed
with the spirit of his mouth, and destroyed by the
brightness of his coming.
How accurately verse 26 has been fulfilled since
1798, and is being fulfilled to-day, is evident even
to the casual observer of passing events. This is
doubtless to be understood more particularly in a
national sense. Individuals are still the zealous
devotees of that church but everywhere it has
;
lost and is losing national recognition and support.

VERSE And the kingdom and dominion, and the great-
27.
ness of the kingdom under the whole heaven, shall be given
to the people of the saints of the Most High, whose kingdom
is an everlasting kingdom, and all dominions shall serve
and obey him. 28. Hitherto is the end of the matter. As

for me Daniel my cogitations much troubled me, and my
countenance changed in me ;
but I kept the matter in my
heart.
After beholding the dark and desolate picture of

papal oppression upon the church, the prophet once
more turns his eyes with delight upon the glorious
period of the saints' rest, when they shall have the
kingdom free from all oppressive powers, in ever-
CHAPTER VII, VERSES #7, 28. 187
lasting possession. How

could the children of God
keep heart in this present evil world, amid the mis-

rule and oppression of the governments of earth,
and the abominations that are done in the land, if
they could not look forward to the kingdom of Cod,
and the return of their Lord, with full assurance
that the promises concerning them both, shall cer-
tainly be fulfilled, and that speedily ?
NOTE 1. Some startling events relative to the papacy, fill-

ing up the prophecies uttered in this chapter concerning
that power, have taken place within a few years of the pres-
ent time. Commencing in 1798, where the great national
judgment upon the papacy, what have been the chief
fell
characteristics of its history ? Answer The rapid defection

:
of its natural supporters, and greater assumptions on its own

part. In 1844, Judgment of another kind began to sit,
namely, the investigative Judgment, in the Heavenly sanct-

uary, preparatory to the coming of Christ. Dec. 8, 1854,
the of the Immaculate Conception was decreed by the
dogma
pope. July 21, 1870, in the great Ecumenical Council as-
sembled at Rome, it was deliberately decreed by a vote of
538 against 2 that the pope was infallible. In the same
year, Napoleon, by whose bayonets the pope was kept upon
his throne, was crushed by Prussia, and the last prop was
taken from under the papacy. Then Victor Emmanuel,
seeing his opportunity to carry out the long-cherished dream
of aUnited Italy, seized Rome to make it the capital of his
kingdom. To his troops, under General Cadorna, Rome
surrendered, Sept. 20, 1870. The pope's temporal power was
thus wholly taken away, nevermore, said Victor Emmanuel,
to and the pope has been virtually a prisoner
be restored ;
in his own
palace since that time. Because of the great
words which the horn uttered, Daniel saw the beast de-
stroyed and given to the burning flame. This destruction is
tt> take
place at the second coming of Christ and by means
of that event ;
for the man of sin is to be consumed by the
spirit of Christ's mouth, and destroyed by the brightness of
his coming. 2 Thess. 2 8.: What words could be more
arrogant, presumptuous, blasphemous, or insulting to high
Heaven, than the deliberate adoption of the dogma of infal-
libility, thus clothing a mortal man with the prerogative of
the Deity ? And this was accomplished by papal intrigue and
influence, July 21, 1870. Following in swift succession, the
last vestige of temporal power was wrenched from his grasp.
It was because of these words, and as if in almost immediate

connection with them, that the prophet saw this power given
to the burning flame. His dominion was to be consumed
unto the end implying that when his powers as a civil ruler
;
should be wholly destroyed, the end would not be far off.

And the prophet immediately adds, " And the kingdom and
dominion, and the greatness of the kingdom under the
whole heaven shall be given to the people of the saints of
the Most High." All has now been fully accomplished ex-
cept the closing scene. Next conies the last, crowning, fin-
ishing act in the drama, when the beast will be given
to the burning flame, and the saints of the Most High
take the kingdom.
NOTE 2. The query has arisen whether the judgment of

verse 26 may not refer to the same judgment as that of
verse 10, the investigative Judgment, which commenced in
1844. There seems to be no serious objection to this view ;
for while it is true that the dominion of the papal power has
been waning away since 1708, this has been especially mani-
fest since 1844. In 1848 the pope was driven from his cap-
ital, and in 1870 was stripped of his temporal dominion.
With this view, the necessity of accounting for two kinds of
judgment in the same chapter is avoided.
VISION OF THE RAM, HE-GOAT, AND LITTLE HORN.
"
WE
now come once more," says Dr. Clarke, to "
the Hebrew, the Chaldee part of the book being fin-

ished. As the Chaldeans had a particular interest
both in the history and prophecies from chap. 2 4, :
to the end of chap. 7, the whole is written in Chal-

dee; but as the prophecies which remain concern
times posterior to the Chaldean monarchy, and prin-
cipally relate to thechurch and people of God gen-

erally, they are written in the Hebrew language,
this being the tongue in which God chose to reveal
all his counsels given under the Old Testament rela-
tive to the New."
VERSE 1. In the third year of the reign of king Belshaz-
zar a vision appeared unto me, even unto me Daniel, after
that which appeared unto me at the first.
One prominent characteristic of the sacred writ-
ings, and one which should forever shield them from

the charge of being works of fiction, is the frankness
and freedom with which the writers state all the cir-
cumstances connected with that which they record.
This verse states the time when the vision recorded
in this chapter was given to Daniel. The first
year
of Belshazzar is set down as B. c. 555. His third
(189)
year, in which this vision was given, would conse-

quently be 553. If Daniel, as is supposed, was
about twenty years of age when he was carried to
Babylon, in the first year of Nebuchadnezzar, B. c.
606, he was at this time about seventy-three years
"
of age. Thevision he speaks of as the one which
appeared unto him at the first," is doubtless the vis-

ion of the seventh chapter, which he had in the first
year of Belshazzar.
VERSE 2. And I saw in a vision and it came to pass,
;
when I saw, that I was at Shushan in the palace, which is in

the province of Elam and I saw in a vision, and 1 was by
;
the river of Ulai.
As verse 1 states the time when, this verse gives

the place where, the vision was given. Shushan, as
we learn from Prideaiix, was the metropolis of the
province of Elam. This was then in the hands of
the Babylonians, and there the king of Babylon had
a royal palace. Daniel, as minister of State, and
employed about the king's business, was accordingly
in that place. About three years after this time,
Abradates, viceroy or prince of Shushan, revolted to

Cyrus, and the province was joined to the Modes
and Persians ;
so that, according to the
prophecy of
Isaiah, 21:2, Elam went up with the Medes to be-
o Babylon. Under the Medes and Persians it re-
sieare /
gained its liberties which it had been deprived of by

the Babylonians, according to the prophecy of Jere-
miah 49 : 39.
VERSE 3. Then I lifted up mine eyes, and saw, and, be-

hold, there stood before the river a ram which had two
CHAPTER VIII, VEItSES 3, 4.
horns and the two horns were high but one was higher
; ;
than the other, and the higher came up last. 4. I saw the
rum pushing westward, and northward, and southward; so

that no beasts might stand before him, neither was there
any that could deliver out of his hand ;

but he did according
to his will, amd became great.
In verse 20, an interpretation of this symbol is

"
given us in plain language the ram which thou
:
sawest, having two horns, are the kings of Media and

Persia." We have only therefore to consider how
well the symbol answers to the power in question.
The two horns represented the two nationalities of
which the empire consisted. The higher came up
last. This represented the Persian element, which,
from being at first simply an ally of the Medes, came
to be the leading division of the empire. The differ-
ent directions in which the ram was seen pushing,
denote the directions in which the Medes and Persians
carried their conquests. No earthly powers could
stand before them while they were marching up to
the exalted position to which the providence of God
had pointed them. And so successfully were their
conquests prosecuted that in the days of Ahasuerus
(Esth. 1 1), the Medo-Persian kingdom extended
:
from India to Ethiopia, the extremities of the then

known world, over a hundred and twenty-seven
provinces. The prophecy almost seems to fall short
of the facts as stated in history when it simply says
that this did to its will, and became
power according
great.
VERSE 5. And as I was considering, behold, an he-goat
came from the west on the face of the whole earth, and
touched not the ground and the goat had a notable horn
;
between his eyes. 6. And he came to the ram that had two
horns, which I had seen standing before the river, and ran
unto him in the fury of his power. 7. And I saw him come
close unto the ram, and he was moved with choler against
him, and smote the ram, and brake his two horns and there
;
was no power in the ram to stand before him, but he cast

him down to the ground, and stamped upon him and there;
was none that could deliver the ram out of his hand.
"As I was
considering," says the prophet and in ;
this he an example for every lover of the truth,

sets
and all who have any regard for things higher than
the objects of time and sense. When Moses saw the
"
burning bush, he said, I will now turn aside and
see this great sight." But how few are willing at
the present time to turn aside from their pursuits of
business or pleasure, to consider those important
themes to which both the mercy and the providence
of God are striving to call their attention.
The symbol here introduced is also
explained by
"
the angel to Daniel. Verse 21 And the rough
:
goat is the king [or kingdom] of Grecia." Concern-

to the Grecian or Mace-
ing the fitness of this symbol
donian people, Bishop Newton observes that, " two
hundred years before the time of Daniel, they were
called jEgcadae, the goat's people the origin of which
;
name is said to be as follows: Caranus, their first
king, going with a multitude of Greeks to seek

a new
habitation in Macedonia, was advised by an oracle to
take the goats for his guide and afterward, seeing
;
a herd of goats flying from a violent storm, he fol-

lowed them to Edessa, and there fixed the seat of his
PLATE IV. SYMBOLS OF DANIEL VIII.
CHAPTER VIII, VERSES 5-7.
empire, and made the goats his ensigns or standards,

and called the place jEge or jEgea, the goats' town,
and the people Êgeadse, the goats' people names ;
which are derived from dig, <hyof, a goat. The city

of ^ge or jEgea, was the usual bury ing-place of the
Macedonian kings and in reference to this origin,
;
Alexander called his son by Roxana, Alexander

jEgus, Alexander the goat. All this shows the very
great propriety of the symbol here used."
The goat came from the west Grecia lay west
of Persia.
"
On the face of the whole earth." He covered all
the ground as he passed that is, he swept every-

;
thing before him he left nothing behind.

;
He "touched not the ground." Such was the

speed and celerity of his movements that he did not
seem to touch the ground, but to fly from point to
point with the speed of the wind the same feature
;
is brought to view
by the four wings of the leopard
in the vision of chapter 7.
The notable horn between his eyes. This is ex-
plained in verse 21 to be the first king of the Mace-

donian Empire. This king was Alexander the Great.
Verses 6 and 7 give a concise account of the over-
throw of the Persian Empire by Alexander. The
between the Greeks and Persians are said to
contests
have been exceedingly furious and some of the
;
scenes as recorded in history are vividly brought to

mind by the words of the prophecy, a ram standing
before the river and the goat running unto him in
the fury of his power. Alexander first vanquished
13
the generals of Darius at the river Granicus in

Phrygia he next attacked and totally routed
;
Darius, at the straits of Issus in Cilicia, and after-

ward on the plains of Arbela in Syria. This battle
occurred B. c. 331, and marks the conclusion of the
Persian Empire ;
for by this event Alexander became
complete master of the whole country. Bishop
Newton quotes verse G: "And he [the goat] came
to the ram which I had seen standing before the
river, and ran unto him in the fury of his power,"
and adds " One can hardly read these words, with-
:
out having some image of Darius' army standing

and guarding the river Granicus, and of Alexan-
der on the other side, with his forces plunging in,
swimming across the stream, and rushing on the en-

emy with all the fire and fury that can be imagined."
Ptolemy begins the reign of Alexander B. c. 332,
but it was not till the battle of Arbela, the
year
following, that he became, according to Prideaux (i,
"
p. 378), absolute lord of that empire to the utmost
extent in which it was ever possessed by the Per-
sian kings." On the eve of this engagement, Da-
rius sent ten of his chief relations to sue for peace ;
and upon their presenting their conditions to Alex-

ander, he replied, "Tell your sovereign . . . .
that the world will not permit two suns nor two
"
sovereigns !
The language of verse 7 sets forth the complete-

ness of the subjection of Medo-Persia to Alexan-
der. The two horns were broken, and the ram cast
to the ground and stamped upon. Persia was sub-
CHAPTER Vlll, VERSE 8.
dued, the country ravaged, its armies cut to pieces
and scattered, its cities plundered, and the royal

city of Persepolis, the capital of the Persian Em-
pire, and even
in its ruins one of the wonders of
the world to the present day, was sacked and
burned. Thus the ram had no power to stand
before the goat, and there was none that could
deliver him out of his hand.
VERSE 8. Therefore the he-goat waxed very great and :
when he was strong, the great horn was broken and for it ;
came up four notable ones toward the four winds of heaven.
The conqueror is greater than the conquered.

The ram, Medo-Persia, became great the goat, Gre- :
cia, became very great. And when he was strong,

the great horn was broken. Human foresight and
speculation would have said, When he becomes
weak, his kingdom racked by rebellion, or paralyzed
by luxury, then the horn will be broken and the
kingdom shattered.But Daniel saw it broken in
the very prime of strength, and the height of
its
its power, when

every beholder would have ex-
claimed, Surely, the kingdom is established, and
nothing can overthrow it. Thus it is often with
the wicked The horn of their strength is broken
:
when they think they stand firm but the right- ;
eous, even when they think themselves ready to

perish, often find that, through the sustaining
power of God, the bruised reed is not broken, and
the smoking flax is not quenched.
Alexander fell in the prime of life. See notes
on verse 39 of chapter 2. After his death there
arose much confusion among his followers respect-
ing the succession. It was finally agreed, after a

seven days' contest, that his natural brother, Philip
Aridseus, should be declared king. By him, and
Alexander's sons, Alexander Êgus and Hercules,
the name and show of the Macedonian Empire was
for a time sustained ;
but all these persons were soon
murdered and the regal family being then extinct,
;
the chief commanders of the army who had gone in-

to different parts of the empire as governors of the
provinces, assumed the title of kings. They there-

upon fell to leaguing and warring with each other,
to such a degree that within the short space of fif-
teen years from Alexander's death, t)ie number was

reduced to how many ? Five ? No. Three ?
No. Two? No. But four; just the number
specified in the prophecy;
for four notable horns
were to come up toward the four winds of heaven,
in place of the great horn that was broken. These
were, 1. Seleucus, who had Syria and Babylon, and
from whom came the line of kings known as the
Seleucidse, so famous in history. 2.

Lysimachus,
who had Asia Minor. 3. Ptolemy, son of Lagus,
from whom
sprang the Lagidae and 4. Cassander,
;
who had Greece and the neighboring countries.

These held dominion toward the four winds of
heaven. Cassander had the western parts, Lysim-
achus had the northern regions, Ptolemy possessed
the southern countries, and Seleucus had the east-
ern portions of the empire. These four horns may
therefore be named Macedonia, Thrace (which then
ROME
SYRIA
EGYPT. B.C. 30.
PLATE V. LITTLE HORN OF DANIEL VIII.

CHAPTER VIII, VEMSES 9-12. 197
included Asia Minor, and those parts lying on the

Hellespont and Bosporus,) Syria, and Egypt.
VERSE 9. And out of one of them came forth a little horn,
which waxed exceeding great, toward the south, and toward
the east, and toward the pleasant land. 10. And it waxed
great, even to the host of heaven and it cast down some of

;
the host and of the stars to the ground, and stamped upon
them. 11. Yea, he magnified himself even to the prince of
the host, and by him the daily sacrifice was taken away, and
the place of his sanctuary was cast down. 12. And an host
was given him against the daily sacrifice by reason of trans-
gression, and it cast down the truth to the ground and it
;
practiced, and prospered.
A power is here introduced into the proph-

third
ecy. In the explanation which the angel gave to

Daniel of these symbols, this one is not dascribed in
language so definite as that of Medo-Persia and Gre-

cia. Hence a flood of wild conjecture is at once let
loose. Had not the angel positively, and in language
which cannot be misunderstood, stated that Medo-
Persia and Grecia were denoted by the ram and the
he-goat, it is impossible to tell what application men

would have given us of those symbols. Probably
they would have applied them to anything and
everything but the right objects. Leave men a mo-
ment to their own judgment in the interpretation of
prophecy, and we immediately have the most sub-
lime exhibitions of human folly.
There are two leading applications of the symbol
now under consideration, which are all that need be
noticed in these brief thoughts. The first is that the
little horn here introduced denotes Antiochus
Epiph-
anes ;
the second is that it denotes the Roman power.
It is an easy matter to test the claims of these two
positions.
Does it mean Antiochus ? If so, this king must
fulfillthe specifications of the prophecy. If he does
not fulfill them, the application cannot be made to

him. The little horn came out of one of the four
horns of the goat. was then a separate power,
It
existing independently and distinct from, any of

of,
the horns of the goat.

*
Was Antiochus such a
?
power
1. Who
was Antiochus ? From the time that
Seleucus made himself king over the Syrian portion
of Alexander's empire, thus constituting the Syrian
horn of the goat, until that country was conquered
by the Romans, twenty-six kings ruled in succession
over that territory. The eighth of these, in order,
was Antiochus Epiphanes. Antiochus, then, was
simply one of the twenty-six kings who consti-
tuted the Syrian horn of the goat. He was, for the
time being, that horn. Hence, he could not be at
the same time a separate and independent power, or
another and remarkable horn, as the little horn was.
2. If it were proper to apply the little horn to any
one of these twenty-six Syrian kings, it should cer-
tainly be applied to the most powerful and illustrious
ofthem all but Antiochus Epiphanes did not by
;
any means sustain this character. Although he

took the name
Epiphanes, that is, the illustrious, he
was only in name for nothing, says Prid-
illustrious ;
eaux, on the authority of Polybius, Livy, and Dio-

CHAPTER VI11, VERSES 9-1S. ^99
dorus Siculus, could be more alien to his true char-

acter. For, on account of his vile and extravagant
some thinking him a fool and others a mad-
folly,
man, they changed the name of Epiphanes, The
Epimanes, The Madman.
Illustrious, into
Antiochus the Great, the father of Epiphanes,
3.
being terribly defeated in a war with the Romans,

was enabled to procure peace only by the payment
of a prodigious sum of money, and a surrender of a
'
portion of his territory and, as a pledge that he

;
would faithfully adhere to the terms of the treaty,

he was obliged to give hostages, among whom was
thisvery Epiphanes, his sou, who was carried to
Rome. The Romans ever after maintained this as-
cendency.
The little horn waxed exceeding great but
4. ;
thisAntiochus did not enlarge his dominion except

by some temporary conquests in Egypt, which he
immediately relinquished when the Romans took the
part of Ptolemy, and commanded him to desist from
his designs in that quarter. The rage of his disap-
pointed ambition, he vented upon the unoffending
Jews.
5. The little horn, in comparison with the powers
that preceded it, was exceeding great. Persia is
simply called great, though it reigned over a hun-
dred and twenty -seven provinces. Esth. 1:1. Gre-
cia, being more extensive still, is called very great.
Now the little horn, which waxed exceeding great,
must surpass them both. How absurd, then, to
apply this to Antiochus, who was obliged to abandon
Egypt at the dictation of the Romans, to whom he
paid enormous sums of money as tribute. The Re-

ligious Encyclopedia gives us this item of his history :
"
Finding his resources exhausted, he resolved to go
into Persia to levy tribute, and collect large sums
which he had agreed to pay to the Romans." It
cannot take long for any one to decide the question
which was the greater power, the one which evacu-
ated Egypt, or the one which commanded that evac-
uation the one that exacted tribute, or the one
;
which was compelled to pay it.

6. The little horn was to stand up against the
Prince of princes. The Prince of princes here
means, beyond controversy, Jesus Christ. Dan. 9 :
25 Acts 3 15
;
Rev. 1:5. But Antiochus died
:
;
one hundred and sixty-four years before our Lord

was born. The prophecy cannot, therefore, apply to
him ;
for he does not fulfill the specifications in one
single particular.
The question may then be asked
how any one has ever come to apply it to him. We
answer, Romanists take that view, to avoid the ap-
plication of the prophecy
to themselves and many ;
Protestants follow them, in order to oppose the doc-

trine that Christ is now soon to come.
It has been an easy matter to show that the little
horn does not denote Antiochus. It will be just as
easy to show that it does denote Rome.

1. The field of vision here is substantially the
same as that covered by Nebuchadnezzar's image, of
chapter 2, and Daniel's vision, of chapter 7. And in
both those prophetic delineations we found that the

CHAPTER VIII, VERSES 9-12. 201
power which succeeded Grecia as the fourth great

power, was Rome. The only natural inference
would be that the little horn, the power which in
this vision succeeds Grecia as an exceeding great
power, is also Rome.

2. It comes forth from one of the horns of the
goat. How, it be asked, can this be true of

may
Rome ? It is unnecessary to remind the reader that
earthly governments are not introduced into proph-
ecy till they become in some way connected with
the people of God. Rome became connected with
the Jews, the people of God at that time, by the
famous Jewish League
o B. c. 161. 1 Maccabees 8 y;
Josephus' Antiq., b. 12, chapter 10, sec. 6; Prideaux,

vol. ii, p. 166. But seven years before this, that is,
in B. c. 168, Rome had conquered Macedon, and

made it a part of itself. It is therefore introduced
into prophecy just as, from the conquered Macedo-
nian horn of the goat, it is preparing to go forth to
new conquests in other directions. It therefore ap-
peared to the prophet, or may be properly spoken of
in this prophecy, as
coining forth from one of the
horns of the goat.
3. It waxed great toward the south.
Egypt was
made a province of the Roman Empire, B. C. 30, and
continued such for some centuries.
4. Toward the east. Rome conquered Syria, B. c.
65, and made it a province.

5. Toward the pleasant land. Judea is so called
in many scriptures. The Romans finally made this
a province, B. c. 63, and eventually destroyed the
city and the temple, and scattered the Jews over the
face of the whole earth.
6. waxed great even to the host of heaven.
It
The host of heaven when used in a symbolic sense
in reference to events transpiring upon the earth,
must denote persons of illustrious character, or ex-
alted position. The great red dragon, Rev. 12 4, is :
said to have cast down a third part of the stars of

heaven to the ground. The dragon was there in-
terpreted to symbolize pagan Rome, and the stars it
cast to the ground were Jewish rulers. think We it
is the same power and the same work that is here
brought to view which again makes

;
it necessary to
apply it to Rome.
7. He magnified himself even to the Prince of the
host. In the interpretation, verse 25, this is called
standing up against the Prince of princes. How
clear an allusion to the crucifixion of our Lord, under
the jurisdiction of the Romans !
8. By him the daily sacrifice was taken away.

We understand that the little horn symbolized
Rome two phases
in its entire history, including the
of pagan and papal. These two phases are else-
"
where spoken of as the " daily (sacrifice is a sup-
" "
plied word) and the transgression of desolation ;
the daily (desolation) signifying the pagan form,

and the transgression of desolation, the papal. In
the actions ascribed to this power, sometimes one
form is spoken of, sometimes the other. " By him,"
" "
(the papal form) the daily," (the pagan form) was
taken away." Pagan Rome gave place to papal
CHAPTER VIII, VERSES 9-12. 20 o
Rome. And the place of his sanctuary, or worship,

the city ofRome, was cast down. The seat of gov-
ernment was removed to Constantinople. The
same transaction is brought to view in Revelation
13 2, where it says that the dragon, pagan Rome,
:
gave to the beast, papal Rome, his seat, the city of

Rome, and power and great authority, the whole in-
fluence of the empire.
9. Ahost was given him
against the daily. The
barbarians that subverted the Roman Empire, in the
changes, attritions, and transformations of those

times, became converts to the Catholic faith, and
the instruments of the dethronement of their for-
mer Though conquering Rome politically,
religion.
they were themselves vanquished by the religion of
Rome, and became the perpetuators of the same
empire in another phase. And this was brought
about by reason of transgression, that is, by the
working of the mystery of iniquity. The papacy
is the most
God-dishonoring system of iniquity ever
devised, because in his name it commits its abomi-
nations, and practices its orgies of hell in the garb,
and under the pretense, of pure and undefiled re-
ligion.
10. It cast the truth to the ground and practiced
and prospered. This describes, in few words, the
work and career of the papacy. The truth is by it
hideously caricatured it is loaded with traditions
; ;
it is turned into
mummery and superstition it is ;
cast down and obscured.

And this antichristian power has practiced prac-
ticed its deceptions upon the people, practiced its
schemes of cunning to carry out its own ends, and

aggrandize its own power.
And it has prospered. It has made war with the
saints and prevailed against them. It has run its
allotted career, and soon is to be broken without
hand, to be given to the burning flame, and perish
in the consuming glories of the second appearing of
our Lord.
Rome meets all the specifications of the proph-
ecy. No other power does meet them. Hence
Rome, and no other, is the power in question. And
the descriptions given in the word of God, of the
character of this monstrous system are fully met
and the prophecies of its baleful history have been
most strikingly and accurately fulfilled.
VERSE 13. Then I heard one saint speaking,

and another
saint said unto that certain saint which spake, How long
shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and

the host to be trodden under foot ? 14. And he said unto me,
Unto two thousand and three hundred days then shall the
;
sanctuary be cleansed.
Tlie These two verses close the vision

Time.
proper of chapter 8; and they introduce the one
remaining point which of all others would natu-
rally be of the most absorbing interest to the
prophet, and to all the church; namely, the time

the desolating powers previously brought to view
were to continue. How long shall they continue
their course of oppression
against God's people, and
CHAPTER VIII, VERSES 13, 14. 205
of blasphemy against high Heaven ? Daniel, if

time had been given, might perhaps have asked this
question himself, but Heaven is ever ready to antic-
ipate our wants, and sometimes to answer, even be-
fore we ask. Hence, two celestial beings appear
upon the scene, holding a conversation, in the hear-
ing of the prophet, upon this question which it is so

important that the church should understand.
Daniel heard one saint speaking. What this saint
spoke at this time we are not informed but there ;
must have been something either in the matter or

the manner of this speaking which made a deep im-
pression upon the mind of Daniel, inasmuch as he

uses it 'inthe very next sentence as a designating
title, calling the angel "that certain saint which
spake" He may have spoken something of the
same nature as that which the seven thunders of
the Apocalypse uttered, Rev. 10 3, and which, :
when John was about to write, he was restrained,

for some good reason, from so doing. But another
saint asked this one that spake an important ques-
tion How long the vision ? and both the question
:
and the answer are placed upon record, which is

prima facie evidence that this is a matter which it
was designed that the church should understand.

And this view is further confirmed by the fact that
the angel did not ask this question for his own in-
formation, inasmuch as the answer was addressed
to Daniel, as the one whom it chiefly concerned, and
"
for whose information it was given. And he said
unto me" said Daniel, recording the answer to the
206 THO UGHTS ON DA NIEL.
"
angel's question, Unto two thousand a.nd three
hundred days; then shall the sanctuary be cleansed.'
The Daily Sacrifice. We have proof in verse 13,
that sacrifice is the wrong word to be supplied in
connection with the word daily. If the daily sac-
rifice of the Jewish service is here meant, or in
other words, the taking away of that sacrifice, as
some suppose, which sacrifice was at a certain point
of time taken away, there would be no propriety in
the question, How long the vision concerning it ?
This question evidently implies that those agents or
events to which the vision relates, occupy a long
series of years. Continuance of time is the central
idea. And the whole time of the vision is filled
by
what here called the daily and the transgression
is
of desolation. Hence the daily cannot be the daily

sacrifice of the Jews, the taking away of which,
when the time came for occupied comparatively
it,
but an instant of time. It must denote something

which occupies a series of years.
The word here rendered daily, occurs in the Old
Testament, according to the Hebrew Concordance,
one hundred and two times, and is, in the great ma-
" "
jority of instances, rendered continual," and con-
tinually." The idea of sacrifice does not attach to
the word at all. Nor is there any word in the text
which signifies sacrifice.wholly a supplied
It is
word, the translators putting in that word which

their understanding of the text seemed to demand.
But they evidently took an erroneous view, the sac-
the Jews not being referred to at all.
rifices of We
1
therefore suggest, as being more in accordance with
both the construction and the context that the
word daily refers to a desolating power, like the
transgression of desolation with which it is con-
nected. Then we have two desolating powers, which
for a long period oppress, or desolate, the church.
The Hebrew, ooP ;'?rn Tonn, justifies this con-
struction; the last word, DDtf, desolation, being

the leading word, in the construct state, and having
a common relation to the two preceding nouns,
" " "
the perpetual and the transgression," which are
connected by the conjunction "and." Literally it
may be rendered, How long the vision (concerning)
"
the continuance and the transgression of desolation,"

the word desolation being related to both continu-
ance and transgression, as though it were expressed
"
in full, the continuance of desolation and the trans-
gression of desolation." By the continuance of deso-

lation, or the perpetual desolation, paganism through
all its long history is meant and by " the trans-
;
"
is meant the
gression of desolation papacy. The
phrase describing this power is stronger than that
used to describe paganism. It is the transgression
(or rebellion, as the word also means) of desolation ;
as though under this period of the history of the
church, the desolating power had rebelled against

all restraint previously imposed upon it.
From
a religious point of view, the world has pre-
sented only these two phases. Hence, although
three earthly governments are introduced in the
prophecy, as oppressors of the church, they are here

ranged under two heads ;

the daily, and the trans-
gression of Medo-Persia was pagan
desolation. ;
Grecia was pagan Rome in its first phase was

;
pagan; these all composed the daily; then comes

the papal form, which was to be the leading perse-
cuting power to the end of time, a marvel of satanic

craftand cunning, an incarnation of fiendish blood-
thirstinessand cruelty. No wonder the cry has
gone up from suffering martyrs, from age to age,
How long, Lord, how long ? And no wonder the
Lord, in order that hope might not wholly die out
of the hearts of his down-trodden, waiting people,
has lifted before them the vail of futurity, showing
them the consecutive events of the world's history,
till all persecuting powers should meet an
these
utter and everlasting destruction, and giving them
glimpses beyond, of the unfading glories of their
eternal inheritance.
The Lord's eye upon his people. The furnace
is
will be heated no hotter than necessary to consume

the dross. through much tribulation we are
It is
to enter the and the word tribulation is
kingdom ;
from tribulum, a threshing sledge. Blow after blow

must be laid upon us, till all the wheat is beaten
free from the and we are made fit for the
chaff,
heavenly garner. But not a kernel of wheat shall

be lost. Says the Lord to his people, Ye are the
light of the world, the salt of the earth.
In his
eyes, there is nothing else of consequence or impor-
tance on the earth. Hence the peculiar question
here asked, How long the vision respecting the
daily and the transgression of desolation concern-

ing what ? the glory of earthly kingdoms ? the skill
of renowned warriors ? the fame of mighty conquer-
ors the greatness of human empire
? ? No ;
but
concerning the sanctuary and the host, the people
and worship of the Most High. How long shall
they be trodden under foot ? Here is where all
Heaven's interest and sympathy are enlisted. He

who touches the people of God, touches not mere
mortals, weak and helpless, but Omnipotence he ;
opens an account which must be settled at the bar

of Heaven. And soon all these accounts will be
adjusted, the iron heel of oppression will itself be
crushed, and a people will be brought out of the
furnace prepared to shine as the stars forever and
ever. To be one who is an object of interest to
heavenly beings, one whom the providence of God
is
engaged to preserve while here, and crown with
immortality hereafter what an exalted position !
How much higher than that of any king, president,

or potentate of earth !
Reader, are you one of the
number ?
Respecting the 2300 days, introduced for the first

time in verse 14, there are no data in this chapter
from which we can determine their commencement
and close, or tell what portion
of the world's history
they cover. We are obliged, therefore, for the pres-

ent, to pass them by. Let the reader be assured,
however, that we are not left in any uncertainty
concerning those days. The declaration respecting
them is a part of a revelation which is given for the
14
instruction of the people of God, and is consequently

to be understood. They are spoken of in the midst
of a prophecy which the angel Gabriel was com-
manded to make Daniel understand and which in- ;
struction we may
be certain that the angel at some
time carried out, and hence that somewhere the nec-
essary information is
given respecting this important
period. We shall look for something further on this
point in subsequent portions of the prophecy of
Daniel ;
and we shall find that the mystery which
hangs over these days in this chapter, is

dispelled in
the next.
The Sanctuary. Connected w ith
T
the 2300 days
is another object of equal importance, which now pre-
sents itself for investigation namely, the sanctuary
; ;
and with this is also connected the subject of its
cleansing. As we examine these subjects, we shall
importance of having an understanding of the

see the
commencement and termination of the 2300 days,
that we m&y know when the great event called the
cleansing of the sanctuary is to transpire for all ;
the inhabitants of earth, as will in due time appear,

have a personal interest in that solemn work.
Several objects have been claimed by different
ones as the sanctuary here mentioned 1. The earth. :
2. The land of Canaan. 3. The church. 4. The
sanctuary, the "true tabernacle, which the Lord

"
pitched and not man," which is in the Heavens,"
and of which the Jewish tabernacle was a type, pat-
tern, or figure. Heb. 3:1,2; 9 :
23, 24. These
conflicting claims must be decided by what the
CHAPTER VIII, VERSES 13, 14* 211
Scriptures say on the subject and fortunately ;

its
testimony is neither meager nor ambiguous.

1. The word sanctuary occurs in the Old and New
Testaments one hundred and forty-four times, and

from the definitions of lexicographers, and its use
in the Bible, we used to signify a
learn that it is
holy or sacred place, a dwelling-place for the Most

High. If, now, the earth is the sanctuary, it will
answer to the definition, and the Bible will some-
where speak of it as such. But we do not find a
single characteristic pertaining to this earth which

will satisfy the definition. It is neither a holy nor
a sacred place, nor is it a dwelling-place for the
Most High. It has no mark of distinction except
as being a revolted planet, marred by sin, and
scarred and withered by the curse. Moreover it is
nowhere in all the Scriptures called the sanctuary.
Only one text can be produced in favor of this view,
and that only by a false application. Isa. 60 13, :
"
says The glory of Lebanon shall come unto thee,
:
the fir tree, the pine tree, and the box together, to
beautify the place of my sanctuary and I will ;
make the place of my feet glorious." This language

undoubtedly refers to the new earth ;
but even that
isnot called the sanctuary, but only the place of the
sanctuary, just, as it is called the place of the Lord's
feet an expression which probably denotes the
;
continual presence of God with his people, as it was

revealed to John when it was said, "Behold, the
tabernacle of God is with men, and he will dwell
with them, and they shall be his people, aud God
himself shall be with them, and be their God." Rev.

21:3. All that can be said of the earth, therefore,
is, when renewed it will be the place where the
that
sanctuary of God will be located. It can present

not a shadow of a claim to being the sanctuary
at the present time, or the
sanctuary of the proph-
ecy.
2. Is the land of Canaan the sanctuary ? So far
as we may be governed by the definition of the
word, it can present no better claim than the earth
to that distinction. If we inquire where in the Bi-
ble it the sanctuary, a few texts are
is called
brought forward which seem to be supposed by

some to furnish the requisite testimony. The first
of these is Ex. 15:17. Moses, in his song of tri-
umph and God after the passage of the

praise to
"
Red Sea, exclaimed Thou shalt bring them in,
:
and plant them in the mountain of thine inherit-

ance, in the place, O Lord, which thou hast made
for thee to dwell in, in the sanctuary, O Lord, which
thy hands have established." A writer who urges

"
this text, says, I ask the reader to pause, and ex-
amine and settle the question most distinctly, before
he goes further What is the sanctuary here spoken
of?" We think it would be safer for the reader
not to attempt to settle the question definitely from
this one isolated text, before comparing it with
other scriptures. Moses here speaks in anticipation.
His language is a prediction of what God would do
for his people. Let us see how it was accomplished.
If we find, in the fulfillment, that the land in which
they were planted is called the sanctuary, it will
greatly strengthen the claim that is based upon this

text. If, on the other hand, we find a plain dis-
tinction drawn between the land and the sanctu-

ary, then Ex. 15:17 must be interpreted accord-
ingly. We turn to David, who records as a matter
of history what Moses uttered as a matter of proph-
ecy. Ps. 78:53,54. The subject of the psalmist
here, is the deliverance of Israel from Egyptian
servitude, and their establishment in the promised
"
land ;
and he says : And
he [God] led them on
safely, so that they feared not but the sea over-;
whelmed their enemies. And he brought them to

the border of his sanctuary, even to this mountain
which his right hand had purchased." The " moun-
"
tain here mentioned by David, is the same as the
" "
mountain of thine inheritance spoken of by Mo-
ses, in which the people were to be planted; and
this mountain David calls, not the sanctuary, but
only the border of the sanctuary. What, then, was

the sanctuary? Verse 69 of the same psalm in-
forms us "And he built his sanctuary like high
:
palaces, like the earth which he hath established

forever." The same distinction between the sanct-
uary and the land is pointed out in the prayer of
good king Jehoshaphat. 2 Chron. 20:7, 8: "Art
thou not our God who didst drive out the inhabit-
ants of this land before thy people Israel, and gav-
est it to the seed of
Abraham, thy friend, forever ?
And they dwelt therein, and have built thee a sanct-
uary therein for thy name." Taken alone, some
try to draw an inference from Ex. 15 17, that the :
mountain was the sanctuary but when we take in

;
connection with it the language of David, which is

a record of the fulfillment of Moses' prediction, and
an inspired commentary upon his language, such an
idea cannot be entertained for David plainly says
;
that the mountain was simply the border of the

sanctuary; and that in that border or land, the
sanctuary was built like high palaces, reference be-
ing made to the beautiful temple of the Jews, the
center and symbol of all their worship. But who-
ever will read carefully Ex. 15 17, will see that not
:
even an inference is necessary, that by the word

sanctuary Moses means the mountain of inheritance,
much less the whole" land of Palestine. In the free-
dom of poetic license, heemploys elliptical expres-
sions, and passes rapidly from one idea or object to
another. First, the inheritance engages his atten-
tion,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 sanctu-
ary which he would cause to be built. David thus
associatesMount 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 am-

biguity of the first, and utterly disprove the claim
that it is based thereon.
Having disposed of the main proof on this point,
CHAPTER VIII, VERSES IS, 14- 215
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. thy 63:18: The people of
holiness have possessed it little while our but a ;
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 chap-
"
ter : Our holy and our beautiful house, where our
fathers praised thee, is burned up with fire." The
text therefore proves nothing for this view.
Respecting the earth, or the land of Canaan, as

the sanctuaiy, we offer one thought more. If they
constitute the sanctuary, they should not only be
somewhere described as such, but the same idea
should be carried through to the end, and the puri-
fication of the earth, or of Palestine, should be
called the cleansing of the sanctuary. The ear.th is
indeed denied, and it is to be purified by fire ;
but
fire, as we shall see, is not the agent which is used
in the cleansing of the sanctuary ; and this, purifi-
cation of the earth, or any part of it, is nowhere in

the Bible called the cleansing of the sanctuary.
3. Is the church the sanctuary ? The evident
mistrust with which suggested is a
this idea is
virtual surrender the argument, before it is

of
presented. One solitary text is adduced in its

"
support : Ps. 114 :
1, 2 : When Israel went out of
Egypt, the house of Jacob from a people of strange

language, Judah was his sanctuary, and Israel his
dominion." Should we take this text in its most
literal sense, what would it prove respecting the
sanctuary ? Itwould prove that the sanctuary
was confined to one of the twelve tribes ;
and hence
that a portion of the church 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 we remember that God chose Jerusalem
which was in Judah, as trie place of his sanct-
uary. "But chose," says David, "the tribe of

Judah, the Mount Zion which he loved. And
he built his sanctuary like high palaces, like
the earth which he hath established forever."
This clearly shows the connection which existed
between Judah and the sanctuary. That tribe it-
self was not the sanctuary but it is once spoken of
;
as such when Israel came forth from Egypt, be-

cause God purposed that in the midst of the terri-
tory 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 de-

termine what constitutes the sanctuary of Dan.
8 13, 14 for the church is there spoken of as an-
:
;
"
other object To give both the sanctuary and the
:
host to be trodden under foot." That by the term

host, the church is here meant, none will dispute ;
CHAPTER VIII, VERSES 13, 14.
the sanctuary is therefore another and a different
object.
4. There remains but one more position to be ex-
amined 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 he expressly gives the name of " the sanct-
" "
uary," and which he locates in the Heavens of ;
which sanctuary, we had, under the former dispen-

sation, first in the tabernacle 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 understanding this question ;
for we
have seen that other positions are untenable.
all
No other object which has ever been supposed by

any one to be the sanctuary, neither the earth, the
land of Canaan, nor 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 passages which speak on this subject.
All those, therefore, who, rather than that so im-
portant a subject should go by default, are willing

to lay aside all preconceived opinions and cherished
views, will approach the position before us with in-

tense anxiety and unbounded interest. They will
lay hold of any evidence that may here be given
us, as a man bewildered in a labyrinth of darkness
would lay hold on the thread which was his only
guide to lead him forth again to light, or as the
perishing man would leap for the last life-boat that

could rescue him from destruction.
It will be safe for us to put ourselves, in imag-
ination, 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 to-
ward the place of their once venerated temple, he
prayed God to cause his face to shine upon his
sanctuary, which was desolate. By the word sanct-
uary, 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 determine What :
was the sanctuary of the first covenant ? Paul

"
proceeds to tell us. Hear him. Verses 2-5 : For
there was a tabernacle made; the first [or first
apartment], wherein was the candlestick, and the
CHAPTER VIII, VERSES IS, 14. 219
table, and the showbread; which is called the sanct-
uary [margin, the holy]. And after the second

vail, 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 shad-
;
owing the mercy-seat; 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, 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 on-
ward. If the reader is not familiar with this sub-
ject, he is requested to turn and carefully examine
the description of this building. This, Paul plainly
says, was the sanctuary of the first covenant. And

we wish the reader to carefully mark the logical
value of this declaration. 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 sanctuary. 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 ever the sanct-
uary, it was such when Israel was led forth
from Egypt. If the earth was ever the sanct-
uary, it was such during the period of which
we speak. To this period the arguments urged in
their favor apply as fully as toany 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 dur-
ing that time ? This is a final question for these
theories; and Paul decides in the negative by
it
describing to us the tabernacle of Moses, and tell-

ing us that that, not the earth, nor Canaan, nor
the church, was the sanctuary of that dispensation!
And this building meets all the requirements of
the true sanctuary. 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
"
2. It was a The
presence. holy or sacred place :
holy sanctuary." Lev. 16:33. 3. It is over and

CHAPTER VIII, VERSES 25,
over again called the sanctuary, in the word of God.

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 just
entering upon their forty years' wandering in the
wilderness, when was set up in their
this building
midst as the habitation of God and the center of
their religious worship. Journeying was a neces-
sity, and removals were frequent. 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 com-
posed of upright boards, and the covering consist-
ing of curtains of linen and dyed skins, that it
could be readily taken down, conveniently trans-
ported, and easily erected at each successive stage

of their journey. After entering the promised land,
this temporary structure in time gave place to the
magnificent temple of Solomon. In this more per-

manent 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, about which the Bible gives us any instruc-
tion, 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 ? There must be otherwise there ;
is no analogy between these covenants and in this ;
case, the first covenant had a system of worship,

which, though minutely described, is unintelligible,
and the second covenant has a system of worship
which is indefinite and obscure. And Paul virtu-
ally asserts that the new
cove nant, 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
"
1) :
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 like-
wise its services and its sanctuary. Furthermore,
in verse 8 of this chapter, he speaks of the worldly
sanctuary as the first tabernacle. If that was the

first, there must be a second ;
and as the first tab-
ernacle existed so long as the first covenant was in
force, when that covenant came to an end, the sec-
ond tabernacle must have taken the place of the
first, and must be the sanctuary of the new cove-
nant. 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 verse 1 of Hebrews 9, intimates that he
had before spoken of this sanctuary. We turn
back to the beginning of the previous chapter and
find him summing up arguments as
his foregoing
"
follows : Now which we have spo-
of the things
ken this is the sum We have such an High Priest,
:
who is set on the right hand of the throne of the

CHAPTER nil, VEM&EX.13, 14, 953
Majesty in the Heavens a minister of the sanct-

;
uary, and of the true tabernacle, which the Lord

pitched, and not man." Can there be any doubt
that we here have the sanctuary of the new cove-
nant ? A plain allusion is here made to the sanct-
uary 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 very properly
therefore called by Paul a worldly sanctuary this ;
isa heavenly.
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 con- ;
structed was but a type or model. Listen to the

directions the Lord gave him on this point: "Ac-
cording to all that I show thee, after the pattern of

the tabernacle, and the pattern of all the instru-
ments 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."
Verse 40. To the same end see Ex. 26 30 27 8; :
;
:
Acts 7 44. :
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 relation which the
firstcovenant 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 min-
;
istered, 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
seeing that there are priests that offer gifts

priest,
according to the law who serve unto the example

;
and shadow of heavenly things, as Moses was ad-

monished of God when he was about to make the
tabernacle; for, See, saith he that thou
;
make all
things according to the pattern showed to thee in

the mount." This testimony shows that the min-
istry of the earthly priests was a shadow of Christ's
priesthood; and the evidence Paul brings forward
to prove it, is the direction which God gave to
Moses to make the tabernacle according to the pat-
tern showed him in the mount. This clearly iden-
tifies 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
CHAPTER VIII, VERSES IS, 14. 225
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 an high priest of good things to
come, when the first tabernacle had served its pur-
pose, 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, says 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 tune then present.
If any further testimony is needed, he speaks, in
verse 22, of the earthly tabernacle, with its apart-
ments and instruments, as patterns of things in the
Heavens and in verse 23, he calls the holy places
;
made with hands, that is, the earthly tabernacle

erectedby Moses, figures of the true.
This view is still further corroborated by the tes-
timony 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 chapter 11 19
; 15 8.
: These objects
;
:
every Bible reader must at once recognize as imple-

15
ments of the sanctuary. They owed their existence

to the sanctuary, and were confined to it, to be em-
ployed 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 per-
mitted 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 tab-
ernacle of Moses was the sanctuary of the first cov-
enant. 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 according to the pattern, and that the pat-
it
tern was the true tabernacle in Heaven which the

Lord pitched, and not man ;
and that of this heav-
enly sanctuary, the tabernacle erected with hands

was a true figure or representation. And finally
John, to corroborate the statement of Paul that this
sanctuary is hi 'Heaven, bears
testimony, as an eye-
witness, that he beheld it there. What further tes-
timony could be required ?
Nay, 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 harmonious whole. The sanctuary
of the Bible mark it all, dispute it who can con-
CHAPTER VIII, VERSES 13, 1 227
sists, 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 for-

mer 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 under-
stand by the word sanctuary, the sanctuary of his
people at Jerusalem ; so would any one under that
dispensation. But does the declaration of Daniel
8 14, have reference to that sanctuary? That de-
:
pends upon the time to which it applies. Whatever

declarations respecting the sanctuary apply under
the old dispensation, they have respect to the sanct-
uary of that time and whatever declarations ap-

;
ply in this dispensation, they 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 w as the sanctuary of that
r
time. If they reach over into this dispensation, the
sanctuary to which reference is made, is the sanctu-

ary of this time. This is a point which can only
be determined by a further argument on the 2300
days. What we have thus far said respecting the
sanctuary has been only incidental to the main
question in the prophecy. That question has re-
spect to its cleansing. Unto 2SOO days, then shall

the sanctuary be cleansed. But it was necessary
first to determine what constituted the sanctuary
before we could understandingly examine the ques-
tion of its cleansing. For this we are now pre-
pared.
Having learned what constitutes the sanctuary }
the question of its cleansing and how it is accom-

plished, 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 Bi-
ble of any such work 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 is such a service connected
with the object which we have shown to be the
sanctuary, and which in reference to both the
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 ? Is
this a barrier in the way of his receiving the view
here presented ? Then his controversy is with
Paul, who positively affirms this fact. But before

he decides against the apostle, we
ask the objector
to examine carefully in reference to the nature of
this cleansing, as he is here undoubtedly laboring
under an utter misapprehension. The following-
are the plain terms in which Paul affirms the cleans-
ing of both the earthly and the heavenly sanctuary :

CHAPTER VIII, VERSES 13, 14, 229
"
And all things are by the law purged with
almost
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 things themselves with bet-
ter sacrifices than these." Heb. 9 22, 23. In the :
light of foregoing arguments, may be para- this

"
phrased thus It was
: therefore necessary that the
tabernacle, as erected by Moses, with its sacred ves-
sels, 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 true tabernacle 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 to be accomplished ?

is it* Ac-
cording 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'smind in regard to the cleansing of the heav-
enly 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 of which he speaks. The
reason Paul assigns why this cleansing is performed
with blood, is because without the shedding of blood
there is no remission. Remission, 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 attached to
the sanctuary, either the earthly or the heavenly ?
This can be ascertained from the ministration con-
nected with the type, to which we now turn.
The closing chapters of Exodus give us an account
of the construction of the earthly sanctuary, and
the arrangement of the service connected therewith.
Leviticus opens with an account of the ministration,
which was there to be performed. All that 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, for a moment, he placed his hand, 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 de-
manded the of the transgressor for his disobe-
life
dience ;
the life is in the blood Lev. 17 11, 14
;
:
;
hence, without the shedding of blood there is no re-

mission with the shedding of blood, remission is
;
possible ;
for the law demanded
life, and its de-
mand The blood of the victim, repre-

is satisfied.
sentative of a forfeited life, and the vehicle of its
guilt, was then taken by the priest and ministered

before the Lord.
CHAPTER VIII, VERSES 13, 14* 231
The sin ot the individual was thus, by his con-
fession, by the slaying of the victim and the minis-
try of the priest, transferred from himself to the

sanctuary. Victim 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.
This accumulation of guilt was removed by a spe-

which was called the cleansing of the
cial service
sanctuary. This service in the type occupied one

day in the year and the tenth day of the seventh
;
month on which it was performed, was called the

day of atonement. On this day, while all Israel
refrained from work, and afflicted their souls, the
priest brought two goats and presented them be-

fore 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 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 transgressions 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 forge tfulness, 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 serv-
ice was for the purpose of cleansing the peoplefrom
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 aston-
ishment, what this strange work could possibly be
designed to typify what there is in this dispensa-
;
tion, which it was designed to prefigure. We an-

swer, A work in the ministration of Christ, as Paul
clearly teaches. After stating, in Hebrews 8, that
Christ the minister of the true tabernacle, the

is
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
representation, so far as it could be carried out by

mortals, of the ministration of Christ above. These
priests ministered inboth apartments of the earthly
tabernacle Christ therefore ministers in both apart-
;
ments 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 apartments for he says that
;
he has entered into the holy place (Greek, plural,

CHAPTER VIII, VERSES IS, 14- 233
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 in both apartments
of the earthly building. But the work in the sec-
ond apartment, or most holy place, was a special
work, to close the yearly round of service, and
cleanse the sanctuary. Therefore Christ's minis-
tration in the second apartment of the heavenly
sanctuary must be a work of like nature, and con-

stitute the cleansing of that sanctuary.
As through the sacrifices of the former dispensa-
tion the sins of the people were transferred in fig-
ure by the priests to the earthly sanctuary, where
those priests ministered; so, ever since Christ as-
cended to be our intercessor in the presence of his
Father, the sins of all those who legitimately 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 bloodwe have remission of sins in fact, which
was obtained only in figure through the blood of
calves and goats. 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 come to him by faith in this dis-
pensation.
This 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 cleansing necessary on the same ground
its
that a like work was required in the earthly sanct-
uary.
An important distinction between the two min-
istrations must here be noticed: In the earthly
tabernacle, a complete round of service was accom-
plished every year. For three hundred and fifty-
nine days, in their ordinary years, the ministration
went forward in the first apartment. One day's
work in the mpst holy, completed the yearly round.
The work then commenced again in the holy place,
and went forward till another day of atonement
completed the year's work. And so on, yeai* 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 in-
tercession 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 round of service, in the earthly sanct-
year's
uary, represented the entire work of the sanctuary
CHAl'TER VIII, VERSES IS, 14. 235
above. In the type, the cleansing of the sanctuary

was the brief and closing work of the year's serv-
ice. In the antitype, the cleansing of the sanct-
uary must be the closing work of Christ, our grea-t
High Priest, in the tabernacle on high. In the
type, to cleanse the sanctuary the high priest en-
tered 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 man-
kind. We confidently affirm that no other conclu-
sion can be arrived at on this subject, without do-
ing despite to the holy word of God.

Reader, do you see the importance of this sub-
ject? 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 cen-
ters there ;
and that when the work is done, proba-
tion is ended, and the cases of the saved and lost
are eternally decided ? Do you see that the cleans-
ing of the sanctuary is a brief and special work by

which the great scheme is forever finished ? Do
you see that if it can be made known when this
work of cleansing commences, it is a solemn an-
nouncement to the world that salvation's last hour
is reached, and is fast
hastening to its close ? And
this is what the prophecy is designed to show. It
is make known the commencement of this mo-
to
mentous work: "Unto two thousand three hun-
dred 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 ut-
;
ter nonsense, if we understand hirn 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 regu-
larly every year. It is the heavenly sanctuary in
which the decision of all cases is tobe rendered.
The progress of the work there, is what especially
concerns mankind to know. If people understood
the bearing of these subjects on their eternal inter-
ests, with what earnestness and anxiety would
they give them their most careful and prayerful

study. See on verse 20 and onward, of chapter 9,
an argument on the 2300 days, at the end of which
this sanctuary is to be cleansed.
VERSE 15. And it came to pass, when I, even I Daniel,
had seen the vision, and sought for the meaning, then, be-
hold, 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 vis-

ion. And first of all we have mention of Daniel's
solicitude, and his efforts to understand these things.
He sought for the meaning. Those who have had
most experience in reference to prophetic subjects,
are not the ones who are unconcerned in such mat-
CHAPTER VIII, VEMSES 16, 16. 237
ters. They only can tread with indifference over a

mine of gold, who do not know that a bed of the
precious metal lies beneath their feet. Immedi-
ately there stood before the prophet as the appear-
ance of a man. It 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 ap-
pearance of a man from which we are
; evidently
to understand an angel in human form. And he
heard a man's voice ;
that is, the voice of an angel,
as of a man, speaking. The commandment given
was, to make this man, Daniel, understand the vis-
ion. It was addressed to Gabriel, a name that sig-
"
nifies, the mighty one." He continues his instruc-
tion to Daniel in chapter 9 and under the new dis-
;
pensation, 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 him-

"
self 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 dig-
nity but the one who addressed him was evidently
;
above him in rank, and had power to command

and control his actions. This was probably no
other than the archangel Michael, or Christ, be-
tween whom and Gabriel, alone, a knowledge of
the matters communicated to Daniel existed. See
chapter 10 21. :
VERSE 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. Now as he was speaking with me,

1 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 what shall be in the last end of the
indignation ;
for at the time appointed the end shall be.
Under similar circumstances to the ones here

narrated, John fell down before the feet of an an-
gel ;
butf
it was for the purpose of worship Rev. ;
19:10; 22:8. Daniel seems to have been com-

pletely overcome by the majesty of the heavenly
messenger. 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 disci-
ples to sleep but fear, as in this case, would hardly
;
seem to 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 his helpless and prostrate
condition set him upright. With a general state-
ment 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. We
understand that
the indignation covers a period of time. What
time? God told his people Israel that he would
pour upon them his indignation for their wicked-

ness and thus he gave directions concerning the
;
" " "

profane wicked prince of Israel Remove the :
diadem, and take off the crown. ... I will over-

turn, overturn, overturn it and it shall be no more,
:
CHAPTER VIII, VERSES 20-22, 239
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
covenant people ;
the period during which the sanct-
uary and host are to be trodden under foot. The
diadem was removed, and the crown taken off, when
Israelwas subjected to the kingdom of Babylon. It
was overturned again by the Medes and Persians,
again by the Grecians, again by the Romans, corre-
sponding 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 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 be-
;
tween Ms 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 we may here

say of the angel who spake to Daniel, Lo, now
speakest thou plainly, and speakest no parable.

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 lead-
ership of perhaps as vile a man and as great a king

as the world has ever seen. This part of her history
is
represented by the first phase of the goat, the one
notable horn, symbolizing Alexander the Great.
Upon his death, the
kingdom into fragments,
fell
but almost immediately consolidated into four grand

divisions, represented by the second phase of the
goat, the 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.
VERSE 23. And in the latter time of their kingdom, when

the transgressors are come to the full, a king of fierce coun-
tenance, and understanding dark sentences, shall stand up.

24. And his power shall be mighty, but not by 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 kingdom in the latter time of their kingdom,
CHAPTER VIII, VERSES 23-25. 24]
that toward the termination of their career. It

is,
is, same as the little horn of verse 9,

of course, the
and onward. Apply it to Rome, as set forth in re-
marks on verse 9, and all is harmonious and clear.
A king of fierce countenance. Moses, in predicting
punishment come upon the Jews from this same
to
power, rails it "a nation- of fierce countenance."

Deut. 28 :4I), oO. No people made a more formid-
able appearance in warlike array than the Romans.
"
Understanding dark sentences." Moses, in the
"
scripture j list referred to, says, Whose tongue thou
shalt not understand." This could not be said of the
Babylonians, 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 kept in view. It was on account
of the transgressions of his people that they were
sold into captivity. And their continuance in sin
brought more and more severe punishment. At no
time were the Jews more corrupt, morally, as a na-
tion, than at the time they came under the jurisdic-
tion of the Romans.
"
Mighty, but not by his own power." The suc-
cess of the Romans was owing largely to the aid of
their allies, and divisions among their enemies, of
which they were ever ready to take advantage.
"
He The Lord told the
shall destroy wonderfully."
Jews by the prophet Ezekiel that he would deliver
16
"
them to men who were skillful to destroy." How
full of moaning such a description, and how ap-
is
plicable to the Romans In taking Jerusalem, they

!
slew eleven hundred thousand Jews, and made

ninety-seven thousand captives. So wonderfully did
they destroy 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 person of one of its
governors, stood up against the JPrince of princes, by

giving sentence of death against Jesus Christ. But
it shall be broken without hand ;
an expression
which identifies the destruction of this power with
the smiting of the image of chapter 2.
VERSE 26. And the vision of the evening and the morning
which was told is true wherefore shut thou up the vision
;
;
for it shall be for many days. 27. And I Daniel fainted,

and was sick certain days afterward 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, the

2300 days. In view of the long period of oppres-
sion, 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 under-
stand it.
Why did not Gabriel at this time carry
out fully his instructions, and cause Daniel to under-
stand the vision ? Because Daniel had received all
that he could then bear. Further instruction is
therefore deferred to a future time.

IX.
THE SEVENTY WEEKS.

VEESE 1. In the
year of Darius the son of Ahasue-
first
Medes, which was made king over the

rus, of the seed of the
realm of the Chaldeans 2 In the first year of his reign, I
; ;
Daniel understood by books the number of the years, where-

of the word of the Lord came to Jeremiah the prophet, that
he would accomplish seventy years in the desolations of Je-
rusalem.
The
vision recorded in the preceding chapter was
given in the third year of Belshazzar, B. c. 553.

The events narrated in this chapter occurred in the
first year of Darius, B. c. 538. A period of fifteen
years is consequently passed over between these two

chapters. Although Daniel was cumbered with
cares and burdens, as prime minister of the fore-
most kingdom on the face of the earth, 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 the books, that is, the writings of Jeremiah, that
God would accomplish seventy years in the captiv-
ity 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
(243)
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. Commencing the
seventy years 606, Daniel understood that they
B. c.
were now drawing to a termination and God had ;
even commenced the fulfillment by overthrowing

the kingdom of Babylon.
VERSE 3. And I set my face unto the Lord God, to seek

by prayer and supplication, with fasting, and sackcloth, and
ashes.
Because God has promised, we are not released

from the responsibility of beseeching him for the
fulfillment of his word. Daniel might have rea-
soned in this manner: God has promised to release
his people at the end of the seventy years and he ;
will accomplish it; I need not, therefore, concern
myself at all in the matter. Daniel did not thus

reason but as the time drew near for the accom-
;
plishment of the word of the Lord, he set himself

to seek the Lord with all his heart. And how ear-
nestly he engaged in the work, even with fasting,
and sackcloth, and ashes! This was the year, prob-
ably, 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, regard-
less of human laws to the contrary, he offered before
the Lord three times a day.

CHAPTER IX, VEftSES 4-14, 24-")
VERSE 4. prayed unto the Lord my God, and made

And I
my confession, said, O Lord, the great and dreadful

and
God, keeping the covenant 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, tha.t he must be without feeling
who can read it unmoved. He commences by ac-
knowledging 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 defend-
ing and upholding them, that the Jews were then

in the furnace of captivity, 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 depart-
ing from thy precepts and from thy judgments. 6. Neither
have we hearkened unto thy servants the prophets, which

spake in thy name to our kings, our princes, and our fathers,
and to all the people of the land. 7. O Lord, righteousness
belongeth unto thee, but unto us confusion of faces, as at this
day to the men of Judah, and to the inhabitants of Jerusa-
;
lem, and unto all Israel, that are near, and that are far off,
through all the countries whither thou hast driven them, be-
cause of their trespass that they have trespassed against thee.
8. O Lord, to us belongeth confusion of face, to our kings,
to our princes, to our fathers, because we have sinned

and
against thee. To the Lord our God belong mercies and
9.
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, have transgressed thy law,

all Israel
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, by bringing upon us a great evil for under ;
the whole heaven hath not been done as hath been done up-
on Jerusalem. 13. As it is written in the law of Moses, all
this evil iscome upon us yet made we not our prayer be-
;
fore the Lord our God, that we might turn from our iniqui-
ties, 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 his voice.
So much of Daniel's prayer is

employed in mak-
ing a full and heart-broken confession of sin. He
vindicates fully the course of the Lord, acknowl-
edging their sins to be the cause of all their calam-

ities, as God had threatened them by the prophet
Moses. And he does not discriminate in favor of
himself. No self-righteousness appears in his peti-
tion. And although he had suffered long for oth-
ers' enduring seventy years of captivity for
sins,
the wrongs of his people, he meanwhile having
lived a godly life, arid received signal honors and
blessings from
Lord, brings no accusations
the
against any one to the exclusion 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 us belongs confu-
sion of face. And he acknowledges 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
CHAPTER /A', VEKSES 15-19. 247
upon the evil, and brought it upon us." Because

sentence against an evil 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, arid hast gotten thee renown, as at this day we have ;
sinned, we have done wickedly. 16. O Lord, according 'to
allthy 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 therefore, 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, and hear
incline thine ear, ;
open thine eyes, and behold our desolations, and the city
which is called by thy name for we do not present our sup-
:
plications before thee for our righteousnesses, but for thy

great mercies. O Lord, hear O Lord, forgive O Lord,
19. ; ;
hearken and do defer not, for thine own sake,

; 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 wonder-
THOUGHTS ON DANIEL.
ful works manifested among them. All this would

be lost, should he now abandon them to perish.
Moses uses the same argument in pleading for
Israel. Num. 14. Not that God is moved with
motives of ambition and vain glory ;
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 name may not be
glory that his
reproached and blasphemed among the heathen
this is acceptable with him. He then intercedes
for the city of Jerusalem called by his name, and
his holy mountain, to which he has had such love,
and beseeches him for his mercies' sake, to let his
anger be turned away. Finally, his mind centers
upon the holy sanctuary, God's own dwelling-place

upon this earth, and he pleads that its desolations
may be repaired.
Daniel understood the seventy years' captivity to
be near their termination. From his allusion to
the sanctuary, it is evident that he so far misun-
derstood the important vision given him fifteen
years before, as to suppose that the 2300 days, at
the termination of which the sanctuary was to be
cleansed, expired at the same time. This misap-
prehension 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 while I was speaking, and praying, and
confessing my sin and the
sin of my people Israel, and pre-
senting iny supplication before the Lord my God for the holy
VHAPTER IX, VEXSES 0, 22. 249
mountain of my God 21 yea, while I was speaking in

; ;
prayer, even the man Gabriel, whom I had seen in the vis-
ion at the beginning, being caused to fly swiftly, touched me
about the time of the evening oblation,
\Ve here have the result of Daniel's supplication.

He is
suddenly interrupted by a heavenly messen-
ger. The man 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 here to be determined.
It is to be decided whether the vision of chapter 8
has ever been explained, and can ever be under-
stood. The question is, To what vision does Dan-
"
iel refer by the expression, the vision at the be-
"
ginning ? It will be conceded by all that it is a
vision of which we have some previous mention,
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 previ-
ous 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 Nebuchadnezzar was given in a night

vision. Chap. 2:19. But there is no record of any
angelic agency in the matter. 2. The vision of
"
chap. 7. This was explained to Daniel by one of
them that stood by; probably an angel; but we
have no information as to what angel nor is there ;
anything in that vision which needed further ex-

planation. 3. The vision of chapter 8. Here we
findsome particulars which show this to be the vis-

ion referred to 1. Gabriel :
brought to view for
is
the first and only previous time in the book. 2.
He was commanded to make Daniel understand the

vision. 3. the conclusion, says he did
Daniel, at
not understand showing that Gabriel, at the
it;
conclusion of that chapter, had not fulfilled his
mission. 4. 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 instructions given
him, or that that vision has ever been explained. 5.
The instruction which the angel now gives to Dan-
iel, as we from the following verses, does
shall see
exactly complete what was lacking in chapter 8.

These considerations prove beyond a doubt the con-
nection between Daniel 8 and 9 and this conclu- ;
sion will be still further strengthened when we come

to look at the angel's instructions.
VERSE ,And he informed me, and talked with me, and

22.
said, O am now come forth to give thee skill and

Daniel, I
understanding. 23. At the beginning of thy supplications
the commandment came forth, and I am come to shew thee ;
for thou art greatly beloved ;

therefore understand the mat-
ter, and consider the vision.
The manner in which Gabriel introduces himself

on this occasion, shows that he has come to complete
some unfulfilled mission. It can be nothing less
than to carry out the instruction to make this man
"understand the vision," as recorded in chapter 8.
CHAPTER IX, VERSES 22, US. 251
"
I am now come
forth to give thee skill and under-
standing." the charge still rested upon him to

As
make Daniel, understand and as he explained to
;
Daniel hi chapter 8, all that he could then bear, and

yet he did not understand the vision, he now comes
to resumework and complete his mission. As
his
soon as Daniel commenced his fervent supplication,
the commandment came forth that is, Gabriel re- ;
ceived 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 upon the scene, the
reader can judge of the speed with which this mes-
senger was dispatched from the court of Heaven to

this servant of God. No wonder, Daniel says, that
he was caused to fly swiftly, or that Ezekiel com-
pares the movements of these celestial beings to a
flash of lightning. Eze. 1:14. "Understand the
matter," he says to him. 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 difficulty 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 fulfillment of what the
angel had said respecting the cleansing of the sanct-
uary at the end of the 2300 days. Now he must be
set right. And this explains why at this particular
time instruction should be sent him after a delay of
fifteen years. Now the seventy years' captivity
were drawing to their close, and Daniel was apply-
ing the instruction he had before received from the
angel, to a wrong issue. 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 "understand the matter," "consider
thee,"
the vision." Such were the words used by the very
person Daniel had seen in the former vision, and 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 vis-
ion of chapter 8, and how could the connection be-
CHAPTER IX, VERSES 22, 2S. 253
tween that visit of the angel and this, be more dis-
tinctly shown, than by such words from such a

person The considerations already presented are
?
to show conclusively the connection be-

sufficient
tween Dan. 8 and 9 but this will still further ap-
;
pear, 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 ex-
isted 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 es-
teem for a mortal man here upon earth, as to au-
thorize an angel to bear the message to him that he
was 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." Enoch, an-
other, when it could be said of him that he "walked
with God." Can we arrive at any such attain-
ments ? 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." Rev. 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 com-
munion ! Oh ! for grace to overcome these, that we
may enjoy this spiritual union here and finally enter

the glories of his presence at the marriage supper of
the Lamb.
VER-SE 24. Seventy weeks are determined upon thy peo-

ple and upon thy holy city, .to finish the transgression, and
to make an end of sins, and to make reconciliation for iniq-
uity,and to bring in everlasting righteousness, and to seal

up the vision and prophecy, and to anoint the Most Holy.
Such are the first words the angel utters to Dan-

iel, toward imparting to him that instruction which
he came to give. Why does he thus abruptly in-

troduce 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 un-
derstand 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 un-
derstand. 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 8. The
He-goat.
Little Horn. 4. The period of the 2300 days.
The symbols of the ram, the he-goat, and the little
-
?
? r r r r o ^10
o-S-
i5gs
og-^l
1
2'':
Iisl
-
'H.T.!*
s !H!iii; CO
=1
1
*
i?l1
/
i= 1
=' r
i
~
I 5 t
f |
? ^
LT-
CO
S-.
s
.J
Is
^
^ ,-^g
CHAP TEH IX, VERSE 24. 255
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 ex-
planation 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 peo-
ple and upon thy holy city."
But how does this language show any connection
with the 2300 days, or throw any light upon that
period? We answer, The language cannot be in-
telligibly 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 con-
nection. Daniel's attention is fixed upon the 2300
days, which he did not understand, by the angel's

directing him to the former vision; and he says,
"
Seventy weeks are cut off." Cut oft' 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 rendered determined,
is, nechtak. 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 -Rabbinic Dictionary of Stockius, the
"
word nechtak is thus defined :
Scidit, abscidit, con-
scidit, inscidit, exscidit to cut, to cut away, to cut
in pieces, to cut or engrave, to cut off!' Mercer us,
"
in his Thesaurus," furnishes a specimen of Rab-
"
binical usage in the phrase, chatikah shel basar a
"
piece of flesh," or a cut of flesh." He translates
the word, as it occurs in Dan. 9:24, by"praecisa
est," was cut off. In the literal version of Arias
Montanus, it is translated "decisa est," was cut
off; in the marginal reading, which is grammatically
"
correct, it is rendered by the plural, decisae sunt,"
were cut off. In the Latin version of Junius and
Tremellius, nechtak (the passive of chaihak} is ren-
dered " decisae sunt," were cut off. Again in Theo-
dotion's Greek version of Daniel (which is the ver-
sion used in the Vatican copy of the Septuagint,
as being the most faithful), it is rendered
by
cwET^rjaav (sunetmethesari), "were cut off;" and
in the Venetian copy by re-//^/. (tetmentai), " have
been cut." The idea of cutting off, is pursued in
the Vulgate, where the phrase is " abbreviates sunt,"
have been shortened.
"Thus Chaldaic and Rabbinical authority, and
that of the earliest versions, the Septuagint and
CHAPTER IX, VERSE 24. 257
Vulgate, give the single signification of cutting off,

to this verb."
"
Hengstenberg, who enters into a critical exami-
nation 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 deter-
mination, and of which he has elsewhere, and even
in this portion availed himself, seems to argue that
the word stands from regard to its original mean-
ing, and represents the seventy weeks in contrast
with a determination of time (en platei) as a pe-
riod cut off from subsequent duration, and accu-
rately limited." Christology of the Old Testament,
vol. ii, p. 301. 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 ren-
der it cut off, when nothing was given from which
the seventy weeks could be cut off, they gave the
word its tropical instead of its literal meaning.
But, as we have seen, both the construction and
context 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 consum-
;
mated within that period are briefly stated. The

transgression was to be finished. That is, the Jew-
17
ish 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 offer-
ing was made on Calvary. Reconciliation for in-
iquity was to be provided. This was made by the
sacrificial death of the Son of God.
Everlasting
righteousness was to be brought in the righteous-
;
ness 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 accom-
plished; and ifthese seventy weeks are fulfilled
as weeks 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 sanct-
uary. 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, ana

the priestly ministration was transferred to that.
Before the ministration in the sanctuary com-
menced, the sanctuary 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 taberna-
cle, or the opening of the ministration there. Thus

CHAPTER IX, VERKE 24. 259
this first division of the 2300 days brings us to the

commencement of the service in the first apart-
ment of the heavenly sanctuary, as the whole
period brings us to the commencement of the
service of the second.
We now consider the argument conclusive that
the ninth chapter of Daniel is connected with 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 one fact which shows that there is
call attention to
'
a necessary '
between the seventy weeks of the
connection
ninth chapter, and something else which precedes or fol-
' '
lows it, called the vision. It is found in the 24th verse :
'
Seventy weeks are determined, are cut off, upon thy peo-
ple ... to seal up the vision,' etc. Now there are but two
significations to the phrase 'seal up.' They are, first, 'to
make secret,' and second, 'to make sure.' We care not
now in which of these significations the phrase is supposed
to be used. That isnow before us. Let the
not the point
signification be what shows that the prediction of
it may, it
the seventy weeks necessarily relates to something else be-

'
yond itself, called the vision,' in reference to which it per-
forms this work, to seal up. '
To talk of its sealing up it-
'
self is as much of an absurdity as to suppose that Josephus

was so much afraid of the Romans that he refrained from
telling the world that he thought the fourth kingdom of
' '
Daniel was the kingdom of the Greeks. It is no more
*
proper to say that the ninth chapter of Daniel is complete
in itself,' than it would be to say that a map which was de-
signed 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
2(30 THOUGHTS ON DANIEL.
note, or some other document to which it refers, is complete

in itself and we doubt if there is a school-boy 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 dis-
tinct from itself, called the vision. What vision it is, there
is no difficulty in determining. 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 vision 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 and understanding/ to explain its 'meaning'

'skill
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. Our opponents deny this." Signs
of the Times, 1843.
"The grand principle involved in the interpretation of
the 2300 days of Dan. 8 14, is that the seventy weuks of
:
Dan. 9 24, are the first 490 days of the 2300 of the eighth
:
chapter." Advent Shield, p. 49.

" If the connection between the
seventy weeks of Dan. 8,
does not exist, the whole system is shaken to its foundation ;
if it does exist, as we suppose, the system must stand." Har-

mony of the Prophetic Chronology, p. 38.
Says the learned Dr. Hales, in commenting upon

"
the seventy weeks, This chronological
prophecy
was evidently designed to explain the
foregoing
vision, especially in its chronological part of the
2300 days." ChronoL, vol. ii, p. 517.
VERSE 25. Know therefore and understand, that from the
going forth of the commandment to restore and to build Je-

CHAPTER IX, VERSES 25-21. 261
rusalem, 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 desola-
tions are determined. 27. And he shall confirm the cove-
nant with many for one week and in the midst of the week
;
he shall cause the sacrifice and 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 a com-
mandment to restore and build Jerusalem. And not
only is the event given which was to determine 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} ond a doubt, the T
true application ;
for none but that which is correct
could meet and fulfill 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 thecommencement of the period, a command-

ment 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,
Jerusalem, in its material aspect, restored, the work
of building the street and the wall fully accom-
plished. From this point, sixty-two weeks are
measured off; and as we reach the termination 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. And, fourthly,
in the midst of this week, the Messiah is to be cut
off and cause the sacrifice and oblation to cease ; and,
fifthly, when the last week which was
of that period
allotted to the Jews as the time during which they
were to be the special people of God expires, we nat-
urally look for the going forth of the blessing and
work of God to other people.
We now inquire for the date which will harmo-
nize with all these particulars. The command was
to include more than mere building. There was to
be restoration by which
;
we must understand all
the forms and regulations of civil, political, and j u-

dicial society. When did such a command go forth ?
At the time these words were spoken to Daniel, Je-
rusalem lay in complete and utter desolation, 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 re-building of the house of God, B. c. 536. Ez.
1 1-4. 2. The decree of Darius for the
:
prosecution
of that work which had been hindered, B. C. 519.
Ez. 6 : 1-12. 3. The decree of Artaxerxes to Ezra,
B. c. 457. Ezra 7. 4. The commission to Nehemiah
from the same king in his twentieth year, B. C. 444.

Neh. 2.
Dating from the first two of these decrees, the
seventy weeks, being weeks of years, 490 years in

all, would fall many years short of reaching even to
the Christian era ; besides, these decrees had refer-

ence principally to the restoration of the temple and
the temple- worship of the Jews, and not to the res-
toration 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 accom-
plished. But of themselves they are altogether in-
sufficient, both in their dates and in their nature, to

meet the requirements of the prophecy and thus ;
in cannot be
failing every respect, they 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.
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 Longim-
anus, to go up to Jerusalem with as many of his

people as were minded to go with him. The com-
mission granted him an unlimited amount of treasure,
to beautify the house of God, procure ' offerings for
and to do whatever else might seem good
its service,
unto him. It empowered him to ordain laws, set
magistrates and judges, and execute punishment

even unto death ;
in other words, to restore the Jew-
ish state, civil and
ecclesiastical, according to the law
of God and the ancient customs of that people. In-
spiration has seen

fit to
preserve this decree and a ;
fulland 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 (or Eastern Ara

maic), the language then used at Babylon and thus
;
we are furnished 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. 444, Nehemiah sought and ob-
tained permission to go up to Jerusalem. Neh. 2.
Permission was granted him, but we have no evi-
dence that it was anything more than verbal. It
to him individually, nothing
pertained 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
CHAPTER IX, VERSES 25-27. 9(55
governors beyond the river, to help him on his way

to Judah, and an order to the king's forest for tim-
ber for beams, etc. When he arrived at Jerusalem,
he found 1'ulers and priests, nobles and people, al-
ready engaged in the work of building Jerusalem.
Neh. 2:16. These were, of course, acting under the
decree given to Ezra thirteen years before. And
finally, Nehemiah, having arrived at Jerusalem,
work he came to accomplish, in fifty-
finished the
two days. Neh. 6 15. :
Now which of these commissions, Ezra's or Ne-

hemiah'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 de-
cree. 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 com-

mission 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; besides, these would
constitute a series of decrees, and not one decree, as
the prophecy contemplates.
2. The occasion of Nehemiah'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
afSiction and reproach, that the wall of Jerusalem
was broken down and the gates thereof burned

also
with Neh. 1. Whose work were these walls
fire.
and gates that were broken down and burned with

fire ? Evidently the work of Ezra and' his asso-
ciates for it cannot for a moment be supposed that
;
the utter destruction of the city by Nebuchadnez-

zâr, 144 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 build-
ing of these, had gone forth previous to the grant

to Nehemiah.
3. If any should contend that Nehemiah 's com-
mission must be a decree, because the object of his
request was that he might build the city, it is suffi-
cient to reply as shown above, that gates and walls
had been built previous to his going up besides^ ;
the of building which he

work went to perform was
accomplished in fifty-two days whereas, the proph-
;
ecy 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 pro-
visions.
5. It isevident from the prayer of Ezra, as re-
corded in chap. 9 9, of his book, that he considered
:
fully empowered to proceed with

himself the
building of the city and the wall ;

and it is evident
that he understood, further, that the conditional
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 abom-
inations, wouldst thou not be angry with us till

fehou 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 disar-

ranged for from that point the troublous 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

483 years, which were to extend to the Messiah the
Prince, bring us to A. D. 40 but Jesus was bap-
;
tized of John in Jordan and the voice of his 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 crucifixion took place in A. D. 31,
thirteen years previous. And lastly, the 70 weeks,
or 490 years, dated from the twentieth of Artax-
erxes, 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 prophecy has proved a failure. AP
it is, it only proves that theory a failure which dates
the seventy weeks from Nehemiah's commission in
the twentieth 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, Connec., vol. i, p. 322,
"
says In the fifteenth year of Darius Notlius,
:
ended the first seven weeks of Daniel's prophecy.

For then the restoration of the church and state of
the Jews in Jerusalem 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 Longirna-
nus."
So far, we find harmony. Let us apply the meas-
uring-rod of the prophecy still further. Sixty-nine
weeks, or 483 years, were to extend to Messiah the
Prince. Dating from B. c. 457, they end in A. D.
27. And what event then occurred ? Luke thus in-

"
forms u* : Now wh^n all the people were baptized,
it came and
to pass that Jesus also, being baptized,
praying, the heaven was opened, and the Holy

Ghost descended in a bodily shape like a dove upon
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,

: After
A. D. 27.
"
this, Jesus caine into Galilee, preaching the gospel
of the kingdom of God, and saying, The time is
fulfilled." The time here mentioned must have
been some specific, definite,
and predicted period ;
CHAPTER IX, VJSS *6-S7. 260
but no prophetic period can be found then termi-

weeks of the prophecy
nating, except the sixty-nine
of Daniel, which were to extend to Messiah the
Prince. The Messiah had now come and with his ;
own lips he announced the termination of that pe-

riod which was to be marked by his manifestation.*
Here again is indisputable harmony. But fur-
ther: 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 in-
forms 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 ;
come to an end, though the

there they did virtually
outward observance was kept up till the destruc-
* Luke declares that Jesus "

began to be about thirty }-ears of
" at the time of his
age baptism; Luke 2: 23; and almost immedi-
he entered upon his ministry. How, then, could
ately after this
his commence in A. D. 27, and he still be of the age
ministry
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 that reck-
oned from the building of the city of Rome ab urbe coiidita, ex-
pressed by the abbreviation A. u. c., or more briefly, u. c. In the
year which now numbered A. D. 532, Dionysius Exiguus, a
is
Scythian by birth and a Roman Abbot, who flourished in the reign

of Ju&tinjau, invented the Christian Era, According to the best
evidence at his command, he placed the birth of Christ in the
tion 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 abundance of authority which we might pro-
duce, if necessary, the crucifixion is definitely lo-
cated in the middle of the seventieth week.
It now becomes an important point to deter-
mine in what year the crucifixion took place. The
following evidence is sufficient to be decisive on
this question :
The Saviour attended but four passovers accord-

ing to the record of John, mentioned in the follow-
ing passages in his gospel. John 2:13; 5:1; 6:4;
year u.0. 753. But Christ was born before the death of Herod;
and was afterward ascertained on the clearest evidence that the
it
death of Herod occurred in April u. 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 te 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 be-

gan to prevail fn 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, first German Synod, in the time of

till the
Carolomannus, Duke of the Franks, which, in the preface, was

said to be assembled Anno ah incarnatione Dom. 742, 11 Calendas
'
Maii.' But it was not established till the time of pope Eugenius
IV. A. D. 1431, who ordered this era to be used in the public Reg-
according to Mariana and others."
1
isters: Holes' Chronology, vol.
i, pp. 83, 84. See also "Life of Our Lord," by S. J. Andrews.

CHAPTER IX, VERSES 25-S7. 271
13:1. At the last-mentioned passover he was cru-

cified. From facts already established, let us then
see where this would locate the crueifixion. As he
began his ministry in the autumn of A. D. 27, his
first passover would be the following spring, A. D.
28. His second would be 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 tha-t week of years com-
menced in the autumn of A. D. 27, its middle would
be three and one half years later, in the spring of
31, where the crucifixion occurred. Dr. Hales
quotes Eusebius, A. D. 300, as saying: "It is re-

corded in history that the whole time of our Sav-
iour'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."
Of the unnatural darkness which occurred at the
crucifixion, Hales, vol. i,70 thus speaks:
pp. 69,
" '
Hence it appears, that the darkness which over-
'
spread 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

afternoon, in its duration, and also in its time,
about full moon, when the moon could not possi-
bly 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 con-

sulate of Tiberius Caesar Aug. V. and Êlius Sejanus
(u. G. 784, A. D. 31), our Lord Jesus Christ suf-
fered,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 Caesarea, A. D. 196 or 198, the Alexan-
drian Chronicle, Maxim us Monachus, Nicephorus
Constantinus, Cedrenus and in this year, but on
;
different days, concur Eusebius and Epiphanius,

followed by Kepler, Bucher, Patinus, and Petavius,
some reckoning it the 10th of the calends of April,
others the 13th."
Here, then, are thirteen credible authorities, lo-
cating the crucifixion of Christ in the spring of A.
D. 31. Wemay therefore set this down as a fixed
fact, as the most cautious or the most skeptical
could require nothing more. This being in the
middle of the last week, we have simply to reckon
backward three and a half years to find where the
69 weeks ended, and forward from that point, three
and a half years, to find the termination of the
whole period. Thus going back from the crucifix-
ion, 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 69 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 sev-
enty weeks. This date is marked by the matyr-

dom of Stephen^ the formal rejection of the gospel
of Christ by the Jewish Sanhedrim in the persecu-
tion of his disciples, and the turning of the apostles
to the Gentiles. Acts 9 1-18. And these are just
:
the events which we should expect to take place

when that 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, and the array of evidence on this point
is
complete. Was the seventh of Artaxerxes B. c.
457 ? For all those who can appreciate the force
of facts, the following testimony will be sufficient
here :
"The Bible gives the data for a complete system of

chronology, extending from the creation to the birth of
Cyrus a clearly ascertained date. From this period down-
ward 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 demon-
strating the inaccuracy of Ptolemy's canon. To do this it
would be necessary to show that the large number of eclip-
ses by which its accuracy has been repeatedly 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 entirelv at the mercy of
18
every dreamer, so that chronology would be of no more value

than mere guess-work. As the seventy weeks must termi-
nate 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 termi-
nation ? The time when the
apostles turned to the Gentiles
harmonizes with that date better than any other which has
been named. And the crucifixion in A. D. 31, in the midst
of the last sustained by a mass of testimony which
week, is
cannot be easily invalidated." Ad. Herald.
From the facts above set forth, we see that, reck-
oning 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 im-
portant and definite events of the manifestation oi
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 proc-

lamation 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 seal to the
prophecy and make it sure.
It is thus evident that the decree to Ezra in the

seventh of Artaxerxes, the point from
B. c. 457, is
which to date the seventy weeks. That was the

going forth of the decree in the sense of the proph-
ecy. The two previous decrees were preparatory
and preliminary to this ;
and indeed they are re-
garded by Ezra as parts of it, the three being taken

as one great whole. For in Ezra 6 :14, we read,
"
And they bjuilded and finished it, according to the
commandment of the God of Israel, and according to
the commandment of Cyrus, and Darius, and Arta-

xerxes king of Persia." It will be noticed that the
decrees of these three kings are spoken of as one :
"
The commandment," margin, decree, singular num-
" "
ber, of Cyrus and Darius and Artaxerxes show-;
1
ing that they are ah 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
1
prophecy, tih the last permission which the prophecy

required was embodied 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 cov-
ered the ground, demanded by the prophecy, and
" "
from going forth must be dated.
this point its
With the seventy weeks we are now done but ;
there remains a longer period and other important

events to be considered. The seventy weeks are but
the first 490 years of the 2300. Take 490 from
2300, and there remain 1810. 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 A. D.,
autumn, eighteen hundred and forty-four. 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. have We
seen that the seventy weeks are the first 490 days of
the 2300 ;
that these days are prophetic, signifying
literal years, according to the Bible rule, a day for a
year, Num. 14 34 Eze. 4:6, as is proved by the
:
;
fulfillment of the seventy weeks, and as all eminent
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 read-
ing. 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 Ken-
nicott and De .Rossi's collations, and in all the ancient
Versions, except the Vatican copy of the Septuagint, which
reads 2400, followed by Symmachus; and some copies noticed
by Jerom, 2200, both evidently literal errors in excess and
defect, which compensate each other and confirm the mean,
2300." Chronology, vol. ii, p. 512.
The query may here arise, how the days can be

extended to the autumn of 1844, if they commence
457 B. c., requires only 1843 years in addition
as it
to the 457, to make the whole number of 2300.

Attention to one fact will clear this point of all dif-
ficulty and that is, that it takes 457 full years be-
;
fore Christ, and 1843 full years after, to make 2300;

so that if the period commenced with the very first
day of 457, it would not terminate till the very last
day of 1843. Now it will be evident to all that
whatever part of the year 457 had passed away be-
fore the 2300 days commenced, just so much of the
year 1844 must pass away before they would end.

We therefore inquire, At what point in the year 457

are we to commence to reckon ? From the fact that
the first 49 years were allotted to the building of
the street and wall, we learn that the period is to be
dated, not from the starting of Ezra for Babylon, but
from the actual commencement of the work at Jeru-
salem 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 ex-

tend 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
"
like this 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 consum-

mation 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 carrying, 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 fulfill their dar-
ling 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
is the least shadow of ground
any point where there
for placing them, or from which the wildest dreamer
could date them, it is still true that the utmost limit
to which they would extend has gone by. They can-
not possibly be dated at any point which would
bring their termination so late as the present time.
We therefore say again, with not a misgiving as to
the truth of the assertion, nor a fear of its success-
ful 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 application of
the time, we have found not only that this subject
can be easily understood but lo the event is now
;
!
almost accomplished. And here we pause to reflect

a brief moment upon the solemn position into which
we are brought.
We have seen that the sanctuary of this dispen-
sation is the tabernacle of God in Heaven, the
house not made with hands, where our Lord minis-
ters 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 sal-
vation for perishing men. Zech. 6 13 Ps. 85 10.
: ;
:
We have seen that the cleansing of the sanctuary

CHAPTEli IX, VERSES 25-27. 279
consists in the removing of the sins from the same,

and the closing act of the ministration performed
is
therein; that the work of salvation now centers in

the heavenly sanctuary and when this sanctuary
;
is cleansed, the work is done, and the plan is fin-

ished ! 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 car-
ried forward for 6000 years, is brought to its final
termination. Mercy no longer pleads, and the great
voice is heard from the throne in the temple of
Heaven, saying, It is done. Rev. 16 17. And :
what then ? All the righteous are safe for ever-

lasting life ;
all the wicked are doomed to everlast-
ing death. No decision can be changed, no reward

can belost, and no destiny of despair can be averted,
beyond that point.
And we have seen (and this is what brings the
solemnities of theJudgment own door) that
to our
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 gen-
eration. In 1844 the days ended. For thirty-
seven years the final work for man's salvation has
been going forward. This work involves an ex-
amination 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 deter-
mines who among the dead shall be raised, and
who among the living shall be changed, at the com-
ing 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 de-
must be rendered before the Lord ap-
cision as this
pears. Every man's case is to be determined by

the deeds done in the body, and each one is to be
rewarded according to his works. In the books of
remembrance, kept by the heavenly scribes above,
every man's deeds wfll be found recorded in the ;
closing sanctuary work, these records are examined,

and decision is rendered in accordance therewith. It
would be most natural to suppose that the work
would commence with the first members of the hu-
man race that their cases would be first examined,
;
and decision rendered, and so on with all the dead,

generation by generation, in chronological succes-
sion 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, we do not
know. As above remarked, for thirty-seven years
this work has already 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 mill-
ions of attendants and assistants, engaged with
our Lord in his priestly work. Rev. 5. And so
the ministration goes forward. It ceases not, it de-
lays not ;
and it must soon be forever finished.
And here we stand the greatest, and the
;
the last,
most solemn crisis in the history of our race imme-
diately 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 asun-
der the careless and unbelieving and the world
;
alas! what shall we say of them! deceived with

error, crazedwith 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 search-
ing test, when their cases shall come up for exami-
nation in the great tribunal above.
To the careful attention of every student of
prophecy, we commend the subject of the sanctu-
ary. In it is seen the ark of God's testament, con-
taining his holy law, and suggesting a reform in our
obedience to that great standard of morality. The
opening of this heavenly temple, or the commence-
ment 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
Rev. 14, the last message of mercy to a perishing
world. This subject explains the great disappoint-
ment of 1844, by showing that we mistook the
event to occur at the end of the days. It renders
harmonious and clear, past prophetic fulfillments,
which are otherwise involved in impenetrable ob-
It gives a definite idea of the

scuritj. 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 com-
ing day. shows us that we are in the waiting
It
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 earth, the prophet in
the last part of verse 27 speaks of the soon -follow-
ing destruction of Jerusalem by the Roman power ;
and finally of the destruction of that power itself,

called in the margin, " the desolator."
DANIEL'S LAST VISION.
VERSE 1. In the third year of Cyrus king of Persia a
thing was revealed unto Daniel, whose name was called Bel-
teshazzar ; and the thing was true, but the time appointed
was long ;
and he understood the thing, and had understand-
ing of the vision.
This verse introduces us to the last of the re-

corded visions of the prophet Daniel, the instruc-
tion imparted to him at this time being continued
through chapters 11 and 12, to the close of the

book. The third year of Cyrus was B. c. 534.
Twenty-one years had consequently elapsed since
Daniel's vision of the four beasts in the first year
of Belshazzar, B. c. 555 nineteen years, since the
;
vision of the ram, he-goat, little horn, and twenty-

three hundred days, of chapter 8, in the third year
of Belshazzar, B. c. 553; and four years, since the
instruction given to Daniel respecting the seventy

weeks, in the first year of Darius, B. c. 538, as re-
corded in chapter 9. On the overthrow of the king-
dom 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,
(283)
the father of Cyrus, having also died, Cyrus became

sole monarch of the second universal empire of
prophecy, B. c. 536. This being reckoned as his
year, his third year, in which this vision
first was
given to Daniel, would be dated B. c. 534. The
death of Daniel is supposed to have occurred soon
after this,he being at this time, according to Prid-

eaux, not less than ninety-one years of age.
VERSE In those days I Daniel was mourning three full

2.
weeks. I ate no pleasant bread, neither came flesh nor

3.
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
;
ishere used to distinguish 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 ? Evi-
dently for the purpose of understanding more fully
the divine purpose concerning events that were to
befall the church of God in
corning time for the ;
divine messenger sent to instruct him says, " From

the first day that thou didst set thine heart to un-
derstand" etc. Verse 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 visions; namely, the vision of
chapter 9, and through that of the vision of chap-
ter 8, of which chapter 9 was but a further
explana-
CHAPTER X, VERSES 4-9. 285
tion. And as the result of his supplication, 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 ab- ;
stinence from food, but a use of only the plainest

and most simple articles of diet. He ate no pleas-
ant 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 fast-

ing. 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 suppli-
cation till his petition was granted.
VERSE 4. And in the four and twentieth day of the first

month, as I was by the side ef the great river, which is
Hiddekel 5 then I lifted up mine eyes, and looked, and
; ;
behold a certain man clothed in linen, whose loins were

girded with line 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 polished brass, and the voice of liis 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 them-
selves. 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 T heard the voice of his words, then was I in a deep
sleep on my face, and my face toward the ground.
By t'he river Hiddekel, the Syriac understands

the Euphrates ;
the Vulgate, Greek, and Arabic, the
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 14-1 6; and the effect of his presence was about
:
such as was experienced by Paul and his compan-

ions when the Lord met them on their way to Da-
mascus. Acts 9 1-7.
: But this was not the Lord ;
for the Lord is introduced as Michael in verse 13.

It therefore have been an angel, but one of no
must
ordinary character. We
therefore inquire, What
angel will bear the description here given ? There

are some points of identity between this and other
passages which plainly show that this was the an-

gel 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 un-
derstand the vision; and he himself promised to
make him know what should be in the last end of
the indignation. Having given Daniel all the in-
struction he was able to bear on that occasion, he
subsequently resumed his work, and explained an-

other great point in the vision, as recorded in chap-
ter 9 20-27.
: Yet we learn from chapter 10, that
there were some points still unexplained to the
prophet and he
;
set his heart again, with fasting
and supplication, to understand the matter.
A personage now appears whose presence has the
same upon Daniel as that produced by the
effect
presence of Gabriel at the first and he tells Daniel,

;
"
verse 14 Now I am come to make thee under-
:
stand what shall befall thy people in the latter

"
days ;
the very information Gabriel had promised
to give, 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 disre-
garded his instruction, lost sight of his mission, 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 And, behold, a hand touched me, which set me

10.
upon knees and upon the palms of my hands. 11. And

my
he said unto me, O Daniel, a man greatly beloved, under-
stand 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 ma-

jestic appearance of Gabriel (for so the expression,
"
deep sleep," of verse nine 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 mem-
ber of thehuman family, one of the same race with
not merely in the general sense in which
us, loved,
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 prophet receive con-
fidence from such 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 in-
terview with him, and he wishes him to bring his
mind into a proper state to understand his words.
Being addressed, the holy and beloved prophet,

thus
assured, but yet trembling, stood before the heavenly
angel.
"
Fear not, Daniel," continues Gabriel. He had
no occasion 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
CHAPTER X, VERSE 13. 289
Jesus and his angels as only stern ministers of jus-

tice, inflicters of vengeance and retribution, rather
than as beings who are earnestly working for our

salvation 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 recom-
mend to such, juster 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 Bp. Newton observes, was now
very far advanced 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 par-
ticularly the 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 tohim those mysteries and whoever ;
would excel in divine knowledge, must imitate

Daniel, and habituate himself to study, temperance,
and devotion."
VERSE 13. But the prince of the kingdom of Persia with-
stood me one and twenty days but,; lo, Michael, one of the
19
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 un-
derstand, his words were heard. Yet Daniel con-
tinued to afflict his soul with fasting, and to wres-
tle 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 Je-
rusalem, and the Jews, his decree for the building
of that temple being the first of the series which
finally constituted that great commandment to re-

store and build Jerusalem, from which the prophecy
dates. Andthe angel is dispatched to influence
him to go forward in -accordance with the divine
will.
Ah how ! littledo we realize what is going on in
the unseen world in relation to human affairs.
Here, as it were, the curtain is for a moment lifted,
and we get a glimpse of the movements within.
Daniel prays. The Creator of the universe hears.
The command is issued to Gabriel to go to his re-
lief. But the king of Persia must act before Dan-
iel's prayer is answered and the angel hastens to
;
CHAPTER X, VERSE 13. 99 1
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 while Gabriel ;
brings to bear his influence in the other direction.

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
a mightier than Gabriel takes his
lo !
place in the palace of the king, and Gabriel appears

to Daniel to acquaint him with the progress of
events. From the first, said he, your prayer was
heard; but these three weeks, during which you
have been praying and fasting, the king of Per-
sia resisted my influence, and prevented my com-
ing.
Such was the effect of prayer. And God has
erected no barriers between himself and his peo-
ple 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 pre-

vail.
Who was Michael who here came to Gabriel's as-

sistance ? 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)
tells us 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 archan-

gel and hence it is manifestly improper to use the
;
word in the plural. The Scriptures 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 to-
gether, they prove, 1. That the dead are called
from their graves by the voice of the Son of God.
2. That the voice that is then heard is the voice of
the archangel The archangel, therefore, is the Son
of God. 3. The archangel is called Michael.
Therefore, Michael is the Son of God. In the last
"
verse of Daniel 10, he is called your prince," and
in the first of chapter 12, "the great prince which
"
standeth for the children of thy people expres- ;
sionswhich can appropriately be applied to Christ,

but not to any other.
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,"
reaching far into the future, and embracing what
should befall the people of God even in the latter
days, shows conclusively that the days given in that
vision, namely, the 2300, cannot mean literal days,
but must be days of years.
VERSE 15. And when he had spoken such words unto me,
I set my face toward the ground, and I became dumb. 16.
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 vis-
ion 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 lord? for as for me, straightway there remained
my
no strength in me, neither is there breath left in me.
One of marked characteristics mani-

the most
fested by Daniel, was the tender solicitude he felt
for his people. Having come now to clearly com-
prehend that the vision portended long ages of op-
pression 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.
VERSE18. Then there came again and touched me one

like theAppearance 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 where-
"
fore I come unto thee ? That is, do you now
know to what end I have come ? Do you under-
stand my purpose, so that you will no more fear ?
He then announced his intention to return, as soon

as his communication was complete, to fight with
the king of Persia. The word, with, is in the Sep-
tuagint, 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 king-
dom so long as it was in the providence of God that
that kingdom should continue. But when I am
gone forth, continues Gabriel, lo, the prince of Gre-
cia shall come. That is, when he withdraws his
support from that kingdom, and the providence of
God operates in behalf of another kingdom, the
prince of Grecia shall come, and the Persian mon-
archy be overthrown.
Gabriel then announced that none, God of course
excepted, had an understanding 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 important truths: Daniel, Gabriel, Christ,
and God. Four links in this ascending chain of
witnesses the first, a member of the human family
:
;
the last, the highest Being in the universe !

Chapter XI.
A LITERAL PROPHECY.
VERSE 1. Also I hi the first year of Darius the Mede,
even I, stood to confirm and to strengthen him. 2. And
now will I 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.
We now enter upon a prophecy of future events,

clothed not in figures and symbols, as in the visions
of chapters 2, 7, and
8, hut given mostly in plain
language. 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 improperly be said to
be a comment and explanation of the vision of
chapter 8.
The angel, after stating that he stood, in the first

year of Darius, to confirm and strengthen him,
turns his attention to the future. Three kings
shall yet stand up up, means
in Persia. To stand
to reign three kings were to reign in Persia
;
re- ;
ferring doubtless to the immediate successors of
Cyrus. These were, 1. Cambyses, son of Cyrus.

2. Smerdis, an impostor. 3. Darius Hystaspes.
The fourth shall be far richer than they all.
(295)
The fourth king from Cyrus was Xerxes, more

famous for his riches than his generalship, and con-
spicuous in history for the magnificent 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, according to Herodo-
tus, who lived in that age, consisted of five millions,
two hundred and eighty-three thousand, two hun-
dred and twenty men (5,283,220). And not con-
tent with stirring up the East alone, he enlisted
the Carthagenians of the West in his service, who
took the field with an additional army of three
hundred thousand men.
VERSE 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 the prophecy therefore passes
;
over the nine successors of Xerxes in the Per-

sian Empire, and next introduces Alexander tho
Great. Having overthrown the Persian Empire,
"
Alexander became absolute monarch of that em-
it was ever
pire, to the fullest extent possessed by
CHAPTER AV, VEHSE 5. 297
any of the Persian kings." Prideaux i, 378. His

dominion was great, including "the greater portion
of the then known habitable world;" and he did ac-
cording to his will. His will fortunately led him,

B. c. 323, into a drunken debauch, in which he
fortunately died; and his vain-glorious and ambi-
tious projectswent into sudden, total, and everlast-
ing 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 jealousy and ambi-
tion. 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 oblivion
and death. The kingdom was rent into four divis-
ions and taken possession of by Alexander's four
ablest, or perhaps most ambitious and unprincipled,
generals, Cassander, Lysimachus, Ptolemy, and Se-

leucus.
VERSE 5. And the king of the south shall be strong, and

one of his princes and he shall be strong above him, 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 por-
tion of this chapter. It becomes therefore essen-
tial to an understanding of the prophecy to clearly
identify these powers. When Alexander's empire
was divided, it was divided toward the four winds
of heaven, east, west, north, and south; these divis-
ions 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 east, the kingdom of the east that ly-
;
ing north, the kingdom of the north and that ly-

;
ing south, the kingdom 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 ;
Ptolemy had Egypt and the neighboring countries,

which lay to the south; and Seleucus had Syria
and Babylon, which lay principally to the east.
During the wars and revolutions which for long
ages succeeded, these geographical boundaries were
frequently changed or obliterated ;
old ones were
wiped out, and new ones instituted. But whatever
changes might occur, these first divisions of the em-
pire m ust determine the names, or we have no stand-

ard by which to test the application of the proph-
ecy. That is, whatever power at any time should

occupy the territory which at first constituted the
kingdom of the north, that power, so long as it oc-
cupied that territory, would be the king of the

north and whatever power should occupy that
;
which at first constituted the kingdom of the

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 in the proph-
ecy, and because, in fact, almost the whole of Alex-

CHAPTER XI, VERSE 6. 299
ander's empire finally resolved itself into these two

divisions.
Cassander was very soon conquered by Ly-
simachus, 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, Phoeni-
cia, Caria, Gyrene, 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
"
translates 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 re-
who, as already stated, having con-
fer to Seleucus,
nected Macedon and Thrace to Syria, thus became
possessor of three parts out of four of Alexander's
dominion, and established a more powerful king-
dom than that of Egypt.
VERSE 6. And in the end of years they shall join them-

selves together ; for the king's daughter of the south shal]
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
strengthened her in these times.
There were frequent wars between the kings of

Egypt and Syria. Especially was this the case
with Ptolemy Philadelphus, the second king of
Egypt, and Antiochus Thetis, third king of Syria.

They at length agreed to make peace upon condi-
tion that Antiochus Theus should put away his
former wife, Laodice, and her two sons, and should
marry Berenice, the daughter of Ptolemy Phila-
delphus. Ptolemy accordingly brought his daugh-
ter to Antiochus, bestowing with her an immense
treasury as a dowry.
" "
But she shall not retain the power of the arm ;
that is, her interest and power with Antiochus.

And so proved for some time shortly after, in a
it ;
lit of love, Antiochus brought back his former wife,
Laodice, and her children, to court again. Then

"
says the prophecy, Neither shall he [Antiochus]
stand, nor his arm," or seed. Laodice, being re-
stored to favor and power, feared lest, in the fickle-
ness of his temper, Antiochus should again disgrace
her, and recall Berenice and conceiving that noth-
;
ing short of his death would be an effectual safe-
guard against such a contingency, she caused him

to be poisoned shortly after. Neither did his seed
by Berenice succeed him in the kingdom; for La-

odice so managed affairs as to secure the throne for
her eldest son, Seleucus Callinicus.
"But she [Berenice] shall be given up." Laodice,
not content with poisoning her husband, Antiochus,
"
caused Berenice to be murdered. And they that
brought her." Her Egyptian women and atten-
dants, 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
CHAPTER XI, VERSES 7-9. 301
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 un-
punished, as the prophecy further predicts, and his-
tory further proves.
VERSE 7. But out branch of her roots shall one stand
of a
up in his estate, whichcome with an army, and shall

shall
enter into the fortress of the king of the north, and shall deal
against them, and shall prevail 8. And shall also carry cap-
;
tives into Egypt their gods, with theh* princes, and with
their precious vessels of silver and of gold and he shall con-
;
tinue more years than 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 father, Ptolemy Philadelphus,
in the kingdom of Egypt, than, burning to avenge
the death of his sister, Berenice, he raised an im-
mense 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 Eu-
phrates, 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 inmges 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, be-
stowed upon Ptolemy the title of Euergetes, or the
Benefactor, as a compliment for his having thus,
after many years, restored their captive gods.
Newton, is Jerome's ac-
This, according to Bishop
count, extracted from ancient historians but there
;
are authors still extant, he says, who confirm sev-

eral 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 murderers, in-
vaded 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 Se-
leucia, 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.
Polyoenus affirms that Ptolemy made himself mas-

ter of all thecountry 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, by a
domestic sedition, into Egypt, he would have pos-
sessed 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
CHATTER XI, VERSE 10. 303
the prophet had foretold. And he also continued

more years than the king of the north ;
for Seleu-
cus 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 as-
semble 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 firstpart 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 Magnus. 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 assem-
bled a great multitude to recover his father's do-
minions ; being a weak and pusillanimous
but
body and estate, destitute of money,
prince, both in
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, Antiochus Magnus, was thereupon pro-
claimed king, who, taking charge of the army, re-
took Seleucia, and recovered Syria, making himself
master of some places by treaty, and of others, by
force of arms. A
truce followed, wherein both sides
war after which,
treated for peace, yet prepared for ;
Antiochus returned and overcame in battle Nicolaus,

the Egyptian general, and had thoughts of invading
"
Egypt Here is the " one
itself. who should cer-
tainly 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 multi-
;
tude but the multitude shall be given into his hand.

;
Ptolemy Philopater succeeded his father, Euergetes,
in thekingdom of Egypt, being advanced to the

crown not long after Antiochus Magnus had suc-
ceeded his brother in the throne 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 had sustained, and the dan-
for the loses he
ger which threatened him and he came forth out

;
of Egypt with a numerous army to check the prog-

ress of theSyrian 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, accord-
ing to the 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,
be lifted up and he shall cast down man}
his heart shall ;
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 mak-
;
ing 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 brutal passions. Thus, having conquered his
enemies, he was overcome by his vices, and, forget-
ful of the great name which he might have estab-
lished, 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 inglori-
ous use he made of it, caused his own subjects to
rebel against him. But the lifting up of his heart
was more especially manifested in his transactions
with the Jews. Coming to Jerusalem, he there of-
fered 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 Al-
exandria, 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, according to Jerome, were slain in this
persecution. The
rebellion of the Egyptians, and
this massacre of the Jews, certainly was not calcu-
lated to strengthen him in his kingdom, but was
sufficient rather to almost totally ruin it.
VERSE 13. For the king of the north shall return, and
20
shall set forth a multitude greater than the former, and shall
certainly come after certain years with a great army and
with much riches.
The events predicted in this verse were to occur

" The peace concluded
after certain years." be-
tween Ptolemy Philopater and Antiochus, lasted
fourteen years. Meanwhile Ptolemy died from in-
temperance and debauchery, and was succeeded by
his son,Ptolemy Epiphanes, a child then four or five
years old. Antiochus, during the same time, hav-
ing suppressed rebellion in his kingdom, and reduced
and settled the eastern parts in their obedience, was
at leisure for any enterprise, when young Epipha-
nes came to the throne of Egypt; and thinking
this too good an opportunity for enlarging his do-
minion 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 succeeded, we shall presently see for here new;
complications enter into the affairs of these king-

doms, and new actors are introduced 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
;
shall exalt themselves to establish the vision but they shall

;
fall.
Antiochus was not the only one who rose up

against the infant Ptolerny.Agathocles, his prime
minister, having possession 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 dis-

;
turbed 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, Philip, king of Macedon, entered
into a league with Antiochus, to divide the domin-
ions of Ptolemy between them, each proposing to
take the parts which lay nearest and most conven-
ient to him. Here was a rising up against the king
of the south, sufficient to fulfill the prophecy, and
the very events, beyond doubt, which the prophecy
intended.
A new power is now introduced "
the robbers of
thy people;" says Bishop Newton, "the
literally,
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 Rome 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.
Rome 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
important interferences of the Romans in the af-
fairs 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 interest 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 hu-
manity and justice enjoined them not to disturb in the pos-
kingdom, than they immediately joined
session of his father's
in a criminal 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
Coale-Syria and Palestine, and, in less than two campaigns,

made an entire conquest of the two provinces, with all their
cities and dependencies. Their guilt, says Polybius, would
not have been quite so glaring, had they, like tyrants, en-
deavored to gloss over their crimes with some specious pre-
tense but, so far from doing this, thoir in justice and cruelty
;
were so barefaced, that to them was applied what is gener-

ally said of fishes, that the larger ones, though of the same
species, prey on the lesser. One would be tempted, contin-
ues the same author, at seeing the most sacred laws of society
so openly violated, to accuse Providence of being indifferent
and insensible to 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 Antioohus, and reduced their
successors to almost as great calamities as those with which
"
they intended to crush the infant king. Anc. His. b. 18, c. L
"
To establish the vision." The Romans, being
more prominently than any other people the subject
of Daniel's prophecy, their first interference in the
affairs of these kingdoms is here referred 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

that need be said is that
Ptolemy are referred to, all
they did speedily fall ; and if it applies to the

Romans, the prophecy simply looked forward to the
period of their overthrow.
VERSE 15. So the king of the north shall come, and cast
up a mount, and take the most fenced cities ; and the arms
of the south shall not withstand, neither his chosen people,
neither shall there be any strength to withstand.
The tuition of the young king of Egypt was in-

trusted by the Roman Senate to M. Emilius Lepi-
dus, who appointed Aristomenes, an old and experi-
enced minister of that court, his guardian. His
first act was to provide against the threatened in-
vasion of the two confederated kings, Philip and

Antiochus. To this end, he dispatched Scopas, a

famous general of Êtolia, then in the service of the
Egyptians, into his native country to raise reinforce-
ments for the army. Having equipped an army,
he marched into Palestine and Coele-Syria (Anti-
ochus being engaged in a war with Attains in
lesser Asia), and reduced all Judea into subjection
to the authority of Egypt.
Thus were brought into a posture for the
affairs
fulfillment of the verse before us. For Antiochus,

desisting from his war with Attalus at the dicta-
tion of the Romans, took speedy steps for the re-
covery of Palestine and Ccele- 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 besieged. 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 Êtolian forces.
VERSE 16. But he that cometh against him shall do ac-
cording 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 Anti-

ochus, the king of the north, Antiochus could not
stand before the Romans, who now came against
him. No kingdoms were longer able to resist this
rising power. Syria was conquered and added to
the RomanEmpire, when Pompey, B. c. 65, de-
prived 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, however, ac-
quire jurisdiction over Judea by actual conquest till
B. c. 63 and then in the following manner

;
:
On Pompey 's return from his expedition against

Mithridates, king of Pontus, two competitors, Hyr-
canus and Aristobulus, 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 after his long coveted expedition into
till
Arabia, promising then to return and settle their

affairs, as should seem just and proper. Aristobu-
fathoming Pompey
lu's, 's real sentiments, hastened
back to Judea, armed his subjects, and prepared
for a vigorous defense, determined, at all hazards,
to keep that crown which he foresaw would be ad-

judicated to another. Pompey closely followed the
fugitive. As he approached Jerusalem, Aristobu-
lus, beginning to repent of his course, came out to
meet him, and endeavored to accommodate matters
by promising entire submission, and large sums of
money. Pompey, accepting this offer, sent Ga-
binius at the head of a detachment of soldiers, to
receive the money. But when that lieutenant-gen-
eral 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 im-

punity, put Aristobulus, whom he had retained with
him, in irons, and immediately marched against Je-
rusalem 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 adhe-
rents of Aristobulus retired 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 ser-
vice, pursue with calm hand and steady purpose,
their accustomed work, apparently unconscious Ox
the wild tumult, though all around them their
friends were being given to the slaughter, and

though often their own blood mingled with that of
their sacrifices.
Having put an end to the war, Pompey demol-

ished the walls of Jerusalem, transferred several
cities from the jurisdiction of Judea to that of
Syria, and imposed tribute on the Jews. Thus for

the time was Jerusalem placed by conquest in
first
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 with 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 Newton furnishes another reading for the

verse, which seems to express more clearly the sense,
"
as follows : He shall also set his face to enter by
force the whole kingdom." Verse 16 brought us
down to the conquest of Syria and Judea by the
Romans. Rome had previously conquered Mace-
don and Thrace. Egypt was now all that remained
" "
of the whole kingdom of Alexander, not brought
into subjection 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 ap-
pointed Ponipey as guardian of the young heirs of
Egypt.
A quarrel having not long after broken out be-
tween Pompey and Caesar, the famous battle of
Pharsalia was fought between the two generals.
Pompey, being defeated, fled into Egypt. Caesar

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 Cle-

opatra. He found Egypt in commotion from in-
testine disturbances, Ptolemy and Cleopatra having
become hostile to each other, and she being deprived
of her share in the government. Notwithstand-
ing this, he did not hesitate to land at Alexandria
with his small force, 800 horse and 3,200 foot, take
cognizance of the quarrel, and undertake its settle-

ment. The troubles daily increasing, Caesar found
his small force to be insufficient to maintain his po-
sition,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 differ-
ences,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. Cae-
sar replied that he acted by virtue of the will of
their father Auletes, who had put his children un-
der the guardianship of the senate and people of
Rome, the whole authority of which was now
vested in his person as consul and that, as guard-
;
ian, he had the right to arbitrate between them.

The matter was finally brought before him, and
advocates appointed to plead the cause of the re-
spective parties. Cleopatra, aware of the foible of
the great Roman conqueror, judged that the beauty
of her presence would be more effectual in securing
judgment in her favor than any advocate she could

employ. To reach his presence undetected, she
had recourse to the following strategem Laying :
herself at full length in a bundle of clothes, Apollo-
dorus, her Sicilian servant, wrapped itup in a cloth,

tied it with a thong, and raising it upon his Her-
culean shoulders, sought the apartments of Csesar.
Claiming to have a present for the Roman general,
he was admitted through the gate of the citadel,
entered into the presence of Csesar, and deposited
the burden at his feet. Undoing the bundle, the
beautiful Cleopatra stood before him. Caesar was
far from being displeased with the strategem, and,
being of a character described in 2 Pet. 2 14, the :
firstsight of so beautiful a person, says Rollin, had

all the effect upon him she had desired.
Caesar at length decreed that the brother and sis-

ter 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 re-

sult of her restoration. He therefore began to ex-
citejealousy and hostility against Caesar, by insin-
uating 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 Alexan-
dria. Skillfully disposing his small body of men
in the streets and alleys of the city, Caesar found
no difficulty in repelling the attack. The Egyp-
tians undertook to destroy his fleet. He retorted by
burning theirs. Some

of the burning vessels be-
ing driven near the quay, several of the buildings

of the city took fire, and the famous Alexandrian
library, containing nearly 400,000 volumes, was de-
stroyed.
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 Syriaand 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, the whole plan
must have failed. The arrival of this army decided
the contest. A decisive battle was fought near the
Nile, resulting in a complete victory for Caesar.
Ptolemy attempting to escape, was drowned in the

river. Alexandria and all Egypt then submitted to
the victor. Rome had now entered into, and ab-
sorbed, the whole of the original kingdom of Alex-
ander.
" "
By upright ones of the text, are doubt-
the
less meant the Jews, who gave him the assistance
already mentioned. Without this, he must have

failed ;
with it, he completely subdued Egypt to his
power, B. c. 47.
" The
The daughter of women, corrupting her."
passion which Caesar had conceived for Cleopa-

tra, by whom he had one son, is assigned by the his-
torian as the sole reason of his undertaking so dan-
gerous 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 but a prince for his own behalf shall
many :
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 Prid-
eaux, "he, without giving any respite 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 appli-
cation. Some apply it farther back in Caesar's life,
and think they find a fulfillment in his quarrel with
Pompey. But we think that preceding and subse-
quent events, clearly defined in the prophecy, com-
pel us to look for the fulfillment of this part of the
prediction between the victory over Pharnaces, and
Caesar's death at Rome as brought to view in the
following verse. A
more fall history of this pe-
riod might bring to view events which would render
the application of this passage unembarrassed.
VERSE 19. Then he shall turn his face toward the fort of
his own land; but he shall stumble and fall, and not be
found.
After this conquest, Caesar defeated the last re-

maining fragments of Pompey 's party, Cato and
Scipio in Africa, and Labienus and Varus in Spain.
"
Ee turning to Rome, the fort of his own land," he
was made perpetual dictator ; and such other pow-
ers 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 ac-
cidentally stumbling in his walk. And so this man,
who had fought and won five hundred battles, taken
one thousand cities, and slain one million one hun-
CHATTER XI, VERSE 20. 319
dred 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. c.
44.
VERSE 20. Then shall stand up in his estate a raiser of
taxes in the glory of the kingdom but within few days 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. Being
in a distant province engaged in the study of rhet-
oric and eloquence, when he heard of his uncle's
tragical death, he displayed marked ability in re-
turning to Rome, placing himself at the head of the
army, and establishing himself the successor to Ju-
lius, according to his design. He publicly an-
nounced by his uncle, and took his
his adoption
name, to which he added that of Octavianus. Com-

bining with Mark Antony and Lepidus, to avenge
the death of Cresar, 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 members 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, 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 per- ;
son who enforced has certainly a claim to the

it
title of "a raiser of taxes," above every. other com-
petitor.
And he stood up in the glory of the kingdom.
Rome stood in his days at the pinnacle of its great-
" "
ness and power. The Augustan Age is an ex-
pression everywhere used to denote the golden age
of Koman history. Rome never saw a brighter
hour. Peace was promoted, justice maintained,
luxury 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 eight-
O
een years after the taxing brought to view, seem-
ing 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 76th
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 flat-
teries.
Tiberius Caesar next appeared after Augustus

Caesar on the Roman throne. He was raised to the
consulate in his twenty- eighth year. It is recorded
that as Augustus was about to nominate his suc-
cessor, his wife Li via besought him to nominate Ti-
berius (her son by a former husband) but the em- ;
"
peror said, Your son is too vile to wear the purple
of Rome;" andthe nomination was given to
a
Agrippa, very virtuous and much-respected Roman
citizen. But the prophecy had foreseen that a vile
person should succeed Augustus. Agrippa died :
and Augustus was again under the necessity of

choosing a successor. Livia renewed her interces-
sions for Tiberius and Augustus, weakened by age
;
and sickness, was more easily flattered, and finally

consented to nominate as his colleague and suc-
" "
cessor, that vile young man. But the citizens
never gave him the love, respect, and " honor of the
kingdom," due to an upright and faithful sovereign.
How clear a fulfillment 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 Encyclopedia Americana, shows how
this was fulfilled :
"During the remainder of the life of Augustus, he [Tibe-

rius] behaved with great prudence and concluding a
ability,
war with the Germans in such a manner as to merit a tri-
umph. After the defeat of Yarus 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
21
sovereignty of the empire ; which, however, with his charac-

teristic 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 prophecy

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 administra-

tion of Se janus, the poisoning of Drusus, with all the ex-
traordinary mixture of tyranny with occasional wisdom and
good sense, which distinguished the conduct of Tiberius, un-
til infamous and dissolute retirement, A. D. 26, to the
his
isle Caprese, in the bay of Naples, never to return to
of
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 ex-
tending his views to the empire itself, Tiberius, informed
of his machinations, prepared to encounter him with his fa-
vorite weapon, dissimulation. Although fully resolved upon
his destruction, he accumulated honors upon him, declared
him his partner in the consulate, and, after long playing
with his credulity, and that of the senate, who thought him
in greater favor than ever, he artfully prepared for his ar-
rest. Sejanus fell deservedly and unpitied ;
but many in-
iiocent persons shared in his destruction, in consequence of
the suspicion and cruelty of Tiberius, which now exceeded
CHAPTER XI, VERSE SS.
all limits. The remainder of the reign of this tyrant is lit-

tlemore than a disgusting narrative of servility on the one
hand, and of despotic ferocity on the other. That he him-
self endured as much misery as he inflicted, is evident from
the following commencement of one of his letters to the sen-
ate :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 Tac-
'
itus, in reference to this passage, which could extort such
"
a confession !'
" Seneca remarks of Tiberius that he was never intoxi-

cated 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, hyprocrisy, infamous debauchery, and

beastly intemperance if these traits and practices
show a man to be vile, Tiberius exhibited that char-
acter in disgusting perfection.
VERSE 22. And with the arms of a flood shall they be

overflown from before him, and shall be broken ; yea, also
the prince of the covenant.
Bishop Newton presents the following reading as

agreeing better with the original "And the arms :
of the overflower shall be overflown from before

him, and shall be broken." The expressions signify
revolution and violence; and in fulfillment we
should look for the arms of Tiberius, the overflower,
to be overflown, or, in other words, for him to suf-
fer a violent death. To show how this was accom-
plished, we again have recourse to the Encyclopedia
Americana, art. Tiberius :
"Acting the hypocrite to the last, 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 sixteenth of March,
37, he sunk into a lethargy, in which he appeared dead ; and
Caligula was preparing with a numerous escort to take pos-
session of the empire, when his sudden revival threw them
into consternation. At this critical instant, Macro, the pre-
torian 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 one week with
confirm the covenant
his people. Dan. 9 25-27. : The prophet, having
taken us down to the death of Tiberius, now men-
tions 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 cove-
nant, or, in other words, the death of our Lord Jesus
Christ. According to the prophecy this tookplace
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 father-in-law, in August, A. D. 12.
His fifteenth year would therefore be from August,
A. D. 26, to August, A D. 27. Christ was six months
younger than John, and is supposed to have com-

menced his ministry six months later, both, accord-
ing to the law of the priesthood, entering upon
their work when they were thirty years of age.
If John commenced in the spring, in the latter por-
tion Tiberius' 15th year, it would bring the
of
commencement of Christ's ministry in the autumn
of A. D. 27 ;
and here the best of 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 passovers, and was cru-
cified 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.
VERSE 23. And after the league made with him he shall
work deceitfully ;
for he shall come up, and shall become
strong with a small people.
" "
The with whom the league here spoken
him
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 fulfillment of the prophecy in
three individuals, as already noticed, who succes-
sively ruled over the Roman Empire, namely, Ju-

lius,Augustus, and Tiberius Caesar. The first, on
returning to the fort of his own land in triumph,
.-tumbled and felland was not found. Verse 19.

The second was a and he reigned
raiser of taxes ;
in the glory of the kingdom, and died neither in an-
ger nor in battle, but peacefully in his own bed.

Verse 20. The third was a dissembler, and one of
the vilest of He entered upon the
characters.
kingdom peaceably, but ended both his reign and

his life by violence. And in his reign the prince of
the covenant, Jesus of Nazareth, was put to death
upon the cross. Verses 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 ful-

fillment of 'these events. Some attempt to apply
these verses to Antiochus, and make one of the
Jewish high priests the prince of the covenant,
though they are never called such. This is the
same kind of reasoning which endeavors to make
the reign of Antiochus a fulfillment of the little
horn ofDan. 8 and it is offered for the same pur-
;
pose, 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 chain cannot be broken nor
the evidence be overthrown.
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 Romans became directly connected with the
people of God, by the Jewish league, B. c. 161 ;
from which point we are then taken down in a di-

rect 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 Rome, 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 Joseph us';Antiq., book xii, chap,
x, sec. 6. The Romans listened to the request of

the Jews, and granted them a decree couched in
these words :
1
'The decree of the senate concerning a league of assist-
ance 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
assistthem as far 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 assistance, that shall be done with the common consent of
the Romans. And whatever addition shall thus be made, it
shall be of force." "This decree," says Joscphus, "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. "
At this time, the Romans were a small people,

and began to work deceitfully, or with cunning, as
the word signifies. And from this point they rose
a
by steady and rapid ascent to the height of power
which they afterward attained.
VERSE 24. He shall enter peaceably even upon the fattest
places of the province ;
and he shall do that which his fa-
thers have not done, nor his fathers' fathers he shall scat-
;
ter among 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 Rome, 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, receive
these acquisitions through peaceful means. The
custom, before unheard of, was now inaugurated,
of kings' leaving by legacy their kingdoms to the
Romans. Rome came into possession of a large
portion of its provinces in this manner.
And those who thus came under the dominion
of Rome derived 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

enemies, and rested in peace and safety under the
aegis of the Roman power.
To the latter portion of this verse, Bishop New-
ton gives the idea of forecasting de vices from strong-
holds, instead of against them. This the Romans
did frv>m 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 following verse.
VERSE 25. And he shall stir up his power and his courage
against the king of the south with a great army and the
;
CHATTER XI, VElttSE 25. 329
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 Ro-
mans, B. c. 161, to the time when Rome had ac-

quired universal dominion. The verse now before
us brings to view a vigorous campaign against the
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 Rome and the battle
;
was the battle of Actium. Let us take a brief

glance at 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 marry-
ing his sister eta via. Antony was sent into
Egypt on government business, but fell a victim
to the arts and charms of Cleopatra, Egypt's dis-
solute queen. So strong was the passion he con-
ceived for her, that he finally espoused the Egyp-
tian interests, rejected his wife Octavia to please
Cleopatra, bestowed province after province upon

the latter to gratify her avarice, celebrated a tri-
umph at Alexandria instead of Rome, and other-
wise so affronted the Roman people, that Augus-
tus 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 determined to
possess the whole, they cast the die of war for its
possession.
Antony assembled his fleet at Samos. Five hun-
dred ships of war, of extraordinary size and struct-
ure, having several decks one above another, with
towers upon the head and stern, made an impos-
ing and formidable array. These ships carried two
hundred thousand foot, and twelve thousand horse.
The kings of Libya, Cilicia, Cappadocia, Paphla-
gonia, Comagenia, and Thrace, were there in per-
son and those of Pontus, Judea, Lycaonia, Galatia
;
and Media, had sent their troops. A more splendid

and gorgeous military spectacle than this fleet of
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 instruments of war, made the heavens re-
sound with notes of joy and triumph. Antony fol-
lowed close after in a galley of almost equal mag-
nificence. And the giddy queen, intoxicated with
CHAPTER XI, VflUSE 25. 331
the sight of the warlike array, short-sighted and
vainglorious, at the head of her infamous troop of

eunuchs, foolishly threatened the Roman capital
with approaching ruin.
Csesar 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 hisfleet 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 more calcu-
lated 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
Brondusium, and Antony at Corcyra, till the fol-
lowing 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 Mace-
donia, and trust the issue to his land forces, who
were composed of veteran troops. But he, illustrat-
ing the old adage, Quern Deus vult perdere prius
dementat (whom God wishes to destroy, he first
makes mad), infatuated by Cleopatra, seemed only
desirous of pleasing her; and she, trusting to ap-
pearances only, deemed her fleet invincible, and ad-

vised immediate action.
The battle was fought, September 2, B. c. 31, at
the mouth of the gulf of Ambracia, near the city of
Actium. The stake was the world for*which these
stern warriors, Antony and 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 Caesar, 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 dur-
ing
o this "time" devices were to be forecast from
the stronghold, or Rome, we should conclude that
at the end of that period, western supremacy
would cease, or such a change take place in the
empire, that that city would no longer be consid-

ered the seat of government. From B. c. 31, a
prophetic time, or 360 years, would bring us to A.

D. 330. And it hence becomes a noteworthy 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.
VEK.SE 26. Yea, they that feed of the portion of his meat
I
CHAPTER XI, VERSES 26, 27. 333
shall destroy him, and his army shall overflow ; and many
shall fall down slain.
The cause of Antony's overthrow was the de-

sertion of his allies and friends, those that fed of
the portion of his meat. First, Cleopatra, as al-
ready described, suddenly withdrew from the bat-

tle, taking sixty ships of the line with her. Sec-
ondly, the land army, disgusted with the infatua-

tion of Antony, went over to Caesar, who received
them with open arms. Thirdly, when Antony ar-
rived at Libya he found that the forces which he
had there left under Scorpus to guard the frontier,
had declared for Caesar. Fourthly, being followed
by Ccesar into Egypt, he was betrayed by Cleopa-
tra, and his forces surrended to Caesar. Hereupon
in rage and despair he took his own life.
VERSE 27. And both these kings' hearts shall be to do

mischief, and they one table but it shall
shall speak lies at ;
not prosper : for yet the end shall be at the time appointed.
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 hypocrites.
They spoke lies at one table. Octavia, the wife of

Antony and sister of Caesar, declared to the people
of Rome 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 be-
tween Caesar and Antony. But that counsel did
not prosper. The rupture came; and in the con-
334 THOUGHT IS ON DANIEL.
flict that ensued, Caesar came off'

entirely victorious.
VERSE 28. Then shall he return into his land with great
riches and his heart shall be against the holy covenant
; ;
and he shall do exploits, and return to his own land.
Two returnings from foreign conquests are here

brought to view the first, after the events nar-
;
rated in 26 and 27, and the second, af-

verses
ter 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 re-

turned to Rome with abundant honor and riches ;
"
for, says Prideaux (ii, 380), At this time such vast
riches Rome from Egypt on the
were brought to
reducing of that country, and the return of Octavi-
anus [Caesar] and his army from thence, that the
vaiue of money fell one-half, and the price of provis-
ions and all vendible wares was doubled thereon."
Caesar celebrated his victories in a three-days' tri-
umph, a triumph which Cleopatra herself would

have graced, as one of the royal captives, had she
not artfully caused herself to be bitten by the fatal
asp.
The next great enterprise of the Romans after
the overthrow of Egypt, was the expedition against
Judea, and the capture and destruction of Jerusa-
lem. The holy covenant is doubtless the covenant
which .God has maintained with his people, begin-
ning it with Abraham, and renewing it, since
Christ, with all believers in him. The Jews re-
jected Christ ; and, according to the prophecy that
CHAPTER XI, VERSK 2S. 335
all who would not hear that prophet should be cut

off, they were destroyed out of their own land, and
scattered to every nation under heaven. And while
Jews and Christians alike suffered under the op-
pressive hands of the Romans, we think it was in

the reduction of Judea especially that the exploits
mentioned in the text were exhibited.
Under Vespasian, the Romans invaded Judea and
took the Chorazin, Bethsaida, and
cities of Galilee,
Capernaum, where Christ had been rejected. They

destroyed the inhabitants, and left nothing but ruin
and desolation. Titus besieged Jerusalem. He
drew a trench around it, according to the prediction
of the Saviour. 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 he straitness
of the siege wherewith their enemies should distress
them. Under the siege of Jerusalem by Titus, a
literal fulfillment of this prediction and occurred ;
inhuman deed, but forgetting that

he, hearing of the
he was the one who was driving them to such dire-
ful extremities, swore the eternal extirpation of the
accursed city and people.
Jerusalem fell in A. D. 70. As an honor to him-
self, 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 was afterward deposited in Vespa-
candle-stick
sian'sTemple and copied on the triumphal
to Peace,
arch of Titus, where its mutilated image is yet to be
seen.
The siege of Jerusalem lasted five months. In
that siege eleven hundred thousand Jews perished,
and ninety-seven thousand were taken prisoners,
the city was so amazingly strong that Titus ex-
"
claimed when viewing the ruins, We have fought
with the assistance of God." The city was com-
pletely leveled, and the foundations of the temple
were ploughed up by Tarentius Rufus. The dura-
tion of the whole war was seven years, and one
million four hundred and sixty-two thousand per-
sons are said to have fallen victims to its fatal hor-
rors.
Thus this power performed great exploits, and

again returned 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
CHAPTER XI, VERSES 29, 30. 337
time of verse 24, of which we have previously

spoken. 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
occasion, when it went to Egypt, nor as the latter,
when it went to Judea. Those were expeditions
which resulted in conquest and glory. This led to
demoralization and ruin. The removal of the seat
of empire to Constantinople was the signal of the
downfall of the empire. Rome then lost its pres-
tige. The western division was exposed to the in-
cursions of foreign enemies. On the death of Con-
stantine, the Roman Empire was divided into three
parts, between his three sons, Constantius, Constan-
tine II., and Constans. Constantine II. and Con-
stans quarreled, and Constans being victor, gained
the supremacy of the whole West. He was soon
slain by one of his commanders, who, in turn, was
shortly after defeated by the surviving emperor, and
in despair ended his own days, A. D. 353. The bar-
barians of the north soon began their depredations,
and extended their conquests till the imperial power
of the West expired in A. D. 476.
This was indeed different from the two former
movements brought to view in the prophecy and ;
to this the fatal step of removing the seat of em-

pire from Rome to Constantinople, directly led.
VERSE 30. For the ships of Chittim shall come against

him therefore he shall be grieved, and return, and have in-
;
dignation against the holy covenant ;

so shall he do ; he shall
even return, and have intelligence with them that forsake
the holy covenant. 22
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 six, when they saw they had no

other means of escape, fled in their ships, and took
refuge in Carthage, and in the islands of the Ionian
and JSgean 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 as situated in that land,

namely, Carthage.
Was ever a naval warfare, with Carthage as a
base of operations, waged against the Roman Em-
pire Those who have read
? of the terrible on-
slaught of the Vandals upon Rome under the fierce
Genseric, can readily answer in the affirmative.

Sallying every spring from the port of Carthage, at
the head of his numerous and well-disciplined na-
val 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
CHAPTER XI, VERSE SO. 339
prophecy to this very time. In verse 29, the

transfer of empire to Constantinople we understand
to be mentioned. Following in due course of time
as the next remarkable revolution, came the erup-
tions of the barbarians the North, prominent
of
among which was the Vandal war already mentioned.

The years A. D. 428-468 mark the career of Gen-
seric.
"He shall be grieved and return." This may

have reference to the desperate efforts which were
made to dispossess Genseric of the sovereignty of
the seas, the first, by Marjorian, the second, by
Leo, both of which proved to be utter failures and ;
Rome was obliged to submit to the humiliation of

" "
seeing provinces ravaged, and its eternal city
its
pillaged by the enemy.

"Indignation against the covenant;" that is,
the Holy Scriptures, the book of the covenant. A
revolution of this nature was accomplished in Rome.
The Goths, Huns, and Vandals, who conquered Rome,
embraced the Arian faith, and became enemies of
the Catholic church. It was especially for the pur-
pose of exterminating this heresy that Justinian

decreed the pope to be the head of the church, and
the corrector of heretics. Then it was decreed that
the Bible was a dangerous book, and should not be
read by the common people, but all questions in dis-
pute should be submitted to the pope. Thus was

indignity heaped upon God's word. And the em-
perors of Rome, the eastern division of which still
continued, had intelligence or connived with the
church of Rome which had forsaken the covenant,

and constituted the great apostasy, for the purpose
of putting down heresy. The man of sin was raised
to his ungodly 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 strength, and shall take away
the daily sacrifice, and they shall place the abomination that
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 barbarians, it was lit-
erally fulfilled for
Rome was sacked by the Goths,
;
Huns, and Vandals, and the imperial power of the

West ceased through the conquest of Rome by Odo-
acer. 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 religions, it would

signify the
removal of the seat of the empire from
Rome which contributed more
to Constantinople;
than anything else to the downfall of Rome.
The
would then be parallel to Dan. 8:11, and
passage
Rev. 13 : 2.
"
And
they shall take away the daily sacrifice."
" "
It was shown on Dan. 8:13, that sacrifice is a
word erroneously supplied; that it should be deso-

lation and that the expression denotes a desolating
;
power which the abomination of desolation is

of
but the counterpart, and to which it succeeds in point
of time. The daily desolation was paganism, the

abomination 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 destruc-
tion of Jerusalem. And the answer is, Christ evi-
dently referred to the ninth of Daniel, which is a
prediction of the destruction of Jerusalem, and not
to this verse of the eleventh, which does not refer
to that event. Daniel, in the 9th chapter, speaks
of and abominations, plural.
desolations, More
than one abomination, therefore, treads down the
church that is, so far as the church is concerned,
;
both paganism and the papacy are abominations.

But as distinguished from each other, the language
is restricted, and one the daily desolation and the
is
other is
pre-eminently the transgression or abomina-
tion 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
Constantine.
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 nations of

Western Rome were pagan but subsequently
;
to that
event, the efforts to convert idolaters to Christ were

crowned with great success. The conversion of
Clovis is said to have been the occasion of bestow-
"
ing upon the French monarch the titles of Most
"
Christian Majesty," and Eldest Son of the Church."
Between that time and A. D. 508, by alliances, ca-
pitulations, 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
accomplished, namely, 508, the papacy was trium-
phant so far as paganism was concerned ;
for though
the latter doubtless retarded the progress of the
Catholic faith, yet it had not the power, if it had
the disposition, to suppress that faith, and hinder
the encroachments of the Roman pontiff. When
the prominent powers of Europe gave up their at-
tachment to paganism,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 ruin of the
pagan. Rapin, who claims to be exact in the chro-
nology of events, states that he was elected monarch

of Britain in 508. Book ii, p. 124.
CHAFTEti XI, VERSE SI. 343
The condition of the see of Rome was also pecul-

iar at this In 498, Symmachus ascended
time.
the pontifical throne as a recent convert from pa-
ganism. He reigned to A. D. 514. He 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 Anastasius. The most
pope now began to main-
servile flatterers of the
tain 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 ? strong pa- A
pal party now existed in all parts of the empire.
The adherents of this cause in Constantinople, en-
couraged by the success of their brethren in the

West, deemed it safe to commence open hostilities
in behalf of their master at Rome. In 508, their
partisan zeal culminated in a whirlwind of fanati-
cism and civil war, which swept in fire and blood
through the streets of the eastern capital. Gibbon,
under the years 508-514, speaking of the commo-
tions in Constantinople, says :
"The emperor were broken, and his per-

statues of the
son was concealed in a suburb, till, at the end of three days,
he dared to implore the mercy of his subjects. Without his
diadem, and in the posture of a suppliant, Anastasius ap-
peared on the throne of the circus. The Catholics before
his face rehearsed the genuine Trisagion ; they exulted in
THOUGHTS ON DANIEL.
the offer which he proclaimed by the voice of a herald of ab-
dicating the purple they listened to the admonition that.

;
since all could not reign, they should previously agree in the
choice of a sovereign ;
and they accepted the blood of two
unpopular ministers, whom their master, without hesitation,
condemned to the lions. These furious but transient sedi-
tions were encouraged by the success of Vitalian, who, with
his army of Huns and Bulgarians, for the most part idola-
ters, declared himself the champion of the Catholic faith.

In this pious rebellion he depopulated Thrace, besieged Con-
stantinople, exterminated sixty-five thousand of his fellow-
Christians, till he obtained the recall of the bishops, the satis-
faction of the pope, and the establishment of the council of
Chalcedon, an orthodox treaty, relunctantly 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, aiid
by the disciples, of the God of Peace." Decline and Fali,
Vol. iv, p. 526.
Let it be marked that in this year, 508, pagan-

ism had so far declined, and Catholicism had so far
relatively increased in strength, that the Catholic
church for the first 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 embraced the Monophosite doctrine. The ex-
termination of 65,000 heretics was the result.
With the following extract from the Second Advent Man-
ual, pp. 79-81,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 bar-
barians is pouring down upon the nominally Christian em-
CHAPTER XI, VERSE SI. 345
pire of Western Rome

triumphing everywhere and its
triumphs everywhere distinguished by the most savage cru-
elty. . 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 oneits supporters there is
stern and successful conqueror. (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 con-
queror, 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 re-
cently-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
Home demand it, they excommunicate the emperor. . . .
In 508, the mine is sprung beneath the throne of the East-

ern Empire. The result of the confusion and strife it occa-
sions is the humiliation of its rightful lord. Now the ques-
tion At what time was paganism so far suppressed as to
is,
make room for its substitute and successor, the papal abomi-
nation? When
was this abomination placed in a position to
start on career of blasphemy and blood? Is there any
its
1
other date for its being 'placed,' or f set up, in the room of
paganism, but 508] If the mysterious enchantress has not

now brought all her victims within her power, she has taken
her position, and some have yielded to the fascination. The
others are at length subdued, and kings, and peoples, and
'
multitudes, and nations, 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 and to fancy themselves the exclusive favor-

service,'
ites of Heaven, while becoming an easier and richer prey
"
for the damnation of helL
From these evidences we think it clear that the
daily, or paganism, was taken away in A. D. 508.

This was preparatory to the setting up, or estab-
lishment, 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
inaketh desolate." 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 advancement and elevation.

for his
From the year 508, its progress toward universal
supremacy was without parallel.
When Justinian was about to commence the
Vandal war, A. D. 533, an enterprise of no small
magnitude and difficulty, he wished to secure the in-
fluence of the bishop of Rome, who had then at-
tained a position in which his opinion had great
weight throughout a large portion of Christendom.

Justinian therefore took it upon himself to decide
the eontest 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 un-
equivocal terms, that the bishop of that city should
be chief of the whole ecclesiastical body of the em-

pire. A
work on the Apocalypse, by Rev. George
Croly, of England, published in 1827, gives a de-
by which the supremacy
tailed account of the events
of the pope of Rome was secured. He gives the fol-
lowing as the terms in which the decree of Justinian
was expressed :
"Justinian, pious, fortunate, renowned, triumphant, em-

peror, consul, etc. , to JoliH the most holy archbishop of our
city of Rome, 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 and unit-
delay in subjecting
ing to your holiness all the priests of the whole 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 HOLY CHURCHES for in all things, as
;
we have already we are anxious to increase the

declared,
honor and authority of your apostolic chair." Croly, pp.
114, 115.
"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 dispatched, 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 Justinian, one shines as a star, his rever-
ence for the apostolic chair, to which he has sub-
jected and united all the churches, it being truly the
head of all."
" "
The of the Justinian code give unan-
Novelise
swerable proof of the authenticity of the title. The
"
preamble of the 9th states that as the elder Rome
was the founder of the laws, sowas 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 de-
:
cree that the most holy pope of the elder Rome is

the first of all the priesthood, and that the most
blessed archbishop of Constantinople, the new Rome,

shall hold the second rank after the holy apostolic
chair of the elder Rome."

Toward the the sixth century, John of
close of
Constantinople 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 un-
conscious 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 an-
nalists ofRome, 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 thetitle from the memorable 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 su-
premacy to the pope formally given. The entire
transaction was of themost authentic and regular
kind,and suitable to the importance of the transfer."
Such were the circumstances attending the decree
of Justinian. But the provisions of this decree could
not at once be carried into effect ;
for Rome and
Italy were held by the Ostrogoths, who were Arians
in faith, and strongly
opposed to the religion of Jus-
tinian and the pope. It was therefore evident 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 commenced in 534. The manage-
ment of the campaign was intrusted to Belisarius
On his approach toward Rome, several cities forsook
Vitijes, their Gothic and heretical sovereign, and
joined the armies of the Catholic emperor. The
Goths, deciding to delay offensive operations till
spring, allowed Belisarius to enter Rome without op-

"
position. The deputies of the pope and clergy, of
the senate and people, invited the lieutenant of Jus-
tinian to accept their
voluntary allegiance."
Belisarius entered Rome Dec. 10, 536. But this

was not an end of the struggle for the Goths, ral-
;
lying their forces, resolved 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 in-
voking the Holy Ghost, says Gibbon, they elected
by a bribe of two hundred
the deacon Vigilius, who,
pounds had
of gold, 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 walls of
the city and the year and nine days,
;
during which
the siege lasted, witnessed almost the entire con-
sumption of the whole nation. In the month of
March, 538, dangers beginning 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 iden-
tity as a people.
Thus the Gothic horn, the last of the three, was
plucked up before the little horn of Dan. 7. Noth-
ing now stood in the way of the pope to
prevent his
exercising the power conferred upon him by Justin-
ian, five years before. The saints, times and laws,
were now in his hands, not in purpose only, but in
CHAPTER XI, VERSES 82, S3. 351
fact. And this must therefore be taken as the
year when abomination was placed, or set up,

this
and as the point from which to date the predicted
12GO years of its supremacy.
VERSE 32. And
such as do wickedly against the covenant
shall he corrupt by flatteries but the people that de know
:
their God shall be strong, and do exploits.
Those that forsake the covenant, the Holy Script-

ures, 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, corrupt by flat-
teries ;
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 ex-
ploits. These were those who kept pure religion

alive in the earth during the dark ages of papal
rule, and performed marvelous acts of self-sacrifice

and religious heroism in behalf of their faith.
Prominent among these, stand the Waldenses, Al-
bigenses, Huguenots, etc.
VERSE 33. And they that understand among the people
shall instruct many yet they shall fall by the
; sword, and
by dame, by captivity, and by 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 righteous-
ness, 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; Rev. 12 :
6, 14 ;
13 : 5.
VERSE 34. Now when they shall fall, they shall be holpen
with a little help : but many shall cleave to them with flat-
teries.
In Rev. 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 German
States espoused the Protesant cause, protected the
reformers, and restrained the work of persecution
so furiously carried on by the papal church.
But
when they should be and the cause begin
helped,
to become popular, many should 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.
VERSE 35. And

some them of understanding shall fall,
of
to trythem, and to purge, and to make them white, even to
the time of the end because it is yet for a time appointed.
;
Though restrained, the spirit of persecution was

not destroyed. It broke out wherever there was
opportunity. Especially was this the case in
Eng-
land. The religious state of that kingdom was
fluctuating, it
being sometimes under Protestant,
and sometimes under 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 victims to her relentless
persecutions. And this condition of affairs was to
last more or the time of the end.

less to The nat-
ural conclusion would be that when the time of the
end should come, this power which the church of
Rome had possessed 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 suprem-

acy 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 over-

thrown by the French, and has never since been
able to wield the power it before possessed.
TERSE 36. And the king shall do according to his will ;
and he shall exalt himself, and magnify himself above every

god, and shall speak marvellous things against the God of
gods, and shall prosper till the indignation 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 set aside and rejected from that
system of religion. The only difficulty in applying
" "
it to a new power lies in the definite article the ;
for, it isurged, the expression "ike king" would
identify this as the one last spoken of. If it could
23
be properly translated a king, there would be no

difficulty and it is said that some of the best Bib-
;
lical give it this rendering, Mede, Wintle,

critics
Boothroyd, and others, translating the passage,

"A certain king shall do according to his will,"
thus clearly introducing a new power upon the
stage of action.
Three particulars must be shown in the power
which fulfills 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 willful
power. must
3. Itbe an atheistical power. Or
perhaps the two latter might be united by saying
that its willfulness would be manifested in the di-
rection of atheism. A revolution exactlyanswering
to this description did take place in France at the
time indicated in the prophecy. Voltaire had
sowed the seeds which bore their legitimate and
baleful fruit. That godless infidel in his impious
but impotent 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
Associating with him-
it."
self such men as Rousseau, De 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
"
represented as reigning over boundless space. Scott's Na-
poleon, vol. L, p. 172.
Again he says :
" The
constitutional bishop of Paris was brought forward
to play the principal part in the most impudent and scandal-
ous farce ever enacted in the face of a national represcntatior^.
. . . He was brought forward in full procession, to de-
which he had taugb*

clare to the convention that the religion
so years was, in every respect, a piece of PRIESTCRAFT,
many
which had no foundation either in history or sacred truth,
He disowned, 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, Equal-
ity, Virtue, and Morality. 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 assembly of men, born

and educated in civilization, and assuming the right to govern
one of the finest of the European nations, uplift their united
voice to DENY the most solemn truth which man's soul re-
ceives, and RENOUNCE UNANIMOUSLY THE BELIEF
AND WORSHIP OF DEIT Y. " Ibid. ,
vol. i, p. 173.
A late writer in Blackwood's Magazine says :
"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 continue to be, in England, Germany, Spain, and
still
elsewhere ; but France stands apart in the world's history as

the single State which, by the decree w of her legislative as-
sembly, 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 more striking specifications

still fulfilled in this power.
VERSE 37. Neither shall he regard the God of his fathers,

nor the desire of women, nor regard any god for he shall
;
magnify himself above all.

The word for woman and wife are in the origi-
nal the same and Bishop Newton observes that
;
"
this passage would be more 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 that God had given to regulate the mar-
riage institution. And we find that the historian
has, unconsciously perhaps, and if so, all the more

significantly, coupled together the atheism and li-
centiousness 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
permanence of which leads most strongly to the consolida-
tion 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 gratified. If fiends had set themselves at
work to discover a mode of most effectually destroying what-
ever is venerable, graceful, or permanent, in domestic life,
and obtaining at the same time an assurance that the mis-
chief which it was their object to create should be perpetu-

ated from one generation to another, they could not have in-
vented a more effectual plan than the degradation of mar-
riage 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 anti-religious and anti-
social regulations did not answer the purpose of the frantic
and inconsiderate zealots, by whom they had been urged
forward." Scott's Napoleon, vol. i, p. 173.
"
Nor regard any god." In addition to the testi-
mony already presented, to show the utter atheism

of the nation at this time, the following fearful
language of madness and presumption is to be re-

corded :
"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 but a phantom.
Jesus Christ is an impostor.
Another writer says :
" In an open profession of atheism was

August 26, 1792,
made by the National Convention and corresponding soci-
;
eties and atheistical clubs were everywhere fearlessly held in

the French nation. Massacres and the reign of terror be-
came the most horrid. " Smith's Key to Revelation, p. 323.
1
'Herbert, Chaumette, and their associates, appeared at
"
the bar and declared that God did not exist. Alison, vol.
i, p. 150.
At worship was pro-

this juncture, all religious
hibited, except 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 Thecast into cannon.

Bible was publicly burned.
The sacramental ves-
sels were paraded through the streets on an ass, in
token of contempt. The Sabbath was abolished,

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 degrees, remained to be performed by the
comedian Monvel, who, as a priest of Illun.lnism
said :
"
God, if you exist, avenge your injured name. I bid
you defiance You remain silent. You dare not launch
!
your thunders Who, after this, will believe in your exist-

!
"
ence ? The whole ecclesiastical establishment was destroyed.
Scott's Napoleon, vol. i, p. 173.
Behold what man is when left to himself, and

what infidelity 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 eye foresaw and noted on the sacred
page when it pointed out a kingdom to arise which
should exalt itself above every god and disregard
them all ?
VERSE 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 precious stoi js, 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 ? It could not at one and
the same tune hold both these positions. 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 entirely out of
their hands, and therefore perceived that, as a po-
some kind of worship must be in-
litical necessity,
troduced and 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 morality," the very
opposite of anything they possessed in fact or ex-
hibited 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 unri-

valed for absurdity combined with impiety. The doors of
the Convention were thrown open to a band of musicians,
preceded by whom, the members of the municipal body en-
tered in solemn procession, singing a hymn in praise of Lib-
erty, 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 ac-
quainted from her appearance on the stage, while the expe-
rience of individuals was further extended. To this person,

as the fittest representative of that reason whom they wor-
shipped, 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 heights of the Revolution." Scott's Life of
Napoleon.
In introducing the worship of Reason, in 1794,
Chaumette said :
"
Legislative fanaticism has lost its hold ;
it has given
place to reason. We
have left its temples they are re-
;
generated. 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 Re-
public ;
there we will abandon the worship of inanimate
idols for that of reason this animated image, the master-
piece 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 pow-
erless 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 Vail 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 the Convention. The
goddess, 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 take the place of
CHAPTER XI, VERSE 39.
ike.
Deity. Then she was elevated on the high altar, and re-
ceived the adoration of all present.

" On the llth of November, the popular society of the
museum entered the hall of the municipality, exclaiming,
1 '
Vive la and carrying on the top of a pole the
Reason !
half-burnt remains of several books, among others the bre-

viaries and the Old and New Testaments, which expiated in
*
'
a great fire,' which they
said the president, all the fooleries
'
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 during the pleasure of the contracting parties. Made-
moiselle Arnoult, a celebrated comedian, expressed the pub-
lic feeling when she called
l
marriage the sacrament of adul-
'
tery. "Ibid.
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 peo-
ple 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-

an immense multitude are assembled under its Gothic
Iday
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."
VERSE 39. Thus shallhe do in the most strong holds with

a strange god, whom he shall acknowledge and increase with
glory and he shall cause
; them to rule over many, and shall
divide the land for gain.
The system of paganism which had been intro-

duced 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 Napoleon to the provisional consu-

late of France in 1799. The adherents of this
strange religion occupied the fortified places, the

strongholds of the nation, as expressed in this verse.
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, namc3ly, that they should
"
divide the land for gain." Previous to the revo-
lution, the landed property of France was owned
by a few landlords in immense estates. These es-

tates 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 nowreigned, 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 es-
tates 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 Conven-
tion against the emigrants, clergy, and persons convicted at
I
CHAPTER XI, VERSE 40. 3(53
the Revolutionary Tribunals, ....

placed funds worth
above 700,000,000 sterling at the disposal of the govern-
ment." Alison, vol. iv, p. 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 describes
that event:
"A third and bolder measure was the discarding of the
heathen ritual,and re-opening the churches for Christian
worship ;
and of this the credit was wholly Napoleon's, who
had to contend with the philosophic prej udices of almost all
his colleagues. He, in his conversations 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 tranquility. The priests who chose to take the
oath of fidelity to the government wore re-admitted to their
functions and this wise measure was followed by the ad-
;
herence of not less than 20,000 of these ministers of religion,

who had hitherto languished in the prisons of France."
Lockhart's Life of Napoleon, vol. i, p. 154.
Thus terminated the reign of terror and the in-

fidel revolution. Out of its ruins rose Bonaparte,
to guide the tumult to his own elevation, place him-
self 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 horse-

men, 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 different localities for
these powers from those which, shortly after the
death of Alexander, constituted respectively the
southern and northern divisions of his empire. 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 connection with the power last
under consideration, we must look for a fulfillment
of the verse before us.
This application of the prophecy calls for a con-
flict up between Egypt and France, and
to spring
Turkey and France, in 1798 which year we have ;
seen to be the commencement of the time of the

end ;
and if
history that such a triangular
testifies
war did break out in that year, it will be conclu-

sive proof of the correctness of the application.
Weinquire, therefore, Is it a fact that at the
"
time of the end, Egypt did push," or make a com-
paratively feeble resistance, while Turkey did come
like a resistless "whirlwind," against "him," that
is,the government of France ? We have already

produced some evidence that the time of the end
commenced 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 in-
augurated.
To what extent this conflict owed its origin to
the dreams of glory deliriously cherished in the
ambitious brain of Napoleon Bonaparte, the his-
torian 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 coun-

try he had secured his first foothold in Alexandria,
he declared that " he had not come to ravage the
country or to wrest it from the Grand Seignior, but
merely to deliver it from the domination of the
Mamelukes, and to revenge the outrages which they
had committed against France" Thiers' French
Revolution, vol. iv, p. 268. Again the historian
"
says :
Besides, he [Bonaparte] had strong reasons
to urge against them [the Mamelukes] ;
for they
had never ceased to ill-treat the French." Ib.
p. 273.
The beginning of the year 1798 found France in-
dulging in immense projects against the English.
The Directory desired Bonaparte to undertake at
once a descent upon England but he saw that no
;
kind could be judiciously

direct operations of that
undertaken before the fall and he was unwilling
;
to hazard his growing reputation, by spending the

summer in idleness. "But," says the historian, "he
saw a far-off land, where a glory was to be won
which would gain a new charm in the eyes of his
countrymen, by the romance and mystery which
hung upon the scene. Egypt, the land of the Pha-

raohs and the Ptolemies, would be a noble field for
new triumphs." White's History of France, p. 469.
But while broader visions of glory opened be-
still
fore the eyes of Bonaparte in those eastern historic

lands, covering not Egypt only, but Syria, Persia,
Hindostan, even to the Ganges itself, he had no dif-
ficulty 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 cam-
paign was undertaken.
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, transpired on the 10th of February, 1798,
when Rome fell into the hands of Berth ier, the
general of the French. On the 5th of March fol-

lowing, Bonaparte received the decree of the Di-
rectory relative to the expedition against Egypt.
May 3, he left Paris, and set sail from Toulon the
19th, with a large naval armament, consisting of
500 sail, carrying 40,000 soldiers and 10,000 sail-
ors. July 5, Alexandria was taken, and immedi-
ately 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 cam-
els, and 3000 men. The loss of the French was
comparatively slight. On the 24th, Bonaparte en-
CHAPTER XI, VERSE 4Q. 367
tered Cairo, the capital of Egypt, and only waited

the subsidence of the floods of the Nile, to pursue
Murad Bey to Upper Egypt whither he had re-
tired 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 Na-
poleon began to grow precarious. The French fleet,
which was his only channel of communication with
France, was destroyed by the English under Nel-
son at Aboukir and on September 2, of this same
;
year, 1798, the Sultan of Turkey, under feelings of

jealousy against France, artfully fostered by the
English ambassadors at Constantinople, and exas-
perated 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 thesame year that the king of the
" "
south [Egypt] pushed," and both at the time of
the end;" which is another conclusive proof that
the year 1798 is the year which begins that period.
Was the coming of the king of the north, or
Turkey, like the whirlwind in comparison with the

pushing of Egypt ? Napoleon 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 18,000 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 besiege Acre.
Sir Sidney Smith at the same time appeared before
St. Jean d'Acre with two English ships, reinforced
the Turkish garrison of that place, and captured

the apparatus for the siege, which Napoleon had
sent round by sea from Alexandria. A Turkish
fleetsoon 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 hand of the
Mussulman hordes that filled the country. Twice
also a breach was made in the wall of the city;
but the assailants were met with such fury by the
garrison, that they were obliged, despite their best
efforts, to give over the struggle. After a continu-
ance of sixty days, Napoleon 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
fulfillment of the pushing of the king of the south,
and the whirlwind onset of the king of the north,
CHAPTER XI, VERSS 40. 369
against the French power. Thus far there is quite

a general agreement in the application of the proph-
ecy. We now reach a point where the views of ex-
positors begin to diverge. To whom do the words,
"
he shall overflow and pass over," refer ? to France
or the king of the north ? The application of the
remainder of this chapter depends upon the answer
to this question. From this point, two lines of in-
terpretation are maintained. Some apply the words
to France, and endeavor to find a fulfillment in the
career of Napoleon. Others apply them to the
king of the north, and accordingly point for a ful-
fillment 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 considera-
tion need not detain us. If neither of these posi-
tions is free from difficulty, as we presume no one
will claim that it is, absolutely, it
only remains
that we take that one which has the weight of evi-
dence in its favor.
Respecting the application 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 fulfillment of the remaining por-
tion 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 ex-
pression, "king of the north," does not apply to
Turkey, or (2) that there is some other power be-
24
sides either France or the king of the north, which

'fulfilled this part of the prediction. But if Turkey,
now occupying the territory which constituted the
northern 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 interpre-
tation. And we presume all will be agreed 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 fulfillment must lie between them.
Some considerations certainly favor the idea that
thereis, 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 forth like a whirl-

wind, 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
tobe the more natural application to refer the "over-
"
flowing 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 verse 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.
CHAPTER XI, VERSE 41- 371
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 aganist Turkey, and the repulse of the
former at St. Jean d'Acre, were drawn chiefly
from the Encyclopedia Americana. From the same
source, wegather further particulars respecting the
retreat of the French into Egypt, and the additional
reverses 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 con-
quests 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, ly-
ing outside the limits of Palestine, south and east
of the Dead Sea and Jordan, were out of the line
of March of the 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
deserts, and receive a yearly pension of forty thou-
sand 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 Turk-

ish fleet landed 18,000 men at Aboukir. Napo-
leon immediately attacked the place, completely
routing the Turks, and re-establishing his author-

ity 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 Gen.
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 re-
cruited, 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 disem-
barked 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, E/osetta surrendered to the
combined forces of the English and Turks. At
Ramanieh, a French corps of 4000 men was de-
feated by 8000 English and 6000 Turks. At El-
menayer, 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 cap-
CHAPTER XI, VERSE J&. 373
itulated June 27, and Alexandria, Sept. 2. Four

weeks after, Oct. 1, 1801, the preliminaries of peace
were signed at London.
"
Egypt shall not escape," were the words of the
prophecy. This language seeins 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 did this
question stand with the Egyptians? They pre-

ferred French rule. In R. R. Madden's travels in
Egypt, Nubia, Turkey, and Palestine, in the years
1824-27, published in London in 1829, it is stated
that the French were much regretted by the Egyp-
tians, and extolled as benefactors; that "for the
short period they remained, they left traces of
amelioration," and they could have estab-
that, if
lished their power, Egypt would now be compara-
tively civilized. In view of this testimony the

language would not be appropriate if applied to
the French; for 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.
VERSE 43. But he shall have power over the treasures of
gold and of silver, and over all the precious things of Egypt ;
and the Libyans and the Ethiopians shall be at his steps.
In illustration of this verse we quote the follow-

"
big from Historic Echoes of the voice of God," p.
49.
" When the French
History gives the following facts :
were driven out of Egypt, and the Turks took possession,

the Sultan permitted the Egyptians to reorganize their gov-
eniment as was before the French invasion.

it 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 annually to the Turkish government a
certain amount of gold and silver, and six hundred thou-
'
sand measures of corn, and four hundred thousand of

barley.'"
"The Libyans and the Ethiopians," "the Cushim,"

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 shall trouble him therefore he shall go forth with
;
great fury to destroy, and utterly to make away many.
On this verse also Dr. Clarke has a note which is

"
worthy of mention. says He
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 Turkish power be
:
understood, as in the
preceding verses, it may
mean that the Persians on the east, and the Rus-
sians on the north, will at some time greatly em-
barrass the Ottoman government."
Between this conjecture of Dr. Clarke's, written
in 1825, and the Crimean war of 1853 to 1856,
there is certainly a striking co-incidence, inasmuch
as the very powers he mentions, the Persians on
the east and the Russians on the north, were the
ones which instigated that conflict Tidings from
him [Turkey]. Their atti-

these powers troubled
tude 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 imbecile, and whose
subjects were rebellious, and threatening secession,
rush with such impetuosity into the conflict. The
prophecy said that they should go forth with
" "
great fury ; and when they thus went forth, the
profane vernacular of an American writer described
them 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 victory after victory, before
receiving the assistance of these powers.

VERSE 45. And he shall plant the tabernacles of his pal-
ace between the seas in the glorious holy mountain ; yet he
shall conie to his end, and none shall help him
We have now traced the prophecy of the llth

of Daniel down, step bystep, and have thus
far found events to fulfill all its predictions. It
has all been wrought out into history except this
last verse. The predictions of the preceding verse
having been fulfilled within the memory of the

generation now living, we are carried by this one
past our own day into the future for no power
;
has yet performed the acts here described. But it

is to be fulfilled; and its fulfillment must be ac-
complished by that power which has been contin-

uously the subject of the prophecy from the 40th
verse, down to this 45th verse. If the appli-
cation 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 here be noted how
readily this could
be done. Palestine, which contains the "glorious
holy mountain," the mountain 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 Eu-

rope, he could easily go to any point within his
own dominions, to establish temporary head-
his
quarters, here appropriately described as the taber-
nacles, 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 plainly implies that this
power has previously received help. And what are
the facts ? In the war against France in 1798-
1801, in the war between Turkey and Egypt in
1838-1840, in the Crimean war in 1853-6, and in
the late Russo-Turkish war, Turkey received the
assistance of other powers, without which she
would probably have failed to maintain her posi-
tion. And it is a notorious fact that since the fall
CHAPTER XI, VERSE 5.
377
of the Ottoman supremacy in 1840, that empire

has existed only through the sufferance of the great
powers of Europe. Without their pledged support,
she would not be long able to maintain even a
nominal existence, and when that is withdrawn,
she must come to the ground. So the prophecy
says the king comes to his end, and none help him ,
and he comes to his end, as we may naturally infer,

because none help him because the support previ-
;
ously 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 movement looking to this end ?
All eyes are now turned with interest toward

Turkey; and the unanimous opinion of statesmen
is, that the Turk is destined soon to be driven from
Europe. Some years since, a correspondent of the

N. Y. Tribune, writing from the East, said: "Rus-
sia is arming to the teeth, ... to be
avenged on
Turkey Two campaigns of the Russian army
will drive the Turks out Carleton,
of Europe!'
formerly a correspondent of the Boston Journal,
"
writing from Paris under the head of The East-
ern Question," said :
" The theme of conversation

during the last week has not
'
been concerning the Expedition, but the Eastern Question.'
To what will it grow Will there be war ? What is Russia
!
going to do 1 What position are the Western powers going

to take 'IThese are questions discussed not only in the cafes,
and restaurants, butin the Corps Legislatif. Perhaps I can-
not render better service at the present time than to group
together some facts in regard to this question, which, ac-
cording to present 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 ter-
ritory."
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 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 astonishing revolution took place, in Europe.
France, one of the parties, if not the chief one, in
the alliance to uphold the Ottoman throne, was
crushed by Prussia. Prussia, another party, was
too much sympathy with Russia to interfere
in
with her movements against the Turk. England,
a third, in an embarrassed condition financially,
could riot think of entering into any contest in be-
half of Turkey, without the alliance of France.
Austria had not recovered from the blow she re-
ceived in her late 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 N. Y. Tribune re-
marked that if Turkey should become involved in
difficulty with Russia, she could count on the
prompt "assistance of Austria, France, and Eng-
land." But none of these powers, nor any others
who would be likely to assist Turkey, were in any
condition to do so, owing principally to the sud-
den and unexpected humiliation of the French na-
tion.
Russia then saw that her opportunity had come.
She accordingly 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 stipulations of
the treaty of 1856. This treaty, concluded at the
termination of the Crimean war, restricted the
warlike operations 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 determina-
;
tion to disregard that treaty right 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 harbors in a warmer climate
than the shores of the Baltic ;
but the real design
was against Turkey. Thus the Churchman, of
Hartford, Ct., in an able article on the present

"
European Medley," states that Russia in her en-
croachments upon Turkey, is not merely seeking a

and harbors lying on the great high-
sea frontier,
ways 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 from the soil of Europe!'
This desire on the part of Russia, has been cher-
ished 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 16, enjoyed a
pros-
perous reign of thirty-seven years, to 1725, and left
"
to his successors a celebrated last will and testa-
ment," 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 Con-
stantinople and the Indies (for he who rules there
will be the true sovereign 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 pos-

;
sible, 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 llth 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 after-
ward will or can be reclaimed."
The following facts in Russian history will show
how persistently this line of policy has been fol-
lowed: "In 1696, Peter the Great wrested the Sea

of Azov from the Turks and kept it. Next, Cath-
arine the Great won the Crimea, In 1812, by the
peace of Bucharest, Alexander
obtained Moldavia,
I.
and the prettily-named province of Bessarabia, with

its apples, peaches and cherries. Then came the
great Nicholas, who won the right of the free
navigation of the Black Sea, the Dardanelles and

the Danube, but whose inordinate greed led him
into the Crimean war, by which he lost Moldavia,
and the right of navigating the Danube, 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
biding her time, Russia has been watching and
when all the western nations
waiting, and in 1870,
were watching the Franco-Prussian war, she an-
nounced 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

intentsand purposes, a mare Russicum"
Napoleon Bonaparte well understood the designs
of Russia,and the importance of her contemplated

movements. While a prisoner on the island of St.
Helena, he spoke to Governor Hudson as follows :
"In the course of a few years, Russia will have Constantino-

ple, part of Turkey, and all Greece. This I hold ts> be as cer-
tain as if it had already taken All the cojolery and flat-
place.
tery that Alexander practiced upon me was to gain my con-
sent to effect that object. I would not give it, foreseeing
that the equilibrium of Europe would be destroyed. Once
mistress of Constantinople, Russia gets all the commerce of
the Mediterranean, becomes a naval power, and then God
knows what may happen. The object of my invasion of
Russia was to prevent this, by the interposition between her
and Turkey of a new State which I meant to call into ex-
"
istence 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."
The words Bonaparte quoted above in reference
of
to the destruction of "the equilibrium of Europe,"
reveals the motive which has induced the great
powers to tolerate so long the existence on the con-

tinent of a nation which is false in religion, desti-
tute of humanity, and a disgrace to modern civili-
zation. 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 none of the powers are willing that
any other power should possess and the only ap-

;
parent way to prevent it is for them all to combine,
by tacit or express agreement, to keep each other

out, and suffer theunspeakable 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 deter-
mined to reduce himself most speedily to that de-
gree of putrefaction, that Europe will be obliged to
drive him into Asia, as a matter .of safety to its own
civilization.
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 impor-
tance, made quite a show of offended dignity. A
congress 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 :
11
It is quite evident that, as far as directing or controlling
the action of the Muscovite government is concerned, the
Congress 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 posi-

tion she had assumed rather too hastily, and Russia was
*
complacent enough to join in the little game,' feeling satis-
THOUGHTS ON DANIEL.
fied 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 her hereditary and implacable
enemy for the nations that previously assisted her, ostensi-
;
bly 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. Russia will get all she
requires, another step will be taken toward the realization of
Peter the Great's Will, and the Sultan will receive a foretaste
doom "
of his apparently inevitable expulsion from Europe.
From that point, the smouldering fires of the
" "
Eastern Question 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
defend the Christians against the inhuman barbarity
of the Turks really, to make another
carry trial to
out her long-cherished determination, to drive the

Turk from Europe. The events and the results of
that war of 1877-8, the general reader will at this
writing (1881) distinctly remember. It was evi-

dent 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 to peace. The
conditions 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, as

a war indemnity and that the treaty should be
;
signed at Constantinople. In making this an-

"
nouncement, the Allegemeine Zeitung added, The
eventual entry of the Russians into Constantinople
cannot longer be regarded as impracticable."
The Detroit Evening News of Feb. 20, 1878,
"
said :
According to the latest version of the peace
conditions, Turkey besides her territorial losses,
and the surrender of a few iron-clads, the repairs of
the mouth of the Danube, the re-imbursement of
Russian capital invested in Turkish securities, the
indemnity to Russian subjects in Constantinople
for war and the maintenance of about 100,-
losses,
000 prisoners of war will have to pay to Russia in
round figures a sum equivalent to about 8552,000,000
in our money. The unestimated items will easily
increase this to six hundred millions. With her
taxable territory reduced almost to poverty-stricken
Asia Minor, and with her finances at present in a
condition of absolute chaos, it is difficult to see
where she goingis get the money, however
to
ready her present rulers may be to sign the con-

tract."
"
The proposition amounts to giving the Czar a
permanent mortgage on the whole empire, and con-
tains an implied threat that he may foreclose at
any time, by the seizure of the remainder of Euro-

pean Turkey. In this last aspect, all Europe has a
vital interest in the matter, and
particularly Eng-
land, even if the conditions were not in themselves
25
calculated to drive English creditors crazy, by de-
stroying- their last hope of ever getting a cent of

their large investments in Turkish bonds. It makes
Russia a preferred creditor of the bankrupt Porte,
with the additional advantage of being assignee in
possession, leaving creditors
with prior claims out
in the cold."
The following paragraph taken from the Phila-
delphia Public Ledger, August, 1878, sets forth an

instructive and very suggestive exhibit of the
shrinkage of Turkish territory within the past

sixty years, and especially as the result of the late
war:
" one who will take the trouble to look at a map of
Any
Turkey in Europe dating back about sixty years, and com-
pare that with the new map sketched by the treaty of San
Stefano as modified by the Berlin Congress, will be able to
form a judgment of a march of progress that is pressing the
Ottoman power out of Europe. Then, the northern bound-
ary of Turkey extended to the Carpathian Mountains, and
eastward of the river Sereth it embraced Moldavia as far
north nearly as the 47th degree of north latitude. That
map embraced also what is now the kingdom 'of Greece. It
covered all of Servia and Bosnia. But by the year 1830, the
northern frontier of Turkey was driven back from the Car-
pathians to the south bank of the Danube, the principali-
tiesof Moldavia and Wallachia being emancipated from
Turkish domination, and subject only to the payment of an
annual tribute in money to the Porte. South of the Dan-
ube, the Servians had won a similar emancipation for their
country. Greece also had been enabled to establish her in-
dependence. Then, as recently, the Turk was truculent
and obstinate. Russia and Great Britain proposed to make
Greece a tributary State, retaining the sovereignty of the
CHAPTER XI, VERSE 45. 3$?
Porte. This was refused, and the result was the utter de-
struction of the powerful Turkish fleet at Navarino, and the
erection of the independent kingdom of Greece. Thus
Turkey in Europe was pressed back on all sides. Now, the
northern boundary, which was so recently at the Danube,
has been driven south to the Balkans. Roumania and
Servia have ceased even to be tributary, and have taken
their place among independent States. Bosnia has gone
under the protection of Austria, as Roumania did under
l '
that of Russia, in 1829. Rectified boundaries give Turk-

ish territory to Servia, Montenegro, and Greece. Bulgaria
takes the place of Roumania as a self-governing principality,
having no dependence on the Porte, and paying only an an-
nual tribute. Even south of the Balkans the power of the
'
Turk is crippled, for Roumelia is to have '
home rule under
a Christian governor. And so again the frontier of Turkey
in Europe is pressed back on all sides, until the territory
left is but the shadow of what it was sixty years ago. To
produce this result has been the policy and the battle of
Russia for more than half a century for nearly that space
;
been the struggle of some of the other ' pow-

of time it has
'
ers to maintain the 'integrity' of the Turkish empire.
Which policy has succeeded, and which failed, the compar-
ison of maps at intervals of twenty-five years will show.
Turkey in Europe has been shriveled up in the last half
century. It is shrinking back and back toward Asia, and,
' '
though all the powers but Russia should unite their forces
to maintain the Ottoman system in Europe, there is a man-
ifest destiny visible in the history of the last fifty years that
must defeat them."
A correspondent of the Christian Union, writing

from Constantinople under date of Oct. 8, 1878,
said :
" When we consider the difficulties which now beset this

feeble and tottering government, tJie only wonder is that it
can stand for a day. Aside from the funded debt of $1,000,-
000,000 upon which it pays no interest, it has an enormous

floating debt representing all the expenses of the war, its
employes are unpaid, its army has not been disbanded or even
reduced, and its paper money has become almost worthless.
The people have lost heart, and expect every day some new
revolution or a renewal of the war. The government does
"
not know which to distrust most, its friends or its enemies.
Thus all evidence goes to show that the Turk

must soon leave Europe. Where will he then
plant the tabernacles of his palace ? In Jerusalem ?
Tnat certainly is the most probable point. Newton
on the Prophecies, p. 318, says "Between the seas
:
in the glorious holy mountain, must denote, as we

have shown, some part of the Holy Land. There
the Turk shall encamp with all his power, yet 'he
'
shall come to his end, and none shall help him
shall help him effectually, or deliver him."
Time will soon determine this matter and it ;
may be but a few months. And when this takes

place, what follows ? Events of the most moment-
ous interest to all the inhabitants of this world, as
the next chapter immediately shows.
XII.
CLOSING SCENES.
VERSE 1. And at that time shall Michael stand up, the
great prince which standeth for the children of thy people ;
and there shall be a time of trouble, such as never was since
there was a nation even to that same time ;
and at that time
thy people shall be delivered, every one that shall be found
written in the book.
A definite time is introduced in this verse:

"At that time." What time? The time to which
we are brought in the closing verse of the preced-
ing chapter, the time when the king of the north

shall plant the tabernacles of his palace in the glo-
rious holy mountain or, in other words, when the
;
Turk, driven from Europe, shall hastily make Jeru-

salem his temporary seat of government. We no-
ticed inremarks upon the latter portion of the pre-
ceding chapter some of the agencies already in op-
eration for the accomplishment of this end, and
some of the indications that the Turks will very
soon be obliged to make this move. And when
this event takes place, then, according to this verse,
we look for the standing up of Michael, the great
prince. This movement on the part of Turkey is
the signal for the standing up of Michael that is, ;
it marks this event as next in order. And to

(389)
all misunderstanding, let the reader

guard against
note that the position is not here taken that the
next movement against the Turks will drive them
from Europe, or that when they shall establish
their capital at Jerusalem, Christ begins his reign
without the lapse of a day or an hour of time. But
here are the events, to come, as we believe, in the
following order: 1. Further pressure brought to
bear in some way upon the Turk. 2. His retire-
ment from Europe. 3. His final stand at Jerusa-

lem. 4. The standing up of Michael, or the begin-
ning of the reign of Christ, and his coming in the
clouds of heaven. And it is not reasonable to sup-
pose that any great amount of time will elapse
between these events.
Who, then, is and what is his standing
Michael ?
up ? Michael is Jude 9, the archangel.

called, in
This means the chief angel, or the head over the
angels. There is but one. Who is he ? He is the
one whose voice is heard from Heaven when the
dead are raised. 1 Thess. 4 16. And whose voice
:
is heard in connection with that event? The voice

of our Lord Jesus Christ. John 5 28. Tracing :
back the evidence with this fact as a basis, we

reach the following conclusions The voice of the
:
Son of God is the voice of the archangel the arch- :
angel, then, is the Son of God. But the archangel

is Michael ;
hence Michael is also the Son of God.
But the expression of Daniel, "the great prince
which standeth for the children of thy people," is
alone sufficient to identify the one here spoken of
CHAPTER XII, VEliSE 1.
as the Saviour of men. He is the Prince of life ;
Acts 3 : 15 ;
and God hath exalted him to be a
"Prince and a Saviour." Acts 5:31. He is the
great Prince. There is no one greater save the

sovereign Father.
And he standeth for the children of thy people.
He condescends to take the servants of God in this
poor mortal state, and redeem them for the subjects
of his future kingdom. He stands for us. We are
essential to his future purposes, an inseparable part
of the purchased inheritance and we are to be the
;
chief agents of that joy in view of which Christ

endured all the sacrifice and suffering which has
marked his intervention in behalf of the fallen
race. Amazing honor! Be everlasting gratitude
repaid him for his cpndescension and mercy unto
us. Be his the kingdom, power, and glory, forever
and ever.
We now come to the second question, What is
the standing up of Michael ? The key to the in-
terpretation of this expression is furnished us in
"
verses 2 and 3 of chapter 11. There shall stand
up yet three kings in Persia;" "a mighty king
shall stand up that shall reign with great domin-
ion." There can be no doubt as to the meaning of
these expressions in these instances. They mean, to
take the kingdom, to reign. The same expression
in the verse under consideration must mean the
same. At that time, Michael shall stand up, shall
take the kingdom, shall commence his reign.
But is not Christ reigning now ? Yes, associated
with his Father on the throne of universal do-

minion. Eph. 1:20-22; Rev. 3:21. But this
throne or kingdom he gives up at the end of this
dispensation 2 Cor. 15 24
;
and then he :com- ;
mences his reign brought to view in the text, when

he stands up, or takes his own kingdom, the long-
promised throne of his father David, and establishes
a dominion of which there shall be no end. Luke
1 :
32, 33.
Into an examination of all the events that con-
stitute, or inseparably connected with, this
are
change in the position of our Lord, it is not neces-

sary that we here enter. Suffice it to say that then
the kingdoms of this world become the kingdom of

our Lord and of his Christ. His priestly robes are
laid aside for royal vesture. The work of mercy
is done, and the probation of our race is ended.
Then he that is filthy is beyond the hope of recov-
ery and he that is holy is beyond the danger of
;
falling. All cases are decided. And from that

time on, the terrified nations behold the majes-
till
tic form of their insulted King in the clouds of
heaven, the nations are broken as with a rod of

iron, and dashed in pieces like a potter's vessel, by
a time of trouble such as never was, a series of
in the world's history,
judgments unparalleled
culminating in the revelation of the Lord Jesus
Christ from heaven in flaming fire to take ven-
geance on them that know not God,

and obey not
the gospel.
Thus momentous are the events introduced by
CHAPTER XII, VERSE 1.
393
the standing up of Michael. And he thus stands

the introduction
up, or takes the kingdom, marking
human history, for some
of this decisive period in
length of time before he returns personally to this

earth. How
important, then, that we have a
knowledge of his position, to be able to trace the
progress of his work, and understand when that
thrilling moment draws
near which ends his inter-
cession in behalf of mankind, and fixes our destiny
forever.
But how are we to know this ? How are we to
determine what is transpiring in the far off Heaven
of heavens, in the sanctuary above ? God has been
so good as to place the means of knowing this in
our hands. When certain great events transpire on
earth, he has told us what events, synchronizing
with them, transpire in Heaven. By things which
are seen, we thus learn of things that are unseen.
As we " look through nature up to nature's God,"
so through terrestrial phenomena and mundane
movements we trace the occurrence of heavenly
scenes. When
the king of the north plants the
tabernacles of his palace between the seas in the
glorious holy mountain, a movement for which we

already see the preparatory steps, then Michael, our
Lord, stands up, or receives from his Father the
kingdom, preparatory to his return to this earth.
Or itmight have been expressed in words like
these Then our Lord ceases his work as our great
:
High Priest, and the probation of the race is fin-

ished. The great prophecy of the 2300 days gives
us definitely the commencement of the final divis-

ion of the work in the sanctuary in Heaven. The
verse before us gives us data whereby we can dis-
cover approximately the time of its close.
In connection with the standing up of Michael,
there occurs a time of trouble such as never was.
In Matt. 24 21, : we read of a period of tribulation
such as never was before it, nor should be after it.
This tribulation, fulfilled the oppression and

in
slaughter of the church by the papal power, is al-

ready past; while the time of trouble of Dan.
12:1, is, according to the view we take, still fut-
ure. How can there be two times of trouble
many years apart, each of them greater than any
that had been before it, or should be after it ? To
avoid difficulty here, let this distinction be care-
fully noticed: The tribulation spoken of in Mat-
thew is tribulation upon the church. Christ is
speaking to his and of his disciples in
disciples,
coming time.
They were the ones involved in
that trouble, and for their sake, the days of tribu-
lation were to be shortened. Verse 22. Whereas
the time of trouble in Daniel is not a time of
religious persecution, but of national calamity.
There has been nothing like it since there was
(not a church, bufr) a nation. This comes upon the
world. This is the last trouble to come upon the
world in its present state. In Matthew there is
reference made to time beyond that tribulation ;
for
there was never to be any like that upon the peo-
ple of God in the future, after that was past. But
CHAPTER XII, VERSE 2. 395
there is no reference here in Daniel to future time,

after the trouble here mentioned; for that closes
up the world's history. It includes the seven last
plagues of Rev. 16, and culminates in the revela-

tion of the Lord Jesus, coming upon his pathway
of clouds in naming fire, to visit destruction upon
his enemies who would not have him to reign over
them. But out of this tribulation every one shall
be delivered who shall be found written in the
"
book the book of life ; for in Mount Zion
shall be deliverance, as the Lord hath said, and .in
the remnant whom the Lord shall call." Joel 2 32.

:
VERSE 2. And many of them that sleep in the dust of the

earth shall awake, some to everlasting life, and some to
shame and everlasting contempt.
This verse also shows how momentous

a pejiod is
introduced by the standing up of Michael, or the
commencement of the reign of Christ, as set forth
in the first verse of this chapter for the event
;
here described in explicit terms is a resurrection of

the dead. Is this the general resurrection which
takes place at the second coming of Christ ? or, is
there to intervene between Christ's reception of the
kingdom and his revelation to earth, Luke 19 :

12,
in all his advent glory, a special resurrection an-
swering to the description here given? One of
these it must be for every declaration of Scripture
;
will be fulfilled.
Why may it not be the former, or the resurrec-

tion which occurs at the last trump ? Answer.
Because those who are then raised are all righteous.
. Those who sleep in Christ then come forth ;

but the
rest of the dead live not again for a thousand years.
Rev. 20 5. : So then the general resurrection of the
whole race comprised in two grand divisions, first,
is
of the righteous exclusively, at the coming of Christ ;
secondly, of the wicked exclusively, a thousand

years thereafter. The general resurrection is not a
mixed resurrection. The righteous and wicked do
not come up promiscuously at the same time. But
each of these two classes is set off by itself, and the
time which elapses between their respective resur-
rections, is plainly stated to be a thousand years.
But in the resurrection brought to view in the
verse before us, both righteous and wicked come up
together. It cannot therefore be the first resurrec-
tion, which includes the righteous only, nor the

second, which is as distinctly confined to the
wicked. If the text read, Many of them that sleep
in the dust of the earth shall awake to everlasting
"
life, then the " many
might be interpreted as in-
cluding all the righteous, and the resurrection be
that of the just at the second coming of Christ.
But the fact that some of the many are wicked,
and rise to shame and everlasting contempt, bars
the way to such an application.
It may be objected that this text does not affirm
the awakening of any but the righteous, according
to the translation of Bush and Whiting namely, ;
"
And many of them that sleep in the dust of the
earth shall awake, these to everlasting life, and
those to shame and everlasting contempt." It will
be noticed first all, thafe this translation (which

of
we by no means hold above criticism) proves noth-
ing till the evident ellipsis is supplied. This ellip-
sis some, therefore, undertake to supply as follows :
"
And many of them that sleep in the dust of the
earth shall awake, these [the awakened ones] to
everlasting life, and those [the unawakened ones] to

shame and contempt."
everlasting It will be
noticed again that this does not supply the ellipsis

but only adds a comment, which is a very different
thing. To supply the ellipsis is simply to insert
those words which are necessary to complete the
"
sentence. Many of them that sleep in the dust of
"
the earth shall awake
a complete sentence.
is
The subject and predicate are both expressed. The

next member, " Some [or these] to everlasting life,"
is not complete. What is wanted to complete it ?
Not a comment giving some one's opinion of who is

intended by "these," but a verb of which these
shall be the subject. What verb shall it be? This
must be determined by the preceding portion of the
sentence which is complete, where the verb "shall
"
awake is used. This, then, is the predicate to be
"
supplied Some [or these] shall awake to everlast-
:
ing life." Applying the same remarks to the next

"
member, Some [or those] to shame and everlasting
contempt," which is not in itself a complete sentence,
we find ourselves obliged to supply the same words,
and read it, " Some [or those] shall awake to shame
and everlasting contempt." Anything less than this
will not complete the sense, and anything different
will pervert the text ;

for a predicate to be supplied
cannot go beyond a predicate already expressed.
The affirmation made in the text pertains only to
the many who awake. Nothing is affirmed of the
rest who do not then awake. And to say that the
" "
expression to shame and everlasting contempt ap-
plies tothem, when nothing is affirmed of them, is
not only to outrage the sense of the passage, but the
laws of language as well. And of the many who
awake, some come forth to everlasting life, and some
to shame and everlasting contempt, which further
proves a resurrection to consciousness for these also ;
for while contempt may be felt and manifested by

others toward those who are guilty, shame can be
felt and manifested only by the guilty parties them-
selves. This resurrection, therefore, as already

shown, comprises some of both righteous and wicked,
and cannot be the general resurrection at the last
day.
Is there, then, any place for a special or limited
resurrection, or elsewhere any intimation of such an
event, before the Lord appears ? The resurrection
here predicted takes place when God's people are de-
livered from the great time of trouble with which
the history of this world terminates and it seems, ;
from Rev. 22 11, that this deliverance is given be-

:
fore the Lord appears. The awful moment arrives

when he that is
filthy and unjust is pronounced un-
just still, and he that is righteous and holy is pro-
nounced holy still. Then the cases of all are forever
decided. And when this sentence is
pronounced
CHAPTER XII, VERSE f. 399
upon the righteous, it must be deliverance to them ;

for then they are placed beyond all reach of danger,
or fear of evil. But the Lord has not yet made his
"
appearance for he immediately adds, And, behold,
;
I come quickly." The utterance of this solemn fiat

which seals the righteous to everlasting life, and the
wicked to eternal death, is supposed to be synchro-
nous with the great voice which is heard from the
throne in the temple of Heaven, saying, It is done !
And this is evidently the voice of God so frequently

alluded to in descriptions of the scenes connected
with the last day. Joel speaks of it, and says:
"
The Lord also shall roar out of Zion, and utter his
voice from Jerusalem and the heavens and the
;
earth shall shake but the Lord will be the hope of

:
his people, and the strength of the children of Israel."

The margin reads instead of " hope," " place of re-
pair, orharbor." Then, at this time, when God's
voice heard from Heaven, just previous to the
is
coming of the Son of man, God is a harbor for his

people, or, which the same thing, provides them
is
deliverance. Here, then, at the voice of God when

the decisions of eternity are pronounced upon the
race, and the last stupendous scene is just to open
upon a doomed world, God gives to the astonished

nations another evidence and pledge of his power,
and raises from the dead a multitude who have long
slept in the dust of the earth.
Thus we see that there is a time and place for the
resurrection of Dan. 12 : 2. We now add that a
passage in the book of Revelation makes it necessary
to suppose a resurrection of this kind to take place.

"
Rev. 1 7, reads
: Behold, he cometh with clouds
:
unquestionably the second advent] and every

[this is ;
eye shall see him [of the nations then living on the
earth], and they also which pierced him [those who
were the actors in his crucifixion] and all kindreds
;
of the earth shall wail because of him." Those who

crucified the Lord, would, unless there was an ex-
ception made in their cases, remain in their graves
till the end of the thousand years, and come
up in
the general assembly of the wicked at that time.
But here it is stated that they behold the Lord at his
second advent. They must therefore have a special
resurrection for that purpose.
And it is certainly most appropriate that some,
eminent in holiness, who have labored and suffered
for their hope of a coming Saviour, but died without
the sight, should be raised a little before, to witness
the scenes attending his glorious epiphany ; as, in like
manner, a goodly company came out of their graves
after his resurrection to behold his risen glory, and to
escort him in triumph to the right hand of the throne
of the Majesty on high ; and also that some, eminent
in wickedness, who have done most to reproach the
name of Christ and injure his cause, and especially
those who secured his cruel death upon the cross, and
mocked and derided him in his dying agonies, should
be raised as part of their judicial punishment, to be-
hold his return in the clouds of heaven a celestial
victor, in, to them, unendurable majesty and splendor.
One more remark upon this text before we leave
it. It is supposed by some to furnish good evidence

of the eternal conscious suffering of the wicked, be-
cause those of this character who are spoken of, come
forth to shame and everlasting contempt. How can
they forever suffer these, unless they are forever con-
scious ? It has already been stated that shame im-
plies their consciousness ;

but it will be noticed that
this not said to be everlasting. This qualifying
is
word is not inserted till we come to the contempt,

which is an emotion felt by others toward the guilty
parties, and does not render necessary the conscious-
ness of those against whom it is directed. And so
some read the passage " Some to shame: and the
everlasting contempt of their companions." And so
it will be. Shame for their wickedness and corrup-
tion will burn into their very souls, so long as they
have conscious being. And when they pass away,
consumed for their iniquities, their loathsome char-
acters and their guilty deeds excite only contempt on
the part of all the righteous, unmodified and un-
abated so long as they hold them hi remembrance at
all. The text, therefore, furnishes no proof of the
eternal suffering of the wicked.
VERSE 3. And they that be wise shall shine as the bright-

ness of the firmament ;
and they that turn many to right-
eousness, as the stars forever and ever.
"
The margin reads "teachers in place of "wise:"
And they that be teachers shall shine as the bright-
ness of the firmament that is, of course, those who
;
teach the truth and lead others to a knowledge of it,
just previous to the time when the events recorded

26
4Q2 THOUGHTS ON DANIEL.
in the foregoing verses are to be fulfilled. And as

the world estimates loss and profit, it costs something
to be teachers of these things in these days. It costs
reputation, ease, comfort, and often property ;

it in-
volves labors, crosses, sacrifices, loss of friendship, rid-

icule, and not unfrequently, persecution. And the
question is often asked, How can you afford it ?
How can you afford to keep the Sabbath, and per-

haps lose a situation, reduce your income, or it
may be even hazard your means of support ? Oh !
blind, deluded, sordid question ! Make obedience to

what God requires a matter of pecuniary consid-
eration ! How unlike is this to the noble martyrs
who loved not their lives unto the death !
No, the
affordingis all on the other side. When God
commands, we cannot afford to disobey. And if we
are asked, How can you afford to keep the Sabbath?
we have only to ask in reply, How
can you afford
not to do it ? And in the coming day, when those
who have sought to save their lives shall lose them,
and those who have been willing to hazard all for
the sake of truth and its divine Lord, shall receive
the glorious reward promised in the text, and be
raised up to shine as the firmament and the imper-
ishable stars forever and ever, it will then be seen
who have been wise, and who, on the contrary, have
made the choice of blindness and folly. The wicked
and worldly now look upon Christians as fools and
madmen, and congratulate themselves upon their su-
perior shrewdness in shunning
what they call their
folly, and avoiding their losses. We need make no
.
response ; for those who now render this decision will

soon themselves reverse it, and that with terrible
though unavailing earnestness.

VERSE 4. 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 knowledge shall be increased.
The "words" and the "book" here spoken of,
refer to the things which had been

doubtless re-
vealed to Daniel in this prophecy. These things

were to be shut up and sealed, until the time of the
end; that is, not to be specially studied, or to any great
extent understood, till that time. The time of the
end, as has already been shown, commenced in 1798.
As the book was closed up and sealed to that time,
the plain inference is that at that time, or from that
point, the book would be unsealed, and people would

have their attention specially called to this part of
the inspired word. Of what 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 com-
menced, says, "Many shall run to and fro, and
knowledge shall be increased." Whether this run-
ning to and fro refers to the passing of people from
place to place, and the great improvements in the

transportation and travel, made within
facilities for
the last half century, or whether it means, as some

THOUGHTS ON DANIEL.
understand it, a turning to and fro in the proph-

ecies, that is, a diligent and earnest search into pro-
is certainly and
phetic truth, the fulfillment surely
before our eyes. It must have its application in one
of these two ways and in both 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 fulfillment is most marked and
complete.
Look at the marvelous achievements of the human
mind, and the cunning works of men's hands, rival-
ing the magician's wildest dreams, which have been
accomplished within the last fifty years. It was re-
cently stated in the Scientific American that more

advancement had been made in all scientific attain-
ments, and more progress in all that tends to domes-
tic comfort, the rapid transaction of business among
men, and the transmission of intelligence from one

to another, than all that was done for three thou-
sand years previous, put together. Or, on the other
hand, look at the wonderful light which, within the
past thirty years, has shone upon the Scriptures.
The prophecy has been shown in the
fulfillment of
light of history. Applications are made which are

beyond dispute, showing that the end of all things
is near. Truly the seal has been taken from the
book, and knowledge respecting what God has re-
CHAPTER XII, VERSES 5-7. 4Q5
vealed in his word, is wonderfully increased. We

think it is in this respect that the prophecy is more
especially fulfilled.
That we are in the time of the end when the book
of this prophecy should no longer be sealed, but be
open and understood, is shown by Rev. 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 here closed up and sealed, and that that
angel delivers his message in this generation, see

"
Thoughts on Revelation," 10 2. :
VERSE 5. Then I 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. 6. 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 won-
ders ? 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 ? undoubtedly has reference to all
that has previously been mentioned, including the
standing up of Michael, the time of trouble, the de-

liverance of God's people, and the special and ante-
cedent resurrection of verse 1. And the answer
seems to be given in two divisions : First, a specific
prophetic period is marked
and, secondly, an in-
off ;
definite period follows before the conclusion of all

these things reached; just as we have it in chap.

is
8 13, 14.
: the question was asked, " How
When
long the vision, .... to give both the sanctuary
"
and the host to be trodden under foot ? the answer
was, a definite period of 2300 days, and then an in-
definite period of the cleansing of the sanctuary. So
in the text before us, we have the period of a time,
times, and a half, given, or 1260 years, and then an

indefinite period ofa continuance of the scattering
of the power of the holy people, before the consum-
mation.
The 1260 years mark the period of papal suprem-
acy. Why is this period here introduced ? Prob-

ably because this power is the one which does more
than any other in the world's history, toward scat-
tering the power of the holy people, or oppressing

the church of God. But what shall we understand
"
by the expression, Shall have accomplished to scat-
"
ter the power of the holy people ? A
literal trans-
lation of the Septuagint seems to present it in a

"
clearer light When he shall have finished the scat-
:
tering of the power of the holy people." To whom

" "
does the pronoun he refer ? According to the
wording of this scripture, the antecedent would at
"
sight seem to be Him that liveth forever," or
first
Jehovah ; but, as an eminent expositor of the proph-

ecies judiciously remarks, in considering the pro-
nouns of the we are to interpret them accord-
Bible,
ing to the facts of the case ; and hence must fre-
quently refer them to an antecedent understood,

rather than to some noun which is
expressed. So,
CHAPTER XII, VERSE 5-7. 407
here, the little horn, or man of sin, having been in-

troduced by the particular mention of the time of
his supremacy, 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, toward the truth and its advo-
his disposition
cates still
remains, and his power is still felt to a cer-
tain extent, and he continues his work of oppression
just as far as he is able, till when ? Till the last

of the events brought to view in verse 1, the deliver-
ance 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 refer the pronoun he to the one
"
mentioned in the oath of verse 7, as Him that li v-
eth forever/' that is, God, without particularly

altering the sense, since he permits the agency of
earthly powers in chastising and disciplining his peo-
ple, and in that sense may be said himself to scatter
their power. By his prophet he said concerning the
kingdom, "/ will overturn, overturn, overturn

it, .... until He come whose right it is." Eze. 21 :
27. And again, " Jerusalem shall be trodden down

of the Gentiles until the times of the Gentiles be ful-
filled." Luke 21 : 24. Of like import is the proph-
ecy 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, purify and make
"
white his people. How long ? Till the
sanctuary
is cleansed.
VERSE 8. And I heard, but I understood not then said ;
I, my Lord, what shall be the end of these things 1 9.

And he said, Go thy way, Daniel ; for the words are closed
up and sealed till the time of the 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 solic-

itude to understand fully all that had been shown
him, of Peter's words where he speaks of the
prophets' inquiring and searching diligently to un-
derstand 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 re-

quired 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 under-
stand the meaning of what he had written, and be
profited thereby. The time of the end was the time
in which 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
CHAl'TER XII, VERSES 8-10.
truth,with hearts callous and hardened in sin, would

grow continually more wicked and more blind. None
of the wicked understand. The efforts of the wise
to understand, they call folly and presumption,
and ask, in sneering mockery, Where is the prom-
ise of His
coming ? And should the question be
raised,Of what time and what generation speak-
eth 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 re-
ceiving a most striking fulfillment.
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 lan-
guage would seem to imply), when it is by being
tried that they are purified and made white ? An-
swer: The language doubtless describes a process
which is many times
repeated in the experience of
those who, during this time, are being made ready
for the coming and kingdom of the Lord. They are
purified and made white to a certain degree, and in
comparison with their former condition. Then
they are tried. Greater tests are brought to bear
upon them. If they endure these, the work of pu-
rification is thus carried on to a still
deeper degree,
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 proc-
;
ess goes on till characters are developed which" will

stand the test of the great day, and a place is

reached beyond which there is no need of further
trial.
VERSE 11. And from the time that the daily sacrifice shall
be taken away, and the abomination that maketh desolate
set up, there shall be a thousand two hundred and ninety
days.
We here have a new prophetic period introduced,

namely, 1290 prophetic days, which would denote
the same number of literal years. From the read-
ing of the text, some have inferred (though the in-
ference is not a necessary one) that this period be-
gins with the setting up of the abomination of des-

olation, or the papal power, in 538, and consequently
extends to 1828. But while we find nothing in
that year to mark its termination, we do find evi-
dence in the margin that it begins before the set-
ting 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 thousand two hun-
dred 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, pagan-
ism. See on chap. 8:13. This had to be taken

away to prepare the for the papacy.
way For the
historical events showing how this was accom-
plished in 508, see on chap. 11:31. are not We
told directly to what event these 1290 days reach ;
CHAPTER XII, VERSE 12, 13.
but inasmuch as their commencement is marked by

a work which takes place to prepare the way for
the setting up of the papacy, it would be most nat-
ural 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 pa-
pacy. 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, there-
fore, of 1290 and 1260 days, terminate together in
1798 ; the one beginning in 538, and the other in
508, thirty years previous.
VERSE 12. Blessed is he that waiteth, and cometh to the
thousand three hundred and five and thirty days. 13. But
go thou thy way 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, very meager. Can we tell when this period
is
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, un-
doubtedly, as that from which the 1290 date,
namely, 508. Unless they are to be reckoned from

and they
this point, it is impossible to locate them,
must be excepted from the prophecy of Daniel,
when we apply to it the words of Christ, " Whoso
readeth let him understand." Matt. 24:15. From
this point they would extend to 1843; for 1335
added to 508, make 1843. Commencing 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 his resurrection from the
dead ? This question is founded on a misapprehen-
sion intwo respects First, that the days at the end
;
of which Daniel stands in his lot, are the 1335 days ;
which we think is a mistake secondly, that the

;
standing of Daniel in his lot, is his resurrection;

which also cannot be shown. The only thing
promised at the end of the 1335 days, is a blessing
unto those who wait and come to it that is, those
;
who are living at that time. What is this blessing ?

Looking at the year 1843, when these years ex-
pired, what do we behold ? We see a remarkable
fulfillment of prophecy in the great proclamation of
the second coming of Christ. Forty-five years be-
fore this, the time of the end commenced, the book
was unsealed, and light began to increase. 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 set-
CHAPTER XII, VERSES 12, 13. 413
ting up kingdom of God, shook the world.

of the
New was imparted to the true disciples of
life
Christ. The unbelieving were condemned, the

churches were tested, and a spirit of revival was
awakened which has no parallel in modern times.
Was this the blessing ? Listen to the Saviour's
"
words : Blessed are your eyes," said he to his dis-
"
ciples, for they see ;
and your
ears, for they hear."
Matt. 13:16. again he told And
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 not equally so
in A. D. 1843?
It may be objected that those who engaged in
this movement were disappointed
in their expecta-
tions so were the disciples of Christ at his first ad-
;
vent, in a tenfold 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
form in Joseph's new sepulcher. Neverthe-
lifeless
less, they were blessed in receiving the truths they

had heard.
It may be objected further that this was not a
sufficient blessing to be marked by a prophetic pe-
riod. Why not, since 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 Matt. 24, makes a special an-
nouncement movement, and since it is still
of this
7, under the symbol

further set forth in Rev. 14:6,
of an angel flying through mid heaven with a spe-
cial announcement of the everlasting gospel to the
inhabitants of the earth ?

Surely the Bible gives
great prominence to this movement. We do not half
realize its blessedness and importance.
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
mentioned whereas in making an application of
;
these days so indefinitely introduced, we think the

whole scope of the prophecy should be taken in
from chap. 8. Chapters 9, 10, 11, and 12, are
clearly a continuation and explanation of the vision
of chapter 8 so that we may say that in the vis-
;
ion 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 an-

gel 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
CHAPTER XII, VERSES 12, 13. 415
any of its subdivisions ? If this is so, the 2300 are

the days intended. The reading
of the Septua-
gint 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 these subsequent instructions were
given.
The 2300 days, as has been already shown, ter-
minated in 1844, and brought us to the cleansing of
the sanctuary. How did Daniel at that time stand
in his lot ? In the person of his Advo-
Answer.
cate, 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 determinations 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 language of
the psalmist have reference to this time, when he
says, Ps. 1:5," The ungodly shall not stand in the
Judgment"?
When Israel were about to enter into the prom-
ised land, the lot was cast, and the possession of each
4,16 THOUGHTS ON DANIEL.
tribe was thus assigned it. Each tribe thus stood

in its lot, long before it entered upon the actual
possession of the land. The time of the cleansing

of the sanctuary corresponds to this period in Isra-
el'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 forever therefrom. In the de-
cision 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 n,oblest 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, behold his rap-
ture, and share his joy.

We draw these Thoughts on Daniel to a close
with the remark that it has been with no small de-
gree of satisfaction that we have spent what time
and study we have on this wonderful prophecy, and
in contemplating the character of this most beloved
of men and most illustrious of prophets. God is no
respecter of persons and a reproduction of Dan-
;
character will secure the favor of God, as sig-

iel's
nally even now. Let us emulate his virtues, that

we, like him, may have the approbation of God
while here, and dwell amid the creations of his in-
finite glory in the long hereafter.
THE REVELATION.
THOUGHTS ON THE REVELATION.
INTRODUCTION.
THE Revelation, usually termed "The Apoca-

lypse," from its Greek name, 'ATro/cdAv^c, meaning "a
disclosure, a revelation," hasbeen described to be
"a panorama of the glory of Christ." In the Evan-
gelists we have the record of his humiliation,
his
condescension, his toil and sufferings, his patience,

his mockings and scourgings by those who should
have done him reverence, and finally his death upon
the shameful cross, a death esteemed in that age to
be the most ignominious that men could inflict. In
the Revelation we have the gospel of his enthrone-
ment in glory, his association with the Father upon
the throne of universal dominion, his overruling
providenceamong the nations of the earth, and his
coming again not a homeless stranger but in
power and great glory to punish his enemies and
reward his followers. "A voice has cried in the
wilderness, 'Behold the Lamb of God ;'
a voice will
soon proclaim from Heaven, 'Behold the Lion of the
tribe of Judah!'"
Scenes of glory surpassing fable are unveiled
(419)
420 THOUGHTS ON THE REVELATION.
before us in this book. Appeals of unwonted power

bear down upon the impenitent from its sacred
pages, in threatenings of judgment that have no
parallel in any other portion of the book of God.
Consolation which no language can describe is here
given to the humble followers of Christ in this
lower world, in glorious views of Him upon whom
help for them has been laid, Him who has the key
of David, who holds his ministers in his own right
hand, who, though he was once dead, is now alive

forevermore, and assures us that he is the triumph-
ant possessor of the keys of death and the grave,
and who has given to every overcomer the multi-
plied promise of walking with him in white, having
a crown of life, partaking of the fruit of the tree of
life which grows in the midst of the Paradise of
God, and being raised up to sit with him upon his

own glorious throne. No other book takes us at
once, and so irresistibly, into another sphere. Long
vistas are here opened before us, which are bounded
by no terrestrial objects, but carry us forward into

other worlds. And if ever themes of thrilling and
impressive interest, and grand and lofty imagery,
and sublime and magnificent description, can invite
the attention of mankind, then the Revelation in-
vites us to a carefulstudy of its pages, which urge
upon our notice the realities of a momentous future,
and an unseen world.
I.
THE INTRODUCTORY VISION.
THE book opens with the announcement of its
title and a benediction :
VERSES 1-3. The Revelation of Jesus Christ, which God

gave unto him, to shew unto his servants things which must
shortly come to pass and he sent and signified it by his
;
angel unto his servant John, who bare record of the word of
God, and of the testimony of Jesus Christ, and of all things
that he saw. Blessed is he that readeth, and they that hear
the words of this prophecy, and keep those things which are
written therein for the time is at hand.
;
The Title. The translators of our common ver-

sion of the Bible have given this book the title of
"
The Revelation of St. John the Divine." In this
they contradict the very first words of the book
itself, which declare it to be "The Revelation of
Jesus Christ." Jesus Christ is the Revelator, not
John. John is but the penman employed by Christ
to write out this Revelation for the benefit of his
church. There is no doubt that the John here
mentioned is the person of that name who was the
beloved and highly favored one among the twelve
apostles. He was evangelist and apostle, and the
NY liter of the
gospel and epistles which beax his
(421)
name. See Clarke, Barnes, Kitto, Pond, and others.

To his previous titles he now adds that of prophet ;
for the Revelation a prophecy. But the matter

is
of this book is traced back to a still higher source.

It is not only the Revelation of Jesus Christ, but it
is the Revelation which God gave unto him. It
comes, then, first, from the great fountain of all

wisdom and truth, God the Father by him it was ;
communicated to Jesus Christ, the Son and Christ ;
sent and signified it by his angel to his servant

John.
The Character of the Book. This is expressed in
one word, "Revelation." A revelation is something
revealed, something clearly made known, not some-
thing hidden and concealed. Moses, in Deut. 29 29, :
tells us that "the secret things belong unto the Lord
our God but those things which are revealed belong

;
unto us and to our children forever." The very

title of the book, then, is a sufficient refutation of
the popular opinion of to-day, that this book is
among the hidden mysteries of God, and cannot be

understood. Were this the case, it should bear
some such "The Mystery," or "The Hidden
title as
Book ;" certainly not that of "The Revelation."

"
Its Object To show unto his servants things
which must shortly corne to pass." His servants
who are they ? Is there any limit ? For whose
benefit was the Revelation given ? For any speci-
fied persons? For any particular churches ? For
any special period of time ? No it is for all the
:
church in all time, so long as any of the events

CHAPTEli 7, VERSES 1-3. 423
therein predicted remain to be accomplished. It is

"
for all those who can claim the appellation of his
servants," wherever or whenever they may live.

But this language brings up again the popular view
that the Revelation is not to be understood. God
says itwas given to show something to his ser-
vants and yet many of the expounders of his word
;
tell us that it does not show

anything, because no
man can understand it As though God would
\
undertake to make known to mankind some im-

portant truths, and yet fall into the worse than
earthly folly of clothing them in language or in
figures which human minds could not comprehend !
As though he would command a person to behold

some distant object, and then erect an impenetrable
barrier between him and the object specified Or !
as though he would give his servants a

light to
guide them through the gloom of night, and yet
throw over that light a pall so thick and heavy
that not a ray of its brightness could penetrate the
obscuring folds ! How do they dishonor God who
thus trifle with his word ! No : the Revelation will
accomplish the object for which it was given, and
"his servants" will learn therefrom "the things
which must shortly come to pass," and which con-
cern their eternal salvation.
His Angel. Christ sent and made known the
Revelation to John by " his angel." particular A
angel seems here to be brought to view. What
angel could appropriately be called Christ's angel?
May we not find an answer to this question in a
significant passage in the

prophecy of Daniel ? In
Dan. 10 :an angel, which was doubtless Gabriel
21,
(see Dan. chaps. 9, 10, and 11 1), in making

:
known some important truths to Daniel, said,

"There is none that holdeth with me in these
things, but Michael your prince." Who Michael is
we easily learn. Jude, verse 9, calls him the "arch-

angel." And Paul tell us that when the Lord de-
scends from Heaven, and the dead in Christ are
raised, the voice of the archangel shall be heard.
1 Thess. 4 : 16. And whose voice will be heard at
that amazing hour when the dead are called to life ?
The Lord himself replies, "Marvel not at this; for
the hour is coming in the which all that are in the
graves shall hear his voice," John 5 28 and the :
;
previous verse shows that the one here referred to,

whose voice shall be heard, is the Son of man, or
Christ It is the voice of Christ, then, that calls
the dead from their graves. That voice Paul de-
clares is the voice of the archangel ; and Jude
says
that the archangel is called Michael, the very per-
sonage mentioned in Daniel ;

and all referring to
Christ. The statement in Daniel, then, is, that the
truths to be revealed to Daniel were committed to
Christ,and confined exclusively to him, and to an
angel whose name was Gabriel. Similar to the
work of communicating important truth to the
"beloved prophet," is the work of Christ in the
Revelation of communicating important truth to

"
the beloved disciple ;" and who, in this work, can
be his angel, but he who was engaged with him in
CHAPTER J, VERSES 1-S. 425
the former work, that is, the angel Gabriel ? This

fact will throw light on some points in this book,
while it would also seem most appropriate that the
same being who was employed to carry messages
to the principal prophet of the former dispensation,
should perform the same office for him who corre-
sponds to that prophet in the gospel age. See on
chapter 19 10. :
The Benediction. "Blessed is he that readeth,

and they that hear the words of this prophecy."
Is there so direct and formal a blessing pronounced
upon the reading and observance of any other por-

tion of the word of God ? What encouragement,
then, have we for its study! And shall we say
that it cannot be understood ? A blessing offered
for the study of a book which itcan do us no good
to study ? Men may assert, with more pertness
than piety, that "every age of declension is marked
by an increase of commentaries on the Apocalypse/'
or that "the study of the Revelation either finds or
leaves a man mad ;" but God has pronounced his
blessing upon it, he has set the seal of his approba-

tion to an earnest study of its marvelous pages :
and with such encouragement from such a source,

the child of God will be unmoved by a thousand
feeble counterblasts from men.
Every fulfillment of prophecy brings its duties ;
hence there are things in the Revelation to be kept

or performed practical duties to be entered upon
;
as the result of the

accomplishment of prophecy.
A notable instance of this kind may be seen in
426 THOUGHTS ON THE HE VELATION.
"
chap. 14 : 12 : Here are they that keep the com-
mandments of God and the faith of Jesus."
"
But, says John, The time
is at hand." Another
motive offered for the study of this book. It be-
comes more and more important as we draw near
the great consummation. On this point we offer the
"
impressive thoughts of another The importance :
of studying the Apocalypse increases with the

lapse
of time. Here are 'things which must shortly come
to pass.' Even when John bare record of the word
of God, and of the testimony of Jesus Christ, and
of all things that he saw, the long period within
which those successive scenes were to be realized
was at hand. If proximity then constituted a
motive for heeding those contents, how much more
does it now
Every revolving century, every clos-
!
ing year, adds to the urgency with which attention

is challenged to the
concluding portion of Holy
Writ. And does not that intensity of devotion to
the present, which characterizes our times and our
country, enhance the reasonableness of this claim ?

Never, surely, was there a period when some mighty
counteracting power was more needed. The Reve-
lation of Jesus Christ, duly studied,
supplies an
appropriate corrective influence. Would that all
Christians might, in fullest measure, receive the
blessing of 'them that hear the words of this
prophecy, and that keep the things which are
written therein for the time is at hand.' "
;
Following the benediction, we have the dedica-

tion :
VERSES 4r-6. John to the seven churches which are in

Asia Grace be unto you, and peace, from Him which is, and
:
which was, and wliich is to come and from the seven spirits
;
which are before his throne and from Jesus Christ, who is
;
the faithful witness, and the first begotten of the dead, and
the Prince of the kings of the earth. Unto Him that loved
us, and washed us from our sins in his own blood, and hath
made us kings and priests unto God and his Father; to Him
be glory and dominion forever and ever. Amen.
The Churches in Asia. There were more churches

in Asia than seven. We may confine ourselves to
that western fraction of Asia, known as Asia Minor,
or we may include territory than that for
still less ;
in that small portion even of Asia Minor, where

were situated the seven churches which are men-
tioned, and right in their very midst, there were
other important churches. Colosse, to the Chris-
tians of which place Paul addressed his epistle to
the Colossians, was but a slight distance from Lao-
dicea. Miletus was nearer than any of the seven
to Patmos, where John had his vision and it was ;
an important station for the church, as we may

judge from the fact that Paul, during one of his
stays there, sent for the elders of the church of
Ephesus to meet him at that place. Acts 20 17-38. :
At the same place he also left, in good Christian

hands no doubt, Trophimus, his disciple, sick. 2
Tim. 4 20. And Troas, where Paul spent a season
:
with the disciples, and having waited till the Sab-

bath was past, started off upon his journey, was not
far removed from Pergamos, which is named among
the seven. It becomes, therefore, an interesting
question, to determine why seven of the churches of

Asia Minor were selected as the ones to which the
Revelation should be dedicated. Does what is said
of the seven churches in chap. 1, and to them in
chaps. 2 and 3, have reference solely to the seven
literal churches named, describing things only as
they then and there existed, and portraying what

was before them alone ? We cannot so conclude,
for the following reasons :
1. The entire book of Revelation, see chap. 1 3, :
11, 19 22 18, 19,

;
: was dedicated to the seven
churches. Verse 11. But the book was no more
applicable to them than to other Christians in Asia
Minor, those, for instance, who dwelt in Pontus, Ga-

latia, Cappadocia, and Bithynia, addressed in 1 Peter
1 :
1, or the Christians of Colosse, Troas, and Miletus,
in the very midst of the churches named.
2. Only a small portion of the book could have
personally concerned the churches named, or any of
the Christians of John's day for the events it brings
;
to view were mostly so far in the future as to be be-
yond the lifetime of the generation then living, and

with which they could consequently have no per-
sonal connection.
3. The seven stars which the Son of man held in
his right hand, verse 20, are declared to be the angels
of the seven churches. The angels of the churches,
doubtless all will be agreed, are the ministers of the
churches. Their being held in the right hand of the
Son of man denotes the upholding power, guidance,
and protection, vouchsafed to them. But there were
CHAPTER 7, VERSES 4-6- 429
only seven of them in his right hand. And are there

only seven thus cared for by the great Master of
assemblies? May not, rather, all the true ministers
of the whole gospel age derive from this representa-
tion the consolation of knowing that they are upheld
and guided by the right hand of the great Head of
the church? Such would seem to be the only con-
sistent conclusion.
4. Again, John, looking into the Christian dispen-
sation, saw only seven candlesticks, representing
seven churches, in the midst of which stood the Son
of man. The position of the Son of man in their
midst must denote his presence with them, his watch-
care over them, and his searching scrutiny of all
their works. But does he thus take cognizance of
only seven individual churches in this dispensation?
May we not rather conclude that this scene repre-
sents his position in reference to all his churches dur-
ing the gospel age? Then why were only seven

mentioned? Seven, as used in the Scriptures, is a
number denoting fullness and completeness, being,
doubtless, a kind of memorial of the great facts of
the first seven days of time which have divided all
ages into cycles of weeks. Like the seven stars, the

seven candlesticks must denote the whole of the
things which they represent. The whole gospel
church in seven divisions or periods must be symbol-
ized by them. And hence the seven churches must
be applied in the same manner.
5. Why, then, were the seven
particular churches
chosen that are mentioned ! For the reason, doubt-
less, that in the names of these churches, according

to the definitions of the words, are brought out the
religious features of those periods of the gospel age

which they respectively represent.
For these reasons, we understand by "the seven
churches," not merely the seven literal churches of
Asia which went by the names mentioned, but seven
periods of the Christian church, from the days of the
apostles to the close of probation. See on chap. 2,
verse 1.
The Source of Blessing. "From Him which is, and
which was, and which is to come," or is to be, an
expression which signifies complete eternity, past and
future, and can be applicable to God the Father only.
This language, we believe, is never applied to Christ.
He spoken as another person, in distinction from
is of
the being thus described.
The Seven Spirits. This expression probably has
no reference to angels, but to the Spirit of God. It
is one of the sources from which grace and peace are
invoked for the church. Chap. 22 : 9. On the sub-

ject of the seven spirits, Thompson remarks: "That
is, from the Holy Spirit, denominated 'the seven spir-
its/ because seven is a sacred and perfect number;
not thus named as denoting interior plurality, but
the fullness and perfection of his gifts and opera-
"
tions." Barnes says, The number seven, therefore,
may have been given by the Holy Spirit with refer-
ence to the diversity or the fullness of his operations
on the souls of men, and to his manifold agency on
the affairs of the world as further developed in this
book." Bloomfield gives this as the general interpre-

tation.
His Throne. The throne of God, the Father ;
for
Christ has not yet taken his own throne. The seven
"
spirits being before the throne m&y be intended to
designate the fact that the Divine Spirit is ever
ready to be sent forth, in accordance with a common

representation in the Scriptures, to accomplish
im-
portant purposes in human affairs."
And from Jesus Christ. Then Christ is not the
person, who, in the verse before, is designated as

"Him which is, and which was, and which is to
come." Some of the chief characteristics which per-
tain to Christ are here mentioned. He is
The Faithful Witness. Whatever he bears witness

to, is true. Whatever he promises he will surely fulfill.
The First Begotten of the Dead. This expression is
parallel to 1 Cor. 15 :20, 23; Heb. 1:6; Rom. 8 :
29, and Col. 1 15, 18, where we find such expres-

:
sions applied to Christ, as, "the first-fruits of them

that slept," "the first-born among many brethren,"
"the first-born of every creature," and "the first-born
from the dead." But we do not think that these
expressions denote that he was the first in point of

time to be raised from the dead; for others were
raised before him. That would be a very unimpor-
tant point ;
but he was the chief and central figure of
allwho have come up from the grave for it was by ;
virtue of Christ's coming work and resurrection that
any were raised before his time. In the purpose of

God, he was the first even in point of time as well as

in importance ; for it was not till the purpose of
Christ's triumph over the grave was formed in the
mind of God, who calleth those things that be not as
though they were, Rom. 4 17, that any were re- :
leased from the power of death, by virtue of that
great fact which was, in due time, to be accom-

plished. Christ is therefore called the "first begotten
of the dead," chap. 1:5, the "first-fruits of them
that slept," 1 Cor. 15 : 20, the "first-born among
many brethren," Rom. 8:29, and "the first-born
from the dead," Col. 1 : 18. In Acts 26 : 23, he is
"
spoken of as the firstthat should rise from the dead,
and should show light unto the people," or the first
who by rising from the dead should show light unto
the people. See the Greek of this passage, and
Bloomfield's note thereon; also, Man's Nature and
Destiny, chap. 17.

The Prince of the Kings of the Earth. Christ is
Prince of earthly kings in a certain sense now. Paul
informs us in Eph. 1 20, 21, that he has been set at
:
the right hand of God in the heavenly places, " far

above and power, and might and
all principality,
dominion, and every name that is named, not only in

this world, but also in that which is to come." The
highest names named in this world, are the princes,
kings, emperors, and potentates of earth. But Christ
is placed far above them. He is seated with his
Father upon the throne of universal dominion, chap.
3 21, and ranks equally with him in the overruling
:
and disposition of the nations and affairs of earth.

In a more particular sense Christ is to be Prince of

the kings of the earth when he takes his own throne,
and the kingdoms of this world become the kingdom
of our Lord and his Christ, when they are given by
the Father into his hands, and he comes forth bear-
"
ing upon his vesture the title of King of kings and
Lord of lords," to dash them in pieces like a potter's
vessel. Chap. 19:16.
Unto Him that Loved Us. We have thought that
earthly friends loved us, a father, a mother, brothers,
and sisters, or bosom friends, but we see that no love
is worthy of the name compared with Christ's. And
the following sentence adds intensity of meaning to
"
the previous words and washed us from our sins
:
in his own blood." What love is this! "Greater

"
love," says the apostle, hath no man than this, that
a man
lay down his life for his friends." But Christ
has commended his love to us in that he died for us
while we were yet sinners. But more than this
"hath made us kings and priests unto God and his
Father." From being leprous with sin, we are made
clean in his sight from being enemies, we are not
;
only made but raised to positions of honor

friends,
and dignity. This cleansing, and this kingly and
priestly exaltation to what state do they pertain?
to the present or the future? Chiefly to the future;
for it is
only then that we shall enjoy these blessings
in the highest degree. Then, after the atonement
has been accomplished, are we absolutely and forever
free from our sins here they are pardoned only on
;
condition, and blotted out only by anticipation. But

28
when the saints are permitted to sit with Christ on

his throne, according to the promise to the victo-
rious Laodiceans, when they take the kingdom under
the whole heaven and reign forever and ever, they
will be kings in a sense that they never can be in
this present state. Yet enough is true of our present
condition to make this cheering language appropriate
in the Christian's present song of joy; for here we
are permitted to say that we have redemption
through his blood, though that redemption is not yet

given, and that we have eternal life, though that life
is still in the hands of the Son, to be brought unto
us at his appearing and it is still true, as it was in

;
John's and Peter's day, that God designs his people

in this world to be unto him a chosen generation, a
royal (kingly) priesthood, a holy nation, a peculiar

people. 1 Pet. 2:9; Rev. 3 21 Dan. 7 18, 27.
:
;
:
No wonder the loving and beloved disciple ascribed

to this Being who has done so much for us, glory
and dominion, forever and ever. And let all the
church join in this most fitting ascription to their
greatest benefactor and dearest friend.
VERSE 7. Behold, He cometh with clouds and every eye ;
him, and they also which pierced him and all kin-
shall see ;
dreds of the earth shall wail because of him. Even so,

Amen.
He Cometh with Clouds. Here John carries us for-

ward to the second advent of Christ in glory, the
climax and crowning event of his intervention in
behalf of this fallen world. Once he came in weak-
ness, now in power ;
once in humility, now in glory.
CHAPTER /, VERSE 7. 435
He comes in clouds in like manner as he ascended.

Acts 1 :
9, 11.
" "
His Coining Visible. Every eye shall see him ;
that is, all who are alive at the time of his coming.
We know of no second coming of Christ that shall
be as the stillness of midnight, or take place only in
the desert or the secret chamber. He comes not as
a thief in the sense of stealing in stealthily and
quietly upon the world, and purloining goods to
which he has no right. But he comes to take to
himself his dearest treasure, his sleeping and living
whom he has purchased with his own precious
saints,
blood; whom he has wrested from the power of

death in fair and open conflict; and for whom his
coming will be no less open and triumphant too. It
will be with the brilliancy and splendor of the light-
it shines from the east to the west. Matt.
ning as
24 : 27. with a sound of a trumpet that
It will be
shall pierce to earth's lowest depths, and with a
mighty voice that shall wake the sainted sleepers

from their dusty beds. Matt. 24 31, margin 1 :
;
Thess. 4:16. He will come upon the wicked as a

thief,only because they persistently shut their eyes
to the tokens of his approach, and will not believe
the declarations of his word that he is at the door.
To represent two comings, a private and a public,
in connection with the second advent, as some do,
is a libel
upon the Advent name and faith.
And They also which Pierced Him. They also
(in addition to the every eye before mentioned) who

were chiefly concerned in the tragedy of his death ;
they shall behold him returning to earth in triumph

and glory. But how is this ? They are not living
as this dispensation draws to its close; and how,
then, shall they behold him ? Answer :
by a res-
urrection; for there is no other avenue to life to

those who have been once laid in the grave. But
how is it that these wicked persons come up at this
time ? for the general resurrection of the wicked
does not take place till a thousand years after the
second advent. Chap. 20 1-6. On this point,
:
Daniel informs us. He

says in chap. 12 1, 2 : :
"And at that time shall Michael stand up, the
great prince which standeth for the children of thy

people and there shall be a time of trouble, such
;
as never was since there was a nation even to that

same time and at that time thy people shall be
;
delivered, every one that shall be found written in

the book. And many of them that sleep in the
dust of the earth shall awake, some to everlasting
life,and some to shame and everlasting contempt."
Here a partial resurrection is brought to view, or
a resurrection of a certain class of each, righteous
and wicked, before the general resurrection of either
class. Many, not all, that sleep shall awake. Some
of the righteous, not all of them, to everlasting life,
and some of the wicked, not all of them, to shame
and everlasting contempt. And this resurrection
transpires in connection with the great time of

trouble such as never was, which just precedes the
coming of the Lord. May not "they also which

pierced Him," be among those who then come up to
shame aud everlasting contempt ? What could be

more appropriate, so far as human minds can judge,
than that those who took part in the scene of our
Lord's greatest humiliation, and other special leaders
in crime against him, should be raised to behold his
terrible majesty, as he comes forth triumphantly, in
naming fire, to take vengeance on them that know

not God and obey not his gospel ? See Thoughts
on Daniel 12 2. :
The Church's Response. "Even so, Amen."

this coming of Christ is to the wicked a
Though
scene of terror, it is to the righteous a scene of joy.
"
When the world's distress comes, then the saints'
rest comes." That coming which is with naming
fire, and for the purpose of taking vengeance on the
wicked, is to recompense rest to all them that be-

lieve. 2 Thess. 1 6-10. :
Every friend and lover
of Christ will hail every declaration and every
token of his return, as glad tidings of great joy.
VERSE 8. I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which
is to come, the Almighty.
Here another speaker is introduced. Previous to

this,John has been the speaker. But this verse
has no connection with what precedes, nor with
what follows. Who it is who here speaks must be
determined, therefore, by the terms used. We have
here the expression again, "which is, and which
was, and which is to come," which has already been
noticed as referring exclusively to God. But it
may be asked, Does not the word Lord denote that
it was Christ ? On this point, Barnes has the fol-

"
Many MSS. instead of Lord/ tiptoe
'
lowing note : ,
read 'God/ #e<5?, and this reading is adopted by Gries-

bach, Tittman, and Hahn, and is now regarded as
the correct reading." Bloomfield supplies the word
"
God, and marks the words the beginning and the
ending" as an interpolation. Thus appropriately
closes the first principal division of this chapter, by
a revelation of the great God of himself, as a being
of an eternity of existence, past and future, and of
almighty power, and hence able to perform all his
threatenings and his promises, which he has given
us in this book.
VERSE 9. I John, who also am your brother, and com-

panion in tribulation, and in the kingdom and patience of
Jesus Christ, was in the isle that is called Patmos, for the
word of God, and for the testimony of Jesus Christ.
The subject here changes, John introducing the

place and the circumstances under which the Rev-
elation was given. He first sets himself forth as a
brother of the universal church, and their companion
in the tribulations incident to the Christian pro-
fession in this life.
And in the Kingdom. These words have been

the occasion of no Does John
little
controversy.
really mean to say that
Christians in the present
state are in the kingdom of Christ; or, in other
words, that Christ's kingdom had already been, in

up ? If this language has any reference
his day, set
to the present state, it must be in a very limited and
accommodated sense. Those who take the ground
that it has its application here, usually refer to 1 Pet.

2 :
9, to prove the existence of a kingdom in the pres-
ent state and to show its nature. But, as was re-
marked on verse 6, the literal reign of the saints is
yet future. It is through much tribulation that we
are to enter into the kingdom of God. Acts 14 22. :
But when the kingdom is entered, the tribulation is

done. The tribulation and the kingdom do not ex-
ist
contemporaneously. Murdock's translation of the
Syriac of this verse omits the word kingdom, and
reads as follows " I John, your brother, and partaker
:
with you in the affliction and suffering that are in

"
Jesus the Messiah." Wakefield translates I John,
:
your brother, and sharer with you in enduring the

affliction of the kingdom of Jesus Christ." Bloom-
field says that by the words tribulation and
patience,
"are denoted afflictions and troubles to be endured
for the sake, and in the cause, of Christ and Baa^'a :
[kingdom] intimates that he to be partaker with is
them in the kingdom prepared for them." He says

that "the best comment on this passage is 2 Tim.
2:12," which reads: "If we suffer, we shall also
reign with him." From all which, we may safely
conclude that though there is a kingdom of grace in
the present state, the kingdom to which John alluded
is the future kingdom of glory, and the suffering and
patience are preparatory to its enjoyment.
The Place. The isle that is called Patmos. A
small, barren island, off" the west coast of Asia Mi-
nor,between the island of Icaria and the prom-
ontory of Miletus, where in John's day existed
the nearest Christian church. It is about eight

miles in length, one in breadth, and eighteen in
circumference. Its present name is Patino or Pat-
mosa. The coast is high, and consists of a suc-
cession of capes which form many ports. The only
one now in use is a deep bay sheltered by high
mountains on every side but one, where it is pro-
tected by aprojecting cape. The town attached to
this port is situated upon a high, rocky mountain
rising immediately from the sea, and is the only

inhabited site of the island. About half way up
the mountain on which this town is built, there is
shown a natural grotto in the rock, where tradition
will have it that John had his vision and wrote the
Revelation. On account of the stern and desolate
character of this island, it was used, under the Roman
Empire, as a place of banishment, which accounts

for the exile of John thither. The banishment of
the apostle took place about the year A. D. 94, as is
generally supposed, under the Emperor Domitian ;
and from this fact the date assigned to the writing

of the Revelation is A. D. 95 or 96.
"
The Cause of Banishment. For the word of
God and for the testimony of Jesus Christ." This
was John's high crime and misdemeanor. The ty-
rant Domitian who was then invested with the
imperial purple of Rome, more eminent for his vices
than even for his civil position, quailed before this
aged but dauntless apostle. He dared not permit
the promulgation of his pure gospel within the
bounds of his kingdom. He exiled him to lonely
CHAPTER /, VEESE 10. 441
Patmos, where, if anywhere this side of death, he

might be said to be out of the world. Having con-
fined him to that barren spot, and to the cruel labor
of the mines, the emperor doubtless thought that
this preacher of righteousness was
finally disposed
of, and that the world would hear no more of him.
So, doubtless, thought the persecutors of John Bun-

yan when they had shut him up in Bedford jail.
But when man thinks he has buried the truth in
eternal oblivion, the Lord gives it a resurrection in
tenfold glory and power. From Bunyan's dark and
narrow cell there blazed forth a spiritual light, which,
next to the Bible itself, has built up the interests of
the gospel and from the barren isle of Patmos,
;
where Domitian thought he had forever extin-

guished at least one torch of truth, there arose the
most magnificent revelation of all the sacred canon,
to shed its divine luster over the whole Christian
world till the end of time. And how many will
revere the name
of the beloved disciple, and hang
with delight upon his rapturous visions of heav-
enly glory, who will never learn the name of the
monster who caused his banishment. Verily, those
words of the Scriptures are sometimes applicable,
even to the present life, which declare that " the
righteous shall be in everlasting remembrance," but
"the name of the wicked shall rot."
VERSE 10. I was in the Spirit on the Lord's day, and

heard behind me a great voice, as of a trumpet.
In the Spirit. Exiled though John was, from all

of like faith, and almost from the world, he was not
exiled from God, nor from Christ, nor from the Holy
Spirit, nor from angels. He still had communion
with his divine Lord. And the expression, " in the
Spirit," seems to denote the highest state of spiritual
elevation into which a person can be brought by the
Spirit of God. It marked the commencement of his
vision.
On the Lord's Day. What day is intended by

this designation ? On this question four different
positions are taken by different classes. 1. That it
means the gospel dispensation. 2. That it means
the day of Judgment, the future "day of the Lord"
so often brought to view in the Scriptures. 3. That
it means the first day of the week and 4. That it ;
means the seventh day, the Sabbath of the Lord.

To the first of these positions it is sufficient to
reply that the book of Revelation is dated by the

writer John, in the isle of Patmos, and upon the
Lord's day. The writer, the place where it was
written, and the day upon which it was dated, have
each a real existence, and not merely a symbolical or
mystical one. But if we say that the day means the
gospel dispensation, we give it a symbolical or mys-
tical meaning, which is not admissible. Besides, this
position involves the absurdity of making John say,
sixty-five years after the death of Christ, that the
vision which he records was seen by him in the gos-
pel dispensation, as though any Christian could pos-
sibly be ignorant of that fact !
The second position, that it is the day of Judg-

ment, cannot be correct ;
for while John might have
CHAPTER /, VEtiSE 10. 443
had a vision concerning theday of Judgment, he

could not have had one on that day when it was yet
"
future. The word translated " on is en (>), and is
denned by Robinson, when relating to time, as fol-
"
lows : Time when, a definite point or period, in,
during, on, at, which anything takes place." It
never means about or concerning. Hence they who
Judgment day, either contradict the
refer it to the
language used, making it mean "concerning" in-

"
stead of on," or they make John state, if we may
coin a word, a most distortionate falsehood by saying
that he had a vision upon the isle of Patmos, over
seventeen hundred years ago, on the day of Judg-
ment, which is yet future !
"
For the third view, that by " Lord's day is
meant the first day of the week, a view by far the

most generally entertained, we inquire for the proof.
What evidence have we for this assertion ? The
text itself does not define the term Lord's day;
hence if it means the first day of the week we must
look elsewhere in the Bible for the proof that that
day of the week is ever so designated. The only
other inspired writers that speak of the first day at
all, are Matthew, Mark, Luke, and Paul and they ;
speak of it simply as the first day of the week.

They never speak of it in a manner to distinguish
it above any other of the six working days. And
this is the more remarkable, viewed from the pop-
ular standpoint, as three of them speak of it at the
very time when it is said to have become the Lord's

day by the resurrection of the Lord upon it, and
two of them mention it some thirty years after that

event.
"
But it is said that the term " Lord's day was
the usual term for the first day of the week in
John's day. Where is the proof of this ? It can-
not be found. But we have proof of just the con-
" "
trary. See History of the Sabbath," and Com-
plete Testimony of the Fathers,"
by Andrews, pub-
lished at the REVIEW Office, Battle Creek, Mich. If
this was the universal designation of the first
day
at the time the Revelationwas written, the same
writer would most assuredly call it so in all his
subsequent writings. But John wrote his gospel
after he wrote the Revelation, and yet in that gos-
pel he calls the first day of the week, not Lord's
"
day, but simply first day of the week." For proof
that the gospel was written at a period
subsequent
to the Revelation, the reader is referred to the fol-
lowing authorities Religious Encyclopedia, Barnes'

:
Notes (gospels), Bib. Die., Cottage Bible, Domestic

Bible, Mine Explored, Union Bib. Die., Comprehen-
sive Bible, Paragraph Bible, Bloomfield, Dr. Hales,
Home, Nevins, and Olshausen.

And what still further
disproves the claim here
set up in behalf of the first
day, is the fact that
neither the Father nor the Son have ever claimed
the first day as their own in
any higher sense than
they have each or any of the other laboring days.
They have never placed any blessing upon it, nor
attached any sanctity to it. If it was to be called
the Lord's day from the fact of Christ's resurrec-
CHAPTER 7, VERSE 10. 44,5
tion upon it, Inspiration would doubtless have some-

where so informed us. But there are other events
equally essential to the plan of salvation, as for in-
stance, the crucifixion and the ascension and in the ;
absence of all instruction upon the point, why not

callthe day upon which either of these occurred,
the Lord's day, as well as the day upon which he
rose from the dead ?
The three already examined having

positions
been disproved, the fourth now demands attention,
namely, that by Lord's day is meant the Sabbath
of the Lord. And this of itself is susceptible of the
clearest proof: 1. When
God gave to man in the
beginning six days of the week for labor, he ex-
pressly reserved the seventh day to himself, placed
his blessing upon it, and claimed it as his holy day.
2. Moses told Israel in the wilderness of Sin, on the
"
sixth day of the week, To-morrow is the rest of
the holy Sabbath unto the Lord." come to We
Sinai where the great Lawgiver proclaimed his
moral precepts in awful grandeur and in that su- ;
preme code, he thus lays claim to his hallowed day :
"
The seventh day is the Sabbath of the Lord thy
God; . for in six days the Lord made heaven
. .
and earth, the sea, and all that in them is, and
rested the seventh day wherefore the Lord blessed
;
the Sabbath day, and hallowed it." By the prophet

Isaiah, about eight hundred years later, God spoke
"
as follows If thou turn away thy foot from the
:
Sabbath, from doing thy pleasure on MY HOLY DAY,

.... then shalt thou delight thyself in the Lord,"
etc. We come down to New-Testament times, and

He who one with the Father, declares expressly,
is
"The Son of man is Lord also of the Sabbath."

Can any man deny that that day is the Lord's day,
of which he has emphatically declared that he is
the Lord? Thus we see that whether it be the
Father or the Son whose title is involved, no other
day can be called the Lord's day but the Sabbath
of the great Creator.
One more thought, and we leave this point :
There is hi this dispensation one day distinguished

above the other days of the week as the Lord's day.
How completely does this great fact disprove the
claim put forth by some that there is no Sabbath
in this dispensation, but that all days are alike.
And by calling it the Lord's day, the apostle has
given us, near the close of the first century, apos-
tolic sanction for the observance of the only day
which can be called the Lord's day, which is the
seventh day of the week.
VERSE 11. Saying, I am Alpha and Omega, the first and

the last ;and, What thou seest, write in a book, and send
it unto the seven churches which are in Asia unto Ephesus,
;
and unto Smyrna, and unto Pergamos, and unto Thyatira,

and unto Sardis, and unto Philadelphia, and unto Laodicea.
On this verse Dr. A. Clarke remarks, "I am

Alpha and Omega, the first and the last, and]
This whole clause is wanting in A B C thirty-one ;
others some editions the Syriac, Coptic, Êthiopic,

; ;
Armenian, Slavonic, Vulgate, Arethas, Andreas, and

Primasius. Griesbach has left it out of the text."
"
He also states that the phrase in Asia," is wanting
in the principal HSS. and versions, and that Gries-
bach has left it out of the text. Bloomfield also
marks the clause, " I am Alpha and Omega, the first
"
and the last, and as without doubt an interpola-
"
tion, and also the words in Asia." It would then
"
read, Saying, What thou seest, write in a book,
and send it unto the seven churches; unto Ephesus,"
etc. See translations of Whiting, Wesley, Ameri-
can Bible Union and others. Compare remarks on
verse 4.
VERSES 12-18. And I turned to see the voice that spake

with me. And being turned, I saw seven golden candle-
s:icks ;
and in the midst of the seven candlesticks one like
unto the Son of man, clothed with a garment down to the
foot, and girt about the paps with a golden girdle. His
head and his hairs were white like wool, as white as snow ;
and his eyes were as a flame of fire and his feet like unto ;
fine brass, as if they burned in a furnace and his voice as

;
the sound of many waters. And he had in his right hand

seven stars, and out of his mouth went a sharp two-edged
sword ;
and his countenance was as the sun shineth in his
strength. And when I saw him, I fell at his feet as dead.
And he laid his right hand upon me, saying unto me, Fear
not I am the first and the last I am he that liveth, and
; ;
was dead and, behold, I am alive forevermore, Amen and

; ;
have the keys of hell and of death.
/ Turned to See the Voice; that is, the person

from whom the voice came.
Seven Golden Candlesticks. These cannot be the
antitype of the golden candlestick of the ancient typ-
ical temple service ; for that was but one candlestick
with seven branches. That is ever spoken of in the

singular number. But here are seven, more properly
lamp-stands than simply candlesticks stands upon ;
which lamps are set to give light in the room. And

they bear no resemblance to the ancient candlestick
but are distinct, and so far separated from each other
that the Son of Man is seen walking about in the
midst of them.
The Son of Man. The central and all-attractive
figure of the scene now opened before John's vision,

isthe majestic form of one like the Son of man, rep-
resenting Christ. The description here given of him

with his flowing robe, his hair white, not with age,
but with the brightness of heavenly glory, his flaming
eyes, his feet glowing like molten brass, and his voice
as the sound of many waters, cannot be excelled for
grandeur and sublimity. Overcome by the presence
of this august Being, and perhaps under a vivid
sense of his own unworthiness, John fell at his feet as
dead but a comforting hand is laid upon him, and a
;
voice of sweet assurance tells him to fear not. It is
equally the privilege of Christians to-day to feel the

same hand upon them to strengthen and comfort
laid
and affliction, and to hear the same
in hours of trial
voice saying unto them, Fear not.
But the most cheering assurance in all these words
of consolation, is the declaration of this Exalted One
who is alive fore verm ore, that he is the arbiter of
death and the grave. " I have," he says, " the keys
of hell [dffyf, the grave] and death." Death is a con-
quered tyrant. He may ply his gloomy labors age
CHAPTER 7, VEMSEK 19, 20. 449
after age, of gathering to the grave the precious of

the earth, and gloat for a season over his apparent
triumph. But he is
performing a fruitless task for ;
thekey to his dark prison-house has been wrenched

from his grasp, and now rests in the hands of a
mightier than he. He
compelled to deposit his
is
trophies in a region over which another has

absolute
control and this one is the unchanging friend and
;
the pledged redeemer of his people. Then grieve not

for the righteous dead they are in safe keeping. An
;
enemy for a while takes them away ;

but a friend
holds the key to the place of their temporary con-
finement.
VERSE 19. Write the things which thou has seen, and
the things which are, and the things which shall be here-
after.
A more definite command is

given in this verse to
John to write the entire Revelation, which would re-
late chiefly to things which were then in the future.
In some few instances, events then in the past or then
transpiring were referred to but these references
;
were simply for the purpose of introducing events to

be fulfilled after that time, and so that no link in the
chain might be lacking.
VERSE 20. The mystery of the seven stars which thou

sawest in right hand, and the seven golden candlesticks.
my
The seven stars are the angels of the seven churches and ;
the seven candlesticks which thou sawest are the seven

churches.
To represent the Son of man as holding in his hand

only the ministers of seven literal churches in Asia
29
Minor, and walking in the midst of only those seven

churches, would be to reduce the sublime representa-
tions and declarations of and following chapters
this
into comparative insignificance. The providential

care and presence of the Lord are with, not a speci-
fied number of churches only, but with all his peo-
ple not in the days of John merely, but through

all
;
time. "Lo! I am with you alway," said he to his

disciples, "even unto the
end of the world." See
remarks on verse 4.
II.
THE SEVEN CHURCHES.

VERSE 1. Unto the angel of the church of Ephesus, write :
These things saith He that holdeth the seven stars in his

right hand, who walketh in the midst of
the seven golden
candlesticks 2. I know thy works, and thy labor, and thy
;
patience, and how thou canst not bear them

which are evil ;
and thou hast tried them which say they are apostles, and
are not, and hast found them liars 3. and hast borne, and
:
hast patience, and for my name's sake hast labored, and hast
not fainted. 4. Nevertheless I have somewhat against thee,
because thou hast left thy first love. 5. Remember, there-
fore, from whence thou art fallen, and repent, and do the
first works or else I will come unto thee quickly, and will
;
remove thy candlestick out of his place, except thou repent.

6. But this thou hast, that thou hatest the deeds of the Nic-
olaitanes, which I also hate. 7. He that hath an ear, let
him hear what the Spirit saith unto the churches To him ;
that overcometh will I give to eat of the tree of life, which

is in the midst of the paradise of God.
The Church of Ephesus. Some reasons why the

seven churches, or more properly the messages to
them, should be regarded as prophetic, having their
application to the seven periods of the Christian age,
have been given in the remarks on chap. 1:4. It
may here be added that this view is neither new nor
local. Benson quotes Bishop Newton as saying:
(451)
"Many contend, and among them such learned

men as More and Vitringa, that the seven epistles are
prophetical of so many successive periods and states
of the church, from the beginning to the conclusion
of all."
"
Scott says, Many expositors have imagined that
these seven churches were mystical
epistles to the
prophecies of seven distinct periods, into which the

whole term, from the apostles' days to the end of the
world, would be divided."
Although neither Newton nor Scott themselves
hold this view, their testimony is good as showing
that such has been the view of many expositors.
Matthew Henry says :
"
An
opinion has been held by some commentators
of note, which may be given in the words of Vitringa :
'
That under this emblematical representation of the
seven churches of Asia, the Holy Spirit has delineated
seven different states of the Christian church, which
would appear in succession, extending to the coming of
our Lord, and the consummation of all things. That
this is given in descriptions taken from the names,
states, and conditionsof these churches, so that they
might behold themselves, and learn both their good

qualities and their defects, and what admonitions and
exhortations were suitable for them.'
Vitringa has
given a summary of the arguments which may be
alleged in favor of this interpretation. Some of them
are ingenious, but they are not now considered suffi-
cient to support such a theory. Gill is one of the
principal of the English commentators who adopt this

CHAPTER //, VEMSES 1-7. 453
view, that they are prophetical of the churches of

*
Christ, in the several periods of time, until he ap-
pears again.'"
It appears from the authors above cited, that
what has led commentators of more modern times
to discard the view of the prophetical nature of the
messages to the seven churches, is the comparatively
recent, and unscriptural doctrine of the temporal
millennium. The last state of the church as de-
scribed in chap. 3 15-17, was deemed to be incom-
:
patible with the glorious state of things which

would exist here on this earth for a thousand years,
with all the world converted to God. Hence, in
this case, as in many others, the more scrip tural
view is made to yield to the more pleasing. The
hearts of men, as in ancient times, still love smooth
things; and their ears are ever favorably open to

those who will prophesy peace.
The definition of the word Ephesus is, desirable,
which may well be taken as a good descriptive
term of the character and condition of the church
in its first state. Those early Christians had re-
ceived the doctrine of Christ in its purity. They
enjoyed the benefits and blessings of the gifts of
the Holy Spirit. They were noted for works, labor,
and patience. In faithfulness to the pure principles
taught by Christ, they could not bear those that
were evil, and they tried false apostles, searched
out their true characters, and found them liars.
That this work was done by the literal and par-
ticular church at Ephesus, we have no evidence;
thereis
nothing said about it by Paul in the epistle
he wrote to that church but it was done by the
;
Christian church as a whole, in that age, and was a

most appropriate work at that time. See Acts 15 ;
2 Cor. 11 : 13.
The Angel of the Church. The angel of a church
must denote the messenger or minister of that
church and as these churches each cover a period
;
of time, the angel of each church must denote the
ministry, or all the true ministers of Christ during

the period covered by that church. The different
messages, though addressed to the ministers, cannot
be understood to be applicable to them alone but ;
they are doubtless addressed to the church through

them.
The Cause of Complaint. "I have somewhat
"
against thee," says Christ, because thou hast left
"
thy first love." Not
worthy warning than
less of
departure from fundamental doctrine, or from script-

ural morality, is the leaving of first love. The
charge here is not that of falling from grace, nor
that love is extinguished, but diminished. No zeal,
no suffering, can atone for the want of first love."
Thompson. The time never should come in a Chris-

tian's experience, when, if he was asked to mention
the period of his greatest love to Christ, he would
not say, The present moment. But if such a time
does come, then should he remember from whence
he is fallen, meditate upon it, take time for it, and
carefully call up the state of his former acceptance
with God, then haste to repent, and retrace his
steps to that desirable position. Love, like faith, is
manifested by works ;
and first love, when it is at-
tained, will always bring first works.

The Threatening. "I will come unto thee quickly,
and remove thy candlestick out of his place, except
thou repent." The coming here mentioned must
be a figurative coming, signifying a visitation of
judgment, inasmuch as conditional.
it is The re-
moving would
of the candlestick denote the taking
away from them the light and privileges of the
gospel, and committing them to other hands, unless
they should better fulfill the responsibilities of the
trust committed to them. But it may be asked, on
the view that these messages are prophetic, if the
candlestick would not be removed any way, whether
they repented or not, as that church was succeeded

by the next, to occupy the next period ? and if this
is not an
objection against regarding these churches
as prophetic ? Answer : The expiration of the pe-
riod covered by any church is not the removal of the
candlestick of that church. The removal of their
candlestickwould be taking away from them privi-
leges which they might, and should, longer enjoy.
It would be the rejection of them on the
part of
Christ, as his representatives, to bear the light of
his truth and gospel before the world. And this
threatening would be just as applicable to individ-
uals as to the church as a body. How many who
professed Christianity during that period, thus
came short and were rejected, we know not; doubt-
less many. And thus things would go on, some
remaining steadfast, some backsliding, and becom-

ing no longer light-bearers in the world, new con-
verts meanwhile filling up the vacancies made by
death and apostasy, until the church reaches a new
era in her experience, marked off as another period
in her history, and covered by another message.
The Nicolaitanes. How ready is Christ to com-
mend his people for whatever good qualities they
may possess If there is anything of which he ap-
!
proves, he mentions that first. And in this message

to the church of Ephesus, having first mentioned
their commendable traits, and then their failures,
as unwilling to pass by any of their good quali-
if
ties, he mentions this that they hated the deeds of

:
the Nicolaitanes, which he also hated. In verse 15,

the doctrines of the same characters are condemned.
It appears that they were a class of persons whose
deeds and dectrines were alike abominable in the
the sight of Heaven. Their origin is involved in
some doubt. Some say that they sprang from
Nicolas of Antioch, one of the seven deacons Acts
;
6:5; some, that they only attribute their origin to

him to gain the prestige of his name; and others,
that the sect took its name from one Nicolas of a
later date, which probably the nearest correct.
is
Concerning their doctrines and practices, there seems

to be a general agreement that they held to a com-
munity of wives, regarded adultery and fornication
as things indifferent, and permitted the eating of
things offered to idols. See Bel. Encyc., Clarke,

Kitto, and other authorities.
The Summons
to Attention. "He that hath an
ear, him hear what the Spirit saith unto the
let
churches." A solemn manner of calling universal

attention to that which is of general and most mo-
mentous importance. The same language is used to
each of the seven churches. Christ, when upon
earth, made use of the same form
of speech hi calling
the attention of the people to the most important of
his teachings. He used it in reference to the mission
of John, Matt. 11 15, the parable of the sower, Matt.
:
13 : 9, and the parable of the tares, setting forth the

end of the world, verse 43. It is also used in rela-
tion to an important prophetic fulfillment in Rev.
13:9.
The Promise to the Victor. To the overcomer
promised that he shall eat of the tree of life that

it is
grows in the midst of the paradise, or garden, of God.

Where is this paradise? Answer. In the third
Heaven. Paul writes in 2 Cor. 12 :
2, that he knew
a man, referring to himself, caught up to the third
Heaven. In verse 4, he calls the same place para-
dise leaving only one conclusion to be drawn, which
;
is, that paradise is in the third Heaven. In this par-

adise, it seems, is the tree of life. There is but one
brought to view in the Bible. It is men-
tree of life
tioned six times, three times in Genesis, and three
times in the Revelation ;
but it is used every time
with the definite article the. It is the tree of life in
the first book of the Bible, the tree of life in the last ;
"
(Septuagint) in Eden
'
the tree of life in the paradise
at the beginning, and the tree of life in the paradise
of which John now speaks, in Heaven above. But

if thereis but one tree, and that was at first upon
the earth, it may be asked how it has now come to

be in Heaven ? To which the answer would be that
it must have been taken up, or translated to the par-
adise above. There is no possible way that the same
identical body which is situated in one place can be
located in another but by being transported bodily
thither. And that the tree of life and paradise have
been removed from earth to Heaven, besides the nec-
essary inference from this argument, there is
good
reason to believe.
In 2 Esdras 7 ; 26, occurs this language: "Behold,
the time shall come, that these tokens which I have
told thee shall come to pass, and the bride shall ap-
pear, and she coming forth shall be seen that now is
withdrawn from the earth." There is an evident

"
allusion here to the bride, the Lamb's wife," Rev.
21 : 9, the "holy city, New Jerusalem," verse
which is
10, Gal. 4 26, in which is the tree of life, Rev. 22 2,

: :
which is now "withdrawn from the earth," but

which will, in due time, appear and be located
among men. Rev. 21 : 2, 3.
The following paragraph on this point, we quote

from Kurtz' Sacred History, p. 50 :
"
The act of God
in appointing the cherubim to '
keep the way of the tree of life,' Gen. 3 24, in the :
garden of Eden, likewise appears not only in an as-

pect indicating judicial severity, but also in one
which conveys a promise full of consolation. The
blessed abode from which man is
expelled, is neither
annihilated nor even abandoned to desolation and

ruin, but withdrawn from the earth and from man,
and consigned to the care of the most perfect crea-
tures of God, in order that it
may be ultimately re-
stored to man when he is redeemed. Rev. 22 2. :
.The garden, as it existed 'planted' or

before God
adorned it, came under the curse, like the remainder
of the earth, but the celestial and paradistical addi-
tion was exempted, and intrusted to the cherubim.
The true paradise is now translated to the invisible
world. At least a symbolical copy of it, established
in the holy of holies in the tabernacle, was granted
to the people of Israel, after the pattern which Moses
saw in the 9, 40, and the original it-
mount, Ex. 25 :
self, as the renewed habitation of redeemed man, will

hereafter descend to the earth. Rev. 21 : 10."
To the overcomer, then, is promised a restoration
to more than Adam lost ;
not to the overcomers of
that state of the church, merely, but to all overcom-
ers of every age for in the great rewards of Heaven
;
there are no restrictions. Reader, strive to be an

overcomer ;
for he who gains access to the tree of
life in the midst of the paradise of God, shall die no
more.
Time of the first church, to the close of the first
century, or to the death of the last of the apostles.

VERSE8. And unto the angel of the church in Smyrna,
write These things saith the first and the last, which was
:
dead, and is alive 9 I know thy works, and tribulation,

; ;
and poverty ( but thou art rich) and I know the blasphemy ;
of them which say they are Jews, and are not, but are the
synagogue of Satan. 10. Fear none of those things which

thou shalt suffer ; behold, the devil shall cast some of you
into prison, that ye may be tried and ye shall have tribula-
;
tion ten days be thou faithful unto death, and I will give
:
thee a crown of life. 11. He that hath an ear, let him hear
what the Spirit saith unto the churches ; he that overcometh
shall not be hurt of the second death.
It will be noticed that the Lord introduces himself

to each church by mentioning some of his character-
istics which show him to be peculiarly fitted to bear
to them the testimony which he utters. To the
Smyrnian church, about to pass through the fiery
ordeal of persecution, he reveals himself as one who
was dead, but is now alive. If they should be called
to seal their testimony with their blood, they were to
remember that the eyas of One were upon them, who
had shared the same fate, but had triumphed over
death, and was able to bring them up again from a
martyr's grave.
Poverty and Riches. "I know thy poverty," says
Christ to them, "but thou art rich." Strange para-
dox, this may seem at first. But who are the truly
rich in this world? Those who are "rich in faith"
and "heirs of the kingdom." The wealth of this
world, for which men so eagerly strive, and so often
barter away present happiness and future endless
life, is "coin not current in Heaven." A certain
"
writer has forcibly remarked, There is many a rich
poor man, and many a poor rich man."

Say They Are Jews and Are Not. That the term
Jew is not here used in a literal sense, is very evi-
dent. some character which was approved
It denotes
by the gospel standard. Paul's language will make

CHAPTER //, VEHSES S-li.
this point plain. He says, Roin. 2 : 28, 29: "For he

is not a Jew which is one outwardly; neither is that
circumcision which is outward in the flesh but he is
;
a Jew [hi the true Christian sense] which is one in-

wardly; and circumcision is that of the heart, in the
spirit and not in the letter, whose praise is not of
men, but of God." Again he says, chap. 9:6, 7 :
"For they are not all Israel which are of Israel;

neither because they are the seed of Abraham are
they all children." In Gal. 3 28, 29, Paul further

:
tells us that in Christ there are no such outward dis-

tinctions as Jew and Greek, but that if we are Christ's
then are we Abraham's seed [in the true sense], and
heirs according to the promise. To say, as some do,
that the term Jew is never applied to Christians, is
to contradict all these inspired declarations of Paul,
and the testimony of the faithful and true Witness
to the Smyrnian church. Some were hypocritically
pretending to be Jews in this Christian sense, when
they possessed nothing of the requisite character.

Such were of the synagogue of Satan.
Tribulation Ten Days. As this message is pro-
phetic, the time mentioned in it must also be re-
garded as prophetic, which would denote ten years.
And it is a noticeable fact that the last and most
bloody of the ten persecutions continued just ten
years under Diocletian, from A. D. 302 to A. D. 312.
See Buck's Theol. Die., pp. 332, 333. It would be
difficult to make an application of this language on
the ground that these massages are not prophetic ;
for in that case, only ten literal days could be

meant and it would not seem probable that a per-

;
secution of only ten days, on only a single church,

would be made a matter of prophecy. Again, apply
this persecution to any of the notable persecutions
of that period, and how could it be spoken of as the
fate of one church alone ? All the churches suffered
in them ;
and where, then, would be the propriety
of singling out one, to the exclusion of the rest, as
alone involved in such a calamity ?
Faithful unto Death. Some have endeavored to

base a criticism on the use of the word unto, in-
stead of until, as though the idea of time was not
involved. But the original word, axgi, rendered unto,
No argument, however,
signifies, primarily, until.
can be drawn from this for consciousness in death.
The vital point for such an argument is still lack-
ing for it is not affirmed that the crown of life is
;
bestowed immediately at death. "We must conse-

quently look to other scriptures to learn when the
crown of life is given; and other scriptures very
fully inform us. Paul declares that this crown is
to be given at the day of Christ's appearing, 2 Tim.
4 : 8 at the last trump, 1 Cor. 15 51-54 when the:
Lord shall himself descend from Heaven, 1 Thess. 4 :
16, 17 ;
when the
Chief Shepherd shall appear, says
Peter, 1 Pet. 5:4; at the resurrection of the just, says
Christ, Luke 14 14 and when he should return to
:
take his people to the mansions prepared for them,

that they might ever be with him. John 14 3. :
Be thou faithful until death ;

and having been thus
faithful, when
comes that the saints of
the time
God are rewarded, you shall receive a crown of life.
CHAPTER //, VERSES 12-17. 463
"
The Overcomers Reward. He shall not be hurt
of the second death." Is not the language Christ
here uses a good comment upon what he taught his
disciples, when he said, "And fear not them which
killthe body, but are not able to kill the soul but ;
rather fear Him which is able to destroy both soul

"
and body in hell ? Matt. 10 28. The Smyrnians
:
might be put to death here; but the future life,

which was to be given them, man could not take
away, and God would not hence they were to fear
;
"
not those whocould kill the body, to fear none of
"
the things which they should suffer for their eter-
;
nal existence was sure.
Smyrna signifies myrrh fit appellation for the

church of God, while passing through the fiery fur-
"
nace of persecution, and proving herself a sweet-
smelling savor unto him." But we soon reach the
days of Constantine, when the church presents a
new phase, rendering a far different name and
another message applicable to her history.
According to the foregoing, the date of the Smyr-
nian church would be A. D. 200-323.
VERSE 12. And to the angel of the church in Pergamos,

write These things saith He which hath the sharp sword
:
with two edges :13 : I know thy works, and where thou
dwellest, even where Satan's seat is and thou holdest fast
;
my name, and hast not denied my faith, even in those days

wherein Antipas was my faithful martyr, who was slain
among you, where Satan dwelleth. 14. But I have a few
things against thee, because thou hast there them that hold
the doctrine of Balaam, who taught Balak to cast a stumbling-
block before the children of Israel, to eat things sacrified
unto idols, and to commit fornication. 15. So hast thou

alsothem that hold the doctrine of the Nicolaitanes, which
thing I hate. 16. Repent or else I will come unto thee
;
quickly, and will fight against them with the sword of my

mouth. 17. Hethat hath an ear, let him hear what the
Spirit saith unto the churches To him that overcometh will

:
I give to eat of the hidden manna, and will give him a white
stone, and in the stone a new name written, which no man

knoweth saving he that receiveth it.
Against the church of Smyrna, which has just

been considered, there was no word of condemna-
tion uttered. Persecution is ever calculated to keep
the church pure, and members to piety and
incite its
godliness. But we now reach a period when influ-

ences began to work, through which errors and evils
were likely to creep into the church.
Pergamos signifies height, elevation. The period
covered by this church may be located from the
days of Constantine, or perhaps rather from his
professed conversion to Christianity, A. D. 323, to
the establishment of the papacy, A. D. 538. It was
a period in which the true servants of God had to
struggle against a spirit of worldly policy, pride,
and popularity, among those who professed to be
the followers of Christ, and against the virulent
workings of the mystery of iniquity, which finally

resulted in the full development of the papal man
of sin.
Where Satan's Seat Is. Christ takes cognizance
of the unfavorable situation of his people during
this period. This language is not probably designed
to denote locality. As to place, Satan is everywhere
where Christians dwell. But there are times and

seasonswhen he works with special power; and
the period covered by the church of Pergamos was
one of these. During this period, the doctrine of
Christ was being corrupted, the mystery of iniquity
was working, and Satan was laying the very foun-
dation of that most stupendous system of wicked-
ness, the papacy. Here was the falling away fore-
told by Paul in 2 Thess. 2 : 3.
Antipas. That a class of persons are referred to

by this name, and not an individual, there is good
reason to believe for no authentic information re-
;
specting such an individual is now to be found.

On this point, Wm. Miller says :
"
It is supposed that Antipas was not an individ-
ual, but a class of men who opposed
the power of
the bishops, or popes, in that day, being a combina-
tion of two words, anti, opposed, and Papas, father,
or pope, and many of them suffered martyrdom, at
that time, in Constantinople and Rome, where the
bishops and popes began to exercise the power

which soon after brought into subjection the kings
of the earth, and trampled on the rights of the
church of Christ. And for myself, I see no reason
to reject this explanation of the word Antipas in
this text, as the history of those times is perfectly
silent respecting such an individual as is here
named." Millers Lectures, pp. 138, 139.
Watson says, "Ancient ecclesiastical history fur-
nishes no account of this Antipas." Dr. Clark men-
"
tions a work as extant called the Acts of Antipas,"
30
but gives us to understand that it is entitled to no

credit.
The Cause of Censure. Disadvantages in situ-
ation are no excuse for wrongs in the church. Al-
though this church lived at a time when Satan was
especially at work, it was their duty to keep them-
selves pure from the leaven of his evil doctrines.
Hence, they were censured for harboring in their
midst those who held the doctrines of Balaam and
the Nicolaitaries. See remarks on the Nicolaitanes,
verse 6. What the doctrine of Balaam was, is
here partially revealed. He taught Balak to cast a

stumbling-block before the children of Israel. See
a full account of his transactions and their results,
in Num. 22-25, and 31 13-16. : It appears that
Balaam desired to curse Israel for the sake of the
rich reward which Balak offered him for so doing.
But not being permitted by the Lord to curse
them, he resolved to accomplish essentially the
same thing, though in a different way. He there-
fore counseled Balak to seduce them, by means of
the females of Moab, to participate in the celebra-
tion of the rites of idolatry, and all its licentious
accompaniments. The plan succeeded. The abom-

inations of idolatry spread through the camp of
Israel, the curse of God was called down upon them
by their sins, and there fell by the plague twenty-

four thousand persons.
The doctrines complained of in the church of
Pergamos were of course similar in their tendency,
leading to spiritual idolatry, and an unlawful con-
CHAPTER II, VERSES 12-17.
necfcion between the church and the world. Out

of this spirit was finally produced the union of the
civil and ecclesiastical powers, which culminated in
the formation of the papacy.
Repent. By disciplining or expelling those who

hold these pernicious doctrines. If they did not do
this, Christ declared that he would take the matter
into his own hands, and come unto them (in judg-
ment) and fight against them (them who held these
evil doctrines) ;
and the whole church would be
held responsible for the wrongs of those heretical
ones whom they harbored in their midst.
The Promise. To the overcomer it is promised
that he shall eat of the hidden manna, and receive
from his approving Lord a white stone, with a new
and precious name engraved thereon. Concerning
mamia that is "hidden," and a new name that no
one is to know but he that receiveth it, not much
in the way of exposition should be required. But
there has been much conjecture upon these points,
and an allusion to these may be expected. Most
commentators apply the manna, white stone, and a
new name, to spiritual blessings to be enjoyed in
this life ; but, like all the other promises to the
overcomer, we think it refers wholly to theiuture,
and is to be given when the time comes that the
saints are to be rewarded. Perhaps the following
from the H. Blunt, is as satisfactory as any-
late
thing that has ever been written upon these several

particulars :
"
It is generally thought by commentators that
this refers toan ancient judicial custom of drop-

ping a black stone into an urn when it is intended
to condemn, and a white stone when the prisoner is
to be acquitted but this is an act so distinct from
;
'
that described, I will give thee a white stone/ that
we are disposed to agree with those who think it

refers rather to a custom of a very different kind,
and not unknown to the classical reader according
;
with beautiful propriety to the case before us. In

primitive times, when traveling was rendered diffi-
cult from want of places of public entertainment,
hospitality was exercised by private individuals to
a very great extent, of which, indeed, we find fre-
quent traces in all history, and in none more than

the Old Testament. Persons who partook of this
hospitality, and those who practiced it, frequently
contracted habits of friendship and regard for each
other, and it became a well-established custom
among the Greeks and Romans to provide their
guests with some particular mark, which was

handed down from father to son, and insured hos-
pitality and kind treatment whenever it was pre-
sented. This mark was usually a small stone or
pebble, cut in half, and upon the halves of which
the host and the guest mutually inscribed their
names, and then interchanged with each other.
The production of this tessera was quite sufficient
to insure friendship for themselves or descendants
whenever they traveled again in the same direc-
tion ;
while it is evident that these stones required
to be privately kept, and the names written upon
CHAPTER U, VERSES 18-29. 469
them carefully concealed, lest others should obtain

the privileges instead of the persons for whom they
were intended.
"
How natural, then, the allusion to this custom
in thewords of the text,
'
I will give him to eat of
'
the hidden manna and having done this, having

!
made him partake of my hospitality, having recog-

nized him as my guest and friend, I will present
him with the white stone, and in the stone a new
name written, which no man knoweth, save he
who receiveth it. I will give him a pledge of my
friendship, sacred and inviolable, known only to
himself."
On the new name, Wesley very appropriately
"
Jacob, after his victory, gained the new name
of Israel. Wouldst thou know what thy new
name will be ? The way to this is plain, overcome.
Till then, all thy inquiries are vain. Thou wilt
then read it on the white stone."
VERSE 18. And
unto the angel of the church in Thyatira,
write : These things saith the Son of God, who hath his eyes
like unto a flame of fire, and his feet are like fine brass 19 ; ;
I know thyworks, and charity, and service, and faith, and thy
patience, and thy works and the last to be more than the
;
first. 20. Notwithstanding, I have a few things against
thee, because thou sufierest that woman Jezebel, which call-

eth herself a prophetess, to teach and to seduce my servants
to commit fornication, and to eat things sacrificed unto idols.
21. And I gave her space to repent of her fornication, and
Llie repented not. 22. Behold, I will cast her into a bed,
and them that commit adultery with her into great tribula-
tion, except they repent of their deeds. 23. And I will kill
her children with death ;

and all the churches shall know
that I am He which searcheth the reins and hearts : and I
unto every one of you according to your works.
will give
24. But unto you I say, and unto the rest in Thyatira,
as many as have not this doctrine, and which have not
known the depths of Satan, as they speak, I will put upon
you none other burden. 25. But that which ye have al-
ready, hold fast till I come. 26. And he that overcometh,

and keepeth my works unto the end, to him will I give
power over the nations 27 and he shall rule them with a
: :
rod of iron as the vessels of a potter shall they be broken

;
to shivers ;
even as I received of my Father. 28. And I
will give him the morning star. 29. He that hath an ear,
let him hear what the Spirit saith unto the churches.
If the period covered by the Pergamos church

has been correctly located, terminating with the
setting up of the papacy, A. D. 538, the most natu-
ral division to be assigned to the church of Thya-
tira would be the time of the continuance of this
blasphemous power through the 1260 years of its

supremacy; or, from A. D. 538, to A. D. 1798.
Thyatira signifies, "sweet savor of labor," or
"sacrifice of contrition." This would well describe
the state of the church of Jesus Christ during the
long period of papal triumph and persecution.
This age of dreadful tribulation upon the church
such as never was (Matt-. 24:21), improved the real
condition of believers. Hence, they receive for
their works, charity, service, faith and patience, the
commendation of Him whose eyes are as a flame of
fire. And works are then again mentioned, as
though worthy of a double commendation. And
the last were more than the first. There had been
CHAPTER II, VERSES 18-29.
an improvement in their condition, a growth in

grace, an increase in all these elements of Chris-
tianity. This church is the only one that is com-
mended for an improvement in spiritual things.
But, as in the church of Pergamos, unfavorable cir-
cumstances were no apology for false doctrines in
the church, so in this church, no amount of labor,
charity, service, faith or patience, could compensate

for a like sin. A
rebuke is therefore given them
for suffering in their midst
That Woman Jezebel. As in the preceding church,
Antipas denoted, not an individual, but a class of
persons so, doubtless, Jezebel is here to be under-
;
stood in the same sense. Watson's Bible Dictionary

says, "The name of Jezebel is used proverbially.
Rev. 2 : 20." Wm. Miller, Lectures, p. 142, speaks

as follows :
a figurative name alluding to Ahab's

"Jezebel is
wife, who slew the prophets of the Lord, led her

husband into idolatry, and fed the prophets of Baal
at her own table. A more striking figure could not
have been used to denote the papal abominations.
See 1 Kings, chaps. 18, 19, and 21. It is very
evident from history, as well as from this verse,
that the church of Christ did suffer some of the
papal monks to preach and teach among them. See

' "
the History of the Waldenses.'
The Comprehensive Commentary has the follow-
"
ing remark upon verse 23 Children are spoken:
of, which confirms the idea that a sect and its prose-
lytes are meant." The judgments here threatened
against this woman are in harmony with the threat-

enings in other parts of this book against the
Romish church, under the symbol of a corrupt
woman, the mother of harlots and abominations of
the earth. See chaps. 17-19. The death which is
threatened is doubtless the second death, at the end
of the one thousand years of Rev. 20, when the
righteous retribution from the Searcher of "the

"
reins and hearts of all men will be given. And
"
further, the declaration, I will give unto every one
of you according to your works," is proof that the
address to this church looks forward prophetically
to the final reward or punishment of all accountable
beings.
And all the Churches Shall Know, etc. It has
been argued from this expression that these churches
could not denote seven successive periods of the
gospel age, but must exist contemporaneously, as
otherwise all the churches could not know that
Christ was the searcher of the reins and hearts from
seeing his judgments upon Jezebel and her children.

But when is it that all the churches are to know
this ? It is when these children are punished with
death. And if this is at the time when the second
death is inflicted upon allthe wicked, then, indeed,
" "
will all the churches as they behold the infliction
of the Judgment, know that no secret thing, no
evil thought or purpose of the heart, has escaped
the knowledge of Him who, with eyes like flames
of fire, searches the hearts and reins of men.
/ Will Lay upon You none other Burden. A
respite promised the church, if we rightly appre-

hend, from the burden so long her portion, the
weight of papal oppression. It cannot be applied
to the reception of new truths ; for truth is not a
burden to any accountable being. But the days of
tribulation that came upon that church, were to be
"
shortened for the elect's sake. Matt. 24 : 22. They
"
shall be holpen," says the prophet, with a little
help." Dan. 11:34. "And the earth helped the

woman," says John. Rev. 12 : 6.
Hold Fast till I Come. These are the words

"
of the Son of God," and bring to our view an un-
conditional coming. To the churches of Ephesus
and Pergamos, certain comings were threatened on
"
conditions Repent, or else I will come unto thee,"
:
etc., implying visitations of judgment. But here,

a coming of altogether a different nature is brought
to view. It is not a threatening of punishment. It
is suspended upon no conditions. It is set before
the believer as a matter of hope, and can refer to
no other event but the future second advent of the
Lord in glory, when the Christian's trials will cease,
and his efforts in the race for life, and his warfare
for a crown of righteousness, be rewarded with ever-
lasting success.
This church brings us down to the time when
the more immediate signs of the soon coming ad-
vent began to be fulfilled. In 1780, eighteen years
before the close of this period, the predicted signs
in the sun and moon were fulfilled. See on chap.
6 12.: And in reference to these signs, the Saviour
said: "And when begin to come to

these things
pass, then look up and up your heads for your

lift ;
redemption draweth nigh." In the history of this

church we reach a point within eighty-two years of
the present time (1880), and must conclude that
some whose religious experience commenced back
under that period, will live to behold the Lord ap-
pear to consummate the hope of his people. To

"
such, the exhortation
is, Hold fast till I come."
Till the End. The end of the Christian age.
"He that shall endure to the end," says Christ,
"
the same shall be saved." Matt. 24 13. Is not :
here a like promise to those who keep Christ's

works, do the things he has enjoined, keep the
faith of Jesus ? Chap. 14 12. :
Power over the Nations. In this world, the

wicked bear rule, and the servants of Christ are of
no esteem. But the time is coming when right-
eousness will be in the ascendency when all un- ;
godliness will be seen in its true light, and be at a

heavy discount; and when the scepter of power
will be in the hands of the people of God. This
promise will be explained by the following facts
and scriptures: 1. The nations are to be given by
the Father into the hands of Christ, to be ruled
with a rod of iron, and dashed in pieces like a pot-
ter's vessel. Ps. 2 :
8, 9. 2. Associated with Christ
when he thus enters upon his own work of power
and judgment, are to be his saints. Rev. 3 21. :
3. They are to reign with him in this capacity for

one thousand years. Chap. 20 : 4. 4.
During this
period, the degree of judgment upon wicked men

and evil angels is determined. 1 Cor. 6 :
2, 3. 5.
At the end of the one thousand years, they have

the honor of sharing with Christ in the execution
of the sentence written. Ps. 149 : 9.
The Morning Star. Christ says in chap. 22 16, :
that he is himself the morning star. The morning

star is the immediate forerunner of the day. What
is here called the morning star, is called the day-
star, in 2 Pet. 1 :
19, where it is associated with the
"
dawn of the day. Until the day dawn, and the
day-star arise." During the saint's weary night of
watching, they have the word of God to shed its
needful light upon their path. But when the day-
star shall arise in their hearts, or the morning star
be given to the overcomers, they will be taken into
so close a relation to Christ that their hearts will
be fully illuminated with his Spirit, and they will
walk in his light. Then they will no longer need
the sure word of prophecy, which now shines as a
light in a dark place. Hasten on, O glorious hour !
when the light of Heaven's bright day shall rise

upon the pathway of the little flock, and beams of
glory from the eternal world shall gild their ban-
ners.
III.
THE SEVEN CHURCHES CONTINUED.

VERSE 1. And unto the angel of the church in Sardis
write :These things saith He that hath the seven Spirits of

God, and the seven stars I know thy works, that thou hast
;
a name that thou livest, and art dead. 2. Be watchful, and
strengthen the things which remain, that are ready to die ;
for I have not found thy works perfect before God. 3. Re-
member, therefore, how thou hast received, and heard, and

hold fast, and repent. If therefore, thou shalt not watch, I
will come on thee as a thief, and thou shalt not know what
hour I will come upon thee. 4. Thou hast a few names
even in Sardis which have not defiled their garments, and
they shall walk with me in white, for they are worthy. 5.
He that overcometh, the same shall be clothed in white rai-
ment, and I will not blot out his name out of the book of
life, but I will confess his name before my Father, and be-
fore his angels. 6. He that hath an ear, let him hear what
the Spirit saith unto the churches.
If the preceding churches have been correctly ap-

plied, the period covered by the church of Sardis,
must commence about the year 1798.
"
Sardis signifies, prince or song of joy or, that
;
which remains." We then have before us, as con-

stituting this church, the reformed churches from
the date above-named to the great movement which
marked another era in the history of the people of
God. (476)
The great fault found with this church is, that it
has a name to live, but is a high

dead. And what
position, in a worldly point of view, has the nominal
church occupied during this period Look at her !
high-sounding titles, and her favor with the world.

But how has pride and popularity grown apace,
until spirituality is destroyed, the line of distinction
between the church and the world is obliterated, and
these different popular bodies are churches of Christ
only in name.
This church was to hear the proclamation of the
doctrine of the second advent, as we learn from verse
"
3 : If, thou shalt not watch, I will come
therefore,
on thee as a thief.'* This implies that the doctrine
of the advent would be proclaimed, and the duty of
watching enjoined upon the church. The coming is
unconditional the manner only in which it would
;
come upon them is conditional. Their not watching

would not prevent the coming of the Lord but by ;
watching they could avoid being overtaken as a

thief. It is only to those who are in this condition
that the day of the Lord comes unawares. "Ye,
"
brethren," says Paul, are not in darkness that that
day should overtake you as a thief." 1 Thess. 5 4. :
A Feiv Names even in Sardis. This language

would seem to imply a period of unparalleled worldli-
ness in the church. But even in this state of things,
there are some whose garments are not defiled, some
who have kept themselves free from this contam-
"
inating influence. James says, Pure religion, and
undefiled before God and the Father is this To visit :
the fatherless and widows in their affliction, and to

keep himself unspotted from the world!' James
1:27.
Shall Walk ivith Me in White. The Lord does
not overlook his people in any place, however few
their numbers. Lonely Christian, with none of like
precious faith with whom
to commune, do you ever
feel as though the hosts of the unbelievers would swal-
low you up ? You are not unnoticed or forgotten

by your Lord. The multitude of the wicked around
cannot be so great as to hide you from his view.
you
And if you keep yourself unspotted from surround-
evil, the promise is sure to you.
iricr You shall be
clothed in white, the white raiment of the overcomer,
and walk with your Lord in glory. See chap. 7 :
17 "For the Lamb which is in the midst of the

:
throne shall feed them, and shall lead them unto

living fountains of waters
and God shall wipe away
;
all tearsfrom their eyes."

White Raiment. Being clothed with white rai-
ment explained in other scriptures to be a symbol

is
of exchanging iniquity for righteousness. See Zech,

"
3 : 4, Take away the filthy garments from
5.
"
him," explained by the language that follows, Be-
hold I have caused thine iniquity to pass from thee."
" "
The fine linen," or the white raiment, is the right-
eousness of saints." Rev. 19:8.
The Book of Life. Object of thrilling interest !
Vast and ponderous volume, in which are enrolled

the names of all the candidates for everlasting life !
And is there danger, after having our names once

CHAPTER III, VEHXES 1-6. 479
entered in that heavenly journal, of having them

blotted out? Yes; or this warning would never
have been penned. Paul, even, feared that he him-
self might become a castaway. 1 Cor. 9 27. It is :
only by our being overcomers at last that our names

can be retained in that book. But all will not over-
come. Their names, of course, will be blotted out.
And reference is made to some definite point of time
"
in the future fer this work. I will not" says
Christ, in the future, blot out the names of the over-
cornel's, which is also saying, by implication, that at

the same time he will blot out the names of those
who do not overcome. Is not this the same time
"
mentioned by Peter, in Acts 3:19: Repent ye, there-
fore, and be converted, that your sins may be blotted
out, when
the times of refreshing shall come from
"
the presence of the Lord ? To say to the overcomer
that his name shall not be blotted out of the book of
life, is to say also that his sins shall be blotted out of
the book wherein they are recorded, to be remembered
against him no more forever. Heb. 8:12. And this
is to be when
the times of refreshing come from the
presence of the Lord may we not also add, in that

;
other language of Peter, when the day-star shall arise

in our hearts, or the morning star be given to the
church, just previous to the advent of the Lord to

usher in the glorious day ? 2 Pet. 1:19; Rev. 2 28. :
And when that hour of decision shall come, which can-

not now be a great way in the future, how, reader,
will it be with you ? Will your sins be blotted out,
and your name retained in the book of life ? or will
your name be blotted out of the book of life, and

your sins left to bear their fearful record against you ?
The Presentation in Glory. " I will confess his
name before my Father, and before his angels."
Christ taught here upon earth, that as men confessed
or denied, despised or honored, him here, they would
be confessed or denied by him before his Father in
Heaven and the holy angels. Matt. 10 32, 33 :
;
Mark 8 : 38 ;
Luke 12 :
8, 9. And who can fathom
the honor of being approved before the heavenly
hosts ? Who can conceive the bliss of that moment
when we shall be owned by the Lord of life before
his Father, as those who have done his will, fought
the good fight, run the race, honored him before men,
overcome, and whose names are worthy, through his
merits, of standing upon the imperiohable record of
the book of life forever and ever !
VERSE 7. And to the angel of the church in Philadelphia,
write These things saith He that is holy, He that is true, He

:
that hath the key of David, He that openeth and no man

shutteth, and shutteth and no man openeth, 8, I know thy
works behold I have set before thee an open door, and no
;
man can shut it for thou hast a little strength, and hast
;
kept my word, and hast not denied my name. 9. Behold, I
will make them of the synagogue of Satan, which say they

are Jews and are not, but do lie behold, I will make them
;
to come and worship before thy feet, and to know that I

have loved thee. 10. Because thou hast kept the word of
my patience, I also will keep thee from the hour of tempta-

tion, which shall come upon all the world to try them that
dwell upon the earth. 11. Behold, I come quicUy; hold
that fast which thou hast, that no man take thy crown. 12.
Him that overcometh, will I mako a pillar in the temple of
my God, and he shall go no more out ;

and I will write upon
him the name my God, and the name of the city of my
of
God, which is New Jerusalem, which cometh down out of

Heaven from my God and I will write upon him my new
;
name. 13. He that hath an ear, let him hear what the
Spirit saith unto the churches.
Philadelphia signifies brotherly love, and expresses

the position and spirit of those who received the Ad-
vent message up to the autumn of 1844. As they
came out of the sectarian churches, they left party
names and party and every heart
feelings behind,
beat in union, as they gave the alarm to the churches
and to the world, and pointed to the coming of the
Son of man as the believer's true hope. Selfishness
and covetousness were laid aside, and a spirit of con-
secration and sacrifice was cherished. The Spirit of
God was with every true believer, and his praise
upon every tongue. Those who were not in that
movement know nothing of the deep searching of
heart, consecration of all to God, peace, joy in the

Holy Spirit, and pure, fervent love for each other,
which true believers then enjoyed. Those who were
in that movement are aware that language would
fail to describe that holy, happy state.
The Key of David. A key is a symbol of power.

The Son of God is the rightful heir to David's throne ;
and he about to take to himself his great power

is
and reign hence he is represented as having the key

;
of David. The throne of David, or of Christ, on

which he is to reign, is included in the capital of his
kingdom, the New Jerusalem, now above, but which
31
482 THOUGHTS ON THE ItEVELATION.
is to be located on this earth, where he is to reign for-

ever and ever. Rev. 21 : 1-5 ;
Luke 1 :
32, 33.
He that Openeth and no Man Shutteth, etc. To
understand this language, it is necessary to look at
Christ's position and work as connected with his min-
istry in the sanctuary or true tabernacle above. Heb.

8:2. A
figure, or pattern of this heavenly sanctu-
ary once existed here upon earth in the sanctuary
built by Moses. Ex. 25 8, 9 Acts 7 44 Heb. 9 :
;
:
;
:
1 21, 23, 24.

:
The earthly building had two apart-
ments, the holy place and the most holy place. Ex.
26 33, 34. In the first apartment were the candle-
:
stick, the table of shew-bread, and the altar of in-

cense. In the second, were the ark which contained
the tables of the covenant, or ten commandments, and
the cherubim. Heb. 9 1-5. Likewise the sanctu-
:
ary in which Christ ministers in Heaven has two

apartments. Heb. 9 24. See also verses 8 and 12,
:
and chap. 10 19, in each of which texts the words

:
" "
rendered
"
holiest and " holy place are plural in
the original, and should be rendered holy places.
And as all things were made after their pattern, the
heavenly sanctuary has also furniture similar to that
of the worldly. For the antitype of the golden can-
dlestick and
altar of incense in the first apartment,
see Rev. 4:5; 8:3; and for the antitype of the ark
of the covenant, with its ten commandments, see Rev.
11 : 19. In the worldly sanctuai y the priests min-
istered. Ex. 28 41, 43 Heb. 9 6, 7
:
;
:
;
13 : 11, etc.
The ministry of these priests was a shadow of the
ministry of Christ in the sanctuary in Heaven.

CHAPTER III, VERSES 7-1S. 483
Heb. 8 4, 5. A complete round of service was per-

:
formed in the earthly tabernacle once every year.

Heb. 9 7. But in the tabernacle above, the service
:
is
performed once for all. Heb. 7 27 9 12. At :
;
:
the close of the yearly typical service, the high priest
opened the door of the most holy place of the sanct-

uary, to go in and make an atonement, called the
cleansing of the sanctuary. Lev. 16 20, 30, 33 :
;
Eze. 45 : 18. At the same time the service of the

first apartment, or holy place, ceased. Lev. 16 : 17.
A similar opening and shutting, or change of minis-
tration,must be accomplished by Christ, when the

time comes for the cleansing of the heavenly sanctu-
ary. And the time did come for this service to com-
mence at the 2300 days in 1844. To
close of the
this event the opening and shutting mentioned in
the text under consideration can appropriately ap-
ply ; the opening being the opening of his ministra-

tion in the most holy place, and the shutting, its cessa-
tion in the first apartment, or holy place. Dan. 8 14. :
Verse 9 probably applies to those who do not keep

pace with the advancing light of truth, and who op-
pose those that do. Such shall yet be made to feel
and confess that God loves those who, not rejecting
the past fulfillments of his word, nor stereotyping
themselves in a creed, continue to advance in the
knowledge of his truth.
The Word of My Patience. Says John in Rev.
14:12, "Here the patience of the saints; here
is
are they that keep the commandments of God and

the faith of Jesus." Those who now live in pa-
tient, faithful obedience to the commandments of

God and the be kept in the
faith of Jesus, will
hour of temptation and peril just before us. See
chap. 13 13-17.:
Behold, I Come Quickly. The second coming of

Christ is here again brought to view, and with
more startling emphasis than in any of the pre-
ceding messages. The nearness of that event is
here urged upon the attention of believers. The
message applies to a period when that great event
is impending. And in this we have most indu-
bitable evidence of the prophetic nature of these
messages. What is said of the first three churches

contains no allusion to the second coming of Christ,
from the fact that they do not cover a period dur-
ing which that event could be scripturally expected.
But we come down to the Thyatiran church, a few
of whose members would probably live to behold
the advent of the Lord in glory, and, as if then the
time had come when this great hope was just be-
ginning to dawn upon the church, the mind is car-
"
ried forward to it by a single allusion Hold fast
:
till I come." We come down to the next state of

the church, the Sardis, the church which occupies
a position still nearer that event, and the great
proclamation is brought to view which was to her-
ald it, and the duty of watching enjoined upon the
"
church ;
If thou shalt not watch, I will come on
thee as a thief." We reach the Philadelphian
church, still further down in the stream of time,
and the nearness of the *ame great event then
leads Him who "is holy and true," to utter the
stirring declaration, "Behold, I come quickly."

How evident is it from all this that these churches
occupy positions successively nearer the great day

of the Lord, as in each succeeding one, and in a
continually increasing ratio, this great event is
made more and more prominent, and more definitely

and impressively urged upon the attention of the
church.
Faithfulness Enjoined. "Hold that fast which

thou hast, that no man take thy crown." Not that
by our faithfulness we are depriving any one else
of a crown; but the verb rendered, to take, has a
number of definitions, one of which is "to take
away, snatch from, deprive of" Hold fast that
thou hast, that no man deprive you of the crown of
life. Let no one, and no thing, induce you to yield
up the truth, or pervert you from the right ways of
the Lord ;
for by so doing they will cause you to
lose the reward.
A Pillar in ike Temple. The overcomer in this
address has the promise of being made a pillar in
the temple of God, and going no more out. The
temple here must denote the church and the ;
promise of being made a pillar therein is the
strongest promise that could be given, of a place of

honor, permanence and safety in the church, under
the figure of a heavenly building. And when the
time comes that this part of the promise is fulfilled,
probation with the overcomer is past, he is fully
"
established in the truth, and sealed. He shall go
"
no more out ;
that is, there is no more danger of
his falling away ;
he is the Lord's forever ;
his sal-
vation is sure.
But they are to have more than this From the :
moment they overcome, and are sealed for Heaven,

they are labeled, if we may so express it, for the New
Jerusalem. to have written upon them the
They are
name whose property they a,re, the name of
of God,
the New Jerusalem, to which place they are going,
not Old Jerusalem, where some are vainly looking ;
and they have upon them the new name of Christ,

by whose authority they are to receive everlasting
life, and enter into the kingdom. Thus sealed and
labeled, the saints of God are safe. No enemy will
be able to prevent their reaching their destination,
their glorious haven of rest, Jerusalem above.
VERSE 14. And unto the angel of the church of the La-
odiceaiis, write ;
These things saith the Amen, the faithful and
true Witness, the beginning of the creation of God 15 I : :
know thy works, that thou art neither cold nor hot. I would
thou wert cold or hot. 16. So then because thou art luke-
warm, and neither cold nor hot, I will spue thee out of my
mouth. 17. Because thou sayest, I am rich and increased
with goods, and have need of nothing and knowest not ;
that thou art wretched, and miserable, and poor, and blind,
and naked 18 I counsel thee to buy of me gold tried in
: :
thefire, that thou mayest be rich and white raiment, that :
thou mayest be clothed, and that the shame of thy naked-

ness do not appear and anoint thine eyes with eye-salve,
;
that thou mayest see. 19. As many as I love, I rebuke and
chasten ;
be zealous, therefore, and repent. 20. Behold, I
stand at the door and knock if any man hear and
:
my voice,
open the door, I will come in to him, and will sup with him,
CHAPTER III, VERSES U-22. 487
and he with me. 21. To him

that overcometh will I grant
to sit with me in even as I also overcame, and am
my throne,
set down with my'Father in his throne. 22. He that hath
an ear, let him hear what the Spirit saith unto the churches.
Laodicea signifies the judging of the people; or,

according to Cruden, a just people. This message
brings to view the closing scenes of probation.
It re-
veals a period of Judgment. It is the last stage of
the church. It consequently applies to believers un-

der the third message, the last message of mercy be-
fore the coming of Christ, chap. 14 9-14, while the :
great day of atonement is transpiring, and the inves-

tigative Judgment is going forward upon
the house
of God, a period during which the just and holy
law of God is taken by the waiting church as their
rule of life.
These Things Saith the Amen. This is then the

finalmessage to the churches ere the close of proba-
tion. And though the description he gives to the in-
different Laodiceans, of their condition, is fearful and
startling, nevertheless it cannot be denied ;
for the
" "
Witness is faithful and true." Moreover he is the
beginning of the creation of God." Some understand

by this language that Christ was the first created
being, dating his existence far back before any other
created being or thing, next to the self -existent and
eternal God. But the language does not necessarily
"
imply this ;
the beginning of the cre-
for the words,
ation," may simply signify that the work of creation,
strictly speaking, was begun by him. And it is ex-

"
pressly declared that without him was not anything
made that was made." Others, however, take the

word fyx% to mean the agent or efficient cause, which
is one of the definitions of the word, understanding
that Christ is the agent through whom God has cre-
ated all things, but that he himself came into exist-
"
ence in a different manner, as he is called the only
begotten" of the Father. It would seem utterly inap-
propriate to apply this expression to any being cre-

ated in the ordinary sense of that term.
The charge he brings against the L'aodiceans is,
that they are lukewarm, neither cold nor hot. They
lack that religious fervency, zeal, and devotion, which
their position in the world's closing history, and the
light of prophecy beaming upon their pathway, de-

mand that they should manifest; and this luke-
warmness is shown by a lack of good works for it ;
is from a knowledge of their works that the faithful
and true Witness brings this fearful charge against

them.
I Would Thou Wert Cold or Hot Three states
are brought to view in this message the cold, the:
lukewarm, and the hot. It is important to deter-

mine what condition they each denote, in order to
guard against wrong conclusions. What the term
hot means, it is not difficult to conceive. The mind
at once calls up a state of intense fervency and zeal,
when all the affections, raised to the highest pitch,
are drawn out for God and his cause, and manifest
themselves in corresponding works. To be lukewarm
is to lack this zeal, to be in a state in which heart
and earnestness are wanting, in which there is no
self-denial that costs anything,no cross-bearing that

is felt, no determined
witnessing for Christ, and no
valiant aggression that keeps sinews strained and
armor bright ; and, worst of all, to be entirely satis-
fied with that condition. But to be cold what is
that ? Does it denote a state of corruption, wicked-
ness, and sin, such as characterizes the world of un-
believers ? We cannot so regard it, for the follow-
ing reasons :
1. It would seem harsh and

repulsive to represent
Christ as wishing, under any circumstances, that per-
"
sons should be in such a condition ; but he says, I
would thou wert cold or hot."
2. No state can be more offensive to Christ than
that of the sinner in open rebellion, and his heart
filled with every evil. It would therefore be incor-
rect to represent him as preferring that state to any
position which his people can occupy while they are

still retained as his.
3. The threat
of rejection hi verse 16 is because
they are neither cold nor hot. As much as to say

that if they were either cold or hot, they would not
be rejected. But if by cold is meant a state of open
worldly wickedness, they would be rejected therefor
very speedily. Hence, such cannot be its meaning.
We are consequently forced to the conclusion that
no reference is had whatever to those outside of his
church, by this language of our Lord, but that he re-

fers to three degrees of spiritual affections, two of
which are more acceptable to him than the third.
H eat and cold are preferable to lukewarmness. But
what kind of a spiritual state is denoted by the term,

cold ? We may remark first that it is a state of
feel-
ing. In this respect, it is superior to hike warm ness,
which is a state of comparative insensibility, indiffer-
ence, and supreme self-satisfaction. To be hot is also
to be in a state of feeling. And
as hot denotes joy-
ous fervency, and a lively exercise of all the affec-
tions, with a heart buoyant with the sensible presence
and love of God, so by cold would seem to be denoted
a spiritual condition characterized by a destitution of
these traits, yet one in which the individual feels such
destitution, and longs to recover his lost treasures.
This state is well expressed by the language of Job,
" "
Oh that I knew where I might find Him ! Job
23 : 3. In this state there is not indifference, nor is
there content; but there is a sense of coldness, unfit-

ness,and discomfort, and a groping and seeking after
something better. There is hope of a person in this
condition. What a man feels that he lacks and wants,
he will earnestly strive to obtain. The most discour-
aging feature of the lukewarm is that they are con-
scious of no lack, and feel that they have need of
nothing. Hence it is easy to see why our Lord

should prefer to behold his church in a state of com-
fortless coldness, rather than in a state of comfortable,
easy, indifferent lukewarmness. Cold, a person will
not long remain. His efforts will soon lead him to
the fervid state. But lukewarm, there is
danger of
remaining till the faithful and true Witness is
obliged
to reject him and loathsome thing.
as a nauseous
/ Will Spue Thee out of My Mouth. Here the
CHAPTER III, VERSES 14-'* 491
figure is still further carried out, and the rejection

of
the lukewarm expressed by the well-known nauseat-
ing effects of tepid water. And this denotes a final
rejection, an utter separation from his church.
Rich and Increased in Goods. Such the Laodi-

ceans think is their condition. They are not hypo-
" "
crites, because they know not that they are poor
miserable, blind, and naked.
The Counsel Given Them. Buy of me, says the
true Witness, gold tried in the fire, that thou mayest
be rich, and white raiment that thou mayest be
clothed, and anoint thine eyes with eye-salve, that
thou mayest see. This shows at once to the deceived
Laodiceans the objects they lack, and the extent of
their destitution. It shows, too, where they can ob-
tain those things in which they are so fearfully poor;
it
brings before them the necessity of speedily obtain-
ing them. The case is so urgent that our great Ad-
vocate in the court above sends us special counsel on
the point; and the fact that He who has conde-
scended to point out our lack, and counsel us to buy,
is the one who has these
things to bestow, and in-
vites us to come to him for them, is the best possible
guarantee that our application will be respected, and

our requests granted.
But, by what means can we buy these things?
"
Just as we buy all other gospel graces. Ho, every
one that thirsteth, come ye to the waters, and he that
hath no money come ye, buy, and eat yea, come,
; ;
buy wine and milk without money and without

price." Isa. 55 : 1. We thus buy, by the asking ;
buy, by throwing away the worthless baubles of earth,

and receiving priceless treasures in their stead buy, ;
by simply coming and receiving buy, giving noth- ;
ing in return. And what do we buy on these gra-

cious terms? Bread that perishes not, spotless rai-
ment that soils not, riches that corrupt not, and an
inheritance that fadeth not. Strange traffic, this !
Yet thus the Lord condescends to deal with his peo-

ple. He might compel us to come in the manner and
with the mien of beggars but, instead of this, he
;
gives us. the treasures of his grace, and in return re-

ceives our worthlessness, that w e may
T
take the bless-
ings he has to bestow, not as pittances dealt out to

mendicants, but as the legitimate possessions of hon-
orable purchase.
The things to be obtained demand especial no-
tice. They are enumerated as follows :
1. Gold Tried in the Fire. Gold, literally con-

sidered, is the comprehensive name for all worldly
wealth and riches. Figuratively considered, it
must denote that which constitutes spiritual riches.
What grace, then, is represented by the gold ? or,
rather, what graces ? for, doubtless, no one single
grace can be said to answer to the full import of

that term. The Lord said to the church of Smyrna
that he knew their poverty, but they were rich ;
and the testimony shows that their riches consisted

of that which was finally to put them in possession
"
of a crown of Says James, Hearken, my be-
life.
loved brethren, hath not God chosen the poor of

this world rich in faith, and heirs of the kingdom
"
which he hath promised to them that love him ?
"Faith," says Paul, "is the substance of things

hoped for, the evidence of things not seen." To be
"
rich toward God," rich in the spiritual sense, is to
have a clear title to the promises, to be an heir of
that inheritance which is incorruptible, undefiled,
and that fadeth not away, reserved in Heaven for
"
us. If ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise." Gal. 3:29.
And how do we obtain this heirship ? In the
same way that Abraham obtained the promise ;
that is, through faith. Rom. 4:13, 14. No won-

der, then, that Paul should devote an entire chapter
in Hebrews (chap. 11) td this important subject,
setting forth the mighty achievements that have

been accomplished, and the precious promises that
have been obtained, through faith and that he
;
should, in the first verse of the next chapter, as the

grand conclusion to his argument, exhort Christians
to lay aside every weight, and the sin (of unbelief)
that so easily besets them. Nothing will sooner
dry up the springs of spirituality, and sink us into
utter poverty in reference to the things of the
kingdom of God, than to let faith go out and unbe-

lief come For faith must enter into every ac-
in.
tion that pleasing in his sight and in coming to

is ;
him, the first thing is, to believe that he is and it ;
is through faith, as the chief agent under the

grace
which is the gift of God, that we are to be saved
Heb. 11:6; Eph. 2:8.
From this, it would seem that faith is a principal
element of spiritual wealth. But if, as already re-

marked, no one grace can answer to the full import
of the term gold, so, doubtless, other things are in-
cluded with faith. "Faith is the substance of
things hoped for," says Paul. Hence hope is an
inseparable accompaniment of faith. Heb. 11:1;
Kom. 8 :
24, 25. And
again Paul tells us that faith
works by love, and speaks in another place of being
"
rich in good works." Gal. 5:6; 1 Tim. 6 18. :
Hence love cannot be separated from faith. We

then have before us the three objects associated to-
gether by Paul in 1 Cor. 13, faith, hope, and char-
ity, or love
and the greatest of these is charity.
;
Such is the gold tried by fire which we are coun-

seled to buy.
2. White Raiment. On this point there would
not seem to be much room for controversy. few A
texts will furnish a key to the understanding of
"
this expression. Says the prophet, Isa. 64 :
6, All
our righteousnesses are as filthy rags." We are
counseled to buy the opposite of filthy rags, which
would be complete and spotless raiment. The same
figure is used
in Zech. 3 3, 4. And John, in the
:
19th chapter of the Revelation, verse 8, says plainly

that "the fine linen is the righteousness of saints."
3. The Eye-salve. On this there is as little room
for a diversity of opinion as upon the white rai-

ment. The anointing of the eyes is certainly not
to be taken in a literal sense and, reference being
;
made to spiritual things, the eye-salve must denote

that by w hich our spiritual discernment is quickened.
CHATTER III, VERSES 14-22. 495
There is but one agent revealed to us in the word
of God by which this is accomplished and that is ;
the Holy Spirit. In Acts 10 38, we read that :
"God anointed Jesus of Nazareth with the Holy

Ghost." And the same writer through whom came
this Revelation from Jesus Christ, wrote to the
"
church in his first epistle, 2 20, as follows But
: :
ye have an unction from the Holy One, and ye

know all things." In verse 27, he enlarges upon
"
this point thus But the anointing which ye have
:
received of Him abideth in you, and ye need not

that any man teach you ;
but as the same anointing
teacheth you of all things, and is truth, and is no
lie, and even as hath taught you, ye shall abide
it
in him." By referring to his gospel, it is found

that the work which he here sets forth as accom-
plished by the anointing, is exactly the same that
he there attributes to the Holy Spirit. John 14 :
"
26 : But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall
teach you things, and bring all things to your
all
remembrance, whatsoever I have said unto you."

See also John 16 13. :
Thus, in a formal and solemn manner, are we

counseled by the faithful and true Witness, under
the figures of gold, white raiment, and eye-salve, to
seek from him, speedily and earnestly, an increase
of the heavenly graces, of faith, hope, charity, that
righteousness which he alone can furnish, and an

unction from the Holy Spirit. But how is it possi-
ble that a people, lacking these things, should think
themselves rich and increased with goods ? A plau-

sible inferencemay here be drawn, which is perhaps
also a necessary one, as there is room for no other.
It willbe observed that no fault is found with the
Laodiceans on account of the doctrines they hold.
They are not accused of harboring any Jezebel in
their midst, or countenancing the doctrines of Ba-
laam or the Nicolaitanes. So far as we can learn
from the address to them, their belief is correct, and
their theory sound. The inference, therefore, is
that, having a correct theory, therewith they are

content. They are satisfied with a correct form of
doctrine without its power. Having received light
concerning the closing events of this dispensation,
and having a correct theoretical knowledge of the
truths that pertain to the last generation of men,
they are inclined to rest in this, to the neglect of

the spiritual part of religion. It is by their actions,
doubtless, not by their words, that they say they
are rich and increased with goods.
Having so much
light and so much truth, what can tljey want be-
sides ? And if, with a commendable tenacity they
defend the theory, and in their outward life con-
form to the increasing light upon the command-
ments of God and the faith of Jesus, is not their
righteousness complete ? Rich and increased in
goods, and needing nothing Here is their failure.
!
Their whole being should cry out for the Spirit, the
zeal, the fervency, the life, the power, of a living
Christianity, and their righteousness should consist
in a swallowing up of self and all its works in the
merits of their Redeemer.
CHAPTER III, VERSES Ij-SS. 497
The Token of Love. This, strange as it may

"
seem, is chastisement. As many as I love I re-
buke and chasten." If we are without chastise-
ment we are not sons. Heb. 12. "A general law,"
says Thompson, "of his gracious economy is here
set forth. As all need chastisement in some meas-
ure, they in some measure receive it, and thus have
proof of the Saviour's attachment. This is a hard
lesson to learn, and believers are dull scholars yet ;
here and throughout God's word and providence it

stands, that trials are his benedictions, and that no
child escapes the rod. The
incorrigibly misshapen
and coarse-grained blocks are rejected, whilst those
chosen for the glorious structure are subjected to
the chisel and the hammer. There is no cluster on
the true vine but must pass through the winepress.
'For myself/ said an old divine under affliction,
'
for myself, I bless God, I have observed and felt so
much mercy in this angry dispensation of God that
I am almost transported. I am, sure, highly pleased
with thinking how infinitely sweet his mercies are,
when his judgments are so gracious.' In view,
then, of the origin and design of the chastisements
you receive, Be zealous and repent.' Lose no time
'
losenot a blow of the rod, but repent at once. Be

fervent in spirit. Such is the first appliance of en-
couragement."
Be Zealous and Repent. Although, as we have
seen, the state represented by coldness is preferable
to one of lukewarmness, yet that is not a state in
which our Lord ever desires to find us. We are
32
never exhorted to seek that state. There is a far

better one which we are counseled to attain; and
that is, to be zealous to be fervent and to have
; ;
our hearts all aglow in the service of our Master.

Christ Knocking at the Door. Let us listen again
"
to the author above quoted : Here is the heart of
hearts. Notwithstanding their offensive attitude,
their unlovely character, such is his love to their
souls that he humbles himself to solicit the privi-
making them
'
lege of blessed. Behold, I stand at

the door, and knock.' Why does he ? Not because
he is without home elsewhere. Among the man-
sions in his Father's house there is not one en-
trance closed to him. He is the life of every heart,
the light in every eye, the song on every tongue in
glory. But he goes round from door to door in
Laodicea. He stands at each, and knocks, because
he came to seek and to save that which is lost, be-
cause he cannot give up the purpose of communi-
cating eternal life to as many as the Father has
given him, and because he cannot become known to

the inmate unless the door be opened and a wel-
come given him. Have you bought a piece of
ground ? have you bought five yoke of oxen ? is
your hat in your hand, and do you pray to be ex-
cused ? He knocks and knocks. But you cannot
receivecompany at present you are worn out with
;
labor you have wheeled round the sofa you are

; ;
making yourself comfortable, and send word that

you are engaged. He knocks and knocks
It is th hour for church prayer-meeting, or for
CHAPTER III, VEIttiES 1^-22. 4,99
monthly concert; there is opportunity to pay a

Christian visit to an individual or a family; but
you move not. .... Oh, nauseous lukewarm-
ness! Oh, fatal worldliness! The Lord of glory
comes all the way from his celestial palace comes
in poverty, in sweat, in blood comes to the door of
a professed friend, who owes all to him, and cannot
get in comes to rescue a man whose house is on
!
fire, and he will not admit him Oh, the height, the
!
depth of Jesus Christ's forbearance! Even the

heathen Publius received Paul, and lodged him
three days courteously. Shall nominal Christians
tell the Lord of
apostles that they have no room for
"
him ?
If Any Man Hear My Voice. The Lord entreats,

then, as well as knocks. And the word if implies
that some will not hear. Though he stands and
knocks and entreats till his locks are wet with the
dews of night, yet some will close their ears to liis
tender entreaties. But it is not enough to simply
hear. It is to hear, and open the door. And many
who hear at first the voice, and for a time feel in-
clined to heed, will doubtless, alas! fail in the end to
do that which is necessary to secure to themselves the
communion of the heavenly guest. Reader, are your
ears open to the entreaties which the Saviour directs
to you ? Is the sound of his voice a welcome sound ?
Will you heed it ? Will you open the door and let
him in ? Or is the door of your heart held fast by

heaps of this world's rubbish which you are unwill-
ing to remove? Remember that the Lord of life
never forces an entrance. He condescends to come

and knock, and seek admittance ;
but he takes up
his abode in those hearts only, where he is then a
welcome and invited guest.

"
And then the promise I will come in to him, and
!
will sup with him, and he with me." How forcible

and touching the figure Friend with friend, par-
!
taking of the cheerful and social meal Mind with !
mind, holding free and intimate converse! And

what a festal scene must that be where the King of
glory is No common degree of union, no
a guest !
ordinary blessing, no usual privilege, is denoted by

this language. Who, under such tender entreaty and
so gracious a promise, can remain indifferent ? Nor
are we required to furnish the table for this exalted
guest. This he does himself, not with the gross nu-
triment of earth, but with viands from his own heav-
enly storehouse. Here he sets before us foretastes of
the glory soon to be revealed. Here he gives us ear-
nests of our future inheritance which is incorrupt-
ible, undefiled, and that fadeth not away. Verily,

when we shall comply with the conditions and receive
this promise, we shall experience the rising of the
day-star in our hearts, and behold the dawn of a glo-

rious morning for the church of God.
The Final Promise. The promise of supping with
his disciples is made by
the Lord to them, before the
final promise to the overcomer. This shows that the
blessings included in that promise are to be enjoyed
in this probationary state. And now, superadded to
"
all these, is the promise to the overcomer. To him
CHAPTER III, VERSES 14-22. 5Q1
that overcometh will I grant to sit with me in my

throne, even as I also overcame, and am set down
with my Father in his throne." Here the promises
of the Lord culminate. From being at first rebell-
ious, and then fallen, degraded, and polluted, man is
brought by the work of the Redeemer back into rec-
onciliation with God, cleansed from his pollutions,
redeemed from the fall, made immortal, and finally
raised to a seat upon the very throne of his Saviour.
Honor and exaltation could go no further. Human
minds cannot conceive that state, human language
cannot describe it. We
can only labor on till, if
"
overcorners at last, we shall know what it is to be
there."
But there is in this verse not
only a glorious
promise, there is also an important doctrine. We
learn by this that Christ reigns consecutively upon
two thrones. One is the throne of his Father, the
other is his own throne. He declares in this verse
that he has overcome, and is now set down with
his Father in his throne. He is now associated
with the Father in the throne of universal domin-
ion, placed at his right hand, far above all princi-
pality, power, might, and dominion. Eph. 1 20- :
22, etc. While in this position, he is a priest-King.

He a priest, " a minister of the sanctuary ; " but
is
at the same time he is " on the

right hand of the
throne of the Majesty in the Heavens." Heb. 8 1, :
2. This position and work of our Lord was thus

"
predicted by the prophet Zechariah And speak :
unto him, saying, Thus speaketh the Lord of hosts

[God], saying, Behold the man whose name is the

Branch [Christ] and he shall grow up out of his
;
place, and he shall build the temple of the Lord. . . .
And he [Christ] shall sit and rule upon his [God's]

throne and he [Christ] shall be a priest upon his
;
[God's] throne and the counsel of peace [in the sac-

;
rifice and priestly work of Christ in behalf of re-
penting man] shall be between them both." Zech.

6 12, 13.
: But the time is coming when he is to
change his position, and, leaving the throne of his
Father, take his own throne; and this must be
when the time comes for the reward of the over-
comers; for when they enter upon their reward,
they are to sit with Christ on his throne as he has
overcome and is now seated with the Father upon
his throne. This change in the position of Christ
is set forth by Paul in 1 Cor. 15 24-28, as fol- :
lows :
"
Then cometh the end, when he shall have de-
livered up the kingdom to God, even the Father ;
when he have put down all rule and all au-

shall
thority and power. For he must reign till he hath

put all enemies under his feet. The last enemy
that shall be destroyed is death. For he hath put
all things under his feet. But when he saith, All
things are put under him, it is manifest that he is
excepted which did put all things under him. And
when all things shall be subdued unto him, then
shall the Son also himself be subject unto him that
put all things under him, that God may be all

in all."
CHAP TEE III,
*
VERSES 14-22. 5Q3
The truths taught in this portion of Scripture
may perhaps be most briefly expressed by a slight

paraphrase, and by giving, in every instance, in-
stead of the pronouns, the nouns to which they re-
spectively refer. Thus :
"
Then cometh the end(of the present dispensa-
tion), when
Christ shall have delivered up the king-
dom (which he now holds conjointly with the Fa-
ther) to God, even the Father; when God shall
have put down all rule and all authority and power
(that is opposed to the work of the Son). For Christ
must reign (on the throne of his Father) till the
Father hath put all enemies under Christ's feet.
[See Ps. 110 1.] The last enemy that shall be de-
:
stroyed is death. For God (then) hath put all things

under Christ's feet. But when God saith, All things
are put under Christ (and he commences his reign
upon his own throne), it is manifest that God is ex-

cepted, who did put all things under Christ. And
when things shall be subdued unto Christ, then
all
shall Christ also himself be subject unto God that
put all things under him, that God may be all in all."
That this is a correct version of this scripture
may be easily verified. The only question that can

be raised is concerning the persons to whom the
pronouns refer ; and any attempt to make the pro-

nouns refer to Christ, which in the foregoing para-
phrase are referred to God, will be found, when
traced through the quotation, to make poor sense of
the language of Paul.
From this it will be seen that the kingdom which
Christ delivers up to the Father, is that which he

holds at the present time upon his Father's throne,
where he tells us he is now seated. He delivers up
this kingdom at the end of this dispensation when
the time comes for him to take his own throne.
After he reigns on the throne of his father
this,
David, and is subject only to God, who still retains
his position upon the throne of universal dominion.

In this reign of Christ the saints participate. " To
him that overcometh will I grant to sit with me
"
upon my throne." And they lived," says John,
"
dating from the first resurrection, chap. 20 4, and :
reigned with Christ a thousand years." This we

understand to be a special reign, or for a special
purpose, as will be noticed in that chapter for the ;
"
actual reign of the saints, is to be forever and
ever." Dan. 7 :
18, 27. How can any earthly ob-
ject divert our gaze from this durable and heavenly
?
prospect
Thus close the messages to the seven churches.
How pointed and searching their testimony What !
lessons do they contain for all Christians in all

ages
o !It is as true with the last church as with
the first, that all their works are known to Him
who walks in the midst of the seven golden candle-

sticks. From his scrutinizing gaze nothing can be
hid. And while his threatenings to the hypocrites
and evil workers, as in justice they may be, are
awful, how ample, how
comforting, how gracious,
how glorious, his promises to those who love and
follow him with singleness of heart.
IV.
A NEW VISION. THE HEAVENLY SANCTUARY.

VERSE 1. After this I looked, and, behold, a door was
opened in Heaven and the first voice which I heard was as
;
it were of a
trumpet talking with me;
which said, Come up
hither and I will shew thee things which must be hereafter.
After This. In the first three chapters John

presents the vision he had of the Son of man, com-
prising a description of his majestic person, and a
record of the words which, with a voice as the
sound of many waters, he was heard to utter. A
new scene and a new vision now open before us ;
and the expression, " after this," does not denote

that what is recorded in chapter 4, and onward,
was to take place after the fulfillment of every-
thing recorded in the three preceding chapters, but
only that after he had seen and heard what is there
recorded, he had the new view which he now in-
troduces.
A Door Was Opened in Heaven. Let it be no-
ticed that John says, " A door was opened in
Heaven," not into Heaven. It was not an opening
of Heaven itself before the mind of John, as in the
case of Stephen, Acts 7:56, but some place or apart-
ment in Heaven was opened before him, and he was
(505)
permitted to behold what was transpiring within.

That apartment which John saw opened was the
this
heavenly sanctuary, will plainly appear from other

portions of the book.
Things Which Must Be Hereafter. Compare with
this,chap. 1:1. The great object of the Revelation
seems to be the presentation of future events for the
purpose of informing, edifying, and comforting the
church.
VERSE 2. And immediately I was in the Spirit and, be- ;
hold, a throne was set in Heaven, and one sat on the throne.
3. And he that sat was, to look upon, like a jasper and a
sardine stone and there was a rainbow round about the

:
throne, in sight like unto an emerald. 4 And round about

the throne were four and twenty seats : and upon the seats
I saw fourand twenty elders sitting, clothed in white raiment ;
and they had on their heads crowns of gold. 5. And out of

the throne proceeded lightnings and thunderings and voices :
and there were seven lamps of fire burning before the

throne, which are the seven spirits of God.
In Once before we have had this ex-

the Spirit.
pression, namely 10, "I was in the Spirit

in chap. 1 :
on the Lord's day," where it was taken to expreas the

fact that John had a vision upon the Sabbath or
Lord's day. If it there expressed the state of being
in vision, it would denote the same thing here ; and,
consequently, the firstvision ended with chapter 3,
and a new one is here introduced. Nor is it any ob-
jection to this view that John, previous to this, as is

learned from the first verse of this chapter, was in
such a spiritual state as to be able to look up and see
a door opened in Heaven, and to hear a spiritual
CHAPTER IV, VERSES 2~o. 507
voice like the mighty sound of a trumpet calling him

up to a nearer prospect of heavenly things. It is
evident that there may be such states of ecstasy in-
dependent of Stephen, full of the Holy

vision, just as
Ghost, could look up and see the Heavens opened,

and the Son of man on the right hand of God. To
be in the Spirit denotes a still higher state of spirit-
ual elevation. On what day this vision was given
we are not informed.
Being fully wrapped again in heavenly vision, the
first object which he beholds is a throne set in
Heaven, and the Divine Being seated thereon. The
description the appearance of this personage
of
clothed in the mingled colors of the jasper, frequently
a purple, and the blood-red sardine stone, is such as to
suggest at once to the mind a monarch vested with
his royal robes. And round about the throne there
was a rainbow, both adding to the grandeur of the
scene,and reminding us that though he who sits
upon the throne is an almighty and absolute ruler, he
is nevertheless the covenant-keeping God.
The Four and Twenty Elders. The question once
proposed to John concerning a certain company, has
frequently arisen concerning these four and twenty
" "
elders : Who and whence came they ?
are these ?
It will be observed that

they are clothed with white
raiment, and have on their heads crowns of gold;
which are both tokens of a conflict completed and a
victory gained. From this we conclude that they
were once participants in the Christian warfare, once
trod, in common with all saints, this earthly pilgrim-
508 THOUGHTS ON THE REVELATION,
age, but have overcome, and for some good purpose,

in advance of the great multitude of the redeemed,
are wearing their victor crowns in the heavenly
world. Indeed, they plainly tell us as much as this,
in the song of praise which they, in connection with
the four beasts, ascribe to the Lamb, in the 9th verse
"
of the following chapter : And they sung a new
song, saying, Thou art
worthy book and to take the
to open the seals thereof; for thou wast slain, and
hast redeemed us to God by thy blood, out of every
kindred, and tongue, and people, and nation." This
song is sung before any of the events in the prophecy
of the seven seals transpire for it is to set forth
; sung
the worthiness of the Lamb book and to take the
open the on the ground of what he had already

seals,
accomplished, which was their redemption. It is not,

therefore, thrown in here by anticipation, having its
application in the future but it expresses

;
an abso-
lute and finished fact in the history of those who sung
it. These, then, were a class of redeemed persons, re-
deemed from this earth, redeemed as all others must
be redeemed, by the precious blood of Christ.
Do we in any other place read of such a class of
redeemed ones ? We think Paul refers to the same
company when he writes to the Ephesians thus:
"
Wherefore he saith, when he
[Christ] ascended up
on high, he led captivity captive and gave gifts unto
men." The margin says, he led a " multitude of
captives." Eph. 4 : 8.
Going back to the events
that occurred in connection with the crucifixion and
resurrection of Christ, we read, "And the graves
CHAPTER IV, VERSES 2-5. 509
were opened. And many bodies of the saints which

slept arose, and came
out of the graves after his res-
urrection, and went into the holy city, and appeared
unto many." Matt. 27 52. Thus the answer to
:
our question comes back, gathered unmistakably

from the sacred page. These are some of those who
came out of their graves at the resurrection of Christ,
and who were numbered with the illustrious multi-
tude which he led up from the captivity of Death's
dark domain, when he ascended in triumph on high.
Matthew records their resurrection ; Paul, their as-
cension and John beholds them in Heaven perform-
;
ing the sacred duties which they were raised up

to
accomplish.
we are not alone. Wesley speaks as
In this view
follows concerning the four and twenty elders :
"
Clothed in white raiment.] This and their golden
crowns, show that they had already finished their
course, and taken their places among the citizens of
Heaven. They are never termed souls, and hence it
isprobable that they had glorified bodies already.
Compare Matt. 27:52."
The Seven Lamps of Fire. In these lamps of fire
we have an appropriate antitype of the golden can-

dlestick of the typical sanctuary, with its seven ever-
burning lamps. This candlestick was placed by di-

vine direction, in the first apartment of the earthly
sanctuary. Ex. 25 :
31, 32, 37 ;
26 : 35 ;
27 : 20 ;
etc. And now when John tells us that a door was

opened in Heaven, and in the apartment thus dis-
closed to view he sees the antitype of the candlestick
of the earthly sanctuary, it is

good proof that he
islooking into the first apartment of the sanctuary
above.
VERSE 6. And before the throne there was a sea of glass

likeunto crystal and in the midst of the throne, and round
;
about the throne, were four beasts full of eyes before and
behind. 7. And the first beast was like a lion, and the sec-
ond beast like a calf, and the third beast had a face as a man,
and the fourth beast was like a flying eagle. 8. And the
four beasts had each of them six wings about him and they ;
were full of eyes within and they rest not day and night,
:
saying, Holy, holy, holy, Lord God Almighty, which was,

and is, and is to come. 9. And'Avhen those beasts give glory,
and honor, and thanks to Him that sat on the tbrone, who
livcth forever and ever, 10, The four and twenty elders fall
down before Him that sat on the throne, and worship Him
that liveth forever and ever, and cast their crowns before the
throne, saying, 11, Thou art worthy, O Lord, to receive
glory, and honor, and power for thou hast created
; all
things, and for thy pleasure they are and were created.
The Sea of Glass. Not composed of glass, but a

broad expanse, resembling glass that is, says Green-
;
field, transparent, brilliant. This idea is further

carried out by its being likened to crystal, which is
"
defined to mean anything concreted and pellucid,
like ice, or glass." The position of this sea is such
as to show that it bears no analogy to the laver of
the ancient typical service.
It may extend under, and be the foundation of,
the throne, and even further, of the city itself. It
is again brought to view in chap. 15 2, as the place :
where the overcomers, in the ecstatic joy of final

victory, will soon stand.
CHAPTER JF, VERSES 6-11. 511
The Four Beasts. It is a very unhappy transla-

"
lation which has given us the term " beasts in this
verse. The word Cov, denotes properly a living
" '
creature. Bloomfield says, Four living creatures

'
(not beasts). So Heinr. renders it The pro-

priety of this correction, is now, I believe, gener-
ally agreed upon by commentators. The word is

very different from i9?p>f, used to designate the pro-
phetic beasts in the 13th and following chapters.
(Scholefield.) It may be added that Bulkeley ad-
duces several examples of Cwof, to denote not only
creature, but even a human being especially one
;
from Origen who uses it of our Lord Jesus."

Similar imagery is used in the first chapter of
Ezekiel. The qualities which would seem to be sig-
nified by the emblems, are strength, perseverance,
reason, and swiftness, strength, of affection per- ;
severance, in carrying out the requirements of duty ;
reason, in comprehending the divine will ; and swift-

ness, in obeying. These living beings are even more
intimately connected with the throne than the four
and twenty elders, being represented as in the midst
of, and round about, it. Like the elders, these, too,
in their song to theLamb, ascribe to him praise for
having redeemed them from the earth. They there-
fore belong to the same company, and represent a
part of the great multitude who, as already de-

scribed (see remarks on verse 4), have been led up
on high from the captivity of death. Concerning
the object of their redemption, see remarks on chap-
ter 5 : 8.
" "
They Rest Not. Oh happy unrest ! beauti- !
fully exclaims John Wesley and the theme

;
of their
"
constant worship is, Holy, holy, holy, Lord God
Almighty, which was, and is, and is to come." No
sublimer strain ever issued from created lips. And
" "
they repeat it day and night or, continually
; ;
these terms only denoting the manner in which

time is reckoned here for there can be no night
;
where the throne of God is.

Wemortals are apt to tire of the repetition of
the simple testimony we bear here to the goodness
and mercy of God and we are sometimes tempted
;
tosay nothing, because we cannot continually say

something new. But may we not learn a profitable
lesson from the course of these holy beings above,
who never grow weary of the ceaseless repetition
"
of these words, Holy, holy, holy, Lord God Al-
"
mighty ;
and to whom these words never grow
old; because their hearts everglow with a sense of
and love ? Their praise does
his holiness, goodness,
not become to them monotonous for with every ;
utterance they gain a new view of the attributes of

the Almighty they reach a greater hight of com-
;
prehension in their vision of his perfections; the

horizon expands before them ; their hearts enlarge ;
and the new emotions of adoration, from their new

stand-point, draw from them a fresh utterance of
"
their holy salutation, new even to themselves, Holy,
"
holy, holy, Lord God Almighty !
So, even with us here, though remarks are often

repeated in reference to the goodness, the mercy,
CHAPTER IV, VERSES 6-11. 513
and the lore of God, the value of his truth, and the
attractions of the world to come, these should not
grow stale upon the ear; for we should all our

lives be rising to new
conceptions of the blessings
embraced in these glorious themes.
Concerning the expression, "which was, and is,
and is to come'," see remarks on 1 4. chap. :
"
Thou Art Worthy, Lord, to receive glory and
honor and power." How worthy, we never shall
be able to realize,
till, like the holy beings who utter
immortality, we are pre-

this language, changed to
sented faultless before the
presence of his glory.
Jude 24.
Thou Hast Created All Things. The works of
creation furnish the foundation for the honor,
glory,
and power ascribed to God. " And for
thy pleas-
ure," or through thy will, 6ta r6 defyfia cov, they are,
and were created. God and all things came
willed,
into existence ;
and by the same power they are
preserved and sustained.
33
V.
THE HEAVENLY SANCTUARY CONTINUED.
VERSE 1. And I saw in the right hand of Him that sat on

the throne a book written within and on the back side,
sealed with seven seals.
A new chapter here opens, but not a new scene.

The same view is still before the mind .of the apos-
"
tle. By him that sat on the throne,"
the words,
is evidently meant the Father, as the Son is subse-
quently introduced as "a Lamb as it had been
slain." The book which John here saw, contained
a revelation of scenes that were to transpire in the
history of the church to the end of time. Its being
held in the right hand of Him that sat on the
throne may signify that a knowledge of the future
rests with God alone, only so far as he sees fit to
reveal it to others.
The Book. The books in use at the time the
Revelation was given, were not in the form of
books as now made. They did not consist of a
series of leavesbound together but were composed
;
of strips of parchment, or other material, longer or

shorter, one or more, and rolled up. On this point,
Wesley remarks :
"
The usual books of the ancients were not like
(514)
CHAPTER F, VERSE 1. 515
ours, but were volumes or long pieces of parch-

ment, rolled upon a long stick as we frequently roll
silks. Such was this represented, which was sealed
with seven seals. Not as the apostle saw all
if
the seals at once ;

for there were seven volumes
wrapped up one within another, each of which was

sealed; so that upon opening and unrolling the
first, the second appeared to be sealed up till that
was opened, and so on to the seventh."

On the same point, Scott remarks "It appeared :
as a roll, consisting of several parchments, accord-
ing to the custom of those times and though it ;
was supposed to be written within, yet nothing

could be read till the seals were loosed. It was
afterward found to contain seven parchments, or
small volumes, each of which was separately
sealed ;
but if all the seals had been on the outside,
nothing could have been read till they had all been
loosed whereas the loosing of each seal was fol-
;
lowed by some discovery of the contents of the roll.

Yet the appearance on the outside seems to have
indicated that it consisted of seven, or at least of
several, parts."
Bloomfield says, " The long rolls of parchment
used by the ancients, which we call books, were
seldom written but on one side; namely, that
which was, in rolling, turned inward." So, doubt-
less, this book was not written within and on the
backside, as the punctuation of our common ver-

"
sion makes it read. Grotius, Lowman, Fuller,
"
&c.," says the Cottage Bible, remove the comma
'
thus : Written within, and on the back (or out-
side) sealed,' &c." How these seals were placed,
is sufficiently explained in the notes from Wesley
and Scott, given above.
VERSE 2. And I saw a strong angel proclaiming with a

loud voice, Who is worthy to open the book, and to loose the
seals thereof? 3. And no man in Heaven, nor in earth,
neither under the earth, was able to open the book, neither
to look thereon. 4. And I wept much, because no man was
found worthy to open and to read the book, neither to look

thereon.
The Challenge. God, as it were, holds forth this

book to the view of the universe, and a strong angel,
one doubtless of great eminence and power, comes
forth as a crier, and with a mighty voice challenges
all creatures in the universe to try the strength of
their wisdom in opening the counsels of God. Who
can be found worthy to open the book and loose the
seals thereof ? A
pause ensues. In silence the uni-
verse owns and unworthiness to enter
its inabilhty
"
into the counsels of the Creator. And no man in
Heaven," 6wJf, not merely no man, but no one, no be-
ing in Heaven. Is not here proof that the faculties
of angels are limited, like those of man, in respect to
penetrating the future and disclosing what is to come?

And when the apostle saw that no one came forward
to open the book, he greatly feared that the counsels
of God which it contained, in reference to his people,
would never be disclosed, and in the natural tender-
ness of his feelings, and concern for the church, he
wept much. "How far are they," says Wesley,

"
from the temper of St. John, who inquire after any-
"
thing rather than the contents of this book !
"
Upon the phrase I wept much," Benson offers the
"
following beautiful remarks Being greatly affected
:
with the thought that no being whatsoever was to

be found able to understand, reveal, and accomplish
the divine counsels, fearing they would still remain
concealed from the church. This weeping of the
apostle sprang from greatness of mind. The tender-
ness of heart, which he always had, appeared more
clearly now he was out of his own power. The Rev-
elation was not written without tears, neither with-
out tears will it be understood."
VERSE 5. And one of the elders saith unto me, Weep not :
behold the Lion of the tribe of Judah, the root of David,

hath prevailed to open the book, and to loose the seven seals
thereof. 6. And I beheld, and, lo, in the midst of the
throne and of the four beasts, and in the midst of the elders,
stood a Lamb as it had been slain, having seven horns and
seven eyes, which are the seven spirits of God sent forth in-
to all the earth. 7. And he came and took the book out of
the right hand of Him that sat upon the throne.
Not long is John permitted to weep. God is not
willing that any knowledge which can be of bene-
fit to his
people, shall be withheld. Provision is
made for the opening of the book. Hence, one of
the elders says to him, " Weep not behold the Lion ;
of the tribe of Judah, the Root of David, hath
prevailed to open the book, and to loose the seven

thereof."
.seals
Why
one of the elders should im-
part this information to John, in preference to some
other being, does not appear, unless it is that hav-
ing been redeemed, they would be especially inter-

ested in all that pertained to the welfare of the
"
church on earth. Christ is here called the Lion
of the tribe of Judah." Why called a lion ? and
why of the tribe of Judah ? As to the first, it is
probably to denote his strength. As the lion is the
king of beasts, the monarch of the forest, he thus

becomes a fit emblem of kingly authority and
"
power. Of the tribe of Judah." Doubtless he
receives this appellation from the prophecy in Gen.
49 :
9, 10.
The Root of David. The source and sustainer

of David as to his position and power. That
David's position was specially ordained of Christ,
and that he was specially sustained by him, there
can be no doubt. David was the type, Christ the
antitype. David's throne and reign over Israel
was a type of Christ's reign over his people. He
shall reign upon the throne of his father David.
Luke 1 :
32, 33. As Christ appeared in the line of
David's descendants when he took upon himself
our nature, he is also called the offspring of David,
and a root out of the stem of Jesse. Isa. 11 1, 10 :
;
Rev. 22 16. His connection with the throne of

:
David being thus set forth, and his right thus

shown to rule over the people of God, there was a
propriety in entrusting to him the opening of the
seals.
Hath Prevailed. These words indicate that the

right to open the book was acquired by a victory
gained in some previous conflict. And so we find
itset forth in subsequent portions of this chapter.

The next scene introduces us to the great
very
work of Christ as the Redeemer of the world, the
shedding of his blood for the remission of sin,

and
the salvation of man. In this work he was sub-
jected to the fiercest assaults of Satan. But he en-

dured his temptations, bore the agonies of the cross,
rose a victor over death and the grave, made the
way of redemption sure, triumphed ! Hence the

four living beings and the four and twenty elders
"
sing, Thou art worthy to take the book and to
open the seals thereof; for thou wast slain, and
hast redeemed us to God by thy blood."
John looks to see the Lion of the tribe of Judah,
and beholds a Lamb in the midst of the throne and
of the four living beings and the elders, as it had
been slain.
In the Midst of Doddridge trans-

the Throne.
"
lates thus : And middle space be-
I beheld in the
tween the throne and the four living creatures, and
in the midst of the elders, there stood a Lamb," &c.
In the center of the scene was the throne of the
Father, and standing in the open space which sur-
rounded it, was the Son, set forth under the sym-
bol of a slain lamb. Around these there stood
those saints who had been redeemed :
first, those
represented by the four living creatures, then the

elders forming the second circle, and the angels,
verse 11, forming a third circle. The worthiness
of Christ as he thus stands forth under the figure
of a slain lamb, is the admiration of all the holy
throng.
520 THOUGHTS ON THE ME DELATION.
As It Had Been Slain. Woodhouse, as quoted in

"
the Comprehensive Commentary, says The Greek
:
implies that the Lamb appeared with a wounded

neck and throat, as if smitten at the altar as a vic-
tim." On this phrase Clarke says " As if now in the
:
act of being offered. This is very remarkable so ;
important is the sacrificial offering of Christ in the

sight of God, that he is still represented as being- in
the very act of pouring out his blood for the offenses
of man. This gives great advantage to faith when ;
any soul comes to the throne of grace, he finds a sac-

rifice there provided for him to offer to God."
Seven Horns and Seven Eyes. Horns are sym-
bols of power, eyes of wisdom and seven is a num-
;
ber denoting completion or perfection. We are thus

taught that perfect power and perfect wisdom inhere
in theLamb, through the operation of the Spirit of
God, called the seven spirits of God, to denote the
fullness and perfection of its operation.
He Came and Took the Book. Commentators
have found an incongruity in the idea of a lamb's
taking the book, etc., and have had recourse to sev-
eral expedients to avoid the difficulty. But is it not
a well-established principle that any action may be
attributed to a symbol, which could be appropriately
performed by the person or being represented, by the

symbol ? And is not this all the explanation that
the passage needs ? The lamb, we know, is a sym-
bol of Christ. We know there is
nothing incongru-
ous in Christ's taking a book; and when we read
that the book was taken, we think of the action not
CHAPTER V, VEltSES 8-10. 521
as performed by the lamb, but by the one of whom

the lamb is a symbol.
VERSE 8. And when he had taken the book, the four
beasts and four and twenty elders fell down before the
Lamb, having every one of them harps, and golden vials full
of odors, which are the prayers of saints. 9. And they sung
a new song, saying, Thou art worthy to take the book, and
to open the seals thereof ;for thou wast slain, and hast re-
deemed us to God by thy blood out of every kindred, and
tongue, and people, and nation 10 and hast made us unto
; ;
our God kings and priests and we shall reign on the earth.
;
Vials Full of Odors. From this expression we

get an idea of the employment of those redeemed
ones represented by the four living creatures and the
four and twenty elders. They have golden vials or
vessels full of odors, or, as the margin reads, incense,
which are the prayers of saints. This is a work of
ministry such as pertains to priests.
"
Says Scott :It is indisputably manifest that the
four living creatures join in, or rather lead, the wor-
ship of the Lamb as having redeemed them to God ;
and this proves beyond controversy tbat part of the

redeemed church is meant by this emblem, and not
angels whose worship is next described, but in lan-
guage evidently different."
A. Barnes, in his notes on this passage, remarks :
"
The idea here is, therefore, that the representatives
of the church in Heaven the elders spoken of as
'priests' are described as officiating in the temple
above, in behalf of the church still below, and as of-
fering incense while the church is engaged in prayer."
The reader will remember that in the ancient typ-
ical service, the high priest had many assistants and ;
when we consider that we are now looking into the

sanctuary in Heaven, the conclusion at once follows
that these redeemed ones are the assistants of our
great High Priest above. For this purpose they

were doubtless redeemed. And what could be more
appropriate than that our Lord in his priestly work
for the human race, should be assisted by noble mem-
whose holiness of life and purity of
bers of that race
character had fitted them to be raised up for that
purpose. See remarks on chapter 4 4. :
We are aware that many entertain a great aver-

sion to the idea of there being anything real and
tangible in Heaven and we can easily anticipate

;
that the views here presented will be altogether

too literal for such. To sustain themselves in
their position they dwell much on the fact that
the language is highly figurative; and that we
cannot suppose there are or were any such things
in Heaven as John describes. We reply that,
though the Revelation deals largely in figures, it
does not deal in fictions. There is reality in all
the scenes described and we gain an understand-
;
ing of the reality, when we get a correct inter-

pretation of the figures. Thus in this vision, we
know that the One upon the throne is God. He
is really there. We
know the Lamb symbolizes
Christ. He too is really there. He ascended with
a literal, tangible body and who can say that he
;
does not still retain it ? then, our great

If, High
Priest is a literal being, he must have a literal place
CHAPTER V, VERSES 8-10. 523
in which to minister. And if the four living creat-

ures and the four and twenty elders represent those
whom Christ led up from the captivity of death at
the time of his resurrection and ascension, why are
in Heaven
they not just as literal beings while there
as they were when they ascended ?
The Song. It is called " a new song," new prob-
ably in respect to the occasion and the composi-
tion. They were the first that could sing it, be-
ing the first that were redeemed. They call them-
selves kings and priests. In what sense they are
priests has already been noticed, they being the as-
sistants of Christ in his priestly work. In the
same sense probably they are also kings for Christ;
is set down with his Father on his throne, and

doubtless these, as ministers of his, have some part
to act in connection with the government of Heaven
in reference to this world.
The Anticipation. "
We shall reign on the earth."
Thus, notwithstanding they are redeemed, and
surround the throne of God, and are in the presence
of the Lamb that redeemed them, and are sur-
rounded with the angelic hosts of Heaven, where
all is
glory ineffable, their song contemplates a still
higher state, when the great work of redemption
shall be completed, and
they, with the whole re-
deemed family of God of every age, shall reign on
the earth, which is the promised inheritance, and is
to be the final and eternal residence of the saints.
Rom. 4:13; Gal. 3 29 Ps. 37 11 Matt. 5:5;
:
;
:
;
2 Pet. 3:13; Isa. G5 : 17-25 ;

Rev. 21 : 1-5.
VERSE 11. And I beheld, and I heard the voice of many

angels round about the throne, and the beasts, and the eld-
ers ; and the number of them was ten thousand times ten
thousand, and thousands of thousands 12 Saying with a

; ;
loud voice, Worthy is the Lamb that was slain to receive

power, and riches, and wisdom, and strength, and honor, and
glory, and blessing.
The Heavenly Sanctuary. How little

concep-
tion have we of the magnitude and glory of the
heavenly temple ! Into that temple John was in-
troduced at the opening of chapter 4, by the door
which was opened in Heaven. Into the same tem-
ple, be it remembered, he is still looking in verses
11 and 12. And now he beholds the heavenly
hosts. 1. Round about the throne are those repre-
sented by the four living creatures. 2. Next come
the four and twenty elders. 3. Then John views,
surrounding the whole, a multitude of the heavenly
angels. How many ? How many would we be
likely to suppose could convene within the heav-
"
enly temple ? Ten thousand times ten thousand,"
exclaims the seer. In this expression alone we
have one hundred millions And then, as if no!
arithmetical expression was adequate to embrace

the countless throng, he further adds, " And thou-
"
sands of thousands Well might Paul call this,
!
in Heb. 11 :
22, "an innumerable company of an-
gels." And these were in the sanctuary above.
Such was the company that John saw assembled at
the place where the worship of a universe centers,
and where the wondrous plan of human redemption
is
being carried forward to completion. And the
CKAJ>TER V, VJZlttiJEti 13, 14. 525
central object in this innumerable and holy throng,

was the Lamb of God ; and the central act of his
life,which claimed their admiration, was the shed-
ding of his blood for the salvation of fallen man ;
for every voice in all that heavenly host joined in

the ascription which was raised, "Worthy is the
Lamb that was slain, to receive power, and riches,
and wisdom, and strength, and honor, and glory,
and blessing." Fitting assemblage for such a
place !
Fitting song of adoration to be raised to
Him who by the shedding of his blood became a
ransom for many, and who, as our great High
Priest, still pleads its merits in the sanctuary above
in our behalf. And here, before such an august
assemblage, must our characters soon come up in
final review. What shall fitus for the searching
ordeal ? And what shall enable us to rise and
stand at last with the sinless throng above ? Oh,
infinite merit of the blood of Christ which can !
cleanse us our pollutions, and make us

from all
meet to tread the holy hill of Zion Oh, infinite !
grace of God which can prepare us to endure the

!
glory, and give us boldness to enter into his pres-

ence, even with exceeding joy.
VERSE 13. And every creature which is in
Heaven, and
on the earth, and under the earth, and such as are in the
sea, and all that are in them, heard I saying, Blessing and
honor, and glory and power, be unto Him that sitteth upon
the throne, and unto the Lamb forever and ever. 14. And
the four beasts said, Amen. And the four and twenty elders
fell down and worshiped Him that liveth forever and ever.
A Clean Universe. In verse 13 we have an in-

stance of what very frequently occurs in the Script-

ures, namely, a declaration thrown in out of its
chronological order, for the purpose of following out
to its completion some previous statement or allu-
sion. In this instance the time is anticipated when
redemption is finished. In verse 10, the four living
creatures and four and twenty elders had declared,
"
We shall reign on the earth." Now the prophet's
mind caught right forward to that time. The
is
greatest act of Christ's inter en tion for man, the

\
shedding of his blood having been introduced, noth-

ing could be more natural than that the vision should,
for a moment, look over to the time when the grand
result of the work then introduced, should be accom-
plished, the
number of the redeemed be made up, the
universe be freed from sin and sinners, and a uni-
versal song of adoration go up to God and the Lamb.
It is futile to attempt to apply this to the church
in its present state, as most commentators do, or to
any time in the past since sin entered the world, or

even since Satan fell from his high position as an
angel of light and love in Heaven. For at the time
of which John speaks, every creature in Heaven and
on earth, without any exception, was sending up its
anthem of blessings to God. But to speak only of
this world since the fall, cursings instead of bless-
ings have been breathed out against God and his

throne, from the great majority of our apostate
race. And so will ever be while sin reigns.
it
We find, then, no place for this scene which John

describes, unless we do go forward, according to the
CHAPTER F, VERSES IS, 14. 527
position above taken, to the time when the whole

scheme of redemption is completed, and the saints
enter upon their promised reign on the earth, to
which the living creatures and elders looked for-
ward in their song in verse 10. With this view, all
isharmonious and plain. That reign on the earth
commences after the second resurrection. Dan 7 :
27 ;
2 Pet. 3 : 13 ;
Rev. 21 : 1. At that resurrection,
which takes place a thousand years subsequently to
the first resurrection, Rev. 20 :
4, 5, occurs the per-
dition of ungodly men. 7. Then fire
2 Pet. 3 :
comes down from God out of Heaven and devours

them. Rev. 20 9 and this fire that causes the
:
;
perdition of ungodly men, is the fire that melts and

purifies the earth, as we learn from 2 Pet. 3 7-13. :
Then sin and sinners are destroyed, the earth is pu-
rified, the curse with all its forever wiped

ills is
"
away, the righteous shine forth as the sun in the
kingdom of their Father," and from a clean uni-
verse, an anthem of praise and thanksgiving as-

cends to God. In all the fair domain of the great
Creator, there is then no room for a vast receptacle
of fire and brimstone, where myriads, preserved by
the direct power of a God of mercy, shall burn and
writhe in unspeakable and eternal torment. In
this glad anthem of jubilee there is no room for the
discordant and hopeless wailings of the damned,
and the curses and blasphemies of those who are
sinning and suffering beyond the pale of hope.
Every rebel voice has been hushed in death.
They have been burned up root and branch, Satan
and all his followers, deceiver and deceived. Mai.

4:1; Heb. 2 14. : Into smoke have they consumed
away. Ps. 37 20. Like the perishable chaff have
:
they vanished in the flames. Matt. 3 12. They :
have been annihilated, not as matter, but as con-

scious and for they have become
intelligent beings ;
as though they had not been. Obad. 16.

To the Lamb, equally with the Father who sits
upon the throne, praise is ascribed in this song of
adoration. Commentators, with great unanimity,
have seized upon this as proof that Christ must be
co- existent with the Father for otherwise, say
;
they, here would be worship paid to the creature

which belongs only to the Creator. How does it
prove this ? We read that Christ is the beginning
of the creation of God, Rev. 3 :
14, where see note,
and that all subsequent creations of conscious intel-
ligences or inanimate things, were made through
him. John 1:3; Heb. 1:2. The word "by" in
both these instances is from the Greek &a. To all
beings, therefore, of a lower

order than himself,
Christ holds the relation of joint-creator. Could
not the Father ordain that to such a being, worship
should be rendered equally with himself, without
its being idolatry on the part of the worshiper?
He has raised him to positions which make it

proper that he should be worshipped,
and has even
commanded it should be done; neither of
that
which acts would have been necessary, had he been
equal with the Father in eternity of
existence.
"
Christ himself declares that as the Father hath life
CHAPTER F, VERSES 13, 14- 529
in himself, so hath he given to the Son to have life

in himself." John 5 26. On another occasion he
:
says, All power given unto me in Heaven and

is
in earth. Matt. 28:18. Paul declares of Christ

that the Father has highly exalted him and given
him a name above every name. Phil. 2 : 9. And
"
the Father himself says, Let all the angels of God
worship him." Heb 1 6. These testimonies
: show
that Christ is now an
object of worship equally
with the Father but they do not prove that with
;
him he holds an eternity of past existence.

Coming back from the glorious scene anticipated
in verse 13, to events transpiring in the Heavenly
sanctuary before him, the prophet hears the four
living creatures exclaim, Amen.
Their exclamation
thus comes in as a response to what is said in verses
12 and 13. And the four and twenty elders then
fell down and worshipped Him that liveth forever
and ever. -
Cfl^ptef VI.
THE SEVEN SEALS.

VERSE 1. And I saw when the Lamb opened one of the
and I heard, as it were the noise of thunder, one of
seals,
the four beasts saying, Come and see. 2. And I saw, and
behold a white horse and he that sat on
;
him had a bow ;
and a crown was given unto him, and he went forth conquer-
ing and to conquer.
Having taken the book, the Lamb proceeds at

once to open the seals and the attention of the
;
apostle is called to the scenes that transpire under

each seal. The number seven has already been
noticed as denoting in the Scriptures completion
and perfection. The seven seals, therefore, em-
brace the whole of a certain class of events, reach-
ing down to the close of probationary time.
Hence to say, as some do, that the seals denote a
series of events,reaching down perhaps to the time
of Constantine, and the seven trumpets another
series from that time further on, cannot be correct.
The trumpets denote a series of events which trans-
pire contemporaneously with the events of the
seals, but of an entirely different character. A
trumpet is a symbol of war. Hence the trumpets
denote great political commotions to take place
(530)
CHAPTER VI, VERSES 1, 2. 531
among thenations during the gospel age. The

seals denote events of a religious character, and
contain the history of the church from' the opening
coming of Christ.
of the Christian era to the
Commentators have raised a question concerning
the manner in which these scenes were represented
before the apostle. Was it merely a written de-
j
scription of the events, which was read to
him as
each successive seal was opened ? or was it a pic-
torial illustration of the events which the book con-
tained, and which was presented before him as the
seals were broken ? or was it a scenic representa-
tion which passed before him, the different actors
coming forth and performing their parts ? Barnes

decides in favor of calling them pictorial illustra-
tions. For he thinks a merely written description
would not answer to the language of the apostle,
setting forth what he saw and a mere scenic
;
representation could have no connection with the

opening of the seals. But to this view of Barnes'
there are at least two serious objections: 1. The
book was said to contain only writing within, not
pictorial illustrations and 2. John saw the char-
;
acters which made up the various scenes, not fixed

and motionless upon canvass, but living and mov-
ing, and engaging actively in the parts assigned
them. The view which seems most consistent to
us, is, that the book contained a record of events
which were to transpire and when the seals were
;
broken and the record- was brought to light, the

scenes were presented before John, not by the de-
scription being read, but by a representation of

what was described in the book, being made to pass
before his mind in living characters, in the place
where the reality was to transpire, namely, on the
earth.
The symbol, a white horse, and the rider

first
who bears a bow and to whom a crown is given,

and who goes forth conquering and to conquer, is a
fit emblemof the triumphs of the gospel in the
first century of this dispensation; the whiteness
of the horse denoting the purity of faith in that
age, and the crown which was given to the rider,

and his going forth conquering and to make still
further conquests, the zeal and success with which

the truth was promulgated by its earliest ministers.
To this it is objected that the ministers of Christ
and the progress of the gospel could not be prop-
erly represented by such warlike symbols. But we
ask, By what symbols could the work of Chris-
tianity better be represented when it went forth as

an aggressive principle against the huge systems of
error with which it had at first to contend ? The
rider upon this horse went forth. Where ? His
commission was unlimited. The gospel was to all
the world.
VERSE 3. And when he had opened the second seal, I

heard the second beast say, Come and see. 4. And there
went out another horse that was red and power was given
;
to him that sat thereon to take 'peace from the earth, and
that they should kill one another and there was given unto
;
him a great sword.

CHAPTER VI, VERSES 5, 4- 533
Perhaps the first noticeable feature in these sym-

bols, is the contrast in the color of the horses. This
is doubtless be significant.
to If the
designed
whiteness of the first horse denoted the purity of
the gospel in the period which that symbol covers,
the redness of the second horse would denote that
in this period that original purity began to be cor-
rupted. The mystery of iniquity already worked

in Paul's dayand the professed church of Christ,
;
it would seem, was now so far corrupted by it as

to require this change in the color of the symbol.
Errors began to arise. Worldliness came in. The
ecclesiastical power sought the alliance of the secu-
lar. Troubles and commotions were the result.
The spirit of this period perhaps reached its climax
as we come down to the days of Constantine, the
first so-called Christian Emperor, whose conversion
to Christianity is dated by Mosheim in A. D. 323.
Of this period Dr. Rice remarks " It represents:
a secular period or union of church and State.

Constantine aided the clergy and put them under
obligations to him. He legislated for the church,
called the Council of Nicsea, and was most promi-
nent in that Council. Constantine, not the gospel,
had the glory of tearing down the heathen temples.
The State had the glory instead of the church.
Constantine made decrees against some errors, and
was praised, and suffered to go on and introduce
many other errors, and oppose some important
truths. Controversies arose, and when a new em-
peror took the throne, there was a rush of the
clergy to gethim on the side of their peculiar ten-

ets. Mosheim says of this period, There was con- '
"
tinual war and trouble/
This state of things answers well to the declara-
tion of the prophet, that power was given to him
that sat on the horse "to take peace from the
earth, and that they should kill one another; and
there was given unto him a great sword." The
Christianity of that time had mounted the throne,
and bore the emblem of the civil power.
VERSE 5. And when he had opened the third seal, I heard

the third beast say, Come and see. And I beheld, and lo, a
black horse and he that sat on him had a pair of balances
;
in his hand. 6. And I heard a voice in the midst of the
four beasts say,A measure of wheat for a penny, and three

measures of barley for a penny and see theu hurt not the
;
oil and the wine.
How rapidly the work of corruption progresses !
What a contrast between this symbol and the first

one ! A black horse the very opposite of the first.
;
A period of great darkness and moral corruption in

the church must be denoted by this symbol. By
the events of the second seal, the way was fully
opened for that state of things to be brought about
which is here presented. The time that intervened
between the reign of Constantine and the establish-
ment of the papacy in A. D. 538, may be justly
noted as the time when the darkest errors and
grossest superstitions sprung up in the church. Of
a period immediately succeeding the days of Con-
stantine, Mosheim says :
CHAPTER VI, VERISES 5, 6. 535
"
Those vain fictions which an attachment to the
Platonic philosophy, and to popular opinions, had en-
gaged the greatest part of the Christian doctors to

adopt, before the time of Constantine, were now
confirmed, enlarged, and embellished in various ways.
Hence arose that extravagant veneration for de-
parted saints, and those absurd notions of a certain
firedestined to purify separate souls, that now pre-
vailed,and of which the public marks were every-
where to be seen. Hence also the celibacy of priests,
the worship of images and relics, which, in process of
time, almost utterly destroyed the Christian religion,
or at least eclipsed its luster, and corrupted its very
essence in the most deplorable manner. An enor-
mous train of superstitions was gradually substituted
for true religion and genuine piety. This odious
revolution proceeded from a variety of causes. A
ridiculous precipitation in receiving new opinions, a
preposterous desire of imitating the pagan rites, and
of blending them with the Christian worship, and
that idle propensity which the generality of mankind
have toward a gaudy and ostentatious religion, all
contributed to establish the reign of superstition upon
the ruins of Christianity. Accordingly, frequent
pilgrimages were undertaken to Palestine, and to the
tombs of the martyrs, as if there alone the sacred
principles of virtue, and the certain hope of salva-
tion, were to be acquired. The reins being once let
loose to superstition which knows no bounds, absurd
notions and idle ceremonies multiplied almost every
day. Quantities of dust and earth brought from

Palestine, and other places remarkable for their sup-
posed sanctity, were handed about as the most power-

ful remedies against the violence of wicked spirits,
and were sold and bought everywhere at enormous
prices. The public processions and supplications by
which the pagans endeavored to appease their gods,
were now adopted into the Christian worship, and
celebrated in many places with great pomp and mag-
nificence. The virtues which had formerly been as-
cribed to the heathen temples, to their lustrations, to
the statues of their gods and heroes, were now at-
tributed to Christian churches, to water consecrated
by and to the images of holy

certain forms of prayer,
men. Andthe same privileges that the former en-
joyed under the darkness of paganism, were con-

ferred upon the latter under the light of the gospel,
or, rather, under that cloud of superstition which

was obscuring its
glory. It is true that, as yet, im-
ages were not very common ;

nor were there any
statues at all. But it is at the same time as un-
doubtedly certain as it is
extravagant and mon-
strous, that the worship of the martyrs was modeled,
by degrees, according to the religious services that
were paid to the gods before the coming of Christ.
"
From these facts, which are but small specimens
of the state of Christianity at this time, the discern-
ing reader will easily perceive what detriment the

church received from the peace and prosperity pro-
cured by Constantine, and from the imprudent meth-
ods employed to allure the different nations to em-
brace the gospel. The brevity we have proposed to
CHAPTER VI, VEMSES J, 6. 537
observe in this history prevents our entering into an

ample detail of the dismal effects that arose from
the
progress and the baneful influence

of superstition,
which had now become universal."
Again he says,
"
A whole volume would be requi-
contain an enumeration of the various frauds
site to
which artful knaves practiced, with success, to delude

the ignorant, when true religion was almost entirely
superseded by horrid superstition." Eccl. Hist. 4th
Cent., part ii., chap. 3.

This extract from Mosheim contains a description
of the period covered by the black horse of the third
seal that answers accurately to the prophecy. It is
seen by this how paganism was incorporated into

Christianity, and how, during this period, the false
system which resulted in the establishment of the
papacy, rapidly rounded out to its full outlines, and

ripened into all its deplorable perfection of strength
and stature.
The Balances. " The balances denoted that relig-
ion and civil power would be united in the person
who would administer the executive power in the
government, and that he would claim the judicial
authority both in church and State. This was true
among the Roman emperors from the days of Con-

stantine until the reign of Justinian, when he gave
the same judicial power to the bishop of Rome."
Millers Lectures, p. 181.
"
The Wheat and Barley. The measures of wheat
and barley for a penny denote that the members of
the church would be eagerly engaged after worldly
53S THOUGHTS OX TliE REVELATION.
goods, and the love of money would be the prevail-
ing spirit of the times for they ;

would dispose of
anything for money." Id.
The Oil and Wine. These " denote the graces of

the Spirit, faith and love, and there was great dan-
ger of hurting these, under the influence of so much

worldly spirit. And it is well attested by all his-
torians that the prosperity of the church in this age
produced the corruptions which finally terminated in

the falling away, and setting up the Antichristian-
abominations." Id.
It will be observed that the voice limiting the
amount of wheat for a penny, and saying, " Hurt
not the and the wine," is not spoken by any one
oil
on earth, but comes from the midst of the four liv-

ing creatures signifying that, though the under shep-
;
herds, the professed ministers of Christ on earth, had

no are for the flock, yet the Lord was not unmind-
ful of them in this period of darkness. voice A
comes from Heaven. He takes care that the spirit
of worldliness does not prevail to such a degree that
Christianity should be entirely lost, or that the oil
and the wine, the graces of genuine piety, should en-

tirely perish from the earth.
VERSE 7. And when he had opened the fourth seal, I

heard the voice of the fourth beast say, Come and see. 8.
And I looked, and behold a pale horse and his name that;
sat on him was death, and hell followed with him. And
power was given unto them over the fourth part of the earth,
to kill with sword, and with hunger, and with death, and
with the beasts of the earth.
CHAPTER VI, VEESEti 7, 8.
539
The color of this horse is remarkable. The colors

of the white, red, and black horses, mentioned in the
preceding verses, are natural but a pale color is un-

;
natural. The original word denotes the "pale or

"
yellowish color that
seen in blighted or sickly
is
plants. A
strange state of things in the professed
church must be denoted by this symbol. The rider
on this horse is named Death ;
and Hell (dc%, the
grave) follows with him. The mortality is so great
"
during this period that it would seem as if the pale
"
nations of the dead had come upon earth, and were
following in the wake of this desolating power.

The period during which this seal applies can hardly
be mistaken. It must refer to the time in which the
papacy bore its unrebuked, unrestrained, and perse-

cuting rule, commencing about A. D. 538, and extend-
ing to the time when the reformers commenced their
work of exposing the corruptions of the papal sys-
tem.
" "
And power was given unto them him, says
the margin that is, ;
the power personified by Death
on the pale horse; namely, the papacy. By the
fourth part of the earth is doubtless meant the ter-
ritory over which this power had jurisdiction ;

while
the terms, sword, hunger, death (that is, some inflic-
tion which causes death, as
exposure, torture, etc.),
and beasts of the earth, are figures denoting the
means by which it has put to death its martyrs, fifty
millions of whom, according to the lowest estimate,
call for
vengeance from beneath its bloody altar.
VERSE 9. And when he had opened the fifth seal, I saw

under the altar the souls of them that were slain for the
word of God, and for the testimony which they held 10 ; ;
And they cried with a loud voice, saying, How long, O Lord,
holy and true, dost thou not judge and avenge our blood on
them that dwell on the earth ? 11. And white robes were
given unto every one of them and it was said unto them,
;
that they should rest yet for a little season, until their fel-
low-servants also and their brethren, that should be killed as
they were, should be fulfilled.
The events set forth as transpiring under the

the crying of the martyrs for ven-
fifth seal, are,
geance, and the giving to them of white robes. The

questions that at once suggest themselves for solu-
tion are, Does this seal cover a period of time ? arid
what period ? Where
if so, is the altar under which
those souls were seen ? What are these souls ? and
what is their condition ? What meant by their

is
cry for vengeance ? What is meant by white robes

being given to them ? When do they rest for a
littleseason ? and, What is signified by their breth-
ren being killed as they were ? To all these ques-
tions, we believe a satisfactory answer can be re-
turned.
1.The Fifth Seal Covers a Period of Time. It
seems consistent that this seal, like all the others,
should cover a period of time and the date of its
;
application cannot be mistaken, if the preceding

seals have been rightly located. Following the
period of the papal persecution, the time covered
by this seal would commence when the Reformation
began to undermine the Antichristian papal fabric,
CHAP TEH VI, VERSES 9-11. 541
and restrain the persecuting power of the Romish

church.
2. The Altar. This cannot denote any altar in
Heaven; as it is evidently the place where these
victims had been slain, the altar of sacrifice. On
this point, Dr. A. Clarke says "A symbolical vision
:
was exhibited in which he saw an altar. And

under it the souls of those who had been slain for
the word of God martyred for their attachment to
Christianity, are represented as being newly slain

as victims to idolatry and superstition. The altar
is upon earth, not in Heaven." confirmation of A
this view is found in the fact that John is behold-
ing scenes upon the earth. The souls are represented

under the altar, just as victims slain upon it would
pour out their blood beneath it, and fall by its side.
3. The Souls under the Altar.
This representa-
tion is
popularly regarded as a strong proof of the
doctrine of the disembodied and conscious state of
the dead. Here, it is claimed, are souls seen by
John in a disembodied state and they were con- ;
scious, and had knowledge of passing events for ;
they cried for vengeance on their persecutors. This

view of the passage is inadmissible, for several reasons :
1. The popular view places these souls in Heaven ;
but the altar of on which they were slain,

sacrifice
and beneath which they were seen, cannot be there.
The only altar we read of in Heaven is the altar of
incense but it would not be correct to represent vic-
;
tims just slain as under the altar of incense, as that

altar was never devoted to such a use. 2. It would
542 THOUGHTS ON THE REVELATION,
be repugnant to all our ideas of the heavenly state,

to represent souls in Heaven shut up under an altar.
3. Can we suppose that the idea of vengeance

would reign supreme in the minds of souls in
so
Heaven as to render them, despite the joy and glory
of that ineffable state, dissatisfied and uneasy till
vengeance was inflicted upon their enemies ? Would

they not rather rejoice that persecution raised its
hand against them, and thus hastened them into the
presence of their Redeemer, at whose right hand
there is fullness of joy, and pleasures forevermore?
But, further, the popular view which puts these souls
in Heaven, puts the wicked at the same time in the
lake of fire, writhing in unutterable torment, and in
full view of the heavenly host. This, it is claim ed ?
is
proved by the parable of the rich man and Laza-
rus. Now these souls, brought to view under the
fifth seal, were those who had been slain under the
preceding seal, scores of years, and most of them cent-

uries, before. Beyond any question, their persecu-
tors had all
passed off' the stage of action, and accord-
ing to the view under consideration, were suffering

all the torments of hell right before their eyes. Yet,
as if not satisfied with this, they cry to God, as though
he was delaying vengeance on their murderers.
What greater vengeance could they want ? Or, if
their persecutors were still on the earth, they must
know that they would, in a few years at most, join
the vast multitude daily pouring through the gate of
death into the world of woe. Their amiability is put
in no better light even by this supposition. One
thing, at least, is evident The popular theory con-

:
cerning the condition of the dead, righteous and

wicked, cannot be correct, or the interpretation usu-
ally given to this passage is not correct ;
for they de-
vour each other.
But it is urged that these souls must be conscious ;
for they cry to God. This argument would be of

weight were there no such figure of speech as per-
sonification. But while there is, it will be proper,
on certain conditions, to attribute life, action, and
intelligence, to inanimate objects. Thus the blood
of Abel is said to have cried to Godfrom the ground.
Gen. 4 9, 10. The stone cried out of the wall, and
:
the beam out of the timber answered it. Hab. 2 :
11. The hire of the laborers kept back by fraud*

cried, and the cry entered into the ears of the Lord
of Sabaoth. Jas. 5:4. So the souls mentioned in
our text could cry, and not thereby be proved to be
conscious.
The incongruity of the popular view on this verse
isso apparent that Albert Barnes makes the follow-
"
ing concession : We
are not to suppose that this
literally occurred, and that John actually saw the

souls of the martyrs beneath the altars for the
whole representation is
symbolical we to ;
nor are
suppose that the injured and the wronged in Heav-
en actually pray for vengeance on those who
wronged them, or that the redeemed in Heaven will
continue to pray with reference to tilings on earth;
but it may be fairly inferred from this that there
will be as real a remembrance of the wrongs of the
persecuted, the injured, and the oppressed, as if such

a prayer was offered there and that the oppressor
;
has as much to dread from the divine vengeance as

if those whom he has injured should cry in Heaven
to the God who hears prayer, and who takes ven-
geance." Notes on Rev. 6.
On such passages as this, the reader is misled by

the popular definition of the word soul. From that
definition, he is led to suppose that this text speaks
of an immaterial, invisible, immortal essence in man,
which soars into its coveted freedom on the death
of its hindrance and clog, the mortal body. No in-
stance of the occurrence of the word in the orig-
inal Hebrew Greek will sustain such a definition.
or
It oftenest means life and is not unfrequently ren-
;
dered person. It applies to the dead as well as to

the living, as may be seen by reference to Gen. 2 :
" "
7, where the word living need not have been ex-
pressed were life an inseparable attribute of the
soul and to Num. 19 13, where the Hebrew Con-
;
:
"
cordance reads, Dead soul." Moreover these souls
pray that their blood may be avenged, an article
which the immaterial soul, as popularly understood,
is not supposed to possess. We
regard the word
souls as here meaning simply the martyrs, those
"
who had been slain, the words " souls of them be-
ing a periphrasis for the whole person. They were
represented to John as having been slain upon the
altar of papal sacrifice, on this earth, and lying
dead beneath They certainly were not alive
it.
when John saw them under the fifth seal for he ;

again brings to view the same company, in almost

the same language, and assures us that the first
time they live after their martyrdom is at the res-
urrection of the just. Rev. 20: 4-6. Lying there,
victims of papal blood-thirstiness and oppression,
they cried to God for vengeance, in the same man-

ner that Abel's blood cried to him from the ground.
The White Robes. These were given as a par-
tial answer to their cry, " How long, Lord, dost
"
thou not judge and avenge our blood ? How was
it ? They had gone down to the grave in the most
ignominious manner. Their lives had been mis-
represented, their reputations tarnished, their names

defamed, their motives maligned, and their graves
covered with shame and reproach, as containing
the dishonored dust of the most vile and despicable
characters. Thus the church of Rome, which then
molded the sentiment of the principal nations of
the earth, spared no pains to make her victims an
abhorring unto all flesh.

But the Reformation begins to work. It begins
to be seen that the church the corrupt and disrep-
is
utable party, and those against whom it vents its
rage are the good, the pure, and the true. The
work goes on among the most enlightened nations,
the reputation of the church going down, and that
of the martyrs coming up, until the corruptions of
the papal abominations are fully exposed, and that
huge system of iniquity stands forth before the

world in all its naked deformity while the mar-
;
tyrs are vindicated from all the aspersions under

35
which that Antichristian church had sought to bury

them. Then it was seen that they had suffered,
"
not for being vile and criminal, but for the word
of God, and for the testimony which they held."
Then their praises were sung, their virtues admired,
their fortitude applauded, their names honored, and
their memories cherished. White robes were thus
given unto every one of them.
The Little Season. The cruel work of Romanism
did not instantly cease as the light of the Reforma-
tion began to dawn. Not a few terrible outbursts of
Romish hate and persecution were yet to be felt
by the church. Multitudes more were to be pun-
ished as heretics and join the great army of mar-
tyrs. The full vindication of their cause was to be
delayed a little season. And

during this time,
Rome added hundreds of thousands to the vast
throng of whose blood she had already become
guilty. See Buck's Theological Dictionary, Art.
Persecution. But the spirit of persecution was
finally restrained; the cause of the martyrs was
vindicated; and the little season of the fifth seal
came to a close.
VERSE 12. And I beheld when he had opened the sixth
seal, and, lo, there was a great earthquake ;

and the sun be-
came black as sackcloth of hair, and the moon became as
blood ;
13 ;
And the stars of heaven fell unto the earth, even
as a fig-tree casteth her untimely figs, when she is shaken of
a mighty wind. 14. And the heaven departed as a scroll
when rolled together ; and every mountain and island
it is
were moved out of their places. 15. And the kings of the
earth, and the great men, and the rich men, and the chief
captains, and the mighty men, and every bond man, and
every free man, hid themselves in the dens and in the rocks
of the mountains 16 And said to the mountains and rocks,
; ;
Fall on us, and hide us from the face of Him that sitteth on
"the throne, and from the wrath of the Lamb 17 ;
For the
;
great day of his wrath is come and

;
who shalt be able to
stand '\
Such are the solemn and sublime scenes that

transpire under the sixth seal. And a thought
well calculated to awaken in every heart an intense
interest in divine things, is the consideration that
we are now living amid the momentous events of
this seal.
Between the fifth and sixth seals there seems to

be a sudden and entire change in the language,
from the highly figurative to the strictly literal.
Whatever may be the cause of this change, the
change itself cannot well be denied. By no prin-
ciple of interpretation can the language of the pre-
ceding seals be made to be literal; nor can the
language of this any more easily be made to be
figurative. We must therefore accept the change,
even though we should be unable to explain it.
There is a great fact, however, to which we would
here call attention. It was to be in the period cov-
ered by this seal that the prophetic portions of
God's word were to be unsealed, and many run to
and "give their sedulous attention to the
fro, or
understanding of these things," and thereby knowl-

edge on this part of God's word to be greatly in-
creased. And we suggest that it may be for this
reason that the change in the language here occurs,

and that the events of this seal, transpiring at a
time when these things were to be fully understood,
are couched in no figures, but laid before us in
plain and unmistakable language.

The Great Earthquake. The first event under
this seal, perhaps the one which marks its opening,
is a
great earthquake. As the more probable ful-
fillment of this prediction, we refer to the great
earthquake of Nov. 1, 1755. Of this earthquake,

"
Sears, in his Wonders of the World," pp. 50, 58,
381, says :
"The great earthquake of Nov. 1, 1755, extended

over a tract of at least 4,000,000 of square miles.
Its effects were even extended to the waters in
many places where the shocks were not perceptible.

Itpervaded the greater portion of Europe, Africa,
and America but its extreme violence was exer-
;
cised on the south- western part of the former. In

Africa, this earthquake was felt almost as severely
as it had been in Europe. A great part of Algiers
was destroyed. Many houses were thrown down
at Fay and Mequinez, and multitudes were buried
beneath the ruins. Similar effects were realized at
Morocco. Its effects were likewise felt at Tangiers,
at Tetuan, at Funchal in the island of Madeira. It
is probable that all Africa was shaken. At the
north, extended to Norway and Sweden. Ger-
it
many, Holland, France, Great Britain, and Ireland,

were all more or less agitated by the same great
commotion of the elements. Lisbon (Portugal),
previous to the earthquake in 1755, contained

150,000 inhabitants. Mr. Barretti says that 90,000
persons are supposed to have been lost on that fatal
day."
On page 200 of the same work, we again read :
"
The was beyond description.
terror of the people
Nobody wept it was

beyond tears they ran
hither and thither, delirious with horror and as-
tonishment, beating their faces and breasts, crying,
'
Misericordia the world's at an end !

'
Mothers
forgot their children, and ran about loaded with
crucifixed images. Unfortunately many ran to the
churches for protection ; but in vain was the sac-
rament exposed; in vain did the poor creatures
embrace the altars; images, priests, and people,
were buried in one common ruin."
The Encyclopedia Americana states that this
earthquake extended also to Greenland, and of its
"
effects upon the city of Lisbon, further says The :
city then contained about 150,000 inhabitants.

The shock was instantly followed by the fall of
every church and convent, almost all the large and
public buildings, and more than one-fourth of the
houses. In about two hours after the shock, fires
broke out in different quarters, and raged with
such violence for the space of nearly three days,
that the city was completely desolated. The earth-
quake happened on a holy day, when the churches
and convents were full of people, very few of whom
escaped."
If the reader will look on his atlas at the coun-
tries above mentioned, he will see how large a por-

tion of the earth's surface was agitated by this
awful convulsion. Other earthquakes may have
been as severe in particular localities but no other ;
one combining so great an extent with such a de-

gree of severity, has ever been felt on this earth, of
which we have any record.
The Darkening of the Sun. Following the
"
earthquake, it is announced that the sun became
black as sackcloth of hair." This portion of the
prediction has also been fulfilled. Into a detailed
account of the wonderful darkening of the sun,
May 19, 1780, we need not here enter. Most per-
sons of general reading, it is presumed, have seen
some account of it besides, many are living who
;
have no need of the written description, having

been eye-witnesses of the extraordinary scene.
The following detached declarations from different
testimonies will give an idea of its nature.
"
In the month of May, 1780, there was a terrific
dark day in New England, when '
all seemed
faces
to gather blackness/ and the people were with
filled
fear. There was great distress in the village where

Edward Lee lived
'
men's hearts failing them for
;
'
fear that the Judgment day was at hand and the ;
neighbors all flocked around the holy man," who

"
spent the gloomy hours in earnest prayer for the
distressed multitude." Tract No. 379, Am. Tract
Society Life of Edward Lee.
"
Candles were lighted in many houses. Birds
were silent and disappeared. Fowls retired to
CHAPTER VI, VERSES 12-17.
roost. was the general opinion that the day of

It
Judgment was at hand." Pres. Dwight in Ct. His-

torical Collections.
"
The darkness was such as to occasion farmefs
to leave their work and retire to their
in the field,
dwellings. Lights became necessary to the trans-

action of business within doors. The darkness
continued through the day." Gages History of
Rowley, Mass.
"
The cocks crew as at daybreak, and everything
bore the appearance and gloom of night. The
alarm produced by this unmsual aspect of the
heavens was very great." Portsmouth Journal,
May 20, 1843.
"
It was midnight darkness at noon-day ......
Thousands of people who could not account for it
from natural causes, were greatly terrified and, ;
indeed, it
gloom on the earth.
cast a universal The
frogs and night-hawks began their notes." Dr.
Adams.
"
Similar days have occasionally been known,
though inferior in the degree or extent of their
darkness. The causes of these phenomena are un-
known. They certainly were not the result of
eclipses." Sears' Guide to Knowledge.
The Moon Became as Blood. The darkness of
the following night, May 19, 1780, was as unnatu-
ral as that of the day had been.
"The darkness of the following evening was

probably as gross as has ever been observed since
the Almighty first gave birth to light. I could not
552 THOUGHTS ON THE UEDELATION.
help conceiving at the time, that if every luminous

body in the universe had been shrouded in impen-
etrable darkness, or struck out of existence, the
darkness could not have been more complete. A
sheet of white paper held within a few inches of
the eyes, was equally invisible with the blackest
velvet." Mr. Tenny of Exeter, N. H., quoted by
Mr. Gage to the " Historical Society.
1 '
And whenever on this memorable night the

moon did appear, as at certain times it did, it had,
according to this prophecy, the appearance of blood.
And the Stars o/ Heaven Fell. The voice of
history still is, Fulfilled! Being a much later

event than the darkening of the sun, there are
multitudes in whose memories it is as fresh as
though it were but yesterday. We refer to the
great meteoric shower of Nov. 13, 1833. On this
point one extract will suffice.
"
At the cry, '
Look out of the window,' I sprang
from a deep sleep, and with wonder saw the east
lighted up with the dawn and meteors I
called to my wife to behold; and, while robing, she

exclaimed,
'
See how the stars fall I replied, !
'
'
'
That is the wonder ;
and we felt in our hearts
that it was a sign For truly the
of the last days. '
stars of heaven fell unto the earth, even as a fig-

tree casteth her untimely figs, when she is shaken
of a mighty wind.' Rev. 6 : 13. This language of
the prophet has always been received as metaphor-
ical.
Yesterday, it was literally fulfilled. The
ancients understood by aster in Greek and stella in
PLATE VIII. FALLING OF THE STARS.
Latin, the smaller lights of heaven. The refine-

ment of modern astronomy has made distinction
between stars of heaven and meteors of heaven.
Therefore, the idea of the prophet, as it is expressed
in the original Greek, was literally fulfilled in the
phenomenon of yesterday, so as no man before yes-

terday had conceived to be possible that it should
be fulfilled. The immense size and distance of the
planets and fixed stars forbid the idea of their fall-
ing unto the earth. Larger bodies cannot fall in
myriads unto a smaller body; but most of the
planets and all the fixed stars are many times
larger than our earth ; but these fell toward the
earth. And how did they fall ? Neither myself
nor one of the family heard any report ; and were
I to hunt through nature for a simile, I could not
find one so apt, to illustrate the appearance of the
heavens, as that which St. John uses in the proph-

ecy before quoted The stars of heaven fell unto
:
'
the earth/ They were not sheets, or flakes, or
drops, of fire ;
but they were what the world un-
derstands by falling stars and one speaking to his
;
'
fellow, in the midst of the scene, would say, See

how the stars fall !
'
And he who heard would not
stop to correct the astronomy of the speaker, any
more than he would reply, 'The sun does not
move,' to one who should him, The sun is ris-
tell
'
ing.' The stars fell

'
even as a fig-tree casteth her
untimely figs, when she is shaken of a mighty
wind.' Here the exactness of the prophet. The
is
falling stars did not come as if from several trees

shaken, but from one. Those which appeared in

the east, fell toward the east those which ap-;
peared in the north, fell toward the north those ;
which appeared in the west, fell toward the west ;
and those which appeared in the south (for I went

out of my residence into the Park), fell toward the
south. And they fell not as ripe fruit falls ;
far
from it ;
but they flew, they were cast, like the un-
ripe,which at first refuses to leave the branch, and

when, under a violent pressure, it does break its
hold, it flies swiftly, straight off, descending and ;
in the multitude falling, some cross the track of

others, as they are thrown with more or less force,
but each one falls on its own side of the tree."
Henry Dana Ward.
These signs in the sun, moon, and stars, are the
same as those so strikingly predicted by our Lord
and recorded by the evangelists, Matt. 24, Mark 13,
and Luke 21. In these records not only the same
signs are given, but the same
time is pointed out
for their fulfillment ; namely, a period commencing
just this side of the long
and bloody persecution of
the papal power. In Matt. 24 21, 22, the 1260 :
years of papal supremacy are brought to view ;
"
and immediately after the tribulation of those
days," verse 29, the sun was to be darkened, etc.
Mark is still more definite and says, "In those
days, after that tribulation." The days, commenc-
ing in A. D. 538, ended in 1798 but before they
;
ended, the spirit of persecution had been restrained

by the Reformation, and that tribulation of the
church had ceased. And

right in this period, ex-
actly at the time specified in the prophecy, the ful-
fillment of these signs commenced in the darkening
of the sun and moon.
The first instance of the falling of the stars,
worthy of any notice, though others of local and

minor importance may be mentioned before it, took
place in 1799. To the great display of 1833, by
far the most brilliant of any on record, we have
already referred. Of the extent of this shower,

Prof. Olmstead, of Yale College, a distinguished
"
meteorologist, says, The extent of the shower of
1833, was such no inconsiderable part
as to cover
of the earth's surface from the middle of the At-
;
lantic on the east, to the Pacific on the west and ;
from the northern coast of South America, to un-

defined regions among the British possessions on
the north, the exhibition was visible, and every-
where presented nearly the same appearance."
From this, it appears that this exhibition was con-
fined exclusively to the western world. But in the
year 1866, another remarkable occurrence of this

kind took place, this time in the East, nearly as
magnificent in some places as that of 1833, and vis-
ible, so far as ascertained, throughout the greater
part of Europe. Thus the principal portions of the

earth have now been warned by this sign.
Observation has shown that these meteoric dis-
plays occur at regular intervals of about thirty-

three years. The skeptic will doubtless seize upon
this as a pretext for throwing them out of the cat-
alogue of signs. But if they are not more than

ordinary occurrences, the question is to be an-
swered why they have not occurred as regularly
and prominently centuries in the past as in the last
hundred years. This is a question science cannot
answer nor can it offer anything more than con-
;
jecture as to their cause.

One significant fact will be noticed in connection
with the foregoing signs They were each in-
all :
stinctively associated in the minds of the people, at

the time of their occurrence, with the great day of
which they were the forerunners. And on each
occasion the cry was raised, "The Judgment has
"
come," The world's at an end."
But the objector answers, These phenomena in
the sun,moon and stars cannot be signs of the end ;
because there have been many instances of such oc-

currences and pointing to some ten other periods
;
of remarkable darkness, besides that of 1780, and

to several occurrences of falling stars, or meteoric
showers, he asks with an air of triumph which one
we will take for the sign. That this is not a fan-
ciful representation of the objection the following
facts will demonstrate :
In 1878 we
noticed in one of the leading dailies
of Chicago a question from a correspondent in Ver-
mont, and the reply given by the paper, as fol-

lows :
"Will you give the causes (and proof) of the

'dark day' in 1780, the 19th of May, I believe.
An Advent preacher has been preaching in this
' '
CHAP TEE TT, VERSES 12-17. 557
neighborhood, and alluded to it as a sign of the de-

struction of the world."
And the reply is given thus :
"
The dark day of 1780 was produced by entirely
natural causes, and was about as much a sign of the
destruction of the world as of the advent of the po-
tato-beetle. The darkness, said Dr. Samuel Tenney,
was produced by common clouds.
of Exeter, N. EL,
Between these common clouds and the earth inter-
vened another stratum of great thickness. As the
stratum advanced, the darkness commenced and in-
creased with its progress. The uncommon thickness
of this stratum was occasioned by two strong cur-
rents of wind from the southward and westward,
condensing the vapors and drawing them in a north-
west direction. The density of this stratum was
owing to the vapor and smoke it contained. These
so-called dark days have not been uncommon, being
known in 366 B. c.; 295 B. c.; 252 A. D.; 746, 775,
1732, 1762, 1780, 1783, 1807, 1816. The one was
as prophetic asany other and no more so."
It would have been a little more to the satisfac-
tion of any one who wishes to know the reasons of
his faith, the writer of the reply had stated where
if
he found his evidence for all his assertions. And

we would like a little light on such points as this :
From what came that " stratum of great thickness " ?

Of what was it
composed ? How was it formed ?
This fellow's explanation amounts to just this : It

was dark because there was great darkness. He
simply states the fact in another form, and calls
that an explanation. His own statement needs

explaining as really as the one to which he refers.
"
The uncommon thickness of the stratum was
caused by two strong currents of wind," etc. How
did those winds chance to come just then, and just
when there were vapors to condense ? And what
caused the vapors ? Then how could currents from
the west and. south draw the vapors in a north-west
direction ? Common
philosophy w ould assign them,
r
under such circumstances, a north-east direction.

Our friend must be careful or he will make the
dark day to be a greater phenomenon than we have
ever claimed.
we would ask how, according to the
But, further,
reply above given, the words of our Lord can ever be
fulfilled. He says that the sun shall be darkened ;
and he means the literal sun; for he speaks of men
and things on the earth in contrast with it Luke ;
21 25 and he says that when it is thus darkened

:
;
it is a sign of the end for when we see these

;
things
come to pass, he tells us that we are to know that
he is near, even at the doors. But according to the
writer of the foregoing, there never can be any sign
of this nature. He declares there never has been
in the past and suppose such a phenomenon should
;
occur again would it be a sign ? Not in his eyes

; ;
for the hypothesis of vapors, winds, natural laws,

and common occurrences, would instantly fly to his
scoffing lips. But something of this kind is to con-
stitute a sign; for the Lord himself has declared it;
and we would like to ask the objector how a dark-
ening of the sun should differ from that of 1780, to

answer to the prophecy and constitute a sign ?
But, it is urged, there have been many such
events, hence it can be no sign and seven dark days;
are mentioned by our writer before 1780, and three

since, for which, however, he forgot to give his au-
thority. But how does it

happen that nobody has
seemed to pay any attention to these days, or make
any account of them ? and why is it that all fix
upon May 10, 1780, as the only one worthy of spe-

cial note, giving it by way of distinction, the title,
The Dark Day ?
The answer is obvious. It occupies a pre-emi-

nent position in this respect. It towers up far above
all others as the one alone remarkable and note-
worthy for its awful phenomena.

But we are not left to decide the matter from this
evidence alone for our Lord has not only told us
;
that such an event should occur as a sign of his com-
ing, but he has told us also when it should occur.

"
Immediately after the tribulation of those days,"
says Matthew. Mark is more definite and says,
"
In those days after that tribulation, the sun shall
"
be darkened," etc. Mark 13 24. The " days are :
the days of papal supremacy, the 1260 years from

538 to 1798; the tribulation is the oppression
of Christians by the Catholic power till restrained
by the work of the Reformation. The tribulation
may be said to have ceased about the middle of the
18th century. The " days " ended within two years
of the close of that century. Thus by the fixed
terms of the prophecy we are shut up to a period of

about fifty years in length, and ending in 1798, in
which to look for that darkening of the sun which
was to be a sign of the Lord's soon coming.
Again, the darkening of the sun was to be the

second great event to take place under the sixth
seal. Rev. 6 12. :The first and the one which
marked the opening of that seal, was a great earth-
quake, shown to be, by comparison with the pre-
ceding seals, the great earthquake of Lisbon, Nov.
1, 1755. Between this point and the end of the
papal period in 1798, the sun was to be darkened
as a sign of the end. Here we are shut up to a
period of time positively only forty-three years in
length, in which to look for that darkening of the
sun which was the subject of the prediction. Now
it matters not if our opponents should claim seven
thousand dark days instead of seven, as notable as

the one of 1780, it would not affect the
prediction
or the sign in the least degree. It matters not how
many nor what kind of dark days there may have

been in other ages, we look for one which was to
take place in that brief, specified period as the pre-
dicted sign.
We our eyes upon that time, and what do we
fix
behold ? We find not only the darkening of the

sun, as foretold, but we find a dark day so much
more notable than all others, that it- is set forth by
"
way of pre-eminence as the dark day," while in
general history all others are passed by in silence.

From one point it is very strange that people can
CHAPTER VI, VERSES 12-17.
overlook considerations of this nature which are

so decisive upon this question. From another, it is
not. What a man does n't want to see he can very
easily keep from seeing. But the lack both of in-

clination and ability we apprehend is accounted for
"
by the prophet Daniel, when he says, the wicked
shall do wickedly, and none of the wicked shall un-
derstand."
Of the dark day, Webster's Unabridged Diction-
ary, editions of 1869 and 1870, page 1556, says:
"Dark Day, The. May 19, 1780 ;
so-called on
account of a remarkable darkness on that day ex-
tending over all New England. In some places
persons could not see to read common print in the
open air for several hours together. Birds sang
their evening song, disappeared, and became silent ;
fowls went to roost cattle sought the barn-yard
; ;
and candles were lighted in the houses. The ob-

scuration began about ten o'clock in the morning,
and continued till the middle of the next night, but
with different degrees of duration in different
places. For several days previous, the wind had

been variable, but chiefly from the south-west and
the north-east. The true cause of this remarkable
phenomenon is not known."
While the learned editor of Webster's Dictionary
"
testifies so positively that the true cause of the
phenomenon is not known" it is remarkable how
flippantly many smaller minds proceed to offer their
explanations, and account for it from natural causes.
Those who lived at the time, and had at least as
36
good an opportunity to mark all its strange features

and unnatural manifestations as people of the pres-
ent time, were filled with awe at the occurrence, and
for years, so long as the memory of it lasted, were
unable to explain it ;
but their degenerate sons, the
wondrously wise generation of the present, living
over a hundred years from the time of its occur-
rence, and having never seen anything of the kind,
assume to explain it with all the nonchalance with
which they would tell us that two and two make
four.
As the time when we were to look for the be-
ginning of the signs is so definitely located, it is

further objected that the falling of the stars in
1833 cannot be one of the signs, because, according
to Mark 13 24, 25, they also should have fallen
:
within those days, or previous to 1798, as this event

" "
is immediately connected by the word and to the
signs in the sun and moon.
We reply by calling attention to the fact that
there are more events than simply the falling of
the stars that are linked to the series by the word
" " "
and." Thus, And the stars of heaven shall fall,
"and" the powers that are in heaven shall be
" "
shaken, and then shall they see the Son of man
coming, "and" then shall he send his angels to
gather the elect. Now the language certainly is
not designed to convey the idea that all these
things were to take place within those days for ;
in that case, we
should have the coming of Christ
itself take place before the days ended. Verse 29,
"
stating the conclusion of the argument, says, So
ye in like manner when ye shall see these things
come to pass, know that it is nigh even at the
doors." Matthew puts it in still stronger language,
"
when he says, So likewise ye, when ye shall see
all these things, know that it [margin, he, Christ] is
near, even at the doors." But it would be absurd

to say that we must wait till the coming of Christ
takes place before we can know that it is near, even
at the doors.
These facts, then, plainly appear : That a series
of associated events is given us, covering quite a
period of time, beginning at some point in the past,

and reaching down to, and including, the second
coming of Christ. The beginning of the series is
placed at a point before the close of a certain pro-
"
phetic period designated as those days," namely,
the 1260 years of papal oppression upon the
church ;
but the end of the series lies far outside of
that period, as already shown. Now, the question
to be decided is, How many events of the series
given us are to be looked for before the date by
"
which " those days are limited, that is, before
1798, where the 1260 days, or years, terminated ?
The only data we have upon which to frame an

answer are the facts already noticed ; namely, that
the events begin within that period, but close out-
side of it and no specified number is given as be-
;
longing to that period.

The conclusion is therefore inevitable that if the
first one of the events designated comes to pass
within the specified time, the prophecy is fulfilled,

though all the others lie outside of that time. Had
the sun alone been darkened before 1798, it would
have been sufficient to fulfill the prophecy. The
moon, even, might have been darkened this side of
1798 without vitiating the prophecy in the least
degree. The sun and moon were darkened together
in 1780, eighteen years before the days ended the ;
stars fell in 1833, thirty-five years after the end of

the days. We have reached the year 1880, eighty-
two years this side the ending of the days, and the
shaking of the powers of heaven is yet future, but
not far distant, as other prophecies show and in ;
immediate connection with that, as Joel and John

plainly declare, the coming of the Lord is to take
place.
If the objector still insists that
according to our
application the stars should have fallen before 1798,
"
because it says, And the stars of heaven shall fall,"
we reply that then all the other events should also
have taken place before 1798 ;
for they are con-
nected in the same way. But this we have shown
to be absurd.
And the Heaven Departed as a Scroll. In this
event our minds are turned to the future. From
looking at the past and beholding the word of
God fulfilled, we are now called to look at events
before us, which are no less sure to come. Here is
our position unmistakably defined. We stand be-

tween the 13th and 14th verses of this chapter.
We wait for the heavens to depart as a scroll when
it is rolled together. And these are times of un-
paralleled solemnity and importance ;

for how near
we may be to the fulfillment of these things we
know not.
This departing of the heaven as a scroll is what
the evangelists call in the same series of events,
the shaking of the powers of the heavens. Other
scriptures give us further particulars concerning
this prediction. From Heb. 12:25-27, Joel 3:16,
Jer. 25 30-33, Rev. l(i 17, we learn that it is the
: :
voice of God
as he speaks in terrible majesty from
his throne in Heaven, that causes this fearful com-
motion in earth and sky. Once the Lord spoke,
when, with an audible voice, he declared to his creat-
ures the precepts of his eternal law; and the
earth shook. He is to speak again, and not only
the earth will shake, but the heavens also. Then
"
will the earth " reel to
and fro like a drunkard ;
" " "

it will be disolved," and clean broken down ;
Isa. 24; mountains will move from their firm
bases; islands will suddenly change their loca-

tion in the midst of the sea from the level plain
;
will arise the precipitous mountain and rocks will

;
thrust up their ragged forms from earth's broken

surface ;
and while the voice of God is reverberating
through the earth, the direst confusion will reign
over the face of nature.
Then will the world's dream of carnal security
be effectually broken. Kings who, intoxicated
with their own earthly authority, have never
dreamed of a higher power than themselves, now
realize that there is One who reigns King of
kings; and the great men behold the vanity of

all earthly pomp, for there is a greatness above
that of earth and the rich men throw their silver

;
and gold to the moles and bats, for it cannot save

them in that day; and the chief captains forget
their little brief authority and the mighty men
their might; and every bondman, who is in the
still worse bondage of sin, and every freeman, all
classes of the wicked, from the highest to the low-
est, join in the general wail of consternation and
despair. They who never prayed to Him whose

arm could bring salvation, now raise an agonizing
prayer to rocks and mountains to bury them forever
from his presence. Fain would they now avoid
reaping what they by a life of lust and sin had sown.
Fain would they now shun the fearful treasure
of wrath which they have been heaping up for
themselves against this day. Fain would they
bury themselves and their catalogue of crimes in
everlasting darkness. And so they fly to the rocks,
caves, caverns, and fissures which the broken sur-

face of the earth now presents before them. But
it is too late. They cannot conceal their guilt nor
escape the long-delayed vengeance.
" It will be in vain to call,
Rocks and mountains on us fall,
For His hand will find out all,
In that day."
The day which they thought never would come,

has at last taken them as in a snare ; and the in-
CHAPTER TY, VERSES 12-17. 567
voluntary language of their anguished hearts, is,

"
The great day of his wrath has come, and who shall
"
be able to stand ? Before it is called out by the
fearful scenes of this time, we pray you.
reader, give
your most serious and candid attention to this sub-
ject.
Many now affect to despise the institution of
prayer. But at one time or another all men will
pray. Those who will not now pray to God in peni-

tence, will then pray to the rocks and mountains in
despair. And this will be the largest prayer-meeting
ever held. As you read these lines think whether
you would like to have a part therein.
Adventists are now
in the minority; but they
will then be in the majoiity ; for all the world will
be Adventists. But alas with the great mass
! their
belief will come too late to do them any good.
Ah ! better far
To cease the unequal war,
While pardon, hope, and peace may yet be found;
Nor longer rush upon the embossed shield
Of the Almighty; but repentant yield,
And all your weapons of rebellion ground.
Better pray now in love, than pray ere
long in fear.
Call ye upon Him, while He waits to
hear;
So in the coming end
When down the parted sky
The angelic hosts attend
The Lord of Heaven, most high,
Before whose face the solid earth is rent,
You may behold in him a friend omnipotent,
And safely rest beneath his sheltering wings,
Amid the ruin of all earthly things.
VII.
THE SEALING OF THE 144,000.
VERSE 1. And after these, things I saw four angels stand-

ing on the four corners of the earth, holding the four winds
of the earth, that the wind should not blow on the earth,
nor on the sea, nor on any tree. 2. And I saw another an-
gel ascending from the east, having the seal of the living God ;
and he cried with a loud voice to the four angels, to whom

itwas given to hurt the earth and the sea, 3, Saying, Hurt
not the earth, neither the sea, nor the trees, till we have
sealed the servants of our God in their foreheads.
The chronology of the work here introduced, is
established beyond mistake. The sixth chapter

closed with the events of the sixth seal ;
and the
seventh seal is not mentioned until we reach the
opening of chapter 8. The whole* of chapter 7 is
therefore thrown in here parenthetically. Why is
it thus thrown in at this point ? Evidently for the
purpose of stating additional particulars concerning
the sixth seal. The expression, "after these
things," does not mean after the fulfillment of all
the events previously described; but after the
prophet had been carried down in vision to the
close of the. sixth seal, in order not to break the
consecutive order of events, as given in chapter 6,
(568)
then his mind is called to what is mentioned in

chapter 7, as further particulars to transpire in con-
nection with that seal. Then we inquire, Between
what events in that seal does this work come in ?
It must transpire before the departing of the heav-
ens as a scroll; for after that event there is no
place for such a work as this. And it must take
place subsequently to the signs in the sun, moon,
and stars for these signs have been fulfilled, and
;
such a work has not yet been accomplished. It

comes in, therefore, between the 13th and 14th
verses of Rev. 6. But there, as already shown, is
justwhere we now stand. Hence the first part of

Rev. 7 relates to a work, the accomplishment of
which may be looked for at the present time.
Four Angels. Angels are ever-present agents in
the affairs of earth; and why may not these be
four of those heavenly beings into whose hands
God has committed the work here described: to
hold the winds while God's purpose that they
it is
should not blow, and to hurt the earth with them

when the time comes that they should be loosed ;
" "
for it will be noticed, verse that the
hurting
3,
is a work committed to their hands equally with
"
the holding," so that they do not merely let the
winds go, when they are to blow but they cause
;
them blow; they impel forward the work of

to
destruction with their own supernatural energy.
But the hurting process here brought to view does
not include the seven last plagues. That work is
given into the hands of seven special angels ; this,
into the hands of four.
570 THOUGHTS ON THE HE VELATION.
Four Comers of the Earth. An expression de-

noting the four quarters, or the four points of the
compass, and signifying that these angels, in their
particular sphere had charge of the whole earth.
The Four Winds. Winds, in the Bible, symbol-
ize political commotion, strife, and war. Dan. 7:2;
Jer. 25 : The four winds, held by four angels
32.
standing in the four quarters of the earth, must de-

note all the elements of strife and commotion that
exist in the world and when they are all loosed,
;
and all blow together, it will constitute the great

whirlwind just referred to in Jeremiah.
The Angel Ascending from the East. Another
literal angel, having charge of another specific
work. Instead of the words " ascending from the
"
east," some translations read, ascending from the
sun rising," which is a more literal translation.
We understand the expression to signify manner
rather than locality; that as the sun arises with
rays at first oblique, and comparatively powerless,

but increases in strength until it shines in all its
meridian power and splendor, so the work of this
angel would commence in weakness, move onward
with ever-accumulating influence, and close in
strength and power.

The Seal of the Living God. This is the distin-
guishing characteristic of the ascending angel. He
bears with him the seal of the living God. From
this factand the chronology of his work, we are to
determine, if possible, what movement is symbol-
ized by his mission.
CHAPTER Vll, VERSES 1-S. 571
The nature of his work is evidently embraced in

his having the seal of the living God ; and to ascer-
tain what this work is, we therefore inquire what
this seal of the living God is, which he bears with
him.
1. Definition of the term. A seal is defined to
"
be an instrument of sealing, that which is used
by individuals, corporate bodies, and States, for
making impressions on wax, upon instruments of
writing, as an evidence of their authenticity." The
original word in this passage is defined,
"
A seal,
i. <?., a
signet ring a mark, stamp, badge a token,
; ;
a pledge." Among the significations of the verb

are the following " To secure to any one, to make
:
sure ;
to set a seal or mark upon anything in token
of its being genuine or approved to attest, to con-
;
firm, to establish, to distinguish by a mark." By a

comparison of Gen. 17 11, with Rom. 4 11, and
: :
Rev. 7:3, with Eze. 9:4, in connection with the

above definition, the reader will see that the words
token, sign, seal, and mark, are used in the Bible as
synonymous terms. The seal of God as brought to
view in our text is to be applied to the servants
of God. We are not, of course, to suppose that in

this case it is some literal mark to be made in the
flesh, but that it is some institution or observance
having special reference to God, which will serve

" "
as a mark of distinction between the worshipers
of God, and the wicked around them.
2. The use of a seal. A seal is used to render
valid or authentic any enactments or laws which a
person or power may promulgate. Frequent in-

stances of its use occur in the Scriptures In 1 Kings :
"
21 8, we read that Jezebel wrote letters in Ahab's
:
name, and sealed them with his seal." These let-

ters then had all the authority of king Ahab.
Again, in Esth. 3:12, "In the name of king Ahas-

uerus was it written, and sealed with the king's
ring." So 8:8," The writing which is
also in chap.
written in the king's name, and sealed with the
king's ring, may no man reverse."
3. Where a seal is used. Always in connection
with some law or enactment that demands obedi-
ence, or upon documents that are to be made legal
or subject to the provisions of law. The idea of
law is inseparable from a seal.
4. As applied to God. We
are not to suppose
that to the enactments and laws of God binding
upon men, there must be attached a literal seal,

made with literal instruments. But from the
definition of the term, and the purpose for which a
seal is used, as shown above, we must understand a
seal to be strictly that which gives validity and
authenticity to enactments and laws. This is

found, though a literal seal may not be used, in the
name or signature of the law-making power, ex-
pressed in such terms as to show what the power
is, and its right to make laws and demand obedi-
ence. Even with a literal seal, the name must al-
ways be used. See the references above given.

An instance of the use of the name alone seems to
"
occur in Dan. 6:8: Now, O king, establish the
CHAPTER VII y
VERSES 1-3. 573
decree, and signwriting, that it be

the not
changed, according to the law of the Medes and

Persians, which altereth not;" that is, affix the
signature of royalty, showing who it is that de-

mands obedience, and his right to demand it.
In a gospel prophecy found in Isa. 8, we read:

"
Bind up the testimony, seal the law among my
disciples." Yerse 16. This must refer to a work
of reviving some of the claims of the law in the
minds of the disciples, which had been overlooked,
or perverted from their true meaning. And this,
in the prophecy, is called sealing the law, or restor-
ing to it its seal, which had been taken from it.
Again, the 144,000, who, in the chapter before

us, are said to be sealed with the seal of God in
their foreheads, are again brought to view in Rev.
14:1, where they are said to have the Father's
name written in their foreheads.
From the foregoing reasoning, facts, and declara-
tions of Scriptures two conclusions inevitably fol-
low :
1. The seal of God is found in connection with

the law of God.
2. The God is that part of his law which
seal of
contains his name or descriptive title, showing who
he is, the extent of his dominion, and his
right to
rule.
The law of God is admitted by all disinterested

evangelical denominations to be summarily con-
tained in the decalogue, or ten commandments. We
have, then, but to examine these commandments, to
see which one it is that constitutes the seal of the

law, or, in other words, makes known the true God,
the law-making power. The first three command-
ments mention the word God ;
but we cannot tell
from these, who is meant ;

for there are multitudes
of objects to which this term is applied. There are
"gods many and lords many," as the apostle says.
1 Cor. 8:5. Passing over the fourth commandment
for the time being, the fifth contains the words Lord
and God, but does not define them and the remain- ;
ing five precepts do not contain the name of God at

all. Now what shall be done ? With that portion of
the law which we have examined, it would be impos-
sible to convict the grossest idolater of sin. The wor-
shiper of images could say, This idol before me is my
god, his name is god, and these are his precepts.
The worshiper of the heavenly bodies could also say,
The sun is my and I worship him according to
god,
this law. Thus, without the fourth commandment,
the decalogue is null and void so far as it pertains to
enforcing the worship of the true God. But let us

now add the fourth commandment, restore to the
law this precept, which many are ready to contend
has been expunged, and see how the case will then
stand. As we examine this commandment which
"
contains the declaration, For in six days the Lord
made heaven and earth, the sea and all that in them
is," etc., we see at once that we are reading the
requirements of Him who created all things. The
sun, then, is not the God of the decalogue, V.it He
who made the sun. No object in Heaven or earth
is the being who here demands obedience ;

for the
God of this law is the one who made all created
things. Now we
have a weapon against idolatry.
No~v this law can no longer be applied to false gods,
who "have not made the heavens and the earth."
Jer. 10:11. Now the author of this law has de-
clared who he is, the extent of his dominion,. and his
right to rule for every created intelligence must at

;
once assent that He who is the Creator of all, has a

right to demand obedience from all his creatures.
Thus, with the fourth commandment in its place,

this wonderful document, the decalogue, the only
document among men which God ever wrote with
his own finger, has a signature ;
it has that which
rendersit intelligible and authentic it has a seal. ;
But without the fourth commandment, it lacks all

these things.
From the foregoing reasoning it is evident that
the fourth commandment constitutes the seal of
the law of God, or the seal of God. But the Scrip-
tures do not leave us without direct testimony on
this point.
Wehave seen above that in Scripture usage, sign,
seal, token, and mark, are synonymous terms.
Now the Lord expressly says that the Sabbath is a
sign between him and his people. "Verily my
Sabbaths ye shall keep for it is a sign between
;
me and you throughout your generations that ye ;
may know that I am the Lord that doth sanctify

you." Ex. 31 13. The same fact is again stated
:
by the prophet Ezekiel, 20 :

12, 20. Here the Lord
told his people that the very object of their keep-
ing the Sabbath, that is, observing the fourth com-

mandment, was that they might know that he was
the true God. It may be said that the Sabbath
was only a sign between God and the Jews. True,
when this was spoken, the Jews had been separated
from all other nations, to be God's people and the
depositaries of all divine truth in the earth. But
when they through disobedience were broken off,
and the Gentiles grafted in through Christ, becom-

ing "Israelites indeed" and "Jews inwardly,"
would not the declaration apply equally to them ?
Thus the fourth commandment, or the Sabbath,
is taken by the Lord as a sign between him and
his people, or the seal of his law in both dispensa-

tions the people by that commandment signifying
;
that they are the worshipers of the true God, and

God by the same commandment making himself
known as the great Creator of all things.
In harmony with this we notice the significant
fact that whenever the sacred writer wishes to
point out the true God in distinction from false
gods of every description, an appeal is made to the
great facts of creation upon which the fourth com-
mandment is based. See 2 Kings 19 :15 2 Chron. ;
2:12; Neh. 9:6; Ps. 115:15; 121:2; 124:8;

134 3 146 6 Isa. 37 16 42 5 44 24 45 12
:
;
:
;
:
;
:
;
:
;
:
;
Job. 9:8; Isa. 51:13; Jer. 10:10-12; Ps. 96:5.

Jer. 32:17; 51:15; Acts 4:24; 14:15; 17:23^
etc.
We refer again to the fact that the same com-

pany, who in Rev. 7 have the seal of the living

God in their foreheads, are brought to view again
in Rev. 14:1, having the Father's name in their
"
foreheads. Thisis good proof that the seal of the
living God" and the "Father's name" are used

synonymously. The chain of evidence on this
point is rendered complete, when it is ascertained
that the fourth commandment, which has been
shown to be the seal of the law, is spoken of by the
Lord as that which contains his name. The proof
of this will be seen by referring to Deut. 16:6 :
"
But
at the place which the Lord thy God shall
choose to place his name in, there shalt thou sacri-
fice the passover," etc. What was there where they
sacrificed the passover ? There was the sanctuary,

having in its holiest apartment the ark with the
ten commandments, the fourth of which declared
the true God, and contained his name. Wherever
this was, there God's name was placed and this;
was the only object to which the language could be

applied.
Having ascertained what the seal of God is, we
are prepared to proceed with the application of the
prophecy. By the scenes introduced in the verses

before us, namely, the four winds apparently about
to blow, bringing war and trouble upon the land,
and this work restrained till the servants of God
should be sealed, as though a preparatory work
must be done for them to save them from this
trouble, we are reminded of the houses of the Is-
raelites marked with the blood of the paschal lamb,
37
and spared as the destroying angel passed over to
slay the first-born of the Egyptians, Ex. 12, also of

the mark made by the man with a writer's ink-
horn, Eze. upon all those who were to be spared
9,
by the men with the slaughtering weapons who

followed after and we conclude that the seal of
;
God, here placed upon his servants, is some dis-

tinguishingmark or religious characteristic, through
which they will be exempted from the judgments
of God that fall on the wicked around them.
As we have found the seal of God in the fourth
commandment, the inquiry follows, Does the ob-
servance of that commandment involve any pecul-
iarity in religious practice ? Yes, a very marked

and striking one. It is one of the most singular
facts to be met with in religious history that, in
an age of such boasted gospel light as the present,
when the influence of Christianity is so powerful
and wide-spread, one of the most striking pecul-
iarities in practice which a person can adopt, and
one of the greatest crosses he can take up, even in

the most enlightened and Christian lands, is the
simple observance of the law of God. For the
fourth commandment requires the observance of
the seventh day of each week as the Sabbath of
the Lord but almost all Christendom, through the
;
combined influence of paganism and the papacy,

have been beguiled into the keeping of the first
day. A person has but to commence the observ-
ance of the day enjoined in the commandment, and
a mark of peculiarity is upon him at once. He is
distinct alike from the professedly religious and the

unconverted world.
We conclude, then, that the angel ascending
from the east, having the seal of the living God, is
a divine messenger in charge of a work of reform
to be carried on among men in reference to the
Sabbath of the fourth commandment. The agents
work on the earth are of course ministers of
of this
Christ ;
for to men is given the commission of in-
structing their fellow-men in Bible truth but, as ;
there is order in the execution of all the divine

counsels,why may not a literal angel have the
charge and oversight of this work ?
We have already noticed the chronology of this
work as locating it in our own time. This is
further evident from the fact that, as the next
event after the sealing of these servants of God,
we behold them before the throne, with palms of
victory in their hands. The sealing is, therefore,
the last work to be accomplished for them prior to
their redemption.
In Rev. 14, we find the same work again brought
to view under the symbol of an angel flying in the
midst of heaven with the most terrific warning
that ever fell upon the ears of men. Wê shall speak
of this more fully when we reach that chapter.
We refer to it
now, as it is the last work to be ac-
complished for the world before the coming of
Christ, which is the next event in the order of that,
prophecy, and hence must synchronize with the
work here brought to view in Rev. 7 1-3. The :
580 THOUGHTS OX THE REVELATION.
angel with the seal of the living God, in chapter 7,

is therefore the same as the third angel of chapter
14. *And this view gives additional strength to

our view of the seal. For while as the result of
the work in chapter 7, a certain company are sealed
with the seal of the living God, as the result of the
third message of chapter 14, a company are brought
"
out rendering scriptural obedience to all the com-
mandments of God!' Verse 12. But there is no
commandment of the decalogue except the fourth,
upon which the Christian world theoretically needs
reforming and that this is the representative ques-
;
tion in this message is evident from the fact that

the keeping of the commandments, observing, with
allthe other moral precepts, the Lord's Sabbath, is
what distinguishes the servants of God from those
who worship the beast and receive his mark, which
is, as will be hereafter shown, the observance of a
counterfeit Sabbath.
Having thus briefly noticed the main points of

the subject, we now come to the most striking feat-
ure of all. In exact accordance with the foregoing
chronological argument, we find this work already
being fulfilled before our eyes. The third angel's
message is being proclaimed the angel ascending
;
from the east is on his mission the reform on the

;
Sabbath question has commenced it is

surely,
;
though yet in comparative silence, working its way

through the land it is destined to agitate every
;
country entitled to the light of the gospel and it ;
will result in bringing out a people prepared for

CHAI'TER VII, VERSES 1-3. 581
the soon coming of the Saviour, and sealed for h
everlasting kingdom.
With one more question, we leave these -verses
upon which we have so lengthily dwelt. Have we
seen among the nations any movements which
would indicate that the cry of the ascending angel,
"
Hurt not," etc., by the blowing of the winds, " till
we have sealed the servants of God," has in any
manner been answered ? The time during which
the winds are held could not, from the nature of
the case, be a time of profound peace. This would
not answer to the prophecy. For, in order for it
to be manifest that the winds were being held,
there must be disturbance, agitation, anger, and
jealousy among the nations, with an occasional out-

burst of strife, like a fitful gust breaking away
from the imprisoned and struggling tempest. And
these outbursts must be suddenly and unexpectedly
checked. Then, but not otherwise, would it be evi-
dent to him who looked at events in the light of
prophecy, that the restraining hand of Omnipotence
was laid, for some good purpose, upon the surging
elements of strife and war. And such has been
the aspect of our times for more than thirty years.
Commencing with the great revolution of 1848,

when so many European thrones toppled into the
dust, what a state of anger and political unrest has
existed among all the nations of the earth ! New
and unlooked-forcomplications suddenly have
sprung up, throwing matters into apparently in-
extricable confusion, and threatening immediate
and direful war. And now and then the conflict

has burst forth in fury, and a thousand voices have
been raised to predict that the great crisis had
come, that universal war must result, and the ter-
mination no man could foretell; when suddenly
and unaccountably it has been extinguished, and
allsubsided into quiet again. The terrible rebellion

in our own land of 1861 to 1865 is a notable in-
stance. the spring of the latter year, so great
By
had become the pressure upon the nation for men
and means to continue the war that it began
seriously to impede the progress of the work
symbolized by the ascending angel, even threat-
ening to arrest it entirely. Those interested
in these believing that the time had
truths,
come the application of the prophecy, and
for
"
that the words of the angel, Hurt not," etc., indi-
cated a movement on thepart of the church, ac-
cordingly raised their petitions to the Ruler of na-
tions to restrain the cruel work of tumult and war.
Days of and prayer were set apart for

fasting
this purpose. The time at which this occurred was
a dark and gloomy period of the war and not a ;
few high in political life predicted its indefinite

continuance, and an appalling intensity of all its
evils. But suddenly a change came and not three
;
months had elapsed from the time of which we

speak, ere the last rebel army had surrendered, and
the last organized rebel had laid down his arms.
So sudden and entire was the collapse, and so grate-
ful were all hearts at relief from the pressure of the
UHAl'TER VII, VERSES 4~$- .
583
terrible strife, that the nation broke forth into a

song of Jubilee, and these words were conspicuously
"
displayed at the national capitol This is the :
Lord's doing ; it is marvelous in our eyes" There

are those who believe there was a definite cause for
this sudden cessation of the strife, of which, of
course, the world is but little aware. The sudden
conclusion of the German-French war of 1870 and
the recent war between Turkey and Russia may be
cited as still later examples. Perhaps further
events of this kind are yet to be witnessed to ful-
fil more
completely this feature of the prophecy.
VERSE
4. And I heard the number of them which were
sealed and there were sealed a hundred and forty and four
;
thousand of all the tribes of the children of Israel. 5. Of

the tribe of Judah were sealed twelve thousand. Of the
tribe of Reuben were sealed twelve thousand. Of the tribe
of Gad were sealed twelve thousand. 6. Of the tribe of
Aser were sealed twelve thousand. Of the tribe of Nepth-
alim were sealed twelve thousand. Of the tribe of
Manasseh were sealed twelve thousand. 7. Of the tribe of
Simeon were sealed twelve thousand. Of the tribe of Levi
were sealed twelve thousand. Of the tribe of Issachar were
sealed twelve thousand. 8. Of the tribe of Zebulun were
sealed twelve thousand. Of the tribe of Joseph were sealed
twelve thousand. Of the tribe of Benjamin were sealed
twelve thousand.
The number sealed is here stated to be one hun-

dred and forty-four thousand and from the fact
;
that twelve thousand are sealed from each of the

twelve tribes,suppose that this work must
many
have been accomplished as far back at least as about
the beginning of the Christian era, when these tribes
were literally in existence. They do not see how it

can apply to our own time when every trace of dis-
tinction between these tribes has been so long and
so completely obliterated. We
refer such to the
opening language of the epistle of James " James, :
a servant of God and of the Lord Jesus Christ, to

the twelve tribes which are scattered abroad, greet-
ing: brethren, count it all joy when ye fall
My
into divers temptations," etc. Those whom James
here addresses, are, 1. Christians; for they are
his brethren. 2. They are not the converts to
Christianity from the Jews, the twelve tribes of

his own day for he addresses them in view of the
;
coming. of the Lord. See chapter 5. He is thus

addressing the last generation of Christians, the
Christians of our own day and he calls them the
;
twelve tribes scattered abroad. How can this be ?

Paul explains in Rom. 11 17-24. In the striking
:
figure of grafting which he there introduces, the

tame olive tree
represents Israel. Some of the
branches, the natural descendants of Abraham, were
broken off* because of unbelief (in Christ). Through
faith in Christ the wild olive scions, the Gentiles,
are grafted into the tame olive stock, and thus the
twelve tribes are perpetuated. And here we rind
an explanation of the language of the same apostle :
"They are not all Israel which are of Israel," and

"
he is not a Jew which is one outwardly, but . . .
he is a Jew which is one inwardly." Rom. 9 6-8 :

;
2 28, 29.
: So we find on the gates of the New
Jerusalem, which is a New-Testament or Christian,
not a Jewish, city, the names of the twelve tribes

of the children of Israel. On the foundations of
this city are inscribed the names of the twelve
apostles of the Lamb, and on the gates the names
of the twelve tribes of Israel. Rev. 21 12-14.
: If
the twelve tribes belong exclusively to the former
dispensation, the more natural order would have
been to have their names on the foundations, and
those of the twelve apostles on the gates but no, ;
the names of the twelve tribes are on the gates.

And as through these gates, so inscribed, all the
redeemed hosts will go in and out, so, as belonging
to these twelve tribes will all the redeemed be reck-
oned, whether on earth they were Jews or Gentiles.

Of course we look in vain for any marks of dis-
tinction between the tribes here on earth ;
for since
Christ has appeared in the flesh, the preservation of
the genealogy of the tribes is not necessary. But
in Heaven, where the names of the church of the
first-born are being enrolled, we may be sure there
is order, and that each name is enrolled in its proper
tribe.
It will be observed that the enumeration of the

tribes here differs from that given in other places.
The twelve sons of Jacob who became the heads of
great families, called tribes, were, Reuben, Simeon,
Levi, Judah, Issachar, Zebulun, Benjamin, Dan,
Naphtali, Gad, Aser, and Joseph. But Jacob, on
his dying bed, adopted the sons of Joseph, Ephraim
and Manasseh, to constitute two of the tribes of
Israel. Gen. 48:45. This divided the tribe of
Joseph, making thirteen tribes in all. But in the

distribution of the land of Canaan by lot, they num-
bered but twelve tribes, and made but twelve lots ;
for the tribe of Levi was left out, being appointed

to the service of the tabernacle, and having no
inheritance. But in the passage before us, Ephraim
and Dan are omitted, and Levi and Joseph put in
their places. The omission of Dan is accounted for
by commentators on the ground that that tribe was
the one chiefly addicted to idolatry. See Judges
18, etc. The tribe of Levi here takes its place with
the rest, as in the heavenlyCanaan the reasons for
their not having an inheritance, as in the earthly,
will not exist; and Joseph is probably put for
Ephraim, it being a name which appears to have

been applied to either of the tribes of Ephraim or
Manasseh. Num. 13:11.
Twelve thousand were sealed "out of" each of
the twelve tribes, showing that not all who in the
records of Heaven had a place among these tribes
when this sealing work commenced, stood the test,
and were overcomers at last. For the names of
those already in the book of life will be blotted out,
unless they overcome. Rev. 3 : 5.
VERSE 9. After this I beheld, and, lo, a great multitude,

which no man could number, of all nations, and kindreds,
and people, and tongues, stood before the throne, and before
the Lamb, clothed with white robes, and palms in their
hands, 10, And cried with a loud voice, saying, Salvation to
our God which sitteth upon the throne, and unto the Lamb.
11. And all the angels stood round about the throne, and
about the elders and the four beasts, and fell before the
CHAPTER VII, VEKSES 9-12. 587
throne on their faces, and worshiped God, 12, Saying,

Amen Blessing and glory, and wisdom, and thanksgiving,
;
and honor, and power, and might, be unto our God forever
and ever. Amen.
The sealing having been accomplished, John .be-

holds a countless multitude worshiping God in rap-
ture before his throne. This vast throng are un-
doubtedly the saved out of every nation, kindred,
tribe, and tongue, raised from the dead at the second
coming of Christ, showing that the sealing is the

last work accomplished for the people of God, prior
to translation.
VERSE 13. And one of the elders answered, saying unto

me, What are these which are arrayed in white robes 1 and
whence came they? 14. And I said unto him, Sir, thou
knowest. And he said unto me, These are they which came
out of great tribulation, and have washed their robes, and
made them white in the blood of the Lamb. 15. Therefore
are they before the throne of God, and serve him day and
night in his temple ;

and He that sitteth on the throne shall
dwell among them. 16. They shall hunger no more, neither
thirst any more neither shall the sun light on them, nor
;
any heat. 17. For the Lamb which is in the midst of the
throne shall feed them, and shall lead them unto living fount-
ains of waters and God shall wipe away all tears from
;
their eyes.
The questions proposed by one of the elders to

John, What are these which are arrayed in white
robes? and whence came they ? taken in connection
with John's answer, Sir, thou knowest, implying
that he did not know, would seem to be devoid of
all
point, if
they had reference to the whole of the
great multitude now

before him. For John did
know who they were, and from whence they came ;
inasmuch as he had just said that they were people^

redeemed of course, out of all nations, kindreds,
people and tongues and John could have answered,
;
These are the redeemed ones from all the nations

of the earth. But if a special company in this vast
throng were referred to, distinguished by some
special mark or position, then it might not be so

evident who they were, and what had given them
their peculiarity; and the questions as applied to
them would be appropriate and pertinent. We there-
fore incline to the view that attention is called to a
specialcompany by the questions which were pro-

posed by one of the elders; and no company is
brought to vie\\ to which special allusion would
more naturally be made, than to the company spok-
en of in the first part of the chapter, namely, the
144,000. John had indeed seen this company in
their mortal state as they were receiving the seal
of the living God amid the troublous scenes of the
last days ;
but as they here stand among the re-
deemed throng, the transition is so great, and the
condition in which they now appear so different,
that he does not recognize them as the special com-
pany which he saw sealed upon the earth. And to

this company, the language that follows seems to
be specially applicable :
1. They came out of great tribulation. While

it is true in some degree of all Christians that
they
must "through much tribulation enter into the
kingdom of God," it istrue in a very emphatic

sense of the 144,000. They pass through the great
time of trouble such as never was since there was
a nation. Dan. 12 1. They experienced the men-
:
tal anguish of the time of Jacob's trouble. Jer. 30 :
4-7. They stand without a mediator through the

terrific scenes of the seven last plagues, those exhi-
bitions of God's unmingled wrath in the earth.
Rev. 15: 16. They pass through the severest time
of trouble the world has ever known, although they
are delivered out of it.
2. They wash their robes and make them white

in the blood of the Lamb. To the last generation
the testimony is very emphatic on the subject of
obtaining the white raiment. Rev. 3 5, 18. And :
though the 144,000 are accused of rejecting Christ

and trusting to their own works for salvation,
because they refuse to violate the commandments
of God, Rev. 14 1, 12, in the great day that cal-
:
umny will be wiped off. It will be seen that they

have rested their hope of life on the merits of the
shed blood of their divine Redeemer, making him
their source of righteousness. There is peculiar
force insaying of these that they have washed
their robes and made them white in the blood of
the Lamb.
3. Verse 15 describes the post of honor they
occupy in the kingdom, and their nearness to God.
In another place they are called "the first-fruits
unto God and the Lamb." Rev. 14 4. :
4. In verse 16, it is said, "They shall hunger no

more, neither thirst any more." This shows that

they have once suffered hunger and thirst. To what
can this refer? As it doubtless has reference to
some special experience, may it not refer to their
experience in the time of trouble, more especially
during the plagues ? In this time the righteous
will be reduced to bread and water; and though
that "will be sure," Isa. 33: 16, enough for suste-
nance, yet may it not be that, when the pastures,
with all fruits and vegetation, are dried up, Joel 1 :
18-20, and the rivers and fountains are turned to
blood, Rev. 16:4-0, to reduce their connection

with earth and earthly things to the lowest limit,
the saints who through that time will be
pass
brought occasionally to the extreme degrees of hun-
ger and thirst ? But the kingdom, once gained,
"they shall hunger no more, neither thirst any
more." And
the prophet continues in reference to
this company, "Neither shall the sun light on them
nor any heat." We remember that the 144,000 live
through the time when power is given unto the sun
"to scorch men with fire." Rev. 16 :
8, 9. And
though they are shielded from the deadly effect
which it has upon the wicked around them, we
cannot suppose that their sensibilities will be so
blunted that they will no unpleasant sensations
feel
from the terrific heat.No, as they enter the fields

of the heavenly Canaan, they will be prepared to
appreciate the divine assurance, that the sun shall

not light upon, or injure them, nor any heat.
5. And the Lamb shall lead them. Another tes-
timony concerning the same company, and applying

at the same time, says, "These are they which follow
the Lamb whithersoever he goeth." Rev. 14:4.
Both expressions denote the state of intimate and
divine companionship to which the blessed Re-
deemer admits them in reference to himself.
The psalmist in the following beautiful passage
seems to allude to the same promise " They shall
:
be abundantly satisfied with the fatness of Thy

house; and thou shalt make them drink of the
river of thy pleasures." Ps. 36 8. :The phrase-
ology of this promise to the one hundred and forty-
four thousand is also partially found in the follow-
"
ing glowing prophecy from the pen of Isaiah He
:
will swallow up death in victory; and the Lord

God will wipe away tears from off all faces; and
the rebuke of his people shall he take away from
oiT all the earth
;
for the Lord hath spoken it." Isa.
25:8.
VIII.
THE SEVEN TRUMPETS.

WE name as the subject of this chapter the seven
trumpets, as these constitute the main theme of the
chapter, although there are other matters intro-
duced before the opening of that series of events.
The first verse of this chapter relates to the events
of the preceding chapters, and should not, we think,
have been separated from them by the division of
the chapter.
VERSE 1. And when he had opened the seventh seal,

there was silence in Heaven about the space of half an hour.
The series of the seven seals is here resumed and

concluded. The
sixth chapter closed with the events
of the sixth seal, the eighth commences with the
opening of the seventh seal, causing the seventh

chapter to stand parenthetically, between the sixth
and seventh seals, thereby showing that the sealing
work of that chapter belongs to the sixth seal.
Silence in Heaven. Concerning the cause of this
silence only conjecture can be offered a conject-
ure, however, which is supported by the events of
the sixth seal. That seal does not bring us to the
(592)
CHAPTER VIII, VERSES 1-5. 593
second advent, although it embraces events that

transpire in close connection therewith. It intro-
duces the fearful commotions of the elements de-
scribed as the rolling of the heavens together as a
scroll, caused by the voice of God, the breaking up
of the surface of the earth,and the confession at
last on the part of the wicked that the great day
of God's wrath is come. They are doubtless in mo-
mentary expectation of seeing the King appear, in,
to them, unendurable glory. But the seal stops just
short of that
event. The personal appearing of
Christmust therefore be allotted to the next seal.
But when the Lord appears, he comes with all the
holy angels with him. Matt. 25: 31. And when
all the
heavenly harpers- leave the courts above to
come down with their divine Lord as he descends
to gather the fruit of his work, will there
redeeming
not be silence in Heaven ?
The length of this period of silence, if we con-
sider it prophetic time, would be about seven days.
VERSE 2. And I saw the seven angels which stood before
God and to them were given seven trumpets.
;
This verse introduces a new and distinct series

of events. In the seals, we have had the history of
the church during what is called the
gospel dispen-
sation. In the seven trumpets, now introduced, we
have the principal political and warlike events
which were to transpire during the same time.
TERSE 3. And another angel came and stood at the altar,

having a golden censer ; and there was given unto him much
38
incense, that he should offer it with the prayers of all saints
upon the golden altar which was before the throne. 4. And
the smoke of the incense, which came with the prayers of
the saints, ascended up before God out of the angel's hand.
5. And the angel took the censer, and filled it with fire of
the altar, and cast

it into the earth and there were
; voices,
and thunderings, and lightnings, and an earthquake.
Having, as it were, in verse 2, brought out the

seven angels, and introduced them before us upon
the stage of action, John for a moment, in the three
verses last quoted, directs attention to an entirely
different scene. The angel which approaches the
altar is not one of the seven trumpet angels. The
altar the altar of incense, which in the earthly
is
sanctuary was placed in the first apartment. Here,

then, is another proof that there exists in Heaven a
sanctuary with its corresponding vessels of service,
of which the earthly was the figure, and that we
are taken into that sanctuary by the visions of John.
A work of ministration in the sanctuary above, for
all the saints, is thus brought to view. Doubtless
the entire work of mediation for the people of God
during the gospel dispensation, is here presented.
This is apparent from the fact that the angel offers
his incense with the prayers of all saints and that ;
we are here carried forward to the end, is evident

from the act of the angel in filling the censer with
fireand casting it unto the earth for his work is
;
then done no more prayers are to be offered up

;
mingled with incense; and this can have its appli-

cation only at the time when the ministration of
Christ in the sanctuary in behalf of mankind has
CHATTER VIII, VERSES 3-6. 595
forever ceased. And the events that follow this

act of the angel, namely, voices, thunderings, light-
nings, and an earthquake, are exactly such as we

are elsewhere informed transpire at the close of
human probation. See Rev. 11 19 16 17, 18.
:
;
:
But why are .these verses thus thrown in here?

Answer. As a message of hope and comfort for the
church. The seven angels with their warlike trum-
pets had been introduced terrible scenes were to
;
transpire under their sounding; but, before they

commence, the church is
pointed to the work of
mediation in their behalf above, and their source of
help and strength during this time. Though they
should be tossed like feathers upon the tumultuous
waves of strife and war, they were to know that
their great High Priest still ministered for them
in the sanctuary in Heaven, and that thither they
could direct their prayers, and have them offered
with incense to their Father in Heaven. Thus could
they gain strength and support in all their calam-
ities.
VERSE 6. And the seven angels which had. the seven

trumpets prepared themselves to sound.
The subject of the seven trumpets is here resumed

and occupies the remainder of this chapter and all
of chapter 9. The seven angels prepare themselves
to sound. Their sounding comes in as a comple-
ment to the prophecy of Dan. 2 and 7, commencing
with the breaking up of the old Roman empire into
itsten divisions, of which, in the first four trumpets,
we have a description.
VERSE The first angel sounded, and there followed

7.
hail and mingled with blood, and they were cast upon
fire
the earth and the third part of trees was burnt up, and all
;
green grass was burnt up.
A full exposition of the seven trumpets is given

"
in a work entitled An Exposition of the Seven
Trumpets of Rev. 8 and 9," published at the RE-
VIEW AND HERALD Office, Battle Creek, Mich., to
which the reader is referred for a more extended
examination of the subject. To that work we are
chiefly indebted for the extracts given below.
Mr. Keith has very justly remarked on the sub-
ject of this prophecy :
"
None
could elucidate the texts more clearly, or
expound them more fully, than the task has been

performed by Gibbon. The chapters of the skeptical
philosopher, that treat directly of the matter, need
but a text to be prefixed, and a few unholy words
to be blotted out, to form a series of lec- expository
tures on the eighth and ninth chapters of Revelation."
"Little or nothing is left for the professed inter-
preter to do but to point to the pages of Gibbon."

The first sore and heavy judgment which fell on
Western Rome in its downward course, was the war
with the Goths under Alaric, who opened the way
for later inroads. After the death of Theodosius,
the Romanemperor, in January 395, before the end
of the winter, the Goths, under Alaric, were in arms
against the empire.

"Hail and fire, mingled with blood, were cast
upon the earth." The terrible effects of this Gothic
CHAPTER VIII, VERSE 7.
597
invasion, are represented as "hail," from the fact

of the northern origin of the invaders ; " fire," from
the destruction by flame of both city and country ;
and "blood," from the terrible slaughter of the
citizens of the empire by the bold and intrepid
warriors.
The blast of the first trumpet has its location at
the close of the fourth century, and onward, and
refers to these desolating invasions of the Roman
empire by the Goths.

I know not how the history of the sounding of
the first trumpet can be more impressively set forth
than by presenting the graphic rehearsal of the facts
stated in Gibbon's history, by Mr. Keith, in his
Signs of the Times, Vol. I, pp. 221-233.

"
Large extracts show how amply and well Gib-
bon has expounded his text, in the history of the
first
trumpet, the first storm that pervaded the Ro-
man earth, and the first fall of Rome. To use his
words in more direct comment, we read thus the
sum of the matter The Gothic nation was in arms
:
sound of the trumpet, and in the uncom-

at the first
mon severity of the winter, they rolled their pon-
derous wagons over the broad and icy back of the
river. The fertile fields of Phocis and Boeotia were
crowded with a 'deluge of barbarians; the males
were massacred; the females and cattle of the
flaming villages were driven away. The deep and
bloody traces of the march of the Goths could easily
be discovered after several years. The whole ter-
ritory of Attica was blasted by the baneful presence
of Alaric. The most fortunate of the inhabitants

of Corinth, Argos, Sparta, were saved by death
from beholding the conflagration of their cities. In
a season of such extreme heat that the beds of the
riverswere dry, Alaric invaded the dominion of the
West. A secluded old man of Verona/ the poet
'
Claudian, pathetically lamented the fate of his con-

temporary trees, which must blaze
in the conflagra-
tion of the whole country [note the words of the
:
prophecy, 'the third part of the trees was burnt

up] and the emperor of the Romans fled before the
king of the Goths.
"
A furioustempest was excited among the na-
tions of Germany; from the northern extremity of
which the barbarians marched almost to the gates
of Rome. They achieved the destruction of the
West. The dark cloud which was collected along
the coasts of the Baltic, burst in thunder upon the
banks of the Upper Danube. The pastures of Gaul,
in which flocks and herds grazed, and the banks of
the Rhine, which were covered with elegant houses
and well-cultivated farms, formed a scene of peace
and plenty, which was suddenly changed into a
desert, distinguished from the solitude of nature
only by smoking ruins. Many cities were cruelly

oppressed or destroyed. Many thousands were in-
humanly massacred. And the consuming flames of
war spread over the greatest part of the seventeen
provinces of Gaul.
"Alaric again stretched his ravages over Italy.
During four years, the Goths ravaged and reigned
CHAPTER VIII, VERSE 8. 599
over it without control. And, in the pillage and

fire Rome, the streets of the city were filled with
of
dead bodies the flames consumed many public and
;
private buildings; and the ruins of a palace re-

mained (after a century and a half), a stately mon-
ument of the Gothic conflagration.
"
The concluding sentence of the thirty-third
chapter of Gibbon's History, is, of itself, a clear and
comprehensive commentary ; for, in winding up his
own description of the brief, but most eventful
period, he concentrates, as in a parallel reading, trie
sum of the history, and the substance of the predic-
tion. But the words which precede it are not with-
out their meaning: The public devotion of the age
'
was impatient to exalt the saints and martyrs of

the Catholic church on the altars of Diana, and Her-
cules. The union of the Roman empire was dis-
solved; its genius was humbled in the dust; and
armies of unknown barbarians, issuing from the
frozen regions of the North, had established their
victorious reign over the fairest provinces of Europe
and Africa.'
"The last word, Africa, is the signal for the
sounding of the second trumpet. The scene changes
from the shores of the Baltic to the southern coast
of the Mediterranean, or from the frozen regions of
the North to the borders of burning Africa. And
instead of a storm of hail being cast upon the earth,
a burning mountain was cast into the sea."
VERSE 8. And the second angel sounded, and as it were

a great mountain burning with fire was cast into the sea ;
and the third part of the sea became blood ;

9 ; And the
third part of the creatures which were in the sea, and had
life, died ; and the third part of the ships were destroyed.
The Roman empire, after Constantine, was divid-

ed into three parts and hence the frequent remark,
;
,
"a third part of men," etc., in allusion to the third

part of the empire which was under the scourge.
This division of the Roman kingdom was made at
the death of Constantine, between his three sons,
Constantius, Constantine II, and Constans. Con-
stantius possessed the East, and fixed his residence
at Constantinople, the new metropolis of the em-
pire. Constantine the Second held Britain, Gaul,

and Spain. Constans held Illyrica, Africa, and
Italy. (See Saline s Eccl. Hist, p. 155.) Of this
well-known historical fact, Albert Barnes, in his
notes on Rev. 12 4, says: "Twice, at least, before
:
the Roman empire became divided permanently into

the two parts, ^the Eastern and the Western, there
was a tripartite division of the empire. The first
occurred A. D. 311, when it was divided between
Constantine, Licinius, and Maxirnin the other A.;
D. 337, on the death of Constantine, when it was

divided between his three sons, Constantine, Con-
stans, and Constantius."
The history illustrative of the sounding of the
second trumpet evidently relates to the invasion
and conquest of Africa, and afterward of Italy, by
the terrible Genseric.His conquests were, for the
most part, NAVAL and his triumphs were " as it
;
were a great mountain burning with fire, cast into

the sea." What figure would better, or so well,

illustrate the collision of navies, and the general
havoc of war on the maritime coasts ? In explain-
ing this trumpet, we are to look for some events
which will have a particular bearing on the com-
mercial world. The symbol used, naturally leads
us to look for agitation and commotion. Nothing
but a fierce maritime warfare would fulfill the pre-
diction. If the
sounding of the first four trumpets
remarkable events which contributed
relates to four
to the downfall of the Roman empire, and the first
trumpet refers to the ravages of the Goths under

Alaric, in this we naturally look for the next suc-
ceeding act of invasion which shook the Roman
power and conduced to its fall. The next great
invasion was that of " the terrible Genseric," at the
head of the Vandals. His career was marked by
the years A. D. 428-468. This great Vandal chief
had his headquarters m
Africa. But, as Gibbon
"
states, The discovery and conquest of the Black
nations (in Africa), that might dwell beneath the
torrid zone, could not tempt the rational ambition
of Genseric but he cast his
; eyes TOWARD THE SEA ;
he resolved to create a naval power, and his bold

resolution was executed with steady and active
perseverance." From
the port of Carthage he repeat-
edly made piratical sallies, and preyed on the Ro-
man commerce, and waged war with that empire.
To cope with this sea monarch, the Roman emperor,
Majorian, made extensive naval preparation. Three
hundred long galleys, with an adequate proportion
of transports and smaller vessels, were collected in

the secure and capacious harbor of Carthagena, in
Spain. But Genseric was saved from impending

and inevitable ruin by the treachery some pow-
of
erful subjects, envious or apprehensive of their mas-
ter's success. Guided by their secret intelligence,
he surprised the unguarded fleet in the bay of Car-
thagena; many of the ships were sunk, or taken,
or burnt, and the preparations of three years were
destroyed in a single day.

Italy continued to be long afflicted by the inces-
sant depredations of the Vandal pirates. In the
spring of each year they equipped a formidable
navy in the port of Carthage, and Genseric himself,
though at a very advanced age, still commanded in
person the most important expeditions.
The Vandals repeatedly visited the coasts of Spain,
Liguria, Tuscany, Campania, Leucania, Brutium,
Apulia, Calabria, Venetia, Dalmatia, Epirus, Greece,
and Sicily.
The celerity of their motion enabled them, almost
at the same time, to threaten and to attack the
most distant objects which attracted their desires ;
and as they always embarked a sufficient number

of horses, they had no sooner landed than they
swept the dismayed country with a body of light

cavalry.
A last and desperate attempt to dispossessGen-
seric of the sovereignty of the seas, was made in the
year 4G8, by LEO, the emperor of the East, Gibbon
bears witness to this as follows :
CHAPTER VIII, VERSES <?,
9. 603
"The whole expense of the African campaign

amounted to the sum of one hundred and thirty
thousand pounds of gold, about five million two
hundred thousand pounds sterling. The fleet that
sailed from Constantinople to Carthage, consisted
of eleven hundred and thirteen ships, and the num-
ber of soldiers and mariners exceeded one hundred
thousand men. The army of Heraclius, and the
fleet of Marcellinus, either joined or seconded the
Imperial Lieutenant. The wind became favorable
to the designs of Genseric. He manned his largest
ships of war with the bravest of the Moors and Van-
dals, and they towed after them many large barks
filled with combustible materials. In the obscurity
of the night, these destructive vessels were impelled
against the unguarded and unsuspecting fleet of the
Romans, who were awakened by a sense of their
instant danger. Their close and crowded order
assisted the progress of the fire, which was commu-
nicated with rapid and irresistible violence, and the
noise of the wind, the crackling of the flames, the
dissonant cries of the soldiers and mariners, who
could neither command nor obey, increased the hor-
ror of the nocturnal tumult. Whilst they labored
to extricate themselves from the and to
fire-ships,
save at least a part of the navy, the galleys of Gen-
seric assaulted them with temperate and disciplined
valor and many of the Romans who escaped the
;
fury of the flames, were destroyed or taken by the

victorious Vandals. After the failure of this great
expedition, Genseric again became the tyrant of the
sea; the coasts of Italy, Greece, and Asia, were

again exposed to his revenge and avarice. Tripoli
and Sardinia returned to his obedience; he added
Sicily to the number of his provinces ;
and before
he died, in the fullness of years and of glory, he
beheld the FINAL EXTINCTION of the empire of the
West" Gibbon, Vol. Ill, pp. 495-498.
Concerning the important part which this bold
corsair acted in the downfall of Rome, Mr. Gibbon
"
uses this significant language :
Genseric, a name
which, in the destruction of the empire, has Roman
deserved an equal rank with the names of Alaric
and Attila."
VERSE 10. And the third angel sounded, and there fell
a great star from heaven, burning as it were a lamp, and it
fell upon the third part of the rivers, and upon the fountains
of waters ;
11 ;
And the name of the star is called Worm-
wood ;
and the third part of the waters became wormwood ;
and many men died of the waters, because they were made
bitter.
In the interpretation and application of this pas-

sage, we are brought to the third important event
which resulted in the subversion of the Roman
empire. And in finding a historical fulfillment of
this third trumpet, we shall be indebted to the
Notes of Mr. Albert Barnes for a few extracts. In
explaining this scripture, it is
necessary, as this
commentator says,
"
That there should be some chieftain, or warrior,
who might be compared to a blazing meteor whose ;
course would be singularly brilliant; who would
appear suddenly LIKE a blazing star, and then dis-

CHAPTER VIII, VERSES 10, 11. (595
appear like a star whose light was quenched in the

waters. That the desolating course of that meteor
would be mainly on those portions of the world
that abounded with springs of water and running
streams. That an effect would be produced as if
those streams and fountains were made bitter; that
is, many persons would perish, and that wild
that
desolations would be caused in the vicinity of those
rivers and streams, as if a baleful star should fall
into the waters, and death should spread over lands
adjacent to them and watered by them." Notes on

Rev. 8.
It is here premised that this trumpet has allu-

sion to the desolating wars and furious invasions of
Attila against the Eoman power, which he carried
on at the head of his hordes of Huns. Speaking of
this warrior, particularly of his personal appear-
ance, Mr. Barnes, on Rev. 8, says :
"In the manner of his appearance, he strongly

resembled a brilliant meteor flashing in the sky.
He came from the east, gathering his Huns, and
poured them down, as we shall see, with the rapid-
ity of a flashing meteor, suddenly on the empire.

He regarded himself also as devoted to MARS, the
god of war, and was accustomed to array himself
in a peculiarly brilliant manner, so that his appear-
ance, in the language of his flatterers, was such as

to dazzle the eyes of the beholders."
In speaking of the locality of the events pre-
dicted by this trumpet, Mr. Barnes has this note :
"
It is said particularly that the effect would be
' '
on the rivers and on the fountains of waters.'
'
If
this has a literal application, or if, as was supposed
in the case of the second trumpet, the language was
such as had reference to the portion of the empire
that would be particularly affected by the hostile
invasion, then we may suppose that this refers to
those portions of the empire that abounded in rivers
and streams, and more particularly those in which
the rivers and streams had their origin, for the
effect was permanently in the 'fountains of the
waters.' As a matter of fact, the principal opera-
were on the regions of the Alps, and
tions of Attila
on the portions of the empire whence the rivers
flow down into Italy. The invasion of Attila is
described by Mr. Gibbon in this general language :
'
The whole breadth of Europe, as it extends above
five hundred miles from the Euxine to the Adriatic,
was at once invaded, and occupied, and desolated,
by the myriads of barbarians whom Attila led into

the field.'"
"
And name of the star is called Wormwood
the
[denoting the bitter consequences]. These words

which are more intimately connected with the pre-
ceding verse, as even the punctuation in our version
denotes recall us for a moment to the character of
Attila, to the misery of which he was the author,
or the instrument, and to the terror that was in-
spired by his name.
"
Total extirpation and erasure,' are terms which
'
best denote the calamities he inflicted." He styled

"
himself, The Scourge of God."
CHAPTER VIII, VERSE 12.
"One of his lieutenants chastised and almost ex-

terminated the Burgundians of the Rhine. They
traversed, both in their march and in their return,
the territories of the Franks and they massacred
;
their hostages as well as their captives. Two hun-

dred young maidens were tortured with exquisite
and unrelenting rage their bodies were torn asun-
;
der by wild horses, or were crushed under the

weight of rolling wagons and their unbtiried limbs
;
were abandoned on public roads, as a prey to dogs

and vultures.
"
It was the boast of Attila that the grass never
grew on the spot which his horse had trod. The

,
Western Emperor, with the senate and people oi
Rome, humbly and fearfully deprecated the wrath
of Attila. And the concluding paragraph of the
chapters which recorded his history, is entitled,
the decay and ruin of the Roman
1
Symptoms of
'government.' The
O name of the star is called Worm-
wood." Keith.
VERSE 12. And the fourth angel sounded, and the third
part of the sun was smitten, and the third part of the moon,
and the third part of the stars so as the third part of them
;
was darkened, and the day shone not for a third part of it,
and the night likewise.
We understand that this trumpet symbolizes the

career of Odoacer, the barbarian monarch, who was
so intimately connected with the downfall of West-
ern Rome. The symbols sun, moon, and stars
evidently denote the great luminaries of the Roman

government, its Emperors, Senators, and Consuls.
608- THOUGHTS ON THE REVELATION.
Bishop Newton remarks that the last emperor of

Western Rome was Momyllus, who in derision was
"
called Augustulus, or the diminutive Augustus."
Western Rome fell A. D. 476. Still, however, though
the Roman sun was extinguished, its subordinate
luminaries shone faintly while the senate and con-
suls continued. But after many civil reverses, and
changes of political fortune, at length, A. D. 566, the
whole form of the ancient government was sub-
verted, arid Rome itself was reduced from being the
empress of the world, to a poor dukedom, tributary
to the Exarch of Ravenna.
"
EXTINCTION of the Western empire, A. D. 476,
or A. D. 479. The unfortunate Augustulus was

made the instrument of his own disgrace and he ;
signified his resignation to the senate; and that

assembly, in their last act of obedience to a Roman
prince, still affected the spirit of freedom and the
forms of the constitution. An epistle was addressed,
by unanimous decree,
their to the Emperor Zeno,
the son-in-law and successor of Leo, who had lately
been restored, after a short rebellion, to the Byzan-
tine throne. They solemnly disclaim the necessity
or even the wish of continuing any longer the im-
perial succession in Italy; since in their opinion

the majesty of a sole monarch is sufficient to per-
vade and to protect, at the same time, both the East
and the West. In their own name, and in the name
of the people, they consent that the seat of univer-
sal empire shall be transferred from Rome to Con-
stantinople ;
and they basely renounced the right
CHAPTER VIII, VERSE 12. 609
of choosing their master, the only remaining vestige

which yet remained of the authority which .had
given laws to the world.
"
The power and glory of Rome, as bearing rule
over any nation, became extinct. The name alone
remained to the queen of nations. Every token of
royalty disappeared from the imperial city. She
who had ruled over the nations, sat in the dust, like
a second Babylon, and there was no throne where
the Caesars had reigned. The last act of obedience
to a Roman prince, which that once august assembly
performed, was the acceptance of the resignation of
the last emperor of the West, and the abolition of
the imperial succession in Italy. The sun of Rome
was smitten.
"
A new conqueror of Italy, Theodoric, the Os-
trogoth, speedily arose, who unscrupulously assumed

the purple, and reigned by the right of conquest.
'
The royalty of Theodoric was proclaimed by the
Goths (March 5, A. D. 493), with the tardy, reluc-
tant, ambiguous consent of the emperor of the East.'
The imperial Roman power, of which either Rome
or Constantinople had been jointly or singly the
seat, whether in the "West or the East, was no
longer recognized in Italy, and the third part of the

sun was smitten, till it emitted no longer the faint-
est rays. The power of the Caesars was unknown
in Italy and a Gothic king reigned over Rome.
;
"
But though the third part of the sun was smit-
ten, and the Roman Imperial power was at an end
in the city of the Caesars, yet the moon and the
39
glimmered, for a little longer in

stars still shone, or
the western hemisphere, even in the midst of Gothic
darkness. The consulship and the senate ('the
moon and the stars') were not abolished by Theo-
doric. 'A Gothic historian applauds the consul-
ship of Theodoric as the hight of all temporal power

and greatness as the moon reigns by night, after-
;'
the setting of the sun. And, instead of abolishing

*
that office, Theodoric himself congratulates those
annual favorites of fortune, who, without the cares,
enjoyed the splendor of the throne/
"
But in their prophetic order, the consulship and
the senate of Rome met their fate, though they fell
not by the hands of Vandals or of Goths. The next
revolution in Italy was in subjection to Belisarius,
the general of Justinian, emperor of the East. He
did not spare what barbarians had allowed.
'
The
Roman consulship extinguished by Justinian, A. D.
541,' is the title of the last paragraph of the forti-
eth, chapter of Gibbon's History of the Decline and
Fall of Rome.. The succession of the consuls finally
'
ceased in the thirteenth year of Justinian, whose

despotic temper might be gratified by the silent
extinction of a which admonished the Romans
title
of their ancient freedom.' The third part of the sun

was smitten, and the third part of the moon, and
the third part of the stars. In the political firma-
ment of the ancient world, while under the reign of
imperial Rome, the emperorship, the consulate, and
the senate, shone like the sun, the moon, and the
stars. The history of their decline and fall is
CHAPTER VIII, VERSE IS. 611
brought down till the two former were 'extin-

guished,' in reference to Rome and Italy, which so
long had ranked as the first of cities and of coun-
tries ;
and finally, as the fourth trumpet closes, we
'
see the extinction of that illustrious assembly,' the
Roman senate. The city that had ruled the world,
as if in mockery of human greatness, was conquered
by the eunuch Narses, the successor of Belisarius.
He defeated the Goths (A. D. 552), achieved 'the
conquest of Rome,' and the fate of the senate was
sealed."
VERSE 13. And I beheld, and heard an angel flying

through the midst of heaven, saying with a loud voice, Woe,
woe, woe, to the inhabiters of the earth by reason of the
other voices of the trumpet of the three angels, which are
yet to sound.
This angel not one of the series of the seven

is
trumpet angels, but simply one who announces that

the three remaining trumpets are woe trumpets, on
account of the more terrible events to transpire
under their sounding. Thus the next, or fifth,
trumpet is the first woe, the sixth trumpet, the
second woe and the seventh, the last one in this
;
series of seven trumpets, is the third woe.

IX.
THE SEVEN TRUMPETS CONTINUED.

VERSE 1. And the fifth angel sounded, and I saw a star
fall from heaven unto the earth : and to him was given the
key of the bottomless pit.
For an exposition of this trumpet we shall again

draw from the writings of Mr. Keith. This writer
truthfully says:
"There is scarcely so uniform an agreement
among interpreters concerning any part of the
apocalypse as respecting the application of the fifth
and sixth trumpets, or the first and second woes, to
the Saracens and Turks. It is so obvious that it
can scarcely be misunderstood. Instead of a verse
or two designating each, the whole of the ninth
chapter of the Revelation, in equal portions, is occu-
pied with a description of both.

"
The Roman empire declined, as it arose, by con-
quest; but the Saracens and the Turks were the
instruments by which a false religion became the
scourge of an apostate church and hence, instead;
of the fifth and sixth trumpets, like the former,
being marked by that name alone, they are called

woes.
(612)
THE WOE TRUMPET
SARACENS.
THE TURKS WITH FIREARMS.
PLATE IX. SYMBOLS OF REVELATION 7

IX.
"
Constantinople was besieged for the first time
after the extinction of the Western empire, by
Chosroes, the king of Persia."
A star fell from heaven unto the earth and to
"
:
him was given the key of the bottomless pit."

"While the Persian monarch contemplated the
wonders of his art and power, he received an epistle
from an obscure citizen of Mecca, inviting him to
acknowledge Mohammed as the apostle of God. He
'
rejected the invitation, and tore the epistle. It is
thus,' exclaimed the Arabian prophet, 'that God

will tear the kingdom, and reject the supplication
of Chosroes. Placed on the verge of these two em-
pires of the East, Mohammed observed with secret
joy the progress of mutual destruction; and in the
midst of the Persian triumphs he ventured to fore-
that before many years should elapse, victory
tell,
should again return to the banners of the Romans/

'
At the time when this prediction is said to have
been no prophecy could be more distant
delivered,
from accomplishment (!) since the first twelve
its
years of Heraclius announced the approaching dis-

solution of the empire/
"
It was not, like that
designation of Attila, on a
single spot that the star fell, but UPON THE EARTH.
"Chosroes subjugated the Roman possessions in
Asia and Africa. And 'the Roman empire/ at that
period, 'was reduced to the walls of Constantinople,
with the remnant of Greece, Italy, and Africa, and
some maritime cities, from Tyre to Trebizond, of
the Asiatic coast. The experience of six years at
614 THOUGHTS ON THE BEVELATION.
length persuaded the Persian monarch to renounce

the conquest of Constantinople, and to specify the
annual tribune of the ransom of the Roman empire :
a thousand talents of gold, a thousand talents of

silver, a thousand silk robes, a thousand horses, and
a thousand virgins. Heraclius subscribed to these
ignominious terms. But the time and space which
he obtained to collect those treasures from the pov-
erty of the East, were industriously employed in
the preparation of a bold and desperate attack.'
"
The king of Persia despised the obscure Saracen,
and derided the message of the pretended prophet
of Mecca. Even the overthrow of the Roman em-
pire would not have opened a door for Mohammed-
anism, or for the progress of the Saracenic armed
propagators of an imposture, though the monarch of
the Persians and chagan of the Avars (the successor
of Attila) had divided between them the remains of
the kingdom of the Caesars. Chosroes himself fell.
The Persian and Roman monarchies exhausted each
other's strength. And before a sword was put into
the hands of the false prophet, it was smitten from
the hands of those who would have checked his
career, and crushed his power.
"Since the days of Scipio and Hannibal, no
bolder enterprise has been attempted than that
which Heraclius achieved for the deliverance
of the
empire. He explored his perilous way through the

Black Sea and the mountains of Armenia, pene-
trated into the heart of Persia, and recalled the
armies of the great king to the defense of their
bleeding country."
"In the battle of Nineveh, which was fiercely

fought from daybreak to the eleventh hour, twenty-
eight standards, besides those which might be bro-
ken or torn, were taken from the Persians; the
greatest part of their army was cut in pieces, and
the victors, concealing their own loss, passed the
night on thefield. The cities and palaces of Assyria

were opened for the first time to the Romans.
"
The Roman emperor was not strengthened by
the conquests which he achieved; and a way was
prepared at the same time, and by the same means,

for the multitude of Saracens from Arabia, like
locusts from the same region, who, propagating in
their course the dark and delusive Mohammedan
creed, speedily overspread both the Persian and
Roman empires.
"
More complete illustration of this fact could not
be desired than is supplied in the concluding words
of the chapter from Gibbon, from which the preced-
ing extracts are taken." "Although a victorious

army had been formed under the standard of Her-
aclius, the unnatural effort seems to have exhausted
rather than exercised their strength. While the
emperor triumphed at Constantinople or Jerusalem,
an obscure town on the confines of Syria was pil-
laged by the Saracens, and they cut in pieces some
troops who advanced an ordinary and
to its relief,
trifling occurrence, had not been the prelude of a

it
mighty revolution. These robbers were the apostles

of Mohammed; their fanatic valor had emerged
from the desert ;
and in the last eight years of his
reign, Heraclius lost to the Arabs the same prov-

inces which he had rescued from the Persians."
"'
The
spirit of fraud and enthusiasm, whose
abode not in the heavens,' was let loose on earth.
is
The bottomless pit needed but a key to open it;

and was the fall of Chosroes. He had con-
that key
temptuously torn the letter of an obscure citizen of

Mecca. But when from his 'blaze of glory,' he
sunk into the 'tower of darkness/ which no eye could
penetrate, the name of Chosroes was suddenly to
pass into oblivion before that of Mohammed and ;
the crescent seemed but to wait its rising till the
falling of the star. Chosroes, after his entire dis-

comfiture and loss of empire, was murdered in the
year 628; and the year 629 is marked by 'the con-

quest of Arabia,'and the first war of the Moham-
'
medans against the Roman empire.' And the fifth

angel sounded, and I saw a star fall from heaven
unto the earth and to him was given the key of
;
the bottomless pit. And he opened the bottomless

pit. He fell unto the earth. When the strength of
the Roman empire was exhausted, and the great
king of the East lay dead in his tower of darkness,
the pillage of an obscure town on the borders of
Syria was 'the prelude of a mighty revolution.'
'
The robbers were the apostles of Mohammed, and
"
their fanatic valoremerged from the desert.'
The Bottomless Pit. The meaning of this term
may be learned from the Greek dfiwffo?, which is
"
defined deep, bottomless, profound," and may refer
to any waste, desolate, and uncultivated place. It
CHAPTER IX, VERSES f, 5. 617
isapplied to the earth in its original state of

chaos. Gen. 1:2. In this instance it may appropri-
ately refer to the unknown wastes of the Arabian
desert, from the borders of which issued the hordes

of Saracens like swarms of locusts. And the fall of
Chosroes, the Persian king, may well be represented

as the opening of the bottomless pit, inasmuch as
it prepared the way for the followers of Moham-
med to issue from their obscure country, and prop-
agate their delusive doctrines with fire and sword,
till
they had spread their darkness over all the
Eastern empire.
VERSE 2. And he opened the bottomless pit ; and there
arose a smoke out of the pit, as the smoke of a great fur-
nace ; and the sun and the air were darkened by reason of
the smoke of the pit
"
Like the noxious and even deadly vapor which
the winds, particularly from the south-west, diffuse
in Arabia, Mohammedanism spread from thence
its pestilential influence, arose as suddenly, and
spread as widely, as smoke arising out of the pit,
the smoke of a great furnace. Such is a suitable
symbol of the religion of Mohammed, of itself, or as
compared with the pure light of the gospel of Jesus.
It was not like the latter, a light from Heaven,
but a smoke out of the bottomless pit."
VERSE 3.And there came out of the smoke locusts upon
the earth and unto them was given power, as the scorpions
;
of the earth have power.

"
A false religion was set up, which, although the
scourge of transgressions and idolatry, filled the
world with darkness and delusion and swarms of

;
Saracens, like locusts, overspread the earth, and

speedily extended their ravages over the Roman
empire, from east to west. The hail descended
from the frozen shores of the Baltic; the burn-
ing mountaiii fell upon the sea from Africa and ;
the locusts (the lit symbol of the Arabs) issued from

Arabia, their native region. They came as destroy-
ers, propagating a new doctrine, and stirred up to
rapine and violence by motives of interest and re-

ligion.
"
A still more specific illustration may be given
of the power, like unto that of scorpions, which was
given them. Not only was their attack speedy

and vigorous, but 'the nice sensibility of honor,
which weighs the insult rather than the injury,
sheds its deadly venom on the quarrels of the
Arabs an indecent action, a contemptuous word,

:
can be expiated only by the blood of the offender ;
and such is their patient inveteracy that they ex-

pect whole months and years
the opportunity of
"
revenge.'
VERSE 4. And it was commanded them that they should

not hurt the grass of the earth, neither any green thing,
neither any tree but only those men which have not the
;
seal of God in their foreheads.
After the death of Mohammed, he was succeeded

in the command by Abubeker, A. D. 632, who, as
soon as he had fairly established his authority and
government, dispatched a circular letter to the
Arabian tribes, from which the following is an ex-

tract :
" '
When you fight the battles of the Lord, acquit
yourselves like men, without turning your backs ;
but let not your victory be stained with the blood

of women and children. Destroy no palm-trees,
nor burn any fields of corn. Cut down no fruit-
trees, nor do any mischief to cattle, only such as
you kill to eat. When you make any covenant or

article, and be as good as your word. As
stand to it,
you go on, you will find some religious persons who

live retired in monasteries, and propose to them-
selves to serve God that way let them alone, and
;
neither kill them nor destroy their monasteries; and
you will find another sort of people that belong to

the synagogue of Satan, who have shaven crowns ;
be sure you cleave their skulls, and give them no

quarter till
they either turn Mohammedans 'or pay
tribute.'
"
It is not said in prophecy or in history that the
more humane injunctions were %s scrupulously
obeyed as the ferocious mandate. But it was so
commanded them. And the preceding are the only
instructions recorded by Gibbon, as given by Abu-
beker to the chiefs whose duty it was to issue the
commands to all the Saracen hosts. The commands
are alike discriminating with the prediction as if ;
the caliph himself had been acting in known, as

well as direct, obedience to a higher mandate than
that of mortal man and in the very act of going
forth to fight against the religion of Jesus, and to
propagate Mohammedanism in its stead, he repeated

the words which it was foretold in the Revelation
of Jesus Christ that he would say."
The Seal of God in their Foreheads. In remarks
upon chapter 7 1-3, we have shown that the seal
:
of God is the Sabbath of the fourth commandment.

And history is not silent upon the fact that there
have been observers of the true Sabbath all through
the present dispensation. But the question has here
arisen with many, Who were those men which, at
this time,had the seal of God in their foreheads,
and who thereby became exempt from Mohammed-
an oppression? Let the reader bear in mind the
fact already alluded to, that there have been those
all through this dispensation, who have had the seal
of God have been intelligent
in their foreheads, or
observers of the true Sabbath and let him consider
;
further that what the prophecy asserts is that the

attacks of Turkish power are not
this desolating
directed against them, but against another class.
The subject is freed from all difficulty; for
Jhus
this is that the prophecy really asserts.
all Only
one class of persons is directly brought to view in
the text ; namely, those who have not the seal of
God in and the preservation of
their foreheads;
those who have the seal of God is brought in only
by implication. Accordingly, we do not learn from

history that any of these were involved in any of
the calamities inflicted by the Saracens upon the
objects of their hate. They were commissioned
against another class of
men. And the destruction
to come upon this class of men is not put in contrast

with the preservation of other men, bit only with
that of the fruits and verdure of the earth; thus,
hurt not the grass, trees, nor any green thing, but
only a certain class of men. And in fulfillment, we
have the strange spectacle of an army of invaders
sparing those things which such armies usually
destroy, namely, the face and productions of nature,
and, in pursuance of their permission to hurt those
men who had not the seal of God in their foreheads,
cleaving the skulls of a class of religionists with
shaven crowns, who belonged to the synagogue of
Satan.
These were doubtless a class of monks, or some
other division of the Roman Catholic church.
Against these the arms of the Mohammedans were
directed. And it seems to us that there is a pecul-
iar fitness, if not design, in describing them as those
who had not the seal of God in their foreheads, in-
asmuch as that is the very church which has robbed
the law of God of its seal, by
tearing away the true
Sabbath, and erecting a counterfeit in its place.
And we do not understand, either from the prophe-
cy or from history, that those persons whom Abu-
beker charged his followers not to molest were in
possession of the seal of God, or necessarily consti-
tuted the people of God. Who they were, and for
what reason they were spared, the meager testi-
mony of Gibbon does not inform us, and we have
no other means of knowing. But we have
every
reason to believe that none of those who had the
seal of God were molested, while another class, who

emphatically had it not, were put to the sword.
And thus the specifications of the prophecy are

amply met.
VERSE 5. And to them ijb was given that they should not
kill them, but that they should be tormented five months ;
and their torment was as the torment of a scorpion when he

striketh a man.
"
Their constant incursions into the Roman ter-
ritory, and frequent assaults on Constantinople

itself, were an unceasing torment throughout the
empire, which yet they were not able effectually to

subdue, notwithstanding the long period, afterward
more directly alluded to, during which they con-
tinued, by unremitting attacks, grievously to afflict
an idolatrous church, of which the pope was the
head. Their charge was to torment, and then to
hurt, but not to kill, or utterly destroy. The mar-
vel was that they did not." In reference to the five
months, see on verse 10.
YERSE 6. And in those days shall men seek
death, and
shall not find it ;
and shall desire to die, and death shall flee
from them.
"
Men were weary of life, when life was spared
only for a renewal of woe, and when all that they
accounted sacred was violated, and all that
they
held dear constantly endangered, and the
savage
Saracens domineered over them, or left them
only
to a momentary repose, ever liable to be
suddenly
or violently interrupted, as by the
if
sting of a
scorpion."
CHAJ'TEM IX, VfiKSES 7, 8.
(53
VERSE 7. And the shapes of the locusts were like unto

horses prepared unto battle and on their heads were, as it
;
were, crowns like gold, and their faces were as the faces of
men.
"The Arabian horse takes the lead throughout,

the world ;
and horsemanship is the art and
skill in
science of Arabia. And the barbed Arabs, swift ay

locustsand armed like scorpions, ready to dart away
in a moment, were ever prepared unto battle.
"And on their heads were, as it were, crowns like
gold. When Mohammed entered Medina (A. D. 622),
and was first received as its prince, a turban was
'
unfurled before him to supply the deficiency of a

standard.' The turbans of the Saracens, like unto
a coronet, were their ornament and their boast. The
rich booty abundantly supplied and frequently re-
newed them. To assume the turban, is proverbially
to turn Mussulman. And the Arabs were anciently
distinguished by the mitres which they wore.
"And their faces were as the faces of men. 'The
gravity and firmness of the mind of the Arab is
conspicuous in his outward demeanor, his only
gesture is that of stroking his beard, the venerable
'
symbol of manhood/ The honor of their beards is

"
most easily wounded.'
VERSE 8. And they had hair as the hair of women, and
their teeth were as the teeth of lions.
"
Long hair" is esteemed an ornament by women.
The Arabs, unlike to other men, had their hair as
the hair of women, or uncut, as their practice is
recorded by Pliny and others. But there was nothing
(524 THOUGHTS ON THE REVELATION.
effeminate in their character ; for, as denoting their

ferocity and strength to devour, their teeth were as
the teeth of lions.
VERSE 9. And they had breastplates, as it were breast-

plates of iron ; and the sound of their wings was as the
sound of chariots of many horses running to battle.
The Breastplate. "The cuirass (or breastplate)

was in use among the Arabs in the days of Moham-
med. In the battle of Ohud (the second which Mo-
hammed fought) with the Koreish of Mecca (A. D.
624), 'seven hundred of them were armed with

"
cuirasses.'
The Sound of their Wings. " The charge of the
Arabs was not like that of the Greeks and Romans,
the efforts of a firm and compact infantry their :
military force was chiefly formed of cavalry and

archers. With a touch of the hand, the Arab horses
darted away with the swiftness of the wind. The
sound of their wings was as the sound of chariots
of many horses running to battle. Their conquests
were marvelous, both in rapidity and extent, and
their attack was instantaneous. Nor was it less
successful against the Romans than the Persians.
VERSE 10. And they had unto scorpions, and
tails like
there were stings in their tailsand their power was to hurt

:
men five months. 11. And they had a king over them,
which is the angel of the bottomless pit, whose name in the
Hebrew tongue is Abaddon, but in the Greek tongue hath
his name Apollyon.
Thus far Keith has furnished us with illustra-
tions of the sounding of the first five But
trumpets.
CHAPTER IX, VERSES 10, 11. 625
we must now take leave of him, and proceed to the

application of the new feature of the prophecy
here
introduced, namely, the prophetic periods.
Their Power was to Hurt Men Five Months. 1.
The question arises, What men were

they to hurt
five months ? Undoubtedly, the same they were
afterward to slay (see verse 15); "the third part
of men," or third of the Roman empire, the Greek
division of it.
2. When were they to begin their work of tor-

ment ? The llth verse answers the question :
1. "They had a king over them." From the

death of Mohammed until near the close of the 13th
century, the Mohammedans were divided into vari-

ous factions, under several leaders, with no general
civil government extending over them all. Near
the close of the 13th century, Othman founded a
government, which has since been known as the
Ottoman government, or empire, extending over all
the principal Mohammedan tribes, consolidating
them into one grand monarchy.
2. The character of the king. "Which is the
angel of the bottomless pit." An angel signifies a
messenger,
or minister, either good or bad; not
"
always a spiritual being. The angel of the bot-
tomless pit," or chief minister of the religion which
came from thence when it was opened. That re-
ligion Mohammedanism,
is and the Sultan is its
"
chief minister. The Sultan, or Grand Signior, as
he indifferently called, is also Supreme Caliph, or
is
high priest, uniting in his person the highest spirit-

40
626 THOUGHTS ON THE BEVELATION.
ual dignity with the supreme secular authority."

World as It Is, p. 361.
3. His name. In Hebrew, "Abaddon," the de-
stroyer; in Greek, "Apollyon," one that extermi-
nates or destroys. Having two different names in
two languages, it is evident that the character,
rather than the name of the power, is intended to
be represented. If so, in both languages he is a
destroyer. Such has always been the character of

the Ottoman government.
But when did Othman make his first assault on
the Greek empire ? According to Gibbon (" De-
"
cline and Fall," etc.), Othman first entered the ter-
ritory of Nicomedia on the 27th day of July, 1299."

The calculations of some writers have gone upon
the supposition that the period should begin with
the foundation of the Ottoman empire but this is ;
evidently an error
;
for they not only were to have
a king over them, but were to torment men five
months. But the period of torment could not begin
before the first attack of the tormentors, which was
as above, July 27, 1299.
The calculation which follows, founded on this
starting point, was made and published in a work
"
entitled, Christ's Second Coming," etci, by J.
Litch, in 1838.
"
And their power was to hurt men five months."
Thus far their commission extended, to torment,
by
constant depredations, but not politically to kill
them. "Five months," thirty days to a month, give
us one hundred and fifty days; and these
being
prophetic, signify one hundred and fifty years.

Commencing July 27, 1299, the one hundred and
fifty years reach to 1449.During that whole pe-
riod the Turks were engaged in an almost perpet-
ual warfare with the Greek empire, but yet without
conquering it. They seized upon and held several

of the Greek provinces, but still Greek independ-
ence was maintained in Constantinople. But in
1449, the termination of the one hundred and fifty
years, a change came, the history of which will be
found under the succeeding trumpet.
VERSE 12. One woe is past and, behold, there coine two
;
woes more hereafter. 13. And the sixth angel sounded,

and I heard a voice from the four horns of the golden altar
which is before God, 14, Saying to the sixth angel which had
the trumpet, Loose the four angels which are bound in the
great river Euphrates. 15. And the four angels were loosed,
which were prepared for an hour, and a day, and a month,
and a year, for to slay the third part of men.
The first woe was to continue from the rise of

Mohammedanism until the end of the five months.
Then the first woe was to end, and the second to
begin. And when the sixth angel sounded, it was
commanded to take off the restraints which had
been imposed on the nation, by which they were
restricted to the work of tormenting men, and their
commission was enlarged so as to permit them to
slay the third part of men. This command came
from the four horns of the golden altar.
The Four Angels. These were the four principal
sultanies ofwhich the Ottoman empire was com-
posed, located in the country watered by the great

river Euphrates. These sultanies were situated at
Aleppo, Iconium, Damascus, and Bagdad. Previ-
ously they had been restrained but God command-
;
ed, and they were loosed.

In the year 1449, John Palaeologus, the Greek em-
peror, died, but left no children to inherit his throne,
and Constantine, his brother, succeeded to it.* But
he would not venture to ascend the throne without
the consent of Amurath, the Turkish Sultan. He
therefore sent ambassadors to ask his consent, and
obtained it, before he presumed to call himself sov-
ereign.
Let this historical fact be carefully examined in
connection with the prediction above. This was
not a violent assault made on the Greeks, by which
their empire was overthrown and their independ-
ence taken away, but simply a voluntary surrender
of that independence into the hands of the Turks,
"
by saying, I cannot reign unless you permit."
The four angels were loosed for an hour, a day, a
month, and a year, to slay the third part of men.
This period amounts to three hundred and ninety-
one years and fifteen days during which Ottoman
;
supremacy was to exist in Constantinople. Thus:

A prophetic year is three hundred and sixty pro-
phetic days, or three hundred and sixty literal years;
a prophetic month, thirty prophetic days, is
thirty
*Some historians have given this date as 1448, but the best
authorities sustain the date here given, 1449. See Chamber's En-
cyclopedia, art., Palaeologus.
CHAPTER IX, VERSE 16. (J29
literal years ;
one prophetic day, is one literal year;
and an hour, or the twenty-fourth part of a prophetic
day, would be a twenty-fourth part of a literal
year, or fifteen days the whole amounting to three
;
hundred and ninety-one years and fifteen days.

But although the four angels were thus loosed by
the voluntary submission of the Greeks, yet another
doom awaited the seat of empire. Amurath, the
Sultan to whom the submission of Constantino XII.
was made, and by whose permission he reigned in
Constantinople, soon after died and was succeeded
in the empire, in
by Mohammed II., who set
1451,
his heart on Constantinople, and determined to
make it a prey. He accordingly made preparations
for besieging and
taking the city. The siege com-
menced on the 6th of April, 1453, and ended in the
taking of the city, and the death of the last of the
Constan tines, on the 16th day of May following.
And the eastern city of the Caesars became the seat
of the Ottoman
empire.
The arms and mode of warfare which were used
which Constantinople was to be over-
in the siege in
thrown and held in subjection, were, as we shall see,
distinctly noticed by the Revelator.
VERSE 16. And the number of the army of the horsemen
were two hundred thousand thousand ;
and I heard the num-
ber of them.
Innumerable hordes of horses and them that sat

on them. Gibbon describes the first invasion of the
"
Roman territories by the Turks, thus : The myri-
ads of Turkish horse overspread a frontier of six
hundred miles from Tauris to Azeroum, and the

blood of 130,000 Christians was a grateful sacrifice
to the Arabian Prophet." Whether the number is
designed to convey the idea of any definite number,
the reader must judge. Some suppose 200,000 twice
told is meant, and, following some historians, they
find that number of Turkish warriors in the siege
of Constantinople. Some think 200,000,000 to mean
all the Turkish warriors during the 391 years and
fifteen days of their triumph over the Greeks. This
appears the most likely. But as it cannot be ascer-
tained whether that is the fact or not, nothing can
be affirmed on the point.
YERSE 17. And thus I saw the horses in the vision, and
them that sat on them, having breastplates of fire, and of
jacinth, and brimstone and the heads of the horses were as
;
the heads of lions and out of their mouths issued fire and
;
smoke and brimstone.
The first part of this description may have refer-

ence to the appearance of these horsemen. Fire, rep-
"
resenting a color, stands for red as red as fire" be-
ing a frequent form of expression jacinth, or hya-

;
cinth, for blue and brimstone for yellow and these

; ;
colors greatly predominated in the dress of these war-

riors so that the description, according to this view,
;
would be accurately met in the Turkish uniform,

which was composed largely of red or scarlet, blue
and yellow. The heads of the horses were, in appear-
ance, as the heads of lions, to denote their strength,
courage, and fierceness. While the last part of the
verse undoubtedly has reference to the use of gun-
powder and fire-arms for purposes of war, which

were then but recently introduced. As the Turks
discharged their fire-arms on horseback, it would
appear to the distant beholder that the fire, smoke,
and brimstone, issued out of the horses' mouths, as
illustrated by plate facing p. 612.*
VERSE 18. these three was the third part of men
By
killed, by the and by the smoke, and by the brimstone,
re,
which issued out of their mouths. 19. For their power is
in their mouth, and in their tails for their tails were like
;
unto serpents, and had heads, and with them they do hurt.
These verses express the deadly effect of the new

mode of warfare introduced. It was by means of
these agents, gunpowder, fire-arms and cannon, that
Constantinople was finally overcome and given into
the hands of the Turks.
*
Quite an agreement exists among commentators in applying
the prophecy concerning the fire, smoke, and brimstone, to the use
of gunpowder by the Turks in their warfare
against the Eastern
Empire. See Clarke, Barnes, Elliot, Cottage Bible, etc. But they
generally allude simply to the heavy ordnance, the large cannon,
r
employed by that power; whereas the prophecy mentions espe '!al-
ly the "horses" and the fire "issuing from their mouths," as
though smaller arms were used, and used on horseback. Barnes

thinks this was the case and a statement from Gibbon confirms
;
this view. He says (iv., 343): "The incessant volleys of lances

and arrows were accompanied with the smoke, the sound, and the
fire, of their musketry and cannon." Here is good historical evi-
dence that muskets were used by the Turks; and, secondly, it is
undisputed that in their general warfare they fought principally
on horseback. The inference is therefore well supported that
they used fire-arms on horseback, accurately fulfilling the prophe-
cy, according to the illustration above referred to.
In addition to the fire, smoke, and brimstone,

which apparently issued out of their mouths, it is
said that their power was also in their tails. It is
a remarkable fact that the horse's tail is a well-
known Turkish standard, a symbol of office and
authority. The meaning of the expression would
seem to be, that their tails were the symbol or em-
blem of their authority. The image before the
mind of John would seem to have been that he saw
the horses belching out fire and smoke, and, what
was equally strange, he saw that their power of
spreading desolation was connected with the tails
of the horses. Any one looking on a body of cav-
alry with such banners or ensigns, would be struck
with this unusual or remarkable appearance, and
would speak of their banners as concentrating and
directing their power.
This supremacy of the Mohammedans over the
Greeks was to continue, as already noticed, three
hundred and ninety-one years and fifteen days.
Commencing when the one hundred and fifty years
ended, July 27, 1449, the period would end August
11, 1840. Judging from the manner of the com-
mencement of the Ottoman supremacy, that it was
by a voluntary acknowledgment on the part of the
Greek emperor that he only reigned by permission
of the Turkish Sultan, we should naturally conclude
that the fall or departure of the Ottoman independ-
ence would be brought about in the same way;
that at the end of the specified period, the Sultan
would voluntarily surrender his independence into
CHAPTER IX, VERSES 18, 19. ^33
the hands of the Christian powers, from whom he

received it.
When the foregoing calculation was made by

Elder J.Litch in 1838, it was purely a matter of
calculation on the prophetic periods of Scripture.
Now, however, the time is passed by, and it is
proper to inquire, what the result has been

whether such events transpired according to the
previous calculation.
When Did Mohammedan Independence in Con-
stantinople Depart? For several years previous
to 1840, the Sultan had been embroiled in war with
Mehemet Ali, Pacha of Egypt. In 1838 there was
a threatening of war between the Sultan and his
Egyptian vassal, which was for the time being re-
strained by the influence of the foreign ambassa-
dors. In 1839, however, hostilities were again
commenced, and were prosecuted until, in a general
battle between the armies of the Sultan and Me-
hemet, the Sultan's army was entirely cut up and de-

stroyed, and his fleet taken by Mehemet and carried
into Egypt. So completely had the Sultan's fleet
been reduced, that, when the war again commenced
in August he had only two first-rates and three
frigates, as the sad remains of the once powerful

Turkish fleet. This fleet Mehemet positively refused
to give up and return to the Sultan, and declared
that if the powers attempted to take it from him,
he would burn it. In this posture affairs stood,
when, in 1840, England, Russia, Austria and Prus-

sia, interposed, and determined on a settlement of
for it was evident, if let alone, Me-

the difficulty ;
hemet would soon become master of the Sultan's

throne.
The Sultan accepted this intervention of the
great powers, and thus made a voluntary surrender
of the question into their hands. A
conference of
these powers was held in London, Sheikh Effend-
endi, the Ottoman Plenipotentiary, being present.
At this conference an ultimatum was drawn up to
be presented to the Pacha of Egypt, whereby the
Sultan was to offer him the hereditary government
of Egypt, and all that part of Syria extending from
the gulf of Suez to the lake of Tiberias, together
with the province of Acre, for life he, on his part,
;
to evacuate all other parts of the Sultan's domin-

ions then occupied by him, and to return the Otto-
man fleet. In case he refused this offer from the
Sultan, the four powers were to take the matter
into theirown hands, and use such other means to
bring him to terms as they should see fit.
It is
apparent that just as soon as this ultimatum
should be put by the Sultan into the hands of Me-
hemet Ali, the matter would be forever beyond the
control of the former, and the disposal of his affairs
would, from that moment, be in the hands of foreign
powers. The Sultan dispatched Rifat Bey on a
government steamer to Alexandria to communicate
the ultimatum to the Pacha. It was put into his
hands and by him taken in charge, on the eleventh
day of August, 1840. On the same day a note was
addressed by the Sultan to the ambassadors of the
four powers, inquiring what plan was to be adopted

in case thePacha should refuse to comply with the
terms of the ultimatum to which they made answer
;
that provision had been made, and there was no
necessity of his alarming himself about any con-

tingency that might arise. This day the period of
three hundred and ninety-one years and fifteen days
allotted to the continuance of the Ottoman power,
ended and where was the Sultan's independence ?
;
Gone !Who had the supremacy of the Ottoman

empire in their hands ? The four great powers ;
and that empire has existed ever since only by the

sufferance of these Christian powers. Thus was the
prophecy fulfilled to the very letter.
From the first publication of the calculation of

this matter in 1838, before referred to, the time set
for the fulfillment of the prophecy,
August 11, 1840,
was watched by thousands with intense interest.
And the exact accomplishment of the event pre-
dicted, showing as it did the right application of
the prophecy, gave a mighty impetus to the great
Advent movement, then beginning to attract the
attention of the world.
VERSE 20. And the rest of the men which were not killed
by these plagues yet repented not of the works of their hands,
that they should not worship devils, and idols of gold, and
silver, and brass, and stone, and of wood which neither can
;
see,nor hear, nor walk. 21. Neither repented they of their

murders, nor of their sorceries, nor of their fornication, nor
of their thefts.
God designs that men shall make a note of his

judgments, and receive the lessons he thereby de-

signs to convey. But how slow are they to learn !
and how blind to the indications of providence!

The events that transpired under the sixth trumpet
constituted the second woe. Yet these judgments
led to no improvement in the manners and morals
of men. Those who escaped them learned nothing
by their manifestation in the earth. The worship
of devils (demons, dead folks deified) and idols of
gold, silver, brass, stone, and wood, may find a ful-

fillment in the saint worship and image worship of
the Roman Catholic church ;
while of murders, sor-
ceries (pretended miracles through the agency of
departed saints), fornications, and thefts, in coun-
tries where the Roman religion has prevailed, there
has been no lack.
The hordes of Saracens and Turks were let loose
as a scourgeand punishment upon apostate Chris-
tendom. Men suffered the punishment, but learned
therefrom no lesson.
X.
THE PROCLAMATION OF THE ADVENT.

VERSE 1. And I saw another mighty angel come do\vn
from heaven, clothed with a cloud and a rainbow was upon
;
his head, and his face was as it were the sun, and his feet as
pillars of fire
;
2 And he had in his hand a little book open
; ;
and he set his right foot upon the sea, and his left foot on
the earth.
A Parenthetical Prophecy. Chapter 9 closed with

the events of the sixth trumpet. The sounding of
the seventh trumpet is not introduced till we reach
the 15th verse of chapter 11. The whole of chapter
10, and a portion of chapter 11, therefore, come in
parenthetically between the sixth and seventh trum-

pets. That which particularly connected with
is
the sounding of the sixth trumpet is recorded in
chapter 9. The prophet has other events to intro-

duce before the opening of another trumpet, and
takes occasion to do it in the scripture which inter-
venes to the 15th verse of chapter 11. Among
these is the prophecy of chapter 10. Let us first
look at the chronology of the message of this angel.
The Little Book. " He had in his hand a little
book open" There is a necessary inference to be
drawn from this language, which is that this book
(637)
was at some time closed up. We read in Daniel of

a book which was closed up and sealed to a certain
"
time. But thou, Daniel, shut up the words and
seal the book, even to the time of the end many ;
shall run to and fro, and knowledge shall be in-

creased." Dan. 12: 4. Since this book was closed up
only till the time of the end, it follows that at the

time of the end the book would be opened and as ;
its closing was mentioned

in prophecy, it would be
but reasonable to expect that in the predictions of
events to take place at the time of the end the
opening of this book would also be mentioned.
There is no book spoken of as closed up and sealed
except the book of Daniel's prophecy and there is ;
no account of the opening of that book, unless it be

here in the 10th of Revelation. We see, further-
more, that the contents ascribed to the book in both
places, are the same. The book which Daniel had
directions to close up and seal had reference to
"
time : How long shall it be to the end of these
wonders?" And when the angel of this chapter
comes down with the little book open, on which he
bases his proclamation, he gives a message in rela-
tion to time "Time shall be no longer."
:
Nothing
more could be required to establish the identity of
these two books, and to show that the little book
which the angel had in his hand open, was the book
of the prophecy of Daniel.
An important point is now determined toward
settling the chronology of this angel for we have ;
seen that the prophecy, mor$ particularly the pro-

CHAPTER X, VERSES 1, 2.
phetic periods of Daniel, were not to be opened till

the time of the end; and if this is the book which
the angel had in his hand open, it follows that he
proclaims his message this side of the time when the

book should be opened, or somewhere this side of
the commencement of the time of the end. All that
now remains on this point is to ascertain when the
time of the end commenced and the book of Daniel
;
itself furnishes data from which this can be done.
In Daniel 11, from verse 30, the papal power is

"
brought to view. In verse 35, we read, And some
of them of understanding shall fall, to try them,
and to purge, and make them white, even to the time
of the end!' Here is brought to view the period of
the supremacy of the little horn, during which time
the saints, times, and laws, were to be given into his
hand, and from him suffer fearful persecutions. This
is declared to reach to the time of the end. It
ended A. 1798, where the 12GO years of papal rule
D.
expired. There the time of the end commenced,

and the book was opened. And since that time
many have run to and fro, and knowledge on these
prophetic subjects has marvelously increased.
The chronology of the events of Rev. 10, is fur-
ther ascertained from the fact that this angel O is
identical with the first angel of Rev. 14. The points

of identity between them are easily seen. 1.
They
both have a special message to proclaim. 2. They
both utter their proclamation with a loud voice.
3. Theyuse similar language, both referring to the
great Creator, as the maker of heaven and earth,

the sea, and the things that are therein. 4. They
both proclaim time one swearing that time should

;
be no more, and the other proclaiming that the hour

of God's Judgment has come. But the message of
Rev. 14 :
6, is located this side of the commence-
ment of the time of the end. a proclamation
It is
of the hour of God's Judgment come, and hence
must have application to the
its last generation.
Paul did not preach the hour of Judgment come.

Luther and his coadjutors did not preach it. Paul
reasoned of a Judgment to come, indefinitely future;
and Luther placed it at least three hundred years
offfrom his day. Moreover Paul warned the church
against any such preaching as that the hour of
God's Judgment has come, until a certain time. In
2 Thess. 2: 1-3, he says: "Now we beseech you,
brethren, by the coming of our Lord Jesus Christ,
and by our gathering together unto him, that ye be
not soon shaken in mind, or be troubled, neither by
spirit nor by word, nor by letter as from us, as that
the day of Christ is at hand. Let no man deceive
you by any means; for that day shall not come
except there come a falling away first, and that
man of sin be revealed, the son of perdition," etc.
Here Paul introduces to our view the man of sin,

the little horn, the papacy, and covers with a cau-
tion thewhole period of his supremacy, which, as al-
ready noticed, continued 1260 years, ending in 1798.
In 1798, therefore, the restriction from proclaim-
ing the day of Christ at hand, ceased; in 1798, the
time of the end commenced, and the seal was taken
CHAPTER X, VERSES 5, 641
from the little book. Since that period, therefore,

the angel of Rev. 14, goes forth proclaiming the
hour of God's Judgment come, and since that time,
too, theangel of chapter 10 takes his stand on sea
and land, and swears that time shall be no more.
Of their identity there can now be no
question ; and
all the arguments which go to locate the one, are
equally effective in the case of the other. We need

not enter into any argument here to show that the
present generation has witnessed the fulfillment of
these two prophecies. In the preaching of the advent,
more especially from 1840 to 1844, they met a full
and circumstantial accomplishment. The position
of this angel, one foot upon the sea, and the other
on the land, denotes the wide extent of his procla-
mation by sea and by land. Had this message been
designed for only one country, it would have been
sufficient for the angel to take his position on the
land only. But he has one foot upon the sea from ;
which we may infer that his message would cross

the oceans and extend to the various nations and di-
visions of the globe. And this inference is strength-
ened by the fact that the Advent proclamation
above referred to, did go to every missionary sta-
tion in the world.
YEESE 3. And cried with a loud voice, as when a lion

roareth ;
and when he had cried, seven thunders uttered
their voices. And when the seven thunders had uttered
4.
was about to write and I heard a voice from

their voices, I ;
heaven saying unto me, Seal up those things which the sev-
en thunders uttered, and write them not.
41
642' THOUGHTS ON THE REVELATION.
The Seven Thunders. It would be vain to spec-

ulate to any great length upon the seven thunders,
in hope of gaining a definite knowlege of what they
uttered. Wemust acquiesce in the directions given
to John concerning them and leave them where he
left them, sealed up, unwritten, and consequently
to us unknown. There is, however, a conjecture ex-
tant in relation to them, which may not inappro-
priately be mentioned here. It is that what the
seven thunders uttered is the experience of the Ad-
vent people, embracing their sore disappointment
and trial. Something, evidently, was uttered, which
it would not be well for the church to know and ;
for God to have given an inspired record of the Ad-

vent movement in advance, would have been simply
to defeat that movement which we verily believe
was in all its particulars an accomplishment of his
purposes, and according to his will. Why then any
mention of the seven thunders at all ? Following
out the above-noticed conjecture, the conclusion
would be, that we, having met in our history with
sudden, mysterious and unexpected events, as start-
ling and strange as thunders from an unclouded
sky. might not give up in utter perplexity, infer-
ring, as we may, that all is in the order and provi-
dence of God, since something of this nature was
sealed up and hidden from the church.
VERSE 5. And the angel which I saw stand upon the sea
and upon the earth lifted up his hand to heaven, 6, And
sware by him that liveth forever and ever, who created
heaven and the things that therein are, and the earth, and
CHAPTER X, VLKSE 7. 643
the things that therein are, and the sea, and the things
which are therein, that there should be time no longer.
Time Shall be no More. What is the meaning

of this solemn declaration ? It cannot mean that
with the message of this angel, time, as here com-
puted, in comparison with eternity, should end; for
the next verse speaks of the days of the voice of
the seventh angel and chapter 11: 15-19, gives us
;
some of the events to take place under this trum-

pet, which transpire in the present state. And it
cannot mean probationary time for that does not ;
cease till Christ closes his work as priest, which is not

till after the seventh angel has commenced to sound.
Rev. 11 19. It must therefore mean prophetic

:
time, for there no other to which it can refer.

is
Prophetic time shall be no more; not that time

should never be used in a prophetic sense for the ;
"
days of the voice of the seventh angel," spoken of
immediately after, doubtless mean the years of the
seventh angel but no prophetic period should ex-
;
tend beyond this message those that reach to the

;
latest point should all close there. Arguments on

the prophetic periods to show that the longest ones
did not extend beyond the autumn of 1844, will be
found in Thoughts on Daniel 8:14.
YERSE 7. But in the days of the voice of the seventh an-
gel,when he shall begin to sound, the mystery of God should
be finished, as he hath declared to his servants the prophets.
The Days of the Voice of the Seventh Angel. This

seventh trump is not that which is spoken of as the
last trump, in 1 Cor. 15 52, which wakes the sleep-
:
ing dead ;
but it is the seventh of the series of the
seven trumpets, and like the others of the series,
occupies days [years] in sounding. In the days
when he shall begin to sound, the mystery of God
shall be finished. Not in the day when he shall
begin to sound, not in the very commencement of
his sounding but in the early years of his sound-
;
ing, the mystery of God shall be finished.

Commencement of the Seventh Trumpet. From
the events to take place under the sounding of the
seventh trumpet, its commencement may be located
with sufficient definiteness at the close of the pro-
phetic periods in 1844. Not many years from that
date, then, the mystery of God is to be finished.
The great event, whatever it is, is right upon us.
Some closing and decisive work, with whatever of
importance and solemnity it bears in its train, is
near at hand. There is an importance connected
with the finishing of any of the works of God.
Such an act marks a solemn and important era.
Our Saviour, when expiring upon the cross, cried,
It is finished, John 19: 30, and when the great work
of mercy for fallen man is completed, it will be an-
nounced by a voice from the throne of God, pro-
claiming, in tones which roll like thunder through
all the earth, the solemn sentence, It is done Rev. !
16: 17. It is therefore no uncalled-for solicitude

which prompts us to inquire what bearing such
events have upon our eternal hopes and interests,
and when we read of the finishing of the mystery
of God, to ask what that mystery is, and in what
its finishing consists.
CHAPTER X, VEESE 7. 645
The Mystery of God. A few direct testimonies

from that Book which has been given as a lamp to
our show what this mystery is. Eph.
feet, will 1 :
"
9 :
Having made known unto us the mystery of
his will, according to his good pleasure which he
hath purposed in himself; that in the dispensation
of the fullness of times, he might gather together
in one all things in Christ, both which are in Heav-
en and on earth, even in him." Here God's pur-
pose to gather together all into Christ is called the
" "
mystery of his will. This is accomplished through
the gospel. Eph. 6: 19: "And forme [Paul asks
that prayers might be made] that utterance may
be given unto me, that I may open my mouth
boldly to make known the mystery of the gospel."
Here the gospel is declared plainly to be a mystery.
It is called in Col. 4 :
3, the mystery of Christ. Eph.
"
3 :
3, 6. How that by revelation he made known
unto me the mystery (as I wrote afore in few
words)," etc., "that the Gentiles should be fellow
heirs and of the same body, and partakers of his
promise in Christ by the gospel." Paul here de-
clares that the mystery was made known to him
by revelation, as he had before written. In this he

refers to his epistle to the Galatians, where he had
recorded what had been given " by revelation," in
these words " But I certify you, brethren, that the
:
gospel which was preached of me is not after man ;
for I neither received it of man, neither was I
taught it, but by the revelation of Jesus Christ"

Gal. 1 :
11, 12. Here Paul tells us plainly that what
he received through revelation, was the gospel. In

Eph. 3 3, he calls it the mystery made known to
:
him by revelation, as he had written before. The

epistle to the Galatians was written in A. D. 58, and
that to the Ephesians in A. D. 64.
of these testimonies, few will be disposed
In view
to deny that the mystery of God is the gospel. It
is the same, then, as if the angel had declared, In
the days of the voice of the seventh angel when he

shall begin to sound, the gospel shall be finished.
But what is the finishing of the gospel ? Let us
first inquire for what it was given ? It was given
to take out from the nations a people for God's
name. Acts 15 14. Its finishing must, as a matter
:
of course, be the close of this work. It will be

finished when the number of God's people is made
up,mercy ceases to be offered, and probation closes.
The subject is now before us in all its magnitude.

Such is the momentous work to be accomplished in
the early days of the voice of the seventh angel,
whose trumpet notes have already been reverbera-
ting through the world nearly forty years. God is
not slack; his work is not uncertain; are we ready
for the issue ?
VERSE 8. And the voice which I heard from Heaven

spake unto me again, and said, Go and take the little book
which is open in the hand of the angel which standeth upon
the sea and upon the earth. 9. And I went unto the angel,
and said unto him, Give me the little book. And he said
unto me, Take it, and eat it up and it shall make thy belly
;
bitter,but it shall be in thy mouth sweet as honey. 10.

And I took the little book out of the angel's hand, and ate
it up and it was
;
inmy mouth sweet as honey ; and as soon
as I had eaten it, my belly was bitter.
In verse 8 John himself is brought in to act a
part as a representative of the church, probably on
account of the succeeding peculiar experience of the
church which the Lord of the prophecy would cause
to be put on record, but which could not well be
presented under the symbol of an angel. When

only a straightforward proclamation is brought to
view, without including the peculiar experience
which the church is to pass through in connection
therewith, angels may be used as symbols to repre-
sent the religious teachers who proclaim that mes-
sage, as in Rev. 14. But when some particular expe-

rience of the church is to be presented, the case is
manifestly different. This could most appropri-

ately be set forth in the person of some member of
the human family; hence John is himself called
upon to act a part in this symbolic representation.

And this being the case, the angel who here ap-
peared to John may represent that divine messen-

ger who, in the order which is observed in all the
work of God, has charge of this message; or he
may be introduced for the purpose of representing
the nature of the message and the source from
which it comes.
There are not a few now living who have in their
own experience met a striking fulfillment of these
verses, in the joy with which they received the mes-
sage of Christ's immediate second coming, the honey-

like sweetness of the precious truths then brought
out, and the bitterness and sorrow that followed

when the disappointment, and not the Lord, came,
at the appointed time in 1844. A
mistake had been
made which apparently involved the integrity of
the book they had been eating. What had
little
been so like honey to their taste, suddenly became

like wormwood and gall. But those who had pa-
tience to endure the digesting process, soon learned
that the mistake was only in the event, not in the
time, and that what the angel had given them was
not unto death, but to their nourishment and sup-
port. See the same facts brought to view under a
similar figure in Jer. 15 16-18. :
VERSE 11. And he said unto me, Thou must prophesy

again before many peoples, and nations, and tongues, and
kings.
John, standing as the representative of the church,

here receives from the angel another commission.
Another message is to go forth after the time when
the first and second messages, as leading proclama-
tions, ceased. we have here a
In other words,
prophecy of the third angel's message, now, as we
believe, being fulfilled. Neither will this work be
done in a corner; for it is to go before "many
peoples, and nations, and tongues, and kings."
Cfykptef XL
THE TWO WITNESSES.

VERSE 1. And there was given me a reed like unto a rod ;
and the angel stood, saying, Rise, and measure the temple
of God, and the altar, and them that worship therein. 2.
But the court which is without the temple leave out, and
measure it not for it is given unto the Gentiles and the
; ;
holy city shall they tread under foot forty and two months.
We here have a continuation of the instruction

which the angel commenced giving to John in the
preceding chapter hence these verses properly be-
;
long to that chapter, and should not be separated

by the present division. In the last verse of chap-
ter 10, the angel gave to John, as a representative
of the church, a new commission. In other words,
as already shown, we have in that verse a prophecy
of the third angel's message. Now
follows testi-
mony showing what the nature of that message is

to be. with the temple of God in
It is connected
Heaven, and is designed to fit up a class of people

as worshipers therein. The temple here cannot
mean the church for the church is brought to view
;
in connection with this temple as "them that

worship therein." The temple is therefore the
literal temple in Heaven, and the worshipers the
(649)
true church on earth. But of course these wor-
shipers are not to be measured in the sense of ascer-

taining the height and circumference of each one in
feet and inches they are to be measured as wor-
;
shipers; and character can be measured only by

some standard of right, namely, a law or rule of
action. We are thus brought to the conclusion that
the ten commandments, the standard which God
has given by which to measure " the whole duty of
man/' are embraced in the measuring rod put by the
angel into the hands of John and this is the very
;
thing which, in fulfillment, has been put under the

third message, into the hands of the church. This
is the standard by which the worshipers of God are
now to be tested.
Having seen what it is to measure those who wor-

ship at the temple, we inquire further, What is
meant by measuring the temple ? To measure any

object, requires that we give especial attention to
that object. So doubtless the call to rise and meas-
ure the temple of God, is a prophetic command to
the church to give the subject of the temple or sanc-
tuary a special examination. But how is it to be

measured with the measuring rod given to the
church ? With the ten commandments alone we
could not do it. We do do it with the message.
Hence we conclude that the measuring rod, taken
as a whole, is the special message now given to the
church, which embraces all the truths peculiar to
this time, including the ten commandments. By
this message, our attention has been called to the
temple above, and through it the light and truth

on this subject has come out. Thus we measure
the temple and the altar, or the ministration con-
nected with the temple, the work and position of
our great High Priest; and we measure the wor-
shipers with that portion of the rod which relates
to character, namely, the ten commandments.
"
But the court which is without the temple leave
out." As much as to say, The attention of the
church is now
directed to the inner temple, and the
service there. Matters pertaining to the court are
of less consequence now. It is given to the Gen-
tiles. That the court refers to this earth is proved
thus The court is the place where the victims were
:
slain,whose blood was to be administered in the

sanctuary. The antitypical victim must die in the
antitypical court and he died on Calvary in Judea.
;
Having thus introduced the Gentiles, the attention

of the prophet is directed to the great feature of
Gentile apostasy, namely, the treading down of the
holy city forty and two months, during the period

of papal supremacy. He is then directed to the
condition of the word and the
of God, the truth
church during that time. Thus by an easy and
natural transition, we are carried back into the
past, and our attention is called to a new series of
events.
VERSE 3. And I will give power unto my two witnesses,

and they shall prophesy a thousand two hundred and three-
score days, clothed in sackcloth.
These days are the same as the forty-two months

of the preceding verse, and

refer to the period of
papal triumph. During this time the witnesses are

in a state of sackcloth, or obscurity, and God gives
them power to endure and maintain their testi-
mony through that dark and dismal period. But

who or what are these witnesses ?
VERSE 4. These are the two olive trees, and the two
candlesticks standing before the God of the earth.
Evident allusion here made to Zech. 4 3-6,

is :
where it is
explained that the two olive trees are
taken to represent the word of God and David ;
"
The entrance of thy words giveth light,"
testifies,
"
and Thy word is a lamp unto my feet and a light
unto my path." Written testimony is stronger
than oral. Jesus declares of the Old Testament
scriptures,"They are they which testify of me."
In this dispensation he says that his works bear
witness of him. By what means do they bear wit-
ness ofhim ? Ever since those disciples of his who
were personally associated with him while on earth,
passed off the stage of life, his works have borne
witness of him only through the medium of the
New Testament, where alone we find them recorded.
This gospel of the kingdom, it was once declared,
shall be preached in all the world for a witness to
all nations, etc.
These declarations and considerations are suf-
ficient to sustain the conclusion that theOld and
New Testaments, one given in one dispensation, and
the other in the other, are Christ's two witnesses.
CHAPTER XI, VEESES 5-7. 653
VERSE 5. And if any man will hurt them, fire proceedeth

out of their mouth, and devoureth their enemies and if any ;
man will hurt them, he must in this manner be killed.

To hurt the word of God is to oppose, corrupt, or
pervert its testimony, and turn people away from

it.
Against those who do this work, fire proceed-
eth out of their mouth to devour them that is ;
judgment of fire denounced in that word against

is
such. It declares that they will have their portion

at last in the lake that burneth with fire and brim-
stone. Mai. 4:1; Rev. 20 15; 22 18, 19, etc.
: :
VERSE 6. These have power to shut heaven, that it rain

not in the days of their prophecy and have power over ;
waters to turn them to blood, and to smite the earth with

all plagues as often as they will.
In what sense have these witnesses power to shut

heaven, turn waters to blood, and bring plagues on
the earth ? Elijah shut heaven that it rained not
for three years and a half but ;
he did it by the
word of the Lord. Moses by the word of the Lord
turned the waters of Egypt to blood. And just as
these judgments, recorded in their testimony, have
been fulfilled, so will every threatening and judg-
ment denounced by them against any people surely
be accomplished. " As often as they will." As often
as judgments are recorded on their pages to tran-
spire, so often they will come to pass. An instance

of this the world is yet to experience in the inflic-
tion of the seven last plagues.
VERSE 7. And when they shall have finished their testi-

mony, the beast that ascendeth out of the bottomless pit
shall make war against them, and shall overcome them and
kill them. 8. And their dead bodies shall lie in the street
of the great city, which spiritually is called Sodom and Egypt,
where also our Lord was crucified.
" "
When they shall have finished their testimony
"
that is, in sackcloth ;" the original signi-
or, as
fies, when they are "finishing," etc., just as they

are coming to the termination of their sackcloth
state.
"
A
beast," in prophecy, denotes a kingdom
or power. See Dan. 7 :
17, 23. The question now
arises, When did the sackcloth state of the witnesses
? and did such a
close kingdom as described make
war on them at the time spoken of ? If we are cor-
rect in fixing upon A. D. 538 as the time of the com-
mencement of the sackcloth state, forty- two months
being 1260 prophetic days, or years, would bring us
down to A. D. 1798. About this time, then, did
such a kingdom as described appear and make war
on them, etc. ? Mark this beast, or
kingdom, is
!
out of the bottomless pitno foundation an athe-

istical power "spiritually Egypt." See Exodus
5 2," And Pharaoh said, Who is the Lord, that I
:
should obey his voice to let Israel go ? I know not

the Lord, neither will I let Israel go." Here is athe-
ism. Did any kingdom about 1798, manifest the
same spirit ? Yes, France ;
she denied the being of
God in her national capacity, and made war on the
"Monarchy of Heaven."
"Spiritually" this power "is called Sodom."
What was the characteristic sin of Sodom ? Licen-
tiousness. Did France have this character ? She
did fornication was established by law during

"
the period spoken Spiritually" the place was
of.
"
where our Lord was crucified." Was this true in
France ? It was, in more senses than one. First,
in 1572 a plot was laid in France to destroy all the
pious Huguenots and in one night, fifty thousand

;
of them were murdered in cold blood, and the streets

of Paris literally ran with blood. Thus our Lord
was " spiritually crucified" in his members. Again,
the watchword and motto of the French infidels
was, "CRUSH THE WRETCH," meaning Christ.
Thus it may be truly said "where our Lord was
"
crucified." The very spirit of the " bottomless pit
was poured out in that wicked nation.
"
But did France " make war on the Bible ? She
did; and in 1793 a decree passed the French As-
sembly, forbidding the Bible and under that de-
;
cree, the Bibles were gathered and burned, and
every possible mark of contempt heaped upon them,

and all the institutions of the Bible were abolished ;
the Sabbath was blotted out, and every tenth day

substituted for mirth and profanity. Baptism and
the communion were abolished. The being of God
was denied and death pronounced to be an eternal
:
sleep. The Goddess of Reason was set up, in the

person of a vile woman, and publicly worshiped.
Surely here is a power that exactly answers the
prophecy. But let us examine this point still
further.
VERSE 9. And they of the people and kindreds and

tongues and nations shall see their dead bodies three days
and a half, and shall not suffer their dead bodies to be put
in graves.
The language of this verse denotes the feelings

of the nations besides the one committing the out-
rage on the witnesses. They would see what war

infidel France had made on the Bible, but would
not be led, nationally to engage in the wicked work,
nor suffer the murdered witnesses to be buried, or
put out of sight among themselves, though they lay
dead three days and a half, that is, three years and
a half, in France. No, this very attempt of France
served to arouse Christians everywhere to put forth
a new exertion in behalf of the Bible, as we shall
presently see.
VERSE 10. And
they that dwell upon the earth shall re-
joice over them, and make merry, and shall send gifts one
to another; because these two prophets tormented them
that dwelt upon the earth.
This denotes the joy those felt who hated the

Bible, or were tormented by it. Great was the joy
everywhere for awhile. But the "tri-
of infidels
umphing wicked is short:" so was it in

of the
France for their war on the Bible and Christianity
;
had well nigh swallowed them all up. They set

"
out to destroy Christ's two witnesses," but they
filled France with blood and horror, so that
they
were horror-struck at the result of their own
wicked deeds, and were glad to remove their im-
pious hands from the Bible.
VERSE 11. And after three days and a half the Spirit of
life from God entered into them, and they stood upon their
feet ;
and great fear fell upon them which saw them.
In 1793, the decree passed the French Assembly-

suppressing the Bible. Just three years after, a
resolution was introduced into the Assembly, going
to supersede the decree, and giving toleration to the
Scriptures. That resolution lay on the table six
months, when it was taken up and passed without
a dissenting vote. Thus, in just three years and a
"
half, the witnesses stood upon their feet, and great
fear fell upon them that saw them." Nothing but
the appalling results of the rejection of the Bible
could have induced France to take its hands off
these witnesses.
VEBSE 12. And they heard a great voice from heaven

saying unto them, Come up hither. And they ascended up
to heaven in a cloud ; and their enemies beheld them.
"
Ascended up to Heaven." To understand this
"
expression, see Dan. 4 22 Thy greatness is grown,
: :
and reacheth unto heaven" Here we see that the

expression signifies great exaltation. Have the
Scriptures attained to such a state of exaltation as
here indicated, since France made war upon them ?
They have. Shortly after, the British Bible So-
ciety was organized, then followed the American
Bible Society, and these, with their almost innu-
merable auxiliaries, are scattering the Bible every-
where. The Bible has been translated into nearly
200 different languages, since that period, that it
was never in before and then the improvements in
;
paper-making and printing within the last seventy-

five years, have given an impetus to the work of

scattering Bibles which is without a parallel.
The Bible has been sent to the destitute, liter-
ally,by ship-loads. One vessel carried out from
England fifty-nine tons of Bibles for the emanci-
pated slaves in the West Indies. The Bible has
risen to be respected by almost every one, whether
saint or sinner. The infidel is ashamed to speak
against that book, in decent company he must go ;
to the grogshop, or some other place of infamy, if

he expects to find assenting hearers to his mad
frothings against the Bible. It is exalted as above
all price, and as the most invaluable blessing of God
to man, next to his Son, and as the glorious testi-
mony concerning that Son. Yes, the Scriptures

"
may truly be said to be exalted to Heaven in a
cloud," a cloud being an emblem of heavenly dig-
nity.
VERSE 13. And the same hour was there a great earth-
quake, and the tenth part of the city fell, and in the earth-
quake were slain of men seven thousand and the remnant

;
were affrighted, and gave glory to the God of Heaven.
What city? See chapter 17:18: "And the

woman which thou sawest, is that great city which
reigneth over the kings [kingdoms] of the earth."
That city is the papal Roman power. France is
" " "
one of the ten horns that gave their power and
strength unto the [papal] beast ;" or is one of the
ten kingdoms that arose out of the western empire
of Borne, as indicated by the ten toes of Nebuchad-
nezzar's image, Daniel's ten-horned beast, and John's
CHAPTER XI, VERSE 1 659
ten-horned dragon. France, then, was "a tenth

part of the city;" and was one of the strongest
ministers of papal vengeance; but in this revolu-
"
tion it fell," and with it fell the last civil messen-
"
ger of papal fury. And in the earthquake were
slain of men, [margin, names of men, or TITLES of
men], seven thousand." France made war, in her

revolution of 1789 to '99, and onward, on all titles
and nobility. It is said, by those who have exam-
ined the French records, that just seven thousand
titles of men were abolished in that revolution.
"
And the remnant were affrighted, and gave glory
to the God of Heaven." Their God-dishonoring
'and Heaven-defying work filled France with such
scenes of blood, carnage, and hor-ror, as made even
the infidels themselves to tremble, and stand aghast;
"
and the " remnant that escaped the horrors of that
hour "gave glory to God," not willingly, but the
God of Heaven caused this " wrath of man to praise
him," by giving all the world to see that those who
make war on Heaven, make graves for themselves ;
thus glory redounded to God by the very means

that wicked men employed to tarnish that glory.
For many of the foregoing thoughts on the Two
Witnesses we are indebted to an exposition of the
"
subject of The Two Witnesses," by the late George
Storrs.
VERSE 14 The second woe is past ;
and behold, the third
woe cometh quickly.
The series of seven trumpets is here again re-

sumed. The second woe ended with the sixth
trumpet, August 11, 1840; and the third woe

occurs under the sounding of the seventh trumpet,
which commenced in 1844.
"
Then where are we ? " Behold that is to say,
!
"
Mark it well, the third woe cometh quickly." The
fearful scenes of the second woe are past, and we
are now under the sounding of the trumpet that
brings the third and last woe. And shall we now

look for peace and safety, a temporal millennium, a
thousand years of righteousness and prosperity?
Rather let us earnestly pray the Lord to awake the
slumbering.
VERSE 15. And the seventh angel sounded ;
and there*
were great voices in Heaven, saying, The kingdoms of this
world are become the kingdoms of our Lord, and of his
Christ and he shall reign forever and ever.
; 16. And the
four and twenty elders, which sat before God on their seats,
fell upon their faces, and worshiped God, 17, Saying, We
give thee thanks, Lord God Almighty, which art, and
wast, and art to come because thou hast taken to thee thy
;
great power, and hast reigned.
From the 15th

1
verse to the end of the chapter we

seem to be carried over the ground from the sound-
ing of the seventh angel to the end, three distinct
times. In the verses last quoted, the prophet
glances forward to the full establishment of the
kingdom of God. Although the seventh trumpet
has begun to sound, we do not understand that the
great voices in Heaven have yet proclaimed that the
kingdoms of this world have become the kingdom
of our Lord and his Christ, except it be in antici-
pation of the speedy accomplishment of this fact ;
CHAPTER Xl, VJMSti 16'. 661
but the seventh trumpet, like the preceding six,

covers a period of time; and the transfer of the
kingdoms from earthly powers to Him whose right

it isto reign, is the principal event to occur in the
early years of its sounding hence this event, to the

;
exclusion of all else, here engages the mind of the
prophet. See remarks on verse 19. In the next

verse John goes back, and takes up intervening
events as follows :
VERSE
18. And the nations were angry, and thy wrath
is come, and the time of the dead, that they should be
judged, and that thou shouldest give reward unto thy serv-
ants the prophets, and to the saints, and them that fear
thy name, small and great and shouldest destroy them

;
which destroy the earth.

"
The nations were angry ;" commencing with the
wonderful revolution in Europe in 1848 and from ;
that outburst of violence among the nations, their

anger toward each other, their jealousy and envy,
have been increasing ever since. Almost every pa-
per shows the fearful degree to which they are now
excited.
"And thy wrath is come." The wrath of God
for the present generation is filled
up in the seven
last plagues, chapter 15 : which consequently
1,
must here be referred to, and which are soon to be
poured out upon the earth.
"And the time of the dead that they should be
judged." The great mass of the dead, that is the
wicked, are still in their graves after the visitation
of the plagues, and the close of this dispensation.
6(52 THOUGHTS ON THE REVELATION.
A work judgment of allotting to each one the

of
punishment due to his crimes is carried on in ref-

erence to them by the saints in conjunction with
Christ, during the one thousand years following the
firstresurrection. 1 Cor. 6:2; Rev. 20 4. Inas- :
much as this
judgment of the dead follows the
wrath of God, or seven last plagues, it would seem
necessary to refer it to the one thousand years of
judgment upon the wicked, above referred to.
"
And that thou shouldest give reward unto thy
servants the prophets." This carries us forward to
the full possession of the heavenly inheritance at
the end of the thousand years for the full reward ;
of the saints is not reached till they enter upon the

possession of the new earth.
"
And shouldest destroy them which destroy the
earth ;" referring to the time when all the wicked
will be forever devoured by those purifying fires

which come down from God out of Heaven upon
them, and which melt and renovate the earth. 2 Pet.
3:7; Rev. 20: 9. By this we learn that the sev-
enth trumpet reaches over to the end of the one
thousand years. Momentous, startling, but yet
joyous thought that the trumpet is now sounding
!
which is to see the final destruction of the wicked,

and behold the saints clothed in a glorious immor-
tality, safely instated on the earth made new.
Once more the prophet carries us back to the
commencement of the trumpet in the following
language :
VERSE 19. And the temple of God was opened in Heaven,

CHAPTER XI, VEESE 19.
and there was seen in his temple the ark of his testament ;
and there were lightnings, and voices, and thunderings, and

an earthquake, and great haiL
Having introduced the seventh trumpet, in verse

15, the first great event that strikes the mind of
the seer, is the transfer of the kingdom from earthly
to heavenly rule. God takes to him his great power,
and forever crushes the rebellion of this revolted
earth, establishes Christ upon his own throne, and

remains himself supreme over all. This picture
being completed, we are pointed back in verse 18,
to the state of the nations, the judgment to fall
upon them, and the final destiny of both saints and
sinners. This being scanned, we are
field of vision
taken back once more, in the verse now under no-

tice, and our attention called to the close of the
ministration of Christ, the last scene in the work of
mercy for a guilty world. The temple is opened >

the second apartment of the sanctuary is entered.
We know it is the holy of holies that here opened
is ;
for the ark is seen, and in that apartment alone

the ark was This took place at the end
deposited.
of the 2300 days, when the sanctuary was to be
cleansed, the time when the prophetic periods ex-
pired,and the seventh angel commenced to sound.
Since then the people of God have seen by faith the
open door in Heaven, and the ark of God's testa-

ment there. They are endeavoring to keep every
precept of the holy law written upon the tables

therein deposited. And that the tables of tjie law
are there, just as in the ark in the sanctuary erected
by Moses, is evident from the terms which John

uses in describing the ark. He calls it the " ark of
his testament." The ark was called the ark of the
covenant, or testament, because it was made for the
express purpose of containing the tables of the tes-
timony, or ten commandments. Ex. 25 16 31 18 ;:
;
:
Deut. 10 2, 5. It was put to no other use, and owed

:
its name solely to the fact that it contained the

tables of the law. If the tables were not thereir,
it would not be the ark of his (God's) testament,
and could not truthfully be so called. Yet John,

beholding the ark in Heaven under the sounding of
the seventh trumpet, still calls it the "ark of his
testament," affording unanswerable proof that the
law is still there, unaltered in one jot or tittle from
the copy which for a time was committed to the

care of men in the typical ark of Moses.
The followers of the prophetic word have also
received the reed, and are measuring the temple,
the altar, and them that worship therein. Verse 1.
They are uttering their last prophecy, before nations,
peoples, and tongues. Chap.
10 11. And the drama
:
will soon close with the lightnings, thunderings,

voices, an earthquake, and great hail, which will
constitute nature's last convulsions.
XII.
THE GOSPEL CHURCH.

VERSE And there appeared a great wonder in heaven
1. ;
a woman
clothed with the sun, and the moon under her feet,
and upon her head a crown of twelve stars 2 And she be-
; ;
ing with child cried, travailing in birth, and pained to be

delivered. 3. And there appeared another wonder in heav-
en and behold a great red dragon, having seven heads and

;
ten horns, and seven crowns upon his heads.
An elucidation of this portion of the chapter

will involve little more than a mere definition of
the symbols introduced. This may be given in few
words as follows :
"A woman:" the true church. "The sun:" the

"
light and glory of the gospel dispensation. The
moon :" the Mosaic dispensation. As the moon
shines with a borrowed light derived from the sun,
so the former dispensation shone with a light bor-
rowed from the present. There we had the type
and shadow here we have the antitype and sub-
;
stance.
"
A crown of twelve stars :" the twelve
apostles. "A great/ red dragon:" Pagan Rome.
"
Heaven :" the space in which this representation
was seen by the apostle. We do not understand
that the events here, represented to John took place
(665)
in Heaven where God resides; for they are events

which transpired on earth; but this scenic repre-
sentation which passed before the eye of the
prophet appeared as if in the region occupied by

the sun, moon, and stars, which we speak of as
heaven.
Verses 1 and 2 cover a period of time commenc-
ing just previous to the opening of the present dis-
pensation when the church was earnestly longing
for and expecting the advent of the Messiah, and
extending to the time of the full establishment of
the gospel church with its crown of twelve apostles.
No symbols more fitting and impressive could be
found than are here employed. The Mosaic dispen-
sation shone with a light borrowed from the Chris-
tian dispensation, just as the moon shines with light
borrowed from the sun. How appropriate, there-
fore, to represent the former by the moon, and the
latterby the sun. The woman, the church, had
the moon under her feet that is, the Mosaic dispen-
;
sationhad just ended, and the woman was clothed

with the light of the gospel sun which had just
risen. By the figure of prolepsis the church is rep-
resented as fully organized, with its twelve apostles,

before the man-child, Christ, appeared upon the
scene. This is
easily accounted for by the fact that
it was be immediately thus constituted when
to
Christ should commence his ministry, and he is
more especially connected with this church than
with that of the former dispensation. There is no
ground for any misunderstanding of the passage;
CHAPTER XII, VERSES jr-6. 667
and hence no violence is done to a correct system of

interpretation by this representation.
VERSE 4. And his tail drew the third part of the stars of
heaven, and did cast them to the earth and the dragon
;
stood before the woman which was ready to be delivered, for

to devour her child as soon as it was born. 5. And she
brought forth a man child, who was to rule all nations with
a rod of iron and her child was caught up unto God, and
;
to his throne. 6. And the woman fled into the wilderness,

where she hath a place prepared of God, that they should
feed her there a thousand two hundred and threescore days.
The dragon drew the third part of the stars

from heaven. If the twelve stars with which the
woman is crowned denote the twelve apostles, then
the stars thrown down by the dragon before his
attempt to destroy the man child, or before the
Christian era, may denote a portion of the rulers of
the Jewish people. That the sun, moon and stars,
are sometimes used in this symbolical sense, we
have already had evidence in chapter 8:12. The
dragon being a symbol, could deal only with sym-
bolic stars and the chronology of the act here
;
mentioned would confine it to the Jewish people.

Judea became a Roman province before the birth
of the Messiah. The Jews had three classes of
rulers: Kings, priests, and the Sanhedrim. A
third of these, the kings, were taken away by
the Roman power. Philip Smith, History of the
World, vol. iii, p. 181, after describing the siege
of Jerusalem by the Romans and Herod, and
its capitulation in the spring of B. c. 37, after
an obstinate resistance of six months, says " Such :
was the end of the Asmonsean dynasty, exactly 130

years after the first victories of Judas Maccab&us,
and in the seventieth year from the assumption of
the diadem by Aristobulus I."
The dragon stood before the woman to devour
her child. Rome in the person of Herod attempted
to destroy Jesus Christ, when he sent forth and
destroyed all the children of Bethlehem from two

years old and under. The child which was born to
the expectant desires of a waiting and watching
church, was our adorable Redeemer, who is soon to
rule the nations with a rod of iron. Herod could
not destroy him. The combined powers of earth
and hell could not overcome him and though held
;
for a time under the dominion of the grave, he rent

its cruel bands, opened a way of life for the race,
and was caught up to God and his throne, or as-
cended up to Heaven in the sight of his disciples,
leaving to them by the words of the angels, this
sweetest of all his promises, that like as fee was
taken away from them, so he would come again.
And the church fled into the wilderness, at the
time the papacy was established, in 538, where it
was nourished by the word of God and the minis-
tration of angels, during the long dark and bloody
rule, of that power 1260 years.
VERSE 7. And there was war in heaven

Michael and his
;
angels fought against the dragon and the dragon fought

;
and his angels, 8, And prevailed not; neither was their

place any more found in heaven. 9. And the great dragon
CHAPTER XII, VERSES 7-12. 669
was cast out, that old serpent, called the devil, and Satan,
which deceiveth the whole world he was cast out into the
;
earth, and his angels were cast out with him. 10. And I
heard a loud voice saying in heaven, Now is come salvation,
and strength, and the kingdom of our God, and the power
of his Christ for the accuser of our brethren is cast down,
;
which accused them before our God day and night. 11. And
they overcame him by the blood of the Lamb, and by the
word of their testimony ;and they loved not their lives unto
the death. 12. Therefore rejoice, ye Heavens, and ye that
dwell in them. Woe to the inhabiters of the earth and of
the sea for the devil is come down unto you, having great
!
wrath, because he knoweth that he hath but a short time.
The first six verses of this chapter, as has been

seen, take us down to the close of the 1260 years,
which marked the end of the papal supremacy in
1708. In the 7th verse it is equally plain that
we are carried back into previous ages. How far ?
To the time first introduced in the chapter the
"
days of the first advent. And there was war in
"
heaven the same heaven where the woman and
;
the dragon were seen at first; but they were actors

in scenes that took place here upon the earth hence ;
we understand this war to be located in the same

place. And to what time are we carried back ?
Evidently to the commencement of Christ's minis-
try here upon earth. That Michael is Christ, see
Jude 9 1 Thess. 4:16; John 5 28, 29 ; and that
; :
this was a between him and

special time of warfare
Satan, need not be argued. That the dragon here
means Satan is plainly stated. The symbol is ap-
plied to Pagan Rome in verse 3, because that power
was Satan's prime agent in the events there intro-
duced. Satan had looked forward to Christ's mis-

sion to earth as his last chance of success to over-
throw the plan of salvation. He came to him with
specious temptations, in hope of overcoming him ;
he tried in various ways to destroy him during his

ministry; and when he had succeeded in laying
him in the tomb, he endeavored in malignant tri-
umph to hold him there but in every encounter,

;
the Son of God came off triumphant. And he sends

back this gracious promise to his faithful followers :
"
To him that overcometh will I grant to sit with
me in my throne, even as / also overcame, and am

set down with my Father in his throne." This
shows us that Jesus while on earth waged a war-
fare, and obtained the victory. Satan saw his last
effort fail, his last scheme miscarry. He had boasted
that he would overcome the Son of God in his mis-
sion to earth, and thus render the plan of salvation
an ignominious failure and well he knew if he was
;
foiled in this his last desperate effort to thwart the

work of God, his last hope was perished, and all
was lost. See Spiritual Gifts, vol. 1, p. 67.
"
But, in the language of verse 8, he prevailed
not;" and hence the song may well be sung,
"
Therefore rejoice, ye Heavens, and ye that dwell
in them."
It is held by some that this war took place when
Satan, then an angel of light and glory, rebelled in

"
Heaven and that the " casting out of which John
;
speaks, was his expulsion from Heaven at that time.

But we are unable to harmonize this view with the
CHAPTER XII, VERSES 7-12. 671
testimony before us. Thus, in verse 13, we read :
"
And when the dragon saw that he was cast unto
the earth, he persecuted the woman which brought
forth the man-child." This shows that just as soon
as the devil saw that he was cast out, he turned his
wrath against the woman, the church, which, not
far from that time, fled into the wilderness. When
Satan, therefore, found himself thus overthrown, the
man-child had already been brought forth or, in ;
other words, the first advent of Christ had taken
place. Hence this war and defeat of Satan, taking

place this side of the Christian era, and not a great
length of time before the church went into the
wilderness in 538, cannot be his primeval fall from
Heaven before the creation of the world.
Again, there seem to be a number of instances

in which Satan is spoken of as defeated or cast
down. One was his first rejection from Heaven;
another when Christ overcame him at his first ad-
vent ;
and there will be another in the future when
he cast into the bottomless pit, and shut up for a
is
thousand years. And on each successive occasion,

we behold a regularly increasing limitation of his
power. He falls a degree lower in every succeed-
ing combat. The first time, as we may plainly infer
from certain scriptures, the contest was between
him and God the Father. See Jude. The second
time between him and Christ the Son, as in the
scripture before us. While the third time an angel
suffices to accomplish the work of his humiliation.
Rev. 20: 1, 2. Since his first contest, he has not
been permitted to rise to the dignity of contending

with the Father. Since the second, he has not had
the privilege, if such it may be called, of a personal
encounter with the Son. The war mentioned in
the scripture now before us, is between the devil
and Michael, Christ. The great effort of the former
against the latter personally was during his mis-
sion here on earth and Christ's great victory over
;
him was in that very contest.

personally,
"
Neither was their place found any more in
heaven." Heaven, we have seen, does not mean, in
this chapter, the place which is the abode of God
and his celestial messengers. We
think it here de-
notes a condition rather than a place, and under-
stand the expression to signify that they were here
humiliated, and never to regain their former po-
sition. They had suffered a terrible defeat, which
Christ describes by saying: "I beheld Satan as
lightning falling from heaven." His hope which
he had all along cherished of overcoming the Son
of man when he took upon him our nature, had

forever perished. His power was limited. He could
no more aspire to a personal encounter with the Son
of God, a power which hitherto had given, in a com-
parative degree, dignity and prestige to his position.

Henceforth the church (the woman) is the object of
his malice, and he resorts to all those nefarious
means against her that would naturally character-
ize a baffled and hopeless rage. See Spiritual Gifts,
vol. 1, p. 79.
"
But hereupon a song is
sung in Heaven, Now
CHAPTER XII, VEMSES 13-17. $73
is come salvation," etc. How is this, if these scenes

are in the past ? Had salvation and strength, and
the kingdom of God, and the power of his Christ
then come We
understand this song to be sung
?
prospectively. These things were made sure. The

great victory had been won by Christ which put
the question of their establishment forever at rest.
Just as we read in other scriptures, " We have eter-
"
nal We have redemption through his blood,"
life,"
etc., though we were now in actual possession of

as
these blessings; whereas we only have them by
faith; and the language is simply an assurance

that they are forever sure to the final overcomers.
The prophet then glances rapidly over the work-
ing of Satan from that time to the end, verses 11,
"
12, during which time the faithful brethren" over-
come him by the blood of the Lamb and the word
of their testimony, while his wrath increases as his
time grows short.
VERSE 13. And when the dragon saw that he was cast
unto the earth, he persecuted the woman which brought
forth the man-child. 14. And to the woman were given two
wings of a great eagle, that she might fly into the wilder-
ness, into her place, where she is nourished for a time, and
times, and half a time, from the face of the serpent. 15.
And the serpent cast out of his mouth water as a flood after
the woman, that he might cause her to be carried
away of
the flood. 16. And the earth helped the woman ; and the
earth opened her mouth, and swallowed
up the flood which
the dragon cast out of his mouth. 17. And the dragon was
wroth with the woman, and went to make war with the rem-
nant of her seed, which keep the commandments of God,
and have the testimony of Jesus Christ.
43
But little comment is necessary on the verses

last introduced. Suffice itto say that here we are
again carried back to the time when Satan became

fully aware that he had utterly failed in all his
attempts against the Lord of glory in his earthly
mission; and seeing this he turned with tenfold
fury, as already noticed, upon the church which
Christ had established.Then we have again brought
to view the church in her wilderness state, a time
times and a half, 1260 years, verse 6, the flood of
persecution which the devil cast out after the church
through the medium of the papacy, the help the
church received from the Reformation, which being
espoused by various princes and earthly powers,
restrained the spirit and work of persecution, and
finally the last assault of the dragon upon the com-

mandment keeping remnant, just in the future. It
may be proper to notice that in this chapter three

powers are made use of by the devil to carry out
his work, and hence are all spoken of as the dragon,
he being the inspiring agent in them all. 1. Pagan
Rome. 2. Papal Rome. 3. The two-horned beast,
our own country under the control of apostate Pro-
testantism, which the chief agent, as will hereaf-
is
ter appear, in making war upon those who keep the

commandments of God, and have the testimony of
Jesus.
XIII.
PERSECUTING POWERS, PROFESSEDLY CHRISTIAN.
VERSE 1. And I stood upon the sand of the sea, and saw
a beast rise up out of the sea, having seven heads and ten
horns, and upon his horns ten crowns, and upon his heads
the name
of blasphemy. 2. And the beast which I saw was
like unto a leopard, and his feet were as the feet of a bear,
and his mouth as the mouth of a lion and the dragon gave
;
liim his power, and his seat, and great authority. 3. And I
saw one of his heads as it were wounded to death and his ;
deadly wound was healed and all the world wondered after
;
the beast. 4. And they worshiped the dragon which gave
power unto the beast and they worshiped the beast, say-
;
ing, Who is like unto the beast ? who is able to make war
with him ? 5. And there was given unto him a mouth speak-
ing great things and blasphemies and power was given unto
;
him to continue forty and two months. 6. And he opened

his mouth in blasphemy against God, to blaspheme his name,
and his tabernacle, and them that dwell in Heaven. 7. And
it was given unto him to make war with the saints, and to
overcome them and power was given him over all kindreds,
;
and tongues, and nations. 8. And all that dwell upon the
earth shall worship him, whose names are not written in the
book of life of the Lamb, slain from the foundation of the
world. 9. If any man have an ear, let him hear. 10. He
that leadeth into captivity shall go into captivity he that ;
killeth with the sword must be killed with the sword. Here
is the patience and the faith of the saints.
(675)
The sea is a symbol of " peoples, and multitudes,

and nations, and tongues." Rev. 17 15. A wild
:
beast is Bible symbol of an unrighteous na-

the
tion or power, representing sometimes the civil
power alone; sometimes the ecclesiastical in con-

nection with the civil. Whenever a beast is seen
to come up out of the sea, it denotes that the power
arose in a thickly populated territory and if the
;
winds are represented as blowing upon the sea, as

in Dan. 7 2, 3, political commotion, civil strife and
:
revolution are indicated.

By the dragon of the previous chapter, and the
beast first introduced in this, we have the Roman
power as a whole brought to view in its two phases

of paganism and papacy hence these two symbols
;
have each the seven heads and ten horns. See on

chapter 17 10. :
The seven-headed and ten-horned beast, or, more

briefly, the leopard beast, here introduced, symbol-
izes a power which exercises ecclesiastical as well as
civil authority. This point is of sufficient impor-
tance to justify the introduction of a few of the
conclusive arguments which go to prove it.
The line of prophecy in which this symbol occurs
commences with chapter 12. The symbols of earthly
governments embraced in the prophecy are, the
dragon of chapter 12, and the leopard beast and
two-horned beast of chapter 13. The same line of
prophecy evidently continues into chapter 14, clos-
ing with verse 5 of that chapter. Commencing,
therefore, with verse 1 of chapter 12, and ending
PAGAN ROME.
PAPAL ROME. PROTESTANT AMERICA.
THE LAST MESSAGE.
PLATE X. SYMBOLS OF REV. XII-XIV

CHAPTER XIII, VERSES 1-10. 677
with verse 5 of chapter 14, we have a line of

prophecy distinct and complete in itself.
Each of the powers here introduced is repre-
sented as fiercely persecuting the church of God.
The scene opens with the church, under the symbol
of a woman, anxiously longing for the promise to
be when the seed of the woman, the Lord
fulfilled
of glory, should appear among men. The dragon
stood before the woman for the purpose of devour-
ing her child. His evil design is thwarted, and the

child is caught up to God and his throne. A period
follows in which the church suffers severe oppres-
sion from this dragon power. And though in this
part of the scene the prophet occasionally glances
forward, once even down almost to the end, because
all the enemies of the church were to be actuated by
the spirit of the dragon, yet in verse 1 of chap. 13,
we are carried back to the time when the leopard
beast, the successor of the dragon, commences his
career. From this power, for the long period of
1260 years, the church suffers war and persecution.
Following this period of oppression, the church has
another conflict, brief, but sharp and severe, with
the two-horned beast. Then comes deliverance ;
and the prophecy closes with the church brought

safely through all her persecutions, and standing
victorious with the Lamb on Mount Zion. Thank
God for the sure promise of final victory.
The one character which ever appears the same
in all these scenes, and whose history is the leading
theme through all the prophecy, is the church of
God. The other characters are her persecutors, and

are introduced simply because they are such. And
here, as an introductory inquiry, we raise the ques-
tion, Who, or what, is it that persecutes the true
church? It is the false or apostate church. What
is it that is ever warring against true religion ? It
is the false and counterfeit religion. Who ever
heard of the civil power, merely, of any nation, per-
secuting the people of God ? Governments may
war against other governments, to avenge some
wrong real or imaginary, or to acquire territory and
extend their power, as nations have often warred
against the Jews but governments do not perse-
;
cute (mark the word do not persecute) people on

account of their religion, unless under the control
ofsome opposite and hostile system of religion. But
the powers introduced in this prophecy, the dragon,
the leopard beast, and the two-horned beast, are all
persecuting powers. They are actuated by rage

and enmity against the people and church of God.
And this fact is of itself sufficiently-conclusive evi-
dence that in each of these powers the ecclesiastical
or religious element is the controlling power.
Take the dragon What does it symbolize ? The
:
Roman Empire is the undisputed answer. But this

is not enough. No one would be satisfied with
such an answer as this. It must be more definite.
We then add, the Roman Empire in its pagan form;
to which all parties also agree. But just as soon as
we say, Pagan, we introduce a religious element ;
for paganism is one of the hugest systems of coun-

terfeit religion thatSatan ever devised. The drag-

on, then, is an ecclesiastical power that the
so far
very characteristic by which it is distinguished is a

false system of religion. And what made the drag-
on persecute the church of Christ? It was because
Christianity was swallowing up paganism, sweep-
ing away its superstitions, overturning its idols, and
dismantling its temples. The religious element of
that power was touched and persecution was the
;
result.
We now come to the leopard beast of chapter 13.
What does that symbolize ? The answer still is,
The Roman Empire. But the dragon symbolized
the Roman Empire, and why does not the same
symbol represent it still ? Ah there has been a !
change in the religious character of the empire;

and this beast symbolizes Rome in its professedly
Christian form. And it is this change of religion,
and this alone, w hich made a change
r
in the symbol
necessary. This beast differs from the dragon only
in that he presents a different
religious aspect.
Hence, it would be
altogether wrong to affirm that
it denotes simply the Roman civil power.
To this boast the dragon gives his seat, his power,
and great authority. By what power was Rome
Pagan succeeded? We all know that it was by
Rome It matters not to our
Papal. present pur-
pose, when, nor by what means, this change was
effected the great fact is apparent, and is acknow-
;
ledged by all, that the next great phase of the Ro-

man empire after its pagan form, was its papal. It
would not be correct, therefore, to say that Pagan

Rome gave its seat and power to a form of govern-
ment merely civil, having no religious element what-
ever. No
stretch of the imagination can conceive
of such a transaction. But two phases of empire
are here recognized; and in the prophecy, Rome is
pagan until Rome is papal.

But it may be said that it takes the leopard beast
and two-horned beast together to constitute the pa-
pacy, and hence it is to these that the dragon gives
his power, seat, and great authority. But the
prophecy does not say so. It is the leopard beast
alone with which the dragon has to do. It is to
that beast alone that he gives his power, seat, and
great authority. It is that beast that has a head

that is wounded to death, which is afterward healed ;
that beast that the whole world wonders after; that

beast that receives a mouth speaking blasphemies,
and that wears out the 1260 years; and
saints for
all this before the succeeding power, the two-horned
beast, comes upon the stage of action at all. The

leopard beast alone, therefore, symbolizes the Ro-
man empire in its papal form, the controlling influ-
ence being ecclesiastical.
To show this more fully, we have but to draw
a parallel between the littlehorn of Dan. 7 8, 20,
:
24, 25, and this power. There are six points of

identity as follows :
1. The horn was a blasphemous power:

little
"
He shall speak great words against the Most
High." Dan. 7 25. The leopard beast of Rev. 13
: :
CHAPTER XIII, VEIttiES 1-10. 681
"
6, does the same : He opened his mouth in blas-
phemy against God."
2. The horn made war with the saints, and
little
prevailed against them. Dan. 7 21. This beast :
also, Rev. 13 7, makes war with the saints, and

:
overcomes them.
3. The little horn had a mouth speaking great
things. Dan. 7 :
8, 20. And of this beast we read,
Rev. 13: 5: "And there was given him a mouth
speaking great things and blasphemies."
4. The little horn arose on the cessation of the
pagan form of the Roman empire. This beast arises

at the same time; for the dragon, Pagan Rome,
gives him his power, his seat, and great authority.
5. Power was
given to the little horn to continue
for a time, times, and the dividing of time, or 1260
years. Dan. 7 25. To this beast also power was

:
given for forty-two months, or 1260 years. Rev.

13: 5.
6. At
the end of that specified period, the do-
minion of the little horn was to be taken away,
Dan. 7 26. At the end of the same period the
:
"
leopard beast was himself to be led into captivity."
Rev. 13 10. Both these specifications were ful-
:
filled in the captivity and exile of the pope, and the

temporary overthrow of the papacy by France in
1798.
Here are points that prove identity. For when
we have in prophecy two symbols, as in this in-
stance, representing powers that come upon the
stage of action at the same time, occupy the same

territory, maintain the same character, do the same

work, exist the same length of time, and meet the
same fate, those symbols represent the same iden-
tical power.
Now all the particulars above specified do
apply
alike to the little horn and the leopard beast of
Rev. 13, showing that those two symbols represent
the same power. It is admitted on all hands that
the little horn represents the papacy; and he who
claims that the leopard beast of Rev. 13, does not
represent the same to be consistent, must show, that

at the same time that the papacy arose, there arose
another great power exactly like it, occupying the
same territory, bearing the same character, doing
the same work, continuing the same length of time,
and meeting the same fate, which would be as ab-
surd as it would be impossible.
The head that was wounded to death was the
papal head. We are held to this conclusion by the
very obvious principle, that whatever is spoken in
prophecy of the symbol of any government, applies
to that government only while it is represented by
that symbol. Now Rome is represented by two
symbols, the dragon and the leopard beast, because
it has presented two phases, the pagan and the pa-
pal ;
and whatever
said of the dragon, belongs to
is
Rome only in its pagan form and whatever is said

;
of the leopard beast, belongs to Rome only in its
professedly Christian form. But Rome was pagan

in John's day, who lived under the sixth or impe-
rial head. This shows us at once that six of the
heads, including the imperial, belong to the dragon ;
and if it was any one of these heads which was
wounded to death, then it was one of the heads of

the dragon, or one of the forms of government that
belonged to Rome in its pagan form, and not one of

the heads of the beast and John should have said
; ?
I saw one of the heads of the dragon wounded to

death. But he says that it was one of the heads of
the beast that was wounded to death. In other
words, this wound fell upon some form of govern-
ment that existed in the Roman empire, after its
change from paganism to Christianity. But after
this change, there was but one head, and that was
the papal. The exarchate of Ravenna continued
only "a short space," Rev. 17: 10, and hence it is
not usually reckoned among the heads. Thus it is
placed beyond controversy that it was none other
than the papal head that was wounded to death,
and his deadly wound was healed. This wound is
the same as the going into captivity of Rev. 13 10. :
It was inflicted when the

pope was taken prisoner
by Berthier the French general, and the papal gov-
ernment was for a time abolished, in 1798. Stripped
of his power, both civil and ecclesiastical, the captive
pope, Pius VI., died in exile, August 29, 1799. But

the deadly wound was healed when the papacy was
though with a diminution of its

re-established,
former power by the election of a new pope, March
14, 1800. See Bower's History of the Popes, pp.
404-428 ; Croly on the Apocalypse, London edition,
p.
251.
684 THOUGHTS ON THE ME VELATION.
This beast opens his mouth in blasphemy against

God to blaspheme his name. What can be more
blasphemous than for a mortal man to assume the
titles which the pope assumes ? He calls himself,
Lord God, the pope King of kings, and Lord of
;
lords King of the world Holy Father Vicegerent

; ; ;
of the Son of God ;

the Lion of the tribe of Judah ;
and by other which belong to Christ alone.

titles
And besides, the pope has, in our own day, backed by

the deliberate action of the Ecumenical Council of
1870, assumed the divine prerogative of infallibility !
He
blasphemes his tabernacle by turning the at-
tention of his subjects to his own throne and palace
instead of to the tabernacle of God in Heaven ; by
away from the city of God,
turning their attention
Jerusalem above, and pointing them to Rome, as
the eternal city. And he blasphemes them that
dwell in Heaven, by assuming to exercise the power
of forgiving sins, and so turning away the minds of
men from the mediatorial work of Christ and his
heavenly assistants in the sanctuary above.

By verse 10 we are again referred to the events
of 1798, when that power that had for 1260 years
led the saints of God into captivity, was led into
captivity itself, as already noticed.
VERSE 11. And

I beheld another beast coming up out
of the earth and he had two horns like a lamb, and
;
he spake as a dragon. 12. And he exercisei-h all the

power of the first beast before him, and causeth the earth
and them which dwell therein to worship the first beast,
whose deadly wound was healed. 13. And he doeth great
wonders, so that he maketh fire come down from heaven on
the earth in the sight of men, 14, And deceiveth them that
dwell on the earth by the means of those miracles which he
had power to do in the sight of the beast ; saying to them
that dwell on the earth, that they should make an image to
the beast, which had the wound by a sword, and did live.
15. And he had power to give life unto the image of the
beast, that the image of the beast should both speak, and
cause that as many as would not worship the image of the
beast should be killed. 16. And he causeth all, both small
and great, rich and poor, free and bond, to receive a mark in
their right hand, or in their foreheads ; 17 And that no
;
man might buy or sell, save he that had the mark, or the
name of the beast, or the number of his name.
These verses bring to view the third great sym-
bol in the line of prophecy we are examining, usu-
ally denominated the two-horned beast. inquire We

for its application. The dragon, Rome pagan, and
the leopard beast, Rome papal, present before us
great nationalities standing as the representatives
of two great systems of false religion. Analogy
would seem to require that the remaining symbol,
the two-horned beast, have a similar application.
We therefore look for its fulfillment to some nation
presenting another religious phase; and we con-
sider thetwo-horned beast a symbol of these Uni-
ted States, not only because no other power answers
to the prophecy, but because the specifications are
accurately met in this.

The two-horned beast must symbolize a sepa-
1.
rate and distinct power; for it is another beast.

This is too evident to call for proof. The two-
horned beast acts in the sight of the first beast,
and in reference to him not in connection with
;
him. This is perfectly answered in the United

States.
Being a separate and distinct power, it must

2.
occupy different territory. Two governments can-

not occupy the same territory at the same time.
This is further proved by what the two-horned
beast does. He causes the earth and them that
dwell therein to worship the first beast. Now, the
first beast, whatever power may be meant by it, is
certainly competent to enforce its own worship, in

its own country, and from its own subjects and
;
the fact that the two-horned beast has to put forth

his authority to cause those under his dominion to
worship the first beast, is proof positive that it oc-

cupies territory, and rules over a class of subjects,
over which the first beast has no jurisdiction. Then
we must look for this power to some nation outside
the territory occupied by the governments of Eu-
rope; for that territory is all taken up by the first
beast and the ten horns. This specification is ad-
mirably met in our own government, which has

arisen outside of the territory of the ten kingdoms,
and in less than a hundred years since the time
when the prophecy began to be applicable to it, has
sprung from a dependent colony to equal rank with

the highest in the catalogue of nations.
3. The two-horned beast arises subsequently to
the ten-horned beast; for that is called the first beast

first, because it had priority of existence. That
beast we have proved to be the papacy. Now we
ask, What power of any note has arisen outside the
ten kingdoms of Europe, since the establishment of

the papacy, except our own government ? None.
4. But the two-horned beast not only rises sub-
sequently to the ten-horned beast, but a definite

time is pointed out at which he begins to attract
the attention of the world as a rising power; and
this is when the first beast goes into captivity.
Verse 10. At that time, says John (for there is no
"
change in the scene), I beheld another beast com-
ing up." The going into captivity of the first beast,
verse 10, was, as we have shown, the temporary
overthrow of the papacy by the French, in 1798,
being the same as the wounding of one of the heads
to death, mentioned in verse 3. And it is subse-
quent to the healing of that wounded head, that

the two-horned beast causes his subjects to worship
that beast for he causes them to worship the beast
;
"
whose deadly wound was healed." The work of
the two-horned beast is thus brought down this
side of the year 1798. And we here ask, What
notable power was there on the face of the earth,
"
coming up," and attracting the* attention of the
world, in the year 1798, except our own govern-
ment ? Not one. No power can be found in which
these three last specifications find a fulfillment ex-
cept these United States.

5. The manner of its rise. The two-horned beast
comes up out of the earth, unlike most of the others,
which are said to come up out of the sea that is, ;
arose by overturning the powers that preceded

them, by means of general war, and built them-
selves up by conquest. But this arose in a quiet,

peaceful manner, instead of through strife and com-
motion. It does not arise by strife of the winds upon
the sea, that is, by the overthrow of other nations
and empires, but it arises where no other beast ex-
ists, and acts its part in the presence of its prede-
cessors. This shows that it must arise from a new

and previously unoccupied territory. This is true
of our government, but not of any other to which
we can look for a fulfillment of the two-horned
beast prophecy. Against the declared peaceful rise
of this power, the war of the Revolution is no ob-
jection ;
as that was a war in which this nation
simply stood on the defensive in support of its

Declaration of Independence. As remarked by
another writer on this subject, "It is worthy of
notice that the ten kingdoms of the fourth empire
were all complete long before the discovery of
America. And the war of the Revolution was not
for the purpose of overthrowing one of the ten
kingdoms of the fourth empire ; but it was to main-

tain the just righte of the American people."
6. Its character. It had two horns like a lamb.
What was it that was like a lamb ? Not the beast,
but the horns. And why did not the prophecy say
simply that he had two horns, and nothing further ?
Why two horns like a lamb? It can be for no
other purpose than to represent the character of
this power. And the fact that there are two of
these horns, signifies that there are two leading
characteristics belonging to the power in question,
UllAl'TEli Xill, VEMSEX 11-17. 689
which are mild, harmless, and lamb-like. And how

admirably this is met in our own government. The
leading principles of this government are Republi-
canism and Protestantism. What principles can be
more mild and lamb-like in appearance ? And on
these this government is founded and these are the
;
secret springs of its greatness and power. It was the
object of those who first sought these shores, to

"
found, as expressed by the Hon. J. A. Bingham, a
church without a pope, and a State without a king ;"
a government where all men should be considered
free and equal, and all have the privilege of wor-
shiping God according to the dictates of their own
consciences. And under the benign influence of one
of these principles, the declaration of equality and
liberty, the eyes of the world are turned to the open

arms of this nation, and emigration flows from all
lands to our thus-far inviting and hospitable shores.

And under the mild operation of the other, free-
dom of conscience for all, the gospel has been pro-
claimed and churches have multiplied. That a horn
is sometimes taken to represent ecclesiastical as well
as civil power, see the works entitled " The Three
" "
Messages and The United States in Prophecy,"
published at the REVIEW Office, Battle Creek, Mich.
Another point may not be overlooked. The
7.
two horns have no crowns upon them, which shows

that the character of the government is not mo-
narchical and the language of verse 14 shows that
;
it must be republican; for an appeal is made to the
people in the enactment of its laws. It is some

government in which the law-making power resides

in the people. And we may look where we will,
outside of these United States, and we find no
power of sufficient importance to be noticed in

prophecy, in which this specification is met.
Here are seven specifications, all perfectly ful-
filled in this government, and six of them appli-
cable to no other government in the wide world.

Now, if our nation is not the one which is repre-
sented by that symbol, then the fulfillment of

that part of the prophecy is not even commenced ;
and we have yet to wait, not merely for certain

acts to be done on the part of this government,
which it is able at any time to do, and which, ac-
cording to our view of the prophecy, are the only
things for which we have to wait but we have to
;
wait for the development and growth of the power

itself, and then for the performance of its acts.
And the power should rise as rapidly as our
this, if
own nation has arisen, would consume, at least, a
century. And more than this, if this nation is not
the one meant by the two-horned beast, the proph-
ecy has utterly failed for 82 years have gone by
;
since the time at which it should have been seen
coming up; which was, as we have shown, the

time when the first beast went into captivity in
1798.
The acts ascribed to this power are mostly future.
He exerciseth all the power of the first beast, before
him, that is, in his presence, as the original word
signifies ; showing that these two powers, the Papal

and Protestant, are contemporary. This power is

wonder-working power. The rise of
set forth as a
spiritualism in our own country serves still further

to identify this as the power in question. The won-
ders attending this movement are to a great extent
already seen. But we understand they are to be
more fully wrought for the express purpose of de-
ceiving the people preparatory to the erection of the
image. The image is to be an image to the papal
beast. That was a church clothed with civil power.
An image to it would be something resembling it
Must we not understand, therefore, that the image
will be the church of this country, or rather, since
religious sects are here so numerous, an ecclesiastical

organization representing these churches, clothed
with power to punish heretics, and enforce its dog-
mas under the severest penalties of the law ? And
let how the way is prepared and prepar-
us notice
ing for this last great act of the two-horned beast.
Under the mild influence of one of the lamb-like
horns, the Protestant principle that all have liberty
to worship God
according to the dictates of their
own consciences, which the government has thus far
guaranteed to all its subjects,churches have multi-
plied in the But these churches have, as
land.
bodies, rejected light and truth, and have met with
a moral fall. A catalogue of twenty immoral fea-
tures, which seem to overbalance or nullify all the
good ones, is the photograph which Paul gives in

2 Tim. 3 :
1-5, of the popular churches of the last
days. But the people of God are still mainly to be
found in connection with these churches, and are

yet to be called out. Rev. 18 4. And when the :
good shall have all left these religious bodies, and

the saving influence of such shall have been wholly
withdrawn from their communion, then they will be
ready for any desperate and oppressive movement
that Satan can induce those to enter upon who are
led captive by him at his will. Now, out of this
material, let an ecclesiastical organization be formed,

and the government grant it power (and it will
let
not have it till the government does grant it) to
enforce its dogmas under the pains and penalties of

the civil law ;
and what do we have ? An exact
image to the first beast, a church clothed with

power to enforce its doctrines upon dissenters with
fire and sword. Here would be an organization,
separate from the government, constituting no part
of it, yet created by it, and forming a most perfect
counterpart to the prophecy concerning the creation

of an image to the beast. To be sure, this persecu-
tion for opinion's sake is contrary to the principle
now maintained by the government, as represented
by one of the horns, that every man shall have lib-
erty to worship God according to the dictates of
his own conscience ; but this answers well to the
symbol ;
for the dragon voice is directly the oppo-
site of the disposition represented by the lamb-like
horns.
When this image is instated in power, its first act
is to cause, or decree, that all who
will not yield
allegiance to it, shall be put to death. That it sue-

CHAPTER XIII, VERSES 11-17. (593
ceeds in this purpose we have no proof. Oil the

other hand, it plainly appears that it does not. But .
is it not said that he shall cause that as

many as
will not worship the image of the beast shall be
killed ? Yes, we reply, and so, likewise, he causes
all to receive a mark. But do all actually receive
it ? Do the saints of God receive the mark of the
beast ? No, they get the victory over the beast ;
and Rev. 20 4t, plainly states that they do not re-

:
ceive the mark of the beast. Yet he causes all to

receive the mark. Now if he can " cause " all to
receive the mark, and yet all not actually receive it,
in like manner he can cause that as many as will
not worship the image of the beast, shall be killed,
and yet they not actually be put to death. This is
one of the instances so common in the Bible, where
a verb of action is used to signify merely the will
and endeavor to do the action in question. In this
" "
case the word cause would signify merely to de-
cree or enact. See Bush on Ex. 7:11, and Note
at the end of this chapter. Deliverance is at this
time promised to the people of God. Dan. 12:1.
Since the foregoing positions were taken, spirit-
ualism has astonished the world with its terrible
progress, and shown itself to be the wonder-work-

ing element which the prophecy so plainly attributes
to the two-horned beast. This has amazingly
strengthened the force of the application. And
now within a few years we have seen the begin-
ning of a remarkable movement, looking toward
the fulfillment of what would generally be con-
sidered the more improbable portions of our appli-

cation of the prophecy namely, the formation of
;
the image, and the enforcement of the mark.

,There is visible in the theological world a gen-
eral and growing movement for union, not the
breaking down of sectarian barriers and uniting
on one common foundation of truth, but a union of
denominations for the sake of greater strength and
on such points of faith as they hold in
influence,
common.
And still later, an Association, the National Re-
form Association, even now national in character,
as well as in name, has been formed for the pur-
pose of securing a religious amendment to the Con-

stitution of the United States, so as to put "all
Christian laws, usages and institutions, on an un-
deniable legal basis, in the fundamental law of the
land." And among these the so-called Christian
Sabbath is made prominent with emphasis.
This Association has already held national and
local conventions in the principal cities of the
Union.
Among its officers are to be found Governors of
States, State Superintendents of Public Instruction,
Bishops, Judges of higher Courts, and College Pres-

idents and Professors. It is a movement of great
mental, social, and professional strength and its ;
friends are jubilant in anticipation of speedy and
complete success.
To receive the mark of the beast in the forehead,
is, we understand, to give the assent of the mind
and judgment to his authority, in the adoption of
CHAPTER XIII, VERSE 18. (595
that institution which constitutes the mark ;

to re-
ceive it in the hand is to signify allegiance by some
outward act. The mark is the mark, not of the
two-horned beast, nor of the image of the beast,
but of the papal beast. The name and the number
of the name pertain to the same beast. From the
llth verse to the end of the chapter, the expres-
sion "the beast" in every instance refers to the
papal beast the two-horned beast is designated by

:
the pronoun, he. The mark of the beast is under-

stood to be a counterfeit Sabbath which is erected
Sabbath of Jehovah, which we
in opposition to the
have shown on chapter 7 1-3, to be the seal of the
:
living God. For an exposition of the mark, see on

chapter 14: 9-12.
For a full exposition of the symbol of the two-
horned beast, the reader is referred to the work,
"
The United States in Prophecy," published at the
REVIEW AND HERALD Office.
VERSE 18. Here is wisdom. Let him that hath under-

standing count the number of the beast for it is the num- :
ber of a man ; and his number is six hundred threescore and

six.
The Number of his Name. The number of the

"
beast, says the prophecy, is the number of a man ;
and his number is six hundred threescore and six."

(666.) This number, some attempt to find in the
"
word Lateinos" the " Latin" kingdom. Thus they
make, by what rule we do not understand, L' stand
for 30 A, for 1 T, for 300 E, for 5 I, f or 10 N, for
; ; ; ; ;
50 O, for 70 and S, for 200 which numbers, add-

; ; ;
ed together, make 666. Deriving the number from

the name, in this manner, we must regard as rathei
conjectural than otherwise, seeing that names can
be found to almost any extent, making just that
number. We think we discover, however, a serious
objection to the name here suggested. The number,
says the prophecy, is the number of a man and if ;
it is to be derived from a name or title, the natural
conclusion would be that it must be the name or
title some particular man. But in this we have

of
" "
the name of a people or kingdom, not of a man
as the prophecy says.
The mostplausible name we have ever seen sug-
gested as containing the number 'A the beast, is the
blasphemous title which the pope applies to him-
self, and wears
in jeweled letters upon his miter or
pontifical crown. That title is this Vicarius filii :
"
Dei: Vicegerent of the Son of God." Taking the
letters out of this title which the Latins used as
numerals, and giving them their numerical value,

we have just 666. Thus we have V, 5 I, 1 C, ; ;
100 and r not used as numerals ;)!,!; U (for-

; (a
merly the same as V), 5 (s and f not used as num- ;
erals ;) I, 1 ;I, 1 D, 500 (e not used

L, 50 ; I, 1 ; ; ;
as a numeral ;) I, 1. Adding these numbers to-

gether, we have just 666.
The following extract on this point is from a
"
work entitled The Reformation," bearing the date
of 1832 :
"
Mrs. A., said Miss Emmons, I saw a very curi-
ous fact the other day ;
I have dwelt upon it much,
CHAPTER Kill, VERSE IS.
697
and will mention it. A person, lately, was witness-

ing a ceremony of the Romish church. As the Pope
passed him in the procession, spendidly dressed in
his pontifical robes, the gentleman's eye rested on
these full, blazing letters in front of his miter
'VICARIUS FILII DEI,' The Vicar of the Son
of God. His thoughts, with the rapidity of light-
ning, reverted to Rev. 13 18. Will you turn to it ?
:
said Mrs. A. Alice opened the New Testament and

read: 'Let him that hath understanding count the
number of the beast for it is the number of a man
; ;
and his number is six hundred threescore and six.'

She paused, and Miss Emmons said, He took out
his pencil, and marking the numerical letters of the
inscription on his tablet, it stood 666."

Here we have indeed the number of a man, even
" "
the man of sin ;
and it is a little singular, per-
haps providential, that he should select a title which
shows the blasphemous character of the beast, and
then cause to be inscribed upon his miter, as
it if to
brand himself with the number 666.
Thus closes chapter 13,
leaving the people of God
with the powers of earth in deadly
array against
them, and the decrees of death and banishment
from society out upon them, for- their adherence to
the truth. Spiritualism will be, at the time speci-
fied,performing its most imposing wonders, deceiv-
ing all the world except the elect, Matt. 24: 24;
2 Thess. 2 8-12. :This will be the " hour of
temp-
tation," or trial, which is to come upon all the world,
as mentioned in Rev. 3 : 10. What is the issue of
(J98 THOUGHTS ON THE REVELATION.
this conflict ? This important inquiry is not left
unanswered. The
verses of the following
first five
chapter, which should have been numbered as a

part of this, complete the chain of this prophecy,
and reveal the glorious triumph of the champions
of the truth.
NOTE.
"It a canon of interpretation of frequent use in the
is
exposition of the sacred writings that verbs of action some-

times signify merely the will and endeavor to do the action
in question. Thus in Eze. 24 13 'I have purified thee, : :
'
and thou wast not purged i. e. I have endeavored, used ; ,
means, been at pains, to purify thee. John 5 44 How : :

'
'
can ye believe which receive honor one of another i.
e., ;
endeavor to receive. Rom. 2:4:' The goodness of God

'
leadeth thee to repentance ;
i. e., endeavors, or tends, to
lead thee. Amos 9:3:' Though they be hid from my sight
'
in the bottom of the sea i. e.,

though they aim to be hid.
;
'I please all men

'
1 Cor. 10 33 : : i.
e., endeavor to please. ;
'
Gal. 5 4 : Whosoever of you are justified by the law
:
;
'
i. e. seek and endeavor to be justified.

,
Ps. 69 4 They : :
'
that destroy me are mighty ;

'
i. e., that endeavor to destroy
' '
me. Eng. That would destroy me.

,
Acts 7 20 : : And
'
set them at one again i. e. wished and endeavored.

; , Eng.,
" '
'
Would have set them.
THE THREE MESSAGES.
VERSE 1. And I looked, and, lo, a lamb stood on the
Mount Zion, and with him a hundred and forty and four
thousand, having his Father's name written in their fore-
heads. 2. And I heard a voice from heaven, as the voice of
many waters, and as the voice of a great thunder ;
and I
heard the voice of harpers harping with their harps. 3. And
they sung as it were a new song before the throne, and be-
fore the four beasts, and the elders ; and no man could learn
that song but the hundred and forty and four thousand,
which were redeemed from the earth. 4. These are they
which were not denied with women for they are virgins.
;
These are they which follow the Lamb whithersoever he go-

eth. These were redeemed from among men, being the
first-fruits unto God and to the Lamb. 5. And in their
mouth was found no guile ; for they are without fault before
the throne of God.
It is a pleasing feature of the prophetic word that

the people of God are never brought into positions
of trial and difficulty and there left. Taking them
down into scenes of danger, the voice of prophecy
does not there cease, leaving them to guess their
fate, in doubt, perhaps despair, as to the final result;
but it takes them through to the end, and shows the
issue in every conflict. The first five verses of Rev.
14, are an instance of this. The 13th chapter closed,
(699)
with the people of God, a small and apparently weak

and defenseless company, in deadly conflict with
the mightiest powers of earth which the dragon is
able to muster to his service. A
decree is passed,
backed up by the supreme power of the land, that
they shall worship the image, and receive the mark,
under pain of death if they refuse to comply. What
can the people of God do in such a conflict, and in such
an extremity ? What will become of them ? Glance
forward with the apostle to the very next scene in
the programme, and what do we behold ? The
very same company standing on Mount Zion with
the Lamb, a victorious company, harping on sym-
phonious harps, their triumph in the courts of

Heaven. Thus are we assured that when the time
of our conflict with the powers of darkness comes,
deliverance not only certain, but will immedi-
is
ately be given, being the next event in our history,

the glorious rest after the weary pilgrimage, the
glorious consummation of a life of toil, suffering,
and ceaseless conflict here.
That the 144,000 here seen on Mount Zion, are
the saints who were just before brought to view as
objects of the wrath of the beast and his image,
several considerations show :
1.
They are identical with those sealed in Rev.
7, who have already been shown to be the right-
eous who are alive at the second coming of Christ.
2. They are the overcomers in the sixth, or Phil-
ad elphian state of the church. See Rev. 3 11, 12.
:
"
3. They are redeemed from among men," verse
CHAPTER XIV, VERSES 1-5. 701
4, an expression which can be applicable only to

those who are translated from among the living.
Paul labored, if by any means he might attain to a
resurrection out from among the dead. Phil. 3:
11. This is the hope of those who sleep in Jesus

a resurrection from the dead. A
redemption from
among men, from among the living, must mean a
different thing, and can mean only one thing, and
that is translation. Hence the 144,000 are the liv-
ing saints who will be translated at the second

coming of Christ.
Where is the Mount Zion where this company is
seen standing ? The Mount Zion above for the ;
which no doubt is uttered by these

voice of harpers,
very ones, is heard from Heaven; the same Zion

from which the Lord utters his voice when he
speaks to his people in close connection with the
coming of the Son of man. Joel 3: 16; Heb. 12:
26-28; Rev. 16: 17. A just consideration of the
fact that there is a Mount Zion in Heaven, and a
Jerusalem above, would be a powerful antidote
against the hallucination of the doctrine called
"
The Age to Come."
A few more particulars only respecting the
144,000, will claim notice in these brief thoughts.
1. They have the name of the Lamb's Father in
their foreheads. In chapter 7, they are said to have

the seal of God in their foreheads. An important
key to an understanding of the seal of God is thus
furnished us; for we at once perceive that the

Father regards his name as his seal. That com-
mandment which contains God's name is

of the law
therefore the seal of the law. The Sabbath com-
mandment is the only one which has this that is, ;
that contains the descriptive title which distin-
guishes the true God from all false gods. Wherever

this was placed, there the Father's name was said
to be; Deut. 16: 6; and whoever keeps this com-
mandment has, consequently, the seal of the living
God.
2. They sing a new song which no other com-
pany is able to learn. In chapter 15 3, it is called
:
the song of Moses, and the song of the Lamb. The

song of Moses, as may be seen by reference to Ex.
15, was the song of his experience and deliverance.
Such therefore is the song of the 144,000. No
others can join in it; for no other company will
have had an experience like theirs.
3. They were not defiled with women. A woman
is in Scripture the symbol of a church ;

a virtuous
woman representing a pure church, a corrupt wo-
man an apostate church. It is then a characteristic
of this company that at the time of their deliver-
ance they are not defiled with, or have 110 connec-
tion with, the fallen churches of the land. Yet
we are not to understand that they never had any
connection with these churches for it is only at a
;
certain time that people become defiled by them.

In chapter 18:4, we find a call issued to the people
of God while they are in Babylon, to come out,
lest they become partakers of her sins.
Heeding
that call, and leaving her connection, they escape the
defilement of her sins. So of the 144,000. Though

some of them may have once had a connection with
corrupt churches, they sever that connection, when
itwould have become sin to retain it longer.
4. They follow the Lamb whithersoever he go-
eth. We understand that this is spoken of them
in their redeemed state. They are the special com-
panions of their glorified Lord in the kingdom.
Chap. 7:17, speaking of the same company, and at
the same time, says " For the Lamb which is in
:
the midst of the throne shall feed them, and shall

lead them unto living fountains of waters."
5. They are "first-fruits" unto God and the
Lamb. This term appears to be applied to differ-
ent ones to denote especial conditions. Christ is
the first-fruits as the
antitype of the wave-sheaf.
The receivers of the gospel are called by James
first
1 18,
: a kind of first-fruits. So the 144,000 ripen-
ing up for the heavenly garner here on earth, dur-
ing the troublous scenes of the last days, being
translated to Heaven without seeing death, and
occupying a pre-eminent position, are in this sense,
we understand, called first-fruits unto God and the
Lamb. With this description of the 144,000 tri-
umphant, the line of

prophecy with
commencing
chapter 12, closes.
YEBSE 6. And I saw another angel fly in the midst of

heaven, having the everlasting gospel to preach unto them
that dwell on the earth, and to
every nation, and kindred,
and tongue, and people, 7,
Saying with a loud voice, Fear
God, and give glory to him ; for the hour of his Judgment is
come ;
and worship Him that made heaven and earth, and
the sea, and the fountains of waters. 8. And there follow-
ed another angel, saying, Babylon is fallen, is fallen, that
great city, because she made all nations drink of the wine of
the wrath of her fornication. 9. And the third angel fol-
lowed them, saying with a loud voice, If any man worship

the beast and his image, and receive hi mark in Irs fore-
head, or in his hand, 10, The same shall drink of the wine
of the wrath of God, which is poured out without mixture
into the cup of his indignation and he shall be tormented
;
with fire and brimstone in the presence of the holy angels,

and in the presence of the Lambthe smoke of
;
11 ;
And
their torment ascerideth up forever and ever
and they have ;
no rest day nor night, who worship the beast and his image,
and whosoever receiveth the mark of his name. 12. Here
is the patience of the saint ; here are they that keep the
commandments of God and the faith of Jesus.
The First Message. Another scene, and another

chain of prophetic events, is introduced in these
verses. In this and the two following messages, we
have what is known as the three angels'
o messages
O
of Rev. 14. The angel is called another angel
first
in verse 6, because John had already seen one flying

through heaven in a similar manner. Chap. 8:13.
He proclaims the gospel, not a new one, but the
"
everlasting gospel, called in Matt. 24: 14, the gos-
pel of the kingdom." But while it is the same
gospel, there are particular features which consti-
tute the burden of this message, chief
among which,
as shown in verse 7,
the nearness of the king-
is
dom. Says an eminent writer on the prophecies,

"
The burden of this angel was to be the same gos-
pel which had been before proclaimed, but con-
nected with it was the additional motive of the
proximity of the kingdom. No mere preaching of

the gospel without announcing its proximity could
fulfill This message therefore can-
this message."
not symbolize the preaching of the gospel by the
apostles for they only reasoned of a judgment to
;
come, indefinitely future. Moreover they cautioned

every one against entertaining the idea that the
day of Christ was at hand, till after the great papal
apostasy, and the predicted career of the Man of

Sin, who was, according to other prophecies, to rule
for 1260 years, or to 1798. And we may add that the
prophecies, upon which this proclamation is based,

were closed up and sealed to the same time, 1798.
This message cannot be given by any class of people
except those who live when the end is just at hand.
The Advent proclamation, especially from 1840 to
1844, completely answers to the prophecy, and is
the only great religious movement which can be
pointed to as its fulfillment. The judgment an-

nounced shown by arguments which the designed
is
brevity of this work will not here admit, to be

the Investigative Judgment, which the reader will
perceive must take place before the coming of
Christ ;
for when Christ comes it is already decided
who of the dead shall be raised, and who of the
living are worthy to be changed. That investi-
gative work we believe commenced in the sanctu-
ary above, when this message ceased as a leading
proclamation, at the close of the prophetic periods
in 1844. On this and the following messages we
45
are the more brief here, as they are set forth in a

separate work published at the REVIEW Office, Bat-
tle Creek, Michigan.
The Second Message. The second angel announces
the fall of Babylon. What is Babylon ? The figure
is taken from the ancient city of Babylon; and
that received its name from the confusion of tongues

which there took place hence we understand that
;
by this symbol is meant all forms of false and apos-

tate religion,
"Whose creeds are various as her costly towers."
In other scriptures also this spiritual Babylon is

set forthunder the symbol of a great city, and in
Rev. 16 19 it is presented in three divisions, which
:
we understand to be Paganism, Catholicism, and

backslidden Protestantism. The verse before us
applies evidently to that division in which the bur-
den of the proclamation of the three messages is
found, which is the last-named. It must apply also
to that division in which it was possible for a still
greater moral declension to take place which again ;
was the last-named for Paganism had always been

;
a false religion, and Catholicism always a corrupt

one. Rev. 18 12, shows the fall of Babylon to be
:
a moral a giving away to ungodliness and

fall, spir-
itual darkness and deception, which finally calls
down from heaven upon the constituent parts of
this great city literal judgments of the severest
kind. The fall is caused by a rejection of the great
truth of the soon-coming of Christ sent forth from
Heaven in such majesty and power.
By the wine of wrath (not anger, but intense

passion or desire) of her fornication we understand
her false doctrines and pernicious errors. Of these
she has caused all nations to drink. A message of
truth was sent, which, if received, would have
healed her of her dissensions, uniting the professed
followers of Christ upon the great truth of the soon-
coming of the Son of man. But instead of receiv-
ing the truth, she clung to her errors, and by spread-

ing them among the nations has stood directly in
the way of the advancement of the truth in the
earth. Thus having grieved the Spirit of God, that
Spirit has been withdrawn, and a moral fall is the
result. The spirit and power of genuine Christian-
ity has departed from the professed churches of our
land. An abundance of statistics to prove this,
may be seen in the work above referred to.
The Third Message. The third angel follows

with a message of the most fearful import. From the
language in which it is expressed, we understand
at once that it is designed to warn men against the
worship of the beast and his image, and prepare

them for that time when the decree shall be issued
enforcing such worship, as noticed in the previous
chapter. This is the issue, then, to which the world
is to be brought ; namely, to refuse the mark of the
beast and thus become exposed to the wrath of anti-
Christian, earthly powers or, to receive the mark
;
of the beast, and brave the unmixed wrath of God.

The Mark of the Beast. It now becomes a matter
of solemn moment to inquire what this mark of the
beast is, against which there is uttered so terrific a
warning. No
warning more terrible is found in all
the Bible. The position against which it is uttered
must therefore be a most heinous and Heaven-dar-
ing one. And is it possible that the world will
never know what this sin is ? This is not possible.
God does not so deal with his creatures. He does
not punish the wicked without their knowing, or
having full opportunity to know, for what cause
the punishment is inflicted. Hence we argu that
this question is not an unfathomable mystery but ;
that all may know what constitutes the mark of

the beast, and how they may avoid receiving it.
The message containing this warning is the last
to be given before the revelation of the Lord from
heaven ; for the next event in this line of prophecy
is the coming of one like the Son of man on the
great white cloud. And shown on chap-
since, as
ters 6 and 7, we have reached the last days, and
the coming of Christ is at the door, the time has
come for the proclamation of this message; and
hence we argue again that the time has come when
itshould be known what the mark of the beast is.
Yet how few ever think on this point and how !
much less still is the number of those who have a

position which they can offer with any semblance
of proof as the truth in the matter !
This subject is so fully discussed in publications

issued at the REVIEW Office, that a mere outline is
all that need here be presented. The subject of the
seal of God is explained at length on Rev. 7, to
which the reader is referred, as the same reasoning

'
will apply largely to the subject before us.

The beast whose mark men are here warned
against receiving, is the one brought to view in
Rev. 13 1-10. This we have already shown to be
:
the Papal Roman power, the same as the little horn

of Dan. 7 8. The beast of Rev. 13, was to claim
:
worship from those who dwell upon the earth the :
little horn of Dan. 7, was to claim the

power to
change times and laws; while the Man of Sin,
another name for the same power, was to oppose
and exalt himself above all that is called God, or
that is
worshiped. he exalts himself above God,
If
he must claim that his laws shall be obeyed in
preference to the laws of God. Mark it well there ;
is
absolutely no other way in which he can exalt
himself above God.
We are now prepared to inquire for proof that
the Papal power has tampered with the law of
God, or attempted a change in the ten command-
ments; and that if the ten commandments are
understandingly kept as changed by that power,

instead of as originally given by the great Jehovah,
then the law-changing power is worshiped instead
of the law-making power. Paul has said, " Know
ye not that to whom ye yield yourselves servants
to obey, his servants ye are to whom ye obey ?"
Rom. 6: 16.
It has already been shown that the little horn is
identicalwith the beast against the worship of
which the third angel's message warns us. In Dan.
"
7 : he shall speak
25, it is said of this power, that
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." The laws here spoken of must be the laws
of the Most High, even as the saints connected
therewith are the saints of the Most High. Earthly
powers have a right to change human laws; but
the laws here spoken of are such as this power
could only think to change, as a mark of its anti-
Christian presumption, but not in reality be able to
change. And this change pertains to the moral law
of God for it is a law with which the saints have
;
to do during the 1260 years of Papal supremacy,

which period is wholly in this dispensation. The
ceremonial law is therefore out of the question.
Then we Who has fulfilled this remarkable
ask,
prophecy ? Who has changed or attempted to
change the law of God ? To come more directly to
the point, Who has changed the Sabbath ? And let
it be noticed, that it is nowhere in the
Scriptures
intimated that there would be any change made or
attempted, in the law of God, except by this pow-
er; therefore whatever change has been made in
God's moral code, it has been done by this power.
Let those consider well this fact, who claim that
the Sabbath was changed by the Lord Jesus or his
apostles.
The great change in the law which the church of
Rome daims to have made, and which it labors
CHAPTER XIV, VERSES 6-1&. 71 1
hardest to impress upon the minds of its disciples,

is the change of the Sabbath from the seventh to
the first day of the week. On this point it is un-
necessary to quote from Protestant authors. Roman

Catholics themselves admit it; and not only so, but
they boast of it as an evidence of the right and power

of their church to legislate in divine things. For
evidence on these points, the reader is referred to
"
The Catholic Catechism of the Christian Religion,"
"
"Milner's 'End of Controversy,"' Catholic Chris-
tian Instructed," "Abridgment of Christian Doc-
trine," and "Doctrinal Catechism," all Catholic
works of standard authority. From the "Abridg-

"
ment of Christian Doctrine we give the following
"
question and answer Question. How prove you
:
that the church hath power to command feasts and
holy days ? Answer. By the very act of changing

the Sabbath into Sunday, which Protestants allow
of and therefore they fondly contradict themselves,
;
by keeping Sunday and breaking most

strictly,
other feasts commanded by the same church." And
" " "
the Doctrinal Catechism says Question. Have
:
you any other way of proving that the church has
power to institute festivals of precept ? Answer.

Had she not such power, she could not have done
that in which all modern religionists agree with
her; she could not have substituted the observance
of Sunday, the first day of the week, for the
observance of Saturday, the seventh day, a change
for which there is no scriptural authority."
Here, then, we have the mark of the beast, a
sabbatic institution put in place of the original in-

stitution of Jehovah, and brought forward by the
Romish church itself as the badge and token of its
power change the law of the Most High. And

to
he who, with this plain fact before him, shall de-
liberately yield to the claims of this anti-Christian
power, in opposition to the plain requirements of the
Creator, will thereby acknowledge the supremacy
of the laws of the beast, become a worshiper of the
beast instead of the great Jehovah, and receive the
mark of the beast instead of the seal of the living
God.
It will thus be seen that a person does not have
the mark of the beast in the Scripture sense, except
by a voluntary obedience to the authority of the

beast, with the issue fairly before him. The observ-
ance of the first day of the week, under the uncor-
rected supposition that it is a scriptural require-
ment, cannot constitute the mark of the beast. God
takes into account the light a person has, and the
motives from which he acts. He who was the light
of the world once said to the Jews, " If I had not
come and spoken unto them, they had not had sin ;
but now they have no cloak for their sin." John

15 22. Hence Christians of past ages who have
:
died in the observance of this institution, unaware

of any connection between it and the enactments
of the beast, and supposing, the while, that by ob-
serving Sunday they were rendering obedience to

the requirements of God, can they be said to have
had the mark of the beast ? By no means. The
honesty of purpose with which they lived up to

the best light they had, will be a guarantee of their
acceptance with God. Hence, again, it cannot be said

of any at the present time, that they have the mark of
the beast. But the true church must not come up to
the hour of translation encumbered, however unwit-
tingly, with Papal errors and institutions; and be-

fore we come upon the issue brought to view in
chapter 13: 15-27, light must be given upon the

mark of the beast, and an effectual warning be
uttered against its reception. The third angel's
message, now in full process of accomplishment
before us, is therefore timely and important. It is
a summons to the faithful to make speedy prepara-

tion for the
coming issue.
For a full discussion of the subject of the Sab-
bath, and a history of its change to the first day of
the week, showing the part the Papacy has acted
"
therein, the reader is referred to The History of
the Sabbath," by Eld. J. N. Andrews, issued by the
S. D. A. Publishing Association, Battle Creek, Mich.
The Punishment of Beast Worshipers. These

shall be tormented with fire and brimstone in the
presence of the holy angels and of the Lamb. When
is this torment inflicted? Some apply it at the end
of the future one thousand years, Rev. 20 2. But :
we do not think it is of necessity located there.

Chapter 19: 20 shows that there is at the second
coming of Christ, what may be called a lake of fire

and brimstone, into which the beast and false
prophet are cast alive. This can refer only to the

destruction visited upon them at the commence-

ment, not at the end, of the thousand years. Again,
there is a remarkable passage in Isaiah to which we
are obliged to refer in- explanation of the phraseol-
ogy of the threatening of the third angel, and which

unquestionably describes scenes to take place here
at the second advent, and in the desolate state of
the earth during the thousand years following.
That the language in the Revelation was borrowed
from this prophecy can hardly fail to be seen. After
describing the Lord's anger upon the nations, the
great slaughter of their armies, the departing of the
heavens as a scroll, etc., it says: "For it is the day
of the Lord's vengeance, and the year of recom-
penses for the controversy of Zion. And the streams
thereof shall be turned into pitch, and the dust
thereof into brimstone, and the land thereof shall
become burning pitch. It shall not be quenched
night nor day; the smoke thereof shall go up for-
ever; from generation to generation it shall lie waste;
none shall pass through it forever and ever." Isa.
34: 8-10. And since there is to be a lake of fire at
the end of the thousand years, we can only con-
clude that the destruction of the living wicked at
the commencement, and the final doom of all the
ungodly at the end, of this period, are very similar.

Duration of the Punishment. The terms forever
and ever cannot here denote eternity. For where is
this punishment inflicted? On this earth, or where
there is succession of day and night. This is fur-
ther shown from the passage in Isaiah already re-
CHAPTER XIV, VERSES 6 -IS. 715
ferred to, if that is, as we suppose, the language
from which this is borrowed, and applies at the same

time. That language is spoken of the land of Idu-
mea. But whether we take this to mean literally
the land of Edom, south and east of Judea, or to
represent, as we think it does, this whole earth at
the time when the Lord Jesus shall be revealed from
heaven in flaming fire, and the year
of recompenses
for the controversy of Zion comes, in either case
the scene must eventually terminate for this earth;
is finally to be made new, cleansed of every stain of

sin, every vestige of suffering and decay, and to
become the habitation of righteousness and joy
throughout eternal ages. The word, diuv, here trans-
"
lated forever," Schrevelius, in his Greek Lexicon,
defines thus: "An age; a long period of time; in-
definite duration; tune, whether longer or shorter."
For a discussion of the meaning of this term, see the
"
work, Man's Nature and Destiny."
The period of the third message is a time of pa-
tience with the people of God. Paul and James
both give us instruction on this point. Heb. 10:
36; James 5: 7, 8. Meanwhile this waiting com-
pany are keeping the commandments of God, the
ten commandments, and the faith of Jesus, all the
teachings of Christ and his apostles as contained in

the New Testament. The true Sabbath as con-
tamed in the commandments is thus brought out in
vivid contrast with the counterfeit sabbath, the
mark of the beast, which finally distinguishes those
who reject the third message.
VERSE 13. And I heard a voice from Heaven saying unto

me, Write, Blessed are the dead which die in the Lord from
henceforth Yea, saith the Spirit, that they may rest from
;
their labors and their works do follow them. 14. And I

;
looked, and behold a white cloud, and upon the cloud one
sat like unto the Son of man, having on his head a golden
15. And another an-
crown, and in his hand a sharp sickle.
gel came out of the temple, crying with a loud voice to him
that sat on the cloud, Thrust in thy sickle and reap for the ;
time is come for thee to reap ;

for the harvest, of the earth
is ripe. 16. And he that sat on the cloud thrust in his
sickle on the earth ;

and the earth was reaped.
Events grow solemn as we near the end. It is

which gives to the third angel's message,
this fact
now going forth, its unusual degree of solemnity
and importance. It is the last warning to go forth
prior to the coming of the Son of man. We are fast
passing over a line of prophecy which culminates in
the revelation of the Lord Jesus from Heaven in
flaming fire, to take vengeance on his foes, and to

reward his saints. Not only so, but we have come
so near its accomplishment that the very next link
in the chain is this crowning and momentous event.
And time never rolls back. As the river does not
flinch and approaches the precipice, but
fly as it
bears all floating bodies over with resistless power,

and as the seasons never reverse their course, but
summer follows in the path of the budding fig-tree,
and winter treads close upon the falling leaf, so we
are borne onward and onward, whether we will or
not, whether prepared or not, to the unavoidable
and irreversible crisis. Ah! how little dream the
proud professor or the careless sinner of the doom

that is impending And how hard for even those
!
who know and profess the truth to realize it as it is !
John is commanded by a voice from Heaven to
write, Blessed are the dead which die in the Lord

from henceforth; and the response of the Spirit is,
"Yea, that they may rest from their labors, and
their works do follow them." From henceforth must
signify from some particular point of

time. What
point? Evidently from the commencement of the
message in connection with which this is spoken.

But why are they blessed? There must be some
special reason for this. Is it not because they escape
the time of fearful peril which the saints are to en-
counter near the close of their pilgrimage? And
while they are blessed in this respect, in common
with all the righteous dead, they have an advantage
over them in being doubtless that company spoken

of in Dan. 12: 1, who are raised to everlasting life
at the standing up of Michael. Thus escaping the
perils through which the rest of the 144,000 pass,
they rise and share with them in their final triumph
here, and occupy with them their pre-eminent place
kingdom.* In this way we understand their

hi the
works follow them: These works are held in re-
* We understand that all who die in this message help compose
the 144,000, inasmuch as just that number is sealed in the sealing
work of Kev 7, which is but another prophecy of the third an-
.
gel's message.Those who, having had an experience in this work,

go down into the grave, are an exception to the general statement
that they (the 144,000) come up through great tribulation. The
membrance, to be rewarded at the Judgment; and

the persons receive the same recompense they would
have had, had they lived and faithfully endured all
the perils of the time of trouble.
It will be noticed that in this line of prophecy,
three angels precede the Son of man on the white
cloud, and three are introduced after that symbol.
We understand that literal angels are engaged in
the scenes here described. The first three have
charge of the three special messages, and may also
symbolize a body of religious teachers. The mes-

sage of the fourth angel we understand to be uttered
after the Son of man takes his seat upon the white
cloud, having finished his priestly work, but before
he appears in the clouds of heaven. As the lan-
guage is addressed to Him who is seated upon the
white cloud, having in his hand a sharp sickle ready
to reap, it must denote a message of prayer on the
part of the church, after their work is done, and

probation has ceased, and nothing remains but for
the Lord to appear and take his people to himself.
It is doubtless the day-and-night cry, spoken of by
our Lord in Luke 18 :
7, 8, in connection with the
coming of the Son of man. And this prayer will

be answered. The elect will be avenged. He that
is seated upon the cloud will thrust in his sickle,
fact that they are raised from the dead does not conflict with the
testimony of verse 4, that they are "redeemed from among men,"
that is from among the living; for they are raised only to mortal
and receive immortality or redemption by translation just like
life,
those of the righteous who have never passed through the grave.
CHAP TEE XIV, VERSES 17-20. 719
and the saints, under the figure of the wheat of the
earth", will be gathered to the heavenly garner.

"
And He that sat on the cloud," says the proph-
ecy, "thrust in his sickle on the earth; and the
earth was reaped." By this language we are car-
ried down past the second advent, with its accom-
panying scenes of destruction to the wicked, and
salvation to the righteous. Beyond these scenes we
must therefore look for the application of the fol-
lowing verses:
VERSE And another angel came out of the temple
17.
which is Heaven, he also having a sharp sickle. 18. And
in
another angel came out from the altar, which had power over
fire, and cried with a loud cry to
him that had the sharp
sickle, saying, Thrust in thy sharp sickle, and gather the
clusters of the vine of the earth for her grapes are fully
;
ripe. 19. theAnd

angel thrust in his sickle into the earth,
and gathered the vine of the earth, and cast it into the great
winepress of the wrath of God. 20. And the winepress was
trodden without the city, and blood came out of the wine-
press,even unto the horses' bridles, by the space of a thou-

sand and six hundred furlongs.
The last two angels have to do with the wicked

the wicked, most fitly represented by the rich and
bloated clusters of the vine of the earth. May it not
be that the closing doom of that class, at the end of
the thousand years, is here presented, the prophecy
thus making a final disposition of both the righteous
and the wicked; the righteous clothed with immor-
tality, and safely established in the kingdom, the
wicked perishing around the city at the time of its
ultimate location upon the earth?
The angel comes out of the temple, where the

records are kept, and the punishment is determined.
The other angel has power over fire. This may have
some connection with the fact that fire is to be the
element by which the wicked are at last to be de-
stroyed although to carry out the figure, the wicked,

;
having been likened to the clusters of the vine of

the earth, are said to be cast into the great wine-
press, which is trodden without the city. And blood

comes out of the winepress even to the horses' bridles.
We know that the wicked are doomed to be swal-
lowed up at last in a flood of all-devouring flame
descending from God out of Heaven. But what pre-
liminary slaughter may take place among the
doomed host, we know not. It is not improbable
that this language will be literally fulfilled.
As the first four angels of this series denoted a
movement on the part of the people of God, the last
two may denote the same for the saints are to have
;
some part to act, in meting out and executing the

final punishment of the wicked, 1 Cor. 6:2; Ps.
149 : 9.
Thus closes this chain of prophecy closes as

others close, with the complete triumph of God and
Christ over all their foes, and with the glorious sal-
vation that awaits the faithful followers of the
Prince of life, forever secured.
XV.
THE SEVEN LAST PLAGUES.

VERSE 1. And I saw another sign in heaven, great and
marvelous, seven angels having the seven last plagues ; for
in them is filled up the wrath of God. 2. And I saw as it
were a sea of glass mingled with fire ;

and them that had
gotten the victory over the beast, and over his image, and
over his mark, and over the number of his name, stand on
the sea of glass, having the harps of God. 3. And they sing
the song of Moses the servant of God, and the song of the
Lamb, saying, Great and marvelous are thy works, Lord God
Almighty ;
and true are thy ways, thou King of saints.
just
4. Who O Lord, and glorify thy name ?
shall not fear thee,
for thou only art holy for all nations shall come and wor-
;
ship before thee for thy judgments are made manifest.

; 5.
And after that I looked, and, behold, the temple of the

tabernacle of the testimony in Heaven was opened 6 ; And ;
the seven angels came out of the temple, having the seven
plagues, clothed in pure and white linen, and having their
breasts girded with golden girdles. 7. And one of the
four beasts gave unto the seven angels seven golden vials
full ofthe wrath of God, who liveth forever and ever. 8.
And the temple was filled with smoke from the glory of God,
and from his and no man was able to enter into the
power ;
temple, till the seven plagues of the seven angels were

fulfilled.
Thus reads the fifteenth chapter entire. By it
we are carried back to a new series of events.
46
The whole chapter is but an introduction to the
most terrific judgments of the Almighty, that ever

have been, or are to be, visited upon this earth in
its present state namely, the seven last plagues.
;
The most that we here behold is a solemn prepara-

tion for the outpouring of these unmixed vials.
Verse 5 shows that they transpire subsequently to the
last ministration in the sanctuary; for the temple
is
opened before they are poured out. They are
given in charge to seven angels, and these angels

are clothed in linen pure and white, a fit emblem of
the purity of God's righteousness and justice in the
infliction of these judgments. They receive .these
vialsfrom one of the four beasts. These beasts
were decided (see Thoughts on chap. 4,) to be a class
of Christ's assistants in his sanctuary work. How
appropriate, then, that these should be the ones to
deliver] to the ministers of vengeance, vials to be
poured upon those who have slighted Christ's mercy,

abused his long-suffering, heaped contumely upon
his name, and crucified him afresh in the treatment
of his followers ! While the seven angels are per-
forming mission, the temple is filled
their fearful
with the glory of God, and no man, owfefr, no one,
no being, referring to Christ and his heavenly
assistants, can enter therein. This shows that the
work of mercy is closed, and there is no ministration
in the sanctuary during the infliction of the plagues ;
hence they are manifestations of the wrath of God,
without any mixture of mercy.
CHAPTER XV, VERSES 1-8. 723
But in this scene the people of God are not for-
gotten. The prophet ispermitted to anticipate a

little in verses 2-4, and behold them as victors upon
the sea of glass as it were mingled with fire, or
sparkling and refulgent with the glory of God,

singing the song of Moses and the Lamb. The sea
of glass upon which these victors stand, is the same
as that brought to view in chapter 4 6, which was :
before the throne in Heaven. And as we have no

evidence that it has yet changed its location, and
the saints are seen upon it, we have here indubitable
proof, in connection with chapter 14 1-5, that the :
saints are taken to Heaven to receive a portion of

their reward. Thus, like the bright sun bursting
through the midnight cloud, some scene is presented,
or some promise given to the humble followers of
the Lamb, in every hour of temptation, as if to
assure and re-assure them of God's love and care for
them, and of the certainty of their final reward.
Verily the words of the prophet are among the true
sayings of God: "Say ye to the righteous that it
"
shall be well with him," but, woe unto the wicked!
it shall be ill with him." Isa. 3: 10, 11.
XVI.
THE SEVEN LAST PLAGUES POURED OUT.
THIS chapter gives a description of the seven vials

of the unmingled wrath of God, and the effects that
follow as they are poured upon the earth. Concern-
ing the character and chronology of these plagues,
there is a difference of opinion among Bible readers.
Our first inquiry, therefore, is, What is the true
position on these points ? Are they symbolical

and mostly fulfilled in the past, as some contend? or
are they literal and all future, as others no less con-
fidently affirm? A brief examination of the testi-

mony will, we think, settle conclusively these ques-
tions.
VERSE 1. And I heard a great voice out of the temple

saying to the seven angels, Go your ways, and pour out the
vials of the wrath of God upon the earth. 2. And the first
went, and poured out his vial upon the earth and there fell
;
a noisome and grievous sore upon the men which had the
mark of the beast, and upon them which worshiped his
image.
This description of the very first plague sets us

on the track of their chronology; for it is poured
out upon those who have the mark of the beast, and
who worship his image, the identical work against
(724)
CHAPTER XVI, VERSES 1-2. 725
which the third angel warns us. This is conclusive
proof that these judgments are not poured out till

after this angel closes his work, and that the very
class whohear his warning and reject it, are the
ones to receive the first drops from the overflowing
vials of God's indignation. Now
if these plagues
are in the past, the image of the beast and his wor-
ship are in the past. If these are past, the two-

horned beast, which makes this image, and his work,
are in the past. If these are past, then the third
angel's message, which warns us in reference to this

work, is in the past; and if this is past, that is, ages
in the past, where this view locates the commence-
ment of the plagues, then the second and first mes-
sages, which precede that, are also ages in the past.

Then the prophetic periods on which that message is
based, especially the 2300 days, ended ages ago.
And if this is so, the 70 weeks of Dan. 9 are thrown
wholly into the Jewish dispensation, and the great
proof of the Messiahship of Christ is destroyed.
But it has been shown on chapters and 14,
7, 13,
that the and second messages have been given
first
in our own day that the third is now in process of

;
accomplishment that the two-horned beast has come

;
upon the stage of action, and is preparing to act the

part assigned him; and that the formation of the
image, and the enforcement of the worship are just
in the future. And unless all these positions can be
overthrown, the seven last plagues must be assigned
to the future.
But
there are other reasons for locating them in
the future and not in the past:
1. Under the fifth plague, men blaspheme God
because of their sores, the same sores, of course,
caused by the outpouring of the first plague.
This shows that these plagues all fall upon the same
generation of men, some being no doubt swept off
by each one, but yet some surviving through the
terrible scenes of them all a fact utterly subversive
;
they commenced far in the past,

of the position that
and occupy centuries each in their fulfillment; for
how then could those who experience the first plague
be alive under the fifth?
2. These plagues are the wine of God's wrath
without mixture, threatened by the third angel, chap.

14 10; 15 1.
: Such language cannot be applied
:
to any judgments visited upon the earth while

Christ pleads between his Father and our fallen race.
Hence we must locate them in the future, when pro-
bation shall have closed.
Another and more definite testimony as to the
3.
commencement and duration of these plagues, is

found in chap. 15: 8: "And the temple was filled
with smoke from the glory of God, and from his
power; and no man was able to enter into the tem-
ple the seven plagues of the seven angels were
till
fulfilled."The temple here introduced is evidently

that which is mentioned in chap. 11: 19, where it
says, ''The temple of God was opened in Heaven,

and there was seen in his temple the ark of his tes-
tament." In other words, we have before us the
CHAPTER XVI, VERSES 1- 727
heavenly sanctuary. The testimony is, then, that

when the seven angels with the seven golden vials
receive their commission, the temple is filled with
smoke from the glory of God, and no man can en-
ter into the temple, or sanctuary, till they have ful-
filled theirwork; there will therefore be no minis-
tration hi the sanctuary during this time; conse-
quently these vials are not poured out till the close
of the ministration in the tabernacle above, but im-
mediately follow that event; for Christ is then no

longer a mediator; mercy, which has long stayed
the hand of vengeance, pleads no more; the servants
of God are sealed. What
could then be expected
but that the "storm of vengeance should fall," and
earth be swept with the besom of destruction?
Having now shown the chronology of these judg-

ments, that they are before us in the very near fu-
ture, treasured up against the day of wrath, we
proceed to inquire into their nature, and what will

result when the solemn and fearful mandate shall go
forth from the temple to the seven angels, saying,
"
Go your ways, and pour out the vials of the wrath
of God upon the earth." Here we are called to look
into the
"armory Lord," and behold the
of the
"weapons of his indignation." Jer. 50: 25. Here

are brought forth the treasures of hail, which have
been reserved against the time of trouble, against
the day of battle and war. Job 38: 22, 23.
The Vials and their Effects. "And the first
went, and poured out his vial upon the earth; and
there fell a noisome and grievous sore upon the men
which had the mark of the beast, and upon them

which worshipped his image."
We know of no reason why we should not regard
this as These plagues are almost
strictly literal.
identicalwith those which God inflicted upon the
Egyptians as he was about to deliver his people from
the yoke of bondage; the literality of which we
have never heard called in question. God is now
about to crown his people with their final deliver-
ance and redemption, and his judgments will be

manifested in a manner no less literal and terrible.
What the sore here threatened is, we are not in-

formed. Perhaps it may be similar to the parallel
plague which fell upon Egypt. Ex. 9: 8-11.
VERSE 3. And the second angel poured out his vial upon
the sea ;
and it became as the blood of a dead man and ev-
;
ery living soul died in the sea.
Probably a more infectious and deadly substance

can scarcely be conceived of than the blood of a
dead man and the thought that the great bodies of
;
water on the earth, which are doubtless meant by

the term sea, will be changed to such a state under
this plague, presents a fearful picture. have We
here the remarkable fact that the term, living soul,
is applied to irrational animals, the fish and living
creatures of the sea. This is, we believe, the only

instance of such an application in the English version ;
in the original, however, it occurs frequently show- ;
ing that the term, as applied to man in the begin-

ning, Gen. 2 7, cannot be taken to show that he is
:
endowed with any immaterial and immortal essence.

VERSE 4. And the third angel poured out his vial upon
the rivers and fountains of waters ; and they became blood.
5. And I heard the angel of the waters say, Thou art right-
eous, O Lord, which art, and wast, and shalt be, because thou
hast judged thus. 6. For they have shed the blood of saints,
and prophets, and thou hast given them blood to drink ; for
they are worthy. 7. And I heard another out of the altar

say, Even so, Lord God Almighty, true and righteous are thy
judgments.
Such is the description of the terrible retribution

"
for the blood of saints," shed by violent hands,
which will be given to those who have done, or
wished to do, such deeds. And though we can
hardly conceive of the horrors of that hour, when
the fountains and rivers of water shall be like blood,
the justice of God will stand vindicated, his judg-
ments approved. Even the angels are heard ex-
claiming, art righteous, O Lord, because thou
Thou
hast judged thus; for they have shed the blood of
saints and prophets. Even so, Lord God Almighty,
true and righteous are thy judgments.
It may be asked how the last generation of the
wicked can be said to have shed the blood of saints
and prophets, since the last generation of saints are
not to be slain. A reference to Matt. 23: 34, 35;
1 John 3: 15, will explain. These scriptures show
that guilt attaches to motive no less than to action.
And no generation ever formed a more determined
purpose to give the saints to indiscriminate slaugh-
ter than the present one will, not far in the future.
See chap. 12: 17; 13: 15. In motive and purpose
they do shed the blood of saints and prophets.
It would seem that not one of the human race

could survive a long continuance of a plague so ter-
rible as this. We
hence conclude that this one may
be limited in its duration, as was the similar one on
Egypt. Ex. 7: 17-21.

VERSE8. And the fourth angel poured out his vial
upon
the sun and power was given unto him to scorch men with
;
fire. 9. And men were scorched with great heat and blas-
phemed the name of God, which hath power over these

plagues and they repented not to give him glory.
;
It is worthy of notice that every

succeeding
plague tends to augment the calamity of the pre-
vious ones, and heighten the anguish of the guilty
sufferers. We
have now a noisome and grievous
sore preying upon men, inflaming their blood, and
pouring its feverish influence through their veins.

In addition to this they have only blood to allay
their burning thirst; and, as if to crown all, power
isgiven unto the sun, and he pours upon them a
flood of liquid fire, and they are scorched with great
heat. Here, as the record runs, their woe first finds
utterance in horrid blasphemy.
VEKSE 10. And the fifth angel poured out his vial upon
the seat of the beast : and his kingdom was full of darkness ;
and they gnawed their tongues for pain, 11, And blas-
phemed the God of Heaven because of their pains and their

sores, and repented not of their deeds.
An important fact is established by this testi-
mony : that the plagues do not at once

It is,
destroy
all their victims; for some who were at first smit-
CHAPTER XVI, VERSES 10, 11. 731
ten with sores, we

find still living under the fifth
vial, and gnawingtheir tongues for pain. illus- An

tration of this vial will be found in Ex. 10 21-23. :
It is poured upon the seat of the beast, the papacy.

The seat of the beast is wherever the papal see is lo-
cated, which thus far has been, and we think will

"
continue to be, the city of Eome. His kingdom,"
probably embraces all those who are subjects of the
pope in an ecclesiastical point of view.
As those who place the plagues in the past, have

the first five already wholly accomplished, we here
pause a moment
to inquire where in past ages the
judgments here threatened have been fulfilled. Can

judgments so terrible be inflicted and nobody know
it ? Then where is the history of the fulfillment ?
When and grievous sore fall upon a

did a noisome
specified and extensive portion of mankind ? When

did the sea become as the blood of a dead man, and
every living soul die in it ? When did the fountains
and become blood, and people have blood to
rivers
drink ? When did the sun so scorch men with fire
as to extort from them curses and blasphemy ? And
when did the subjects of the beast gnaw their
tongues for pain, and at the same time blaspheme

God on account of their sores ? Interpreters who
thus foolishly put such scenes in the past, where a
shadow of fulfillment cannot be shown, openly in-
vite the scoffs and ridicule of the skeptic and infidel
against God's holy book, and furnish them with po-
tent weapons for their nefarious work. In these
732 THOUGHTS ON TILE REVELATION.
plagues, says Inspiration, is filled up the wrath of

God; but if they can be fulfilled and nobody know
it, who shall henceforth consider his wrath so terri-
ble a thing, or shrink from his judgments when they
are threatened ?
12. And the sixth angel poured out his vial upon
VERSE
the great river Euphrates and the water thereof was
;
dried up, that the way of the kings of the east might be pre-
pared. 13. And I saw three unclean spirits like frogs come
out of the mouth of the dragon, and out of the mouth of the
beast, and out of the mouth of the false prophet. 14. For
they are the spirits of devils, working miracles, which go
forth unto the kings of the earth and of the whole world, to
gather them to the battle of that great day of God Almighty.

15. Behold, I come as a thief. Blessed is he that watcheth,
and keepeth his garments, lest he walk naked, and they see
his shame. 16.And he gathered them together into a place
called in the Hebrew tongue Armageddon.
What is the great river Euphrates, which is the

object of this vial ? One view is that it is the literal
river Euphrates in Asia ;
the other is, that it is a
symbol of the nation
occupying the territory through
which that river flows. We
incline to the latter
opinion for the following reasons :
1. It would be difficult to see what end would be

gained by the drying up of the literal river, as that
would not offer an obstruction at all serious to the
progress of an advancing army. And it should be
noticed that the drying up takes place to prepare
the way of the kings of the East, that is, regular
military organizations, and not a promiscuous and
unequipped crowd of men, women, and children,

like the children of Israel at the Red Sea, or at the
Jordan. The Euphrates is only about 1,400 miles
in length, or about one-third the size of the Missis-
sippi. Cyrus, without difficulty, turned the whole

river from its channel at his siege of Babylon and ;
notwithstanding the numerous wars that have been

carried on along its banks, and the mighty hosts
that have crossed and re-crossed its stream, we have
never yet read that it had to be once dried up to let
them pass.
2. It would be as necessary to dry up the river
Tigris as the Euphrates, the source of the former be-
ing only fifteen miles from the latter, in the mount-
ains of Armenia, and it running nearly parallel with,
and but a short distance from, the latter throughout
its whole course. Yet the prophecy says nothing of
the Tigris.
3. The literal drying up of rivers we understand

takes place under the fourth vial, when power is
given to the sun to scorch men with fire. Under
this plague occur beyond question the scenes of
drouth and famine so graphically described by Joel,
Chap. 1 : 14-20 ;
and as one result of these, it is ex-
"
pressly stated that the rivers of waters are dried
up" The Euphrates will probably be no exception

to this ; much would remain to be liter-
hence, not
ally dried up under the sixth vial.
4. These plagues, from the very nature of the
case, must be manifestations of wrath and judg-
ments upon men. But if the drying up of the lit-
eral Euphrates is all that is brought to view, this
plague is not of such a nature, and turns out to be

no serious affair, after all.
These objections existing against considering it a

literal river, watered by that river, it must be under-
stood figuratively as symbolizing the power holding
possession of the territory, which is the Ottoman or

Turkish empire.
1. It is so used in other places in the Scriptures.
See Isa. 8:7; Rev. 9:14. In this latter text, all

must concede that the Euphrates symbolizes the
Turkish power and being the first and only other
;
occurrence of the word in the Revelation, it may

well be considered as governing its use in this book.
2. The drying up of the river in this sense would
be the consumption of the Turkish empire, accom-

panied with more or less destruction of its subjects.
Thus we should have literal judgments upon men,
as the result of this plague, as in the case of all the
others.
But, it may be objected to this, that while con-
tending for the literality of the plagues, we never-

theless make one of them a symbol. We answer,
No. A power is introduced, under the
it is true,
sixth vial, in its symbolic form, just as it is under
the fifth/where we
read of the seat of the beast,
which is a well-known symbol or as we read again
;
in the first plague of the mark of the beast, his im-
age and itsworship, which are also symbols. All

that we contend for is the literality of the judg-
inents that result from each vial, which are literal in

this case, as in all the rest.
Again, it may be asked how the way of the kings

of the East will be prepared by the drying up, or
consumption, of the Ottoman power ? The answer
is obvious. For what is the way of these kings to
be prepared ? Ans. To come up to the great bat-
tle. Where the battle to be fought ? At Jeru-
is
salem. See Joel and Zephaniah. But Jerusalem is

in the hands of the Turks. They hold possession of
the land of Palestine and the sacred sepulchers.
This the bone of contention.
is On these the na-
tionshave fixed their covetous and jealous eyes.
But though Turkey now possesses them, and others
want them, it is nevertheless thought
necessary to
the tranquil ity of Europe that Turkey should be
maintained in her position, in order to preserve,
what is called the " balance of power." Her office
therefore at present seems to be merely like that of
a large distended shell, which, so long as it can be
kept from collapsing, serves to separate belligerent
and hostile powers. Therefore the allied powers
of Europe are pledged to sustain the integrity of
the Sultan's throne. By them alone it is now
maintained, and when they shall withdraw then-
hands, and leave it to itself, as we believe they will
do under the sixth plague, that symbolic river will
be clean dried up, Turkey will be no more, and the
way will be all open for the nations to rush to the
Holy Land. The kings of the East, the nationalities,
powers, and kingdoms lying east of Palestine, will
act a conspicuous part in the matter for Joel says

;
"
in reference to this scene, Let " the heathen be
wakened and come up to the valley of Jehoshaphat.
Those who
place five of the plagues in the past,
and contend that we are now living under the sixth,
urge as one of their strongest arguments the fact
that the Turkish empire is now wasting away ;
which takes place under the sixth vial. We reply,

The event that takes place under the sixth vial, is
the entire and utter consumption of that power, not
its
preliminary state of decay, which is all that
we now witness. But it is necessary that the em-
pire should for a time grow weak and powerless, in
order to its utter dissolution when the
plague shall
come. This preliminary condition we now behold;
the full end cannot be far in the future.
Another event to be noticed under this plague, is
the issuing forth of the three unclean spirits to
gather the nations to the great battle. regardWe

the agency now already abroad in the world, and
known as Modern means to be
Spiritualism, as the
employed in this But the question may be
work.
asked, how we can think that a work is designated
by it, which is already going on, when the spirits
are not introduced into the prophecy until the sixth
plague, which is still future.

We answer that in this, as in many other things,
the agencies which Heaven designs to employ in the
accomplishment of certain ends, are being for a
while trained to the part which they are to act.
Thus before the spirits can have such absolute au-
thority over the race as to gather them to battle

against the King of kings and Lord of lords, they
must win their way among the nations of the
first
earth, and cause their teaching to be received as of

divine authority, and their word as law. This
work they are now doing and when they shall ;
have once gained due influence over the nations in

question, what fitter instruments could be employed
to gather them to so rash and hopeless an enterprise?
To many it may seem incredible that the nations
should be willing to engage in such an unequal war-
fare as to go up to battle against the Lord of hosts ;
but it is one province of these spirits of devils to de-

ceive ;
for they go forth working miracles, and
thereby deceive the kings of the earth that they
should believe a lie.
The sources from which these spirits issue, denote
that they will work among three great religious
divisions of mankind, represented by the dragon,
beast, and false prophet, or,
Paganism, Catholicism,
and Protestantism.
But what is the force of the exhortation in verse
15 ? Probation must have closed, and Christ have
left his mediatorial position, before the plagues be-
gin to fall. And is there danger of falling after

that ? It will be noticed that this warning is
spoken in connection with the working of the spir-

its. We infer, therefore, that it goes back and is
applicable from the time these spirits begin to work,
to the close of probation that by an interchange of
;
tenses, common to the Greek language, the present

47
tense is
put for the past ; as if it had read, Blessed
ishe that hath watched and kept his garments as ;
the shame and nakedness of all who have not done

this, will at this time especially appear.
" Who
And he gathered them." are the ones
here spoken of, to be gathered ? and what agency
is to be used in gathering them ? If the word
them refers to the kings of verse 14, it is certain

that no good agency would be made use of to
gather them and if the spirits are referred to by
;
the word he, why issingular number?

it in the
The peculiarity of this construction has led some to
read the passage thus: And he [Christ] gathered
them [the saints] into a place called in the Hebrew
tongue, Armageddon [the illustrious city, or New
Jerusalem]. But this position is untenable. The
following criticism, which appeared not long since
in a religious magazine, seems to shed the true light
upon this passage. The writer says :
"It seems to me that verse 16 is a continuation

of verse 14, and that the antecedent of avrovs [them]
'
is the kings mentioned

'
in verse 14. For this lat-
ter verse says, Which go forth unto the kings of
'
the earth, and of the whole world, to gather them,'

etc., and in 16 it says, 'And he gathered
verse
'
them.' Now, in the Greek, a neuter plural regu-
larly takes a verb in the singular.' (See Sopho-
cles' Greek Grammar, 151, 1.) Might not, there-
fore, the subject of the verb awjjyayev [gathered,]
(verse 16,) be wevfjuiTa [the spirits,] of verse 14,

' '
and thus the gathering mentioned in the two
verses, be one and the same ?
"
And if this is to be a gathering of the kings of '
the earth, and of the whole world,' will it not be for

the purpose mentioned in the text, viz., 'to gather
them to the battle of that great day of God Al-
' "
?
mighty
In accordance with this criticism we find several
translations using the plural instead of the singular
pronoun.
Mr. Wakefield in his translation of the New Tes-
"
tament renders this verse thus
the spirits : And
gathered the kings together at a place called in He-
brew, Armageddon."
"
The Syriac Testament reads : And they col-
lected them together in a place called in Hebrew,
Armageddon."
"
Sawyer's translation renders it And they as- :
sembled them in the place called in Hebrew, Arma-

geddon."
Mr. Wesley's version of the New Testament
reads : "And they gathered them together to the
place which is called in the Hebrew, Armageddon."
Whiting's translation gives it: "And they gath-

ered them into a place called in Hebrew, Arma-
geddon."
Prof. Stuart of Andover
College, a distinguished
critic, though not a translator of the Scriptures,
"
render it And THEY gathered them together,"
:
etc. De Wette, a German translator of the Bible,

gives it the same turn as Stuart and the others.
740 THOUGHTS ON THE HEYELATION.
Mr. Albert Barnes, whose Notes on the New

Testament are so extensively used, refers to the
same grammatical law as suggested by the criticism
above quoted, and says, "The authority of De
Wette and Prof. Stuart is sufficient to show that
the construction which they adopt is authorized by
the Greek, as indeed no one can doubt, and perhaps
this construction accords better with the context
than any other construction proposed." Thus it
will be seen that there are weighty reasons for read-
ing the text, "they gathered them together," etc.,

instead of "he gathered." And by these authorities
it is shown that the persons gathered are the min-
ions of Satan, not saints ;
that it is the work of the
spirits, not of Christ ;

and that the place of assem-
blage is not in the New Jerusalem at the marriage

supper of the Lamb, but at Armageddon (or Mount
"
Megiddo), at the battle of that great day of God
Almighty."
Mount Megiddo, overlooking the plain in the half
tribe of Manasseh, was the place in which Barak
and Deborah destroyed Si sera's army, and in which
Josiah was routed by Pharaoh Necho.
VERSE 17. And the seventh angel poured out his vial into
the air and there came a great voice out of the temple of
;
Heaven, from the throne, saying, It is done. 18. And there

were voices, and thunders, and lightnings and there was a
;
great earthquake, such as was not since men were upon the
earth, so mighty an earthquake, and so great. 19. And the
great city was divided into three parts, and the cities of the
nations fell and great Babylon came in remembrance before
;
God, to give unto her the cup of the wine of the fierceness
CHAPTER XVI, VERSES 17-21.
of his wrath. 20. And every island fled away, and the
mountains were not found. 21. And there fell upon men a
great hail out of heaven, every stone about the weight of a
talent and men blasphemed God because of the plague of
;
the hail ;
for the plague thereof was exceeding great.
Thus has inspiration described to us the last

judgment which God has appointed to rebellious
man in his present state. Some of the plagues we
have seen are local in their application ; but this
one poured out into the
is air. The air envelops the
whole earth hence we ; may conclude that this
plague will envelop equally the habitable globe. It
will be universal. The air will be tainted.
The gathering of the nations having taken place
under the sixth vial, the battle remains to be fought
under the seventh and we here find brought to
;
view the instrumentalities with which God will slay

the wicked. At this time it may be said, "The
Lord hath opened his armory, and brought forth the
weapons of his indignation."
There were voices. Above all will be heard the
voice of God. The Lord also shall roar out of Zion,
and utter his voice from Jerusalem and the heav- ;
ens and the earth shall shake. But the Lord will
be the hope of his people, and the strength of the
children of Israel." Joel 3: 16. See also Jer. 25 :
30 ;
Heb. 12
This will cause the great earth-
: 26.
quake such as was not since men were upon the

earth.
And thunders and lightnings. Allusion again to
the judgments of Egypt. See Ex. 9:23. The
great city is divided into three parts that is, the ;
three grand divisions of the false and apostate relig-

ion of the world (the great city), Paganism, Cathol-
icism, and backslidden Protestantism, seem to be set
apart each to receive its appropriate doom. The

citiesof the nations fall. Universal desolation
spreads over the earth. Every island flees away and
the mountains are not found. And great Babylon
comes in remembrance before God. Read her judg-
ments more fully in chap. 18.
Some faint idea of the terrible effect of such a
scene as here predicted, may be inferred from the
is
following sketch of a hailstorm on the Bosporus, by

our countryman, the late Commodore Porter, in
his "Letters from Constantinople and its Environs,"
vol. i., p. 44. He says :
"
Wehad got perhaps a mile and a half on our
way, when a cloud, rising in the west, gave indica-
tions of .approaching rain. In a few minutes we
discovered something falling from the heavens with
a heavy splash, and with a whitish appearance. I
could not conceive what it was, but observing some
gulls near, I supposed it to be them darting for fish ;
but soon after discovered that they were large balls

of ice falling.Immediately we heard a sound like
rumbling thunder, or ten thousand carriages rolling
furiously over the pavement. The whole Bospo-
rus was in a foam, as though heaven's artillery had
been charged upon us and our frail machine. Our
fate seemed inevitable our umbrellas were raised to
;
protect us ;
the lumps of ice stripped them into rib-
bons. We fortunately had a bullock's hide in the

boat, under which we crawled, and saved ourselves
from further injury. One man of the three oarsmen
had his hand literally smashed another was much
;
injured in the shoulder; Mr. H. received a blow in

the leg ;my right hand was somewhat disabled, and
all more or less injured.
"
It was the most awful and terrific scene I ever
witnessed, and God forbid that I ever should be ex-

posed to another Balls of ice as large as my two
!
fists fell into the boat, and some of them fell with
such violence as certainly to have broken an arm or

leg had they struck us in those parts. One of them
struck the blade of an oar and split it. The scene
lasted perhaps five minutes but it was five min-
;
utes of the most awful feelings I ever experienced.

When it passed over, we found the surrounding hills
covered with masses of ice I cannot call it hail
; ;
the trees stripped of their leaves and limbs and ;
everything looking desolate. The scene was awful,

beyond all description !
"
I have witnessed repeated earthquakes ;
the
lightning has played, as it were, about my head ;
the wind roared, and the waves at one moment have

thrown me to the sky, and the next have sunk me
into a deep abyss. I have been in action, and have
seen death and destruction around me in every shape
of horror but I never before had the feeling of awe
;
which seized me on this occasion, and still haunts,

and I fear forever will haunt, me. My porter, the
boldest of my family, who had ventured an instant
744 THOUGHTS ON THE, REVELATION.
from the door, had been knocked down by a hail-

stone, and had they not dragged him in by the heels,
would have been battered to death. Two boatmen
were killed in the upper part of the village, and I
have heard of broken bones in abundance. Imag-
ine to yourself the heavens suddenly frozen over,
and as suddenly broken to pieces in irregular masses
of from half a pound to a pound weight, and precip-
itated to the earth."
Reader, if such were the desolating effects of a hail-

storm of ice, which discharged stones the size of a
man's fist, weighing at most a pound or so, who can
depict the consequences of that coming storm in
"
which ,
'
EVERY STONE shall be of the weight of a
talent ? As sure as God's word is truth, he is thus
soon to punish a guilty world. May it be ours, ac-
cording to the promise, to have "sure dwellings"
and "quiet resting places" in that terrific hour.
Isa. 32 :
18, 19.
And fell upon men a great hail out of heaven.
there
This the last instrumentality brought to bear
is
upon the shelterless heads of the wicked the bitter

dregs of the seventh vial. God has solemnly de-
"
clared to the wicked, saying, Judgment also will I
lay to the line, and righteousness to the plummet ;
and the hail shall sweep away the refuge of lies and
the waters shall overflow the hiding-place." Isa.
28 17.
: See also Isa. 30 30. And he asks Job if
:
he has seen the treasures of the hail, which he has

reserved against the time of trouble, against the day
of battle and war. Job 38 22, 23. :
CHAPTER XVI, VERSE 17-21. 745 (
Every stone about the weight of a talent. A tal-

ent, according to various authorities, as a weight, is
about fifty-seven pounds avoirdupois. What could

withstand the force of stones of such an enormous
weight falling from heaven ? But mankind, at this
time, will have no shelter. The cities have fallen in
a mighty earthquake, the islands have fled away,
and the mountains are not found. Again the
wicked give vent to their woe in blasphemy for the ;
"
plague of the hail is
exceeding great."
"
And there came a great voice out of the temple
"
of Heaven from the throne, saying, It is done !
Thus all is finished. The cup of human guilt has

been rilled up. The last soul has availed itself of the
plan of salvation. The books are closed. The num-
ber of the saved is completed. The final period is
placed to this world's history. The vials of God's
wrath are poured out upon a corrupt generation.
The wicked have drunk them to the dregs, and sunk
into the realm of death for a thousand years.
Reader, where do you wish to be found after that
great decision ?
But what is the condition of the saints while the
"overflowing scourge" is passing over? They are

the special subjects of God's protection, without
whose notice not a sparrow falls to the ground.
Many which come crowding in to
are the promises
afford them comfort, summarily contained in the
beautiful and expressive language of the psalm,
which alone we have space to quote :
"
Ps. 91 : 2-10. I will say of the Lord, he is my
refuge and my fortress my God, in him will I trust.

;
Surely he shall deliver thee from the snare of the

fowler, and from the noisome pestilence. He shall
cover thee with his feathers, and under his
wings
shalt thou trust his truth shall be thy shield and
;
buckler. Thou shalt not be afraid for the terror by

night ;
nor for the arrow that flieth by day nor ;
for the pestilence that walketh in darkness, nor for

the destruction that wasteth at noon-day. A thou-
sand shall fall at thy side, and ten thousand at thy
right hand but it shall not come nigh thee. Only
;
with thine eyes shalt thou behold and see the reward
of the wicked. Because thou hast made the Lord,
which is
my refuge, even the Most High, thy hab-
itation ;
there shall no evil befall thee, neither shall
any plague come nigh thy dwelling."

XVII.
BABYLON THE MOTHER.

VERSE 1. And there came one of the seven angels which
had the seven vials, and talked with me, saying unto me,
Come hither; I will shew unto thee the judgment of the
great whore that sitteth upon many waters 2 With whom ; ;
the kings of the earth have committed fornication, and the

inhabitants of the earth have been made drunk with the
wine of her fornication. 3. So he carried me away in the
Spirit into the wilderness ; and I saw a woman sit upon a
scarlet-colored beast, full of names of blasphemy, having
seven heads and ten horns. 4. And the woman was arrayed
in purple and scarlet color, and decked with gold and pre-
cious stones and pearls, having a golden cup in her hand full
of abominations and nlthiness of her fornication 5 And : :
upon her forehead was a name written, Mystery, Babylon

the Great, the Mother of Harlots, and Abominations of the
Earth.
In verse 19 of the preceding chapter, we were

"
informed that great Babylon came remembrance in
before God, to give unto her the cup of the wine of
the fierceness of his wrath." The apostle now takes
up more particularly the subject of this Great Baby-
lon ;
and in order to a full presentation of it, goes
back and gives some of the facts of her past history.
That this apostate woman is a symbol of the Roman
Catholic church, is
generally believed by Protestants.
'(747)
Between this church and the kings of the earth there

has been illicit connection, and with the wine of her
fornication, or her false doctrines, the inhabitants of
the earth have been made drunk.
This prophecy is more definite than others
applicable to the Roman power, in that it distin-

guishes between church and State. We
here have
the woman, the church, seated upon a scarlet-colored
beast, the civil power, by which she is upheld, and

which she controls and guides to her own ends, as a
rider controls a horse.
The vesture and decorations of this woman, as
brought to view in verse 4, are in striking harmony
with the application made of this symbol for purple ;
and scarlet are the chief colors in the robes of popes

and cardinals and among the myriads of precious
;
stones which adorn her service, according to an eye-

witness, silver is scarcely known, and gold itself looks
but poorly. And from the golden cup in her
hand, symbol of purity of doctrine and profession,
which should have contained only that which is
pure, upright, and in accordance with truth, there
came forth only abominations, and wine of her for-
nication, fit symbol of her abominable doctrines, and
still more abominable practices.
This woman is explicitly called Babylon. Is Rome,
then, Babylon, to the exclusion of all other religious

bodies ? No from the fact that she is called the
;
mother of harlots, which shows that there are other

independent religious organizations, which consti-
tute the apostate daughters, and belong to the same
great family.
CHAPTER XVII, VERSES 6-10. 749
YERSE 6. I saw the woman drunken with the blood

And
of the saints, and with the blood of the martyrs of Jesus ;
and when I saw her, I wondered with great admiration. 7.

And the angel said unto me, Wherefore didst thou marvel ?
I -will tell thee the mystery of the woman, and of the beast
that carrieth her, which hath the seven heads and ten horns.
Whyshould John wonder with great astonish-

ment when he saw the woman drunken with the
blood of saints ? Was
persecution of the people of
God any strange thing in his day ? Had he not
c
.een Rome launch its most fiery anathemas against
the church, being himself in banishment under its
cruel power at the time he wrote ? Why, then,
should he be astonished as he looked forward and
saw Rome still persecuting the saints ? The secret
of his wonder was just this: All the persecution he
had witnessed had been from pagan Rome, the open
enemy of Christ. It was not strange that pagans
should persecute Christ's followers. But when he
looked forward and saw a church professedly Chris-
tian, persecuting the followers of the Lamb, and
drunken with their blood, he could but wonder with
great amazement.
VERSE 8. The beast that thou sawest was, and is not ;
and shall ascend out of the bottomless pit, and go into per-
dition and they that dwell on the earth shall wonder,
;
whose names were not written in the book of life from the
foundation of the world, when they behold the beast that
was, and is not, and yet is. 9. And here is the mind which
hath wisdom. The seven heads are seven mountains, on
which the woman sitteth. 10. And there are seven kings ;
five are fallen, and one is, and the other is not yet come ;
and when he cometh, he must continue a short space. 11.

And the beast that was, and is not, even he is the eighth,
and is of the seven, and goeth into perdition.
The beast of which the angel here speaks is evi-
dently the scarlet beast. A

wild beast like the one
thus introduced, is the symbol of an oppressive and
persecuting pow.er and while the Roman power, as
;
a nation, had a long, uninterrupted existence, it
passed through phases, during which this

certain
symbol would be inapplicable to it, and during

which time, consequently the beast, in such prophe-
cies as the present, might be said not to be, or not to
exist. Thus : Rome in its pagan form was a perse-
cuting power in its relation to the people of God,
during which time it constituted the beast that was.
But the empire was nominally converted to Chris-
tianity. There was a transition from paganism to
another phase of religion, falsely called Christian ;
and during a brief period, while this transition was

going on, it lost its ferocious and persecuting char-
acter, and then it could be said of the beast, that it

was not. Time passed on, and it degenerated into
popery, and again assumed its blood-thirsty and
oppressive character, and then constituted the beas,t
"
that yet is," or in John's day was to be.
The seven heads are explained to be, first, seven
mountains, and then seven kings or forms of govern-
"
ment; for the expression in verse 10, and there are
seven kings," should read, and these are seven kings.
Five are fallen, says the angel, or passed away one ;
is ;
the sixth ,
was then reigning another was to
:
. _ _
come, and continue a short space ;
and when the
beast -re-appeared in its bloody and persecuting char-
acter, itwas to be under the eighth form of govern-
ment which was to continue till the beast went into
perdition. The seven forms of government that have
existed in the Roman empire, are usually enumerated
as follows: 1.
Kingly. 2. Consular. 3. Decem-
virate. 4. Dictatorial. 5. Triumvirate. 6. Impe-

rial ;
and 7. Papal. Decemvirs,
Kings, Consuls,
Dictators, and Triumvirs, had passed away in John's
day. He was living under the imperial form. Two
more were to arise after his time. One was only to
continue a short space, and hence is not usually reck-
oned among the heads while the last, which is usu-
;
denominated the seventh, is in reality the eighth.

ally
The head which was to succeed the imperial and
continue a short space could not be the papal ; for
that has continued longer than all the rest put
together. We
understand, therefore, that the papal
head the eighth, and that a head of short continu-
is
ance intervened between the imperial and papal. In

fulfillment of this, we read that after the imperial
form had been abolished, there was a ruler who, for
about the space of 60 years, governed Rome under
"
the title of Exarchate of Ravenna." Thus we
the
have the connecting link between the imperial and
papal heads. The third phase of the beast that was,
and is not, and yet is, is the Roman power under the
rule of the papacy, and in this form it ascends out of
the bottomless pit, or bases its power on pretensions
which have no foundation but a mixture of Chris-
tian errors and pagan superstitions.
VERSE 12. And the ten horns which them sawest are ten
kings, which have received no kingdom as yet but receive ;
power as kings one hour with the beast. 13. These have
one mind, and shall give their power and strength unto the
beast. 14. These shall make war with the Lamb, and the
Lamb shall overcome them for he is Lord of lords, and
;
King of kings and they that are with him are called, and
;
chosen, and faithful.
On the subject of the ten horns, there is no con-

troversy. All agree that they symbolize the ten
kingdoms that arose out of the Roman empire,

namely, the Huns, Ostrogoths, Visigoths, Franks,
Vandals, Suevi, Burgundians, Heruli, Anglo-Saxons,
and Lombards. They receive power one hour [ Gr.
pa, hora, an indefinite space of time,] with the
beast that is, they reign a length of time contem-
;
poraneously with the beast, during which time they

give to it their power and strength.
Croly in his work on the Apocalypse, offers this
comment on verse 12 " The prediction defines the
:
epoch of the papacy by the formation of the ten

'
kingdoms of the western empire. They shall receive

power one hour with the beast.' The translation
'
should be,
'
in the same era ( fiiav fyav ).
The ten
kingdoms shall be contemporaneous, in contradis-
tinction to the seven heads/ which were successive!'
'
This language must refer to the past, when the

kingdoms of Europe were unanimous in giving their
support to the papacy, and upholding it in all its
pretensions. It cannot apply to the future for ;
after the commencement of the time of the end, they

were to take away its power, and consume and destroy
it to the end ;
Dan. 7 : 26 ;
and the treatment which
these kingdoms are finally to bestow upon it, is
expressed in verse 16, where it is said that they shall

hate the harlot, make her desolate and naked, eat
her flesh, and burn her with fire.
These make war with the Lamb, verse 14. Here

we are carried into the future to the time of the
great and final battle for at this time the Lamb

;
has assumed the title of King of kings and Lord of

lords, a title which he does not assume till his second
coming. Chap. 19 : 11-16.
VERSE 15. And he saith unto me, The waters .which thou
sawest, where the whore sitteth, are peoples, and multitudes,
and nations and tongues. 16. And the ten horns which
thou sawest upon the beast, these shall hate the whore, and
shall make her desolate and naked, and shall eat her flesh,
and burn her with fire. 17. For God hath put in their
hearts to fulfill his will, and to agree, and give their king-
dom unto the beast, until the words of God shall be ful-
filled. 18. And the woman which thou sawest is that great
city, which reigneth over the kings of the earth.
we have simply a definition of the

In verse 15,
scripture symbol of waters they denote peoples, ;
multitudes, nations, and tongues. The angel told

John, while calling his attention to this subject, that
he would show him the judgment of this great har-
lot. In verse 16, that judgment is specified. This
chapter, has, we think, more especial reference to
the old mother, or Catholic Babylon. In the- next
chapter, if we mistake not, we find brought to view

the character and destiny of another great branch
of Babylon, namely, the harlot daughters.
48
XVIII.
BABYLON THE DAUGHTERS.

VERSE 1. And after these things I saw another angel
come down from Heaven, having great power and the earth
;
was lightened with his glory. 2. And he cried mightily

with a strong voice, saying, Babylon the great is fallen, is
fallen, and is become the habitation of devils, and the hold
of every foul spirit, and a cage of every unclean and hateful
bird. 3. For all nations have drunk of the wine of the
wrath of her fornication, and the kings of the earth have

committed fornication with her, and the merchants of the
earth are waxed rich through the abundance of her delica-
cies.
Some movement of mighty power is symbolized

in these verses. The consideration of a few facts
will guide us unmistakably to the application. In
chapter 14, we had a message announcing the fall
of Babylon. Babylon isa term which embraces

not only the Roman Catholic church, but religious
bodies which have sprung from her, bringing many of
her errors and traditions along with them.
The fall of Babylon here spoken of cannot be lit-
eral destruction ;
for there are events to take
place in
Babylon after her fall, which utterly forbid this idea ;
as, for instance, the people of God are there after her
fall, and are called out in order that they may not
(754)
CHAPTER XVIII, VERSES 2-3. 755
receive of her plagues ; and in these plagues is em-

braced her literal destruction. The fall is therefore
a moral one ;
for the result of
it is, that Babylon
becomes the habitation of and the hold of every

devils,
foul spirit, and the cage of every unclean and hateful
bird she, as a consequence of her fall, piles up an
;
accumulation of sins even to the heavens, and

becomes subject to the judgments of God which can
no longer be delayed.
And is a moral one,
since the fall here introduced
it must apply some branch of Babylon besides, or
to
outside of, the pagan or papal divisions for the ;
false character of the one. and the corrupt character

of the other, of these was fully developed before they
were introduced into prophecy. And, further, as
this fall is said to occur but a short period before
Babylon's final destruction, certainly this side of the

rise and blasphemous career of the papal church,
this testimony cannot apply to any religious organ-

izationsbut such as have sprung from that church.
These started out on reform. They run well for a
season,and had the approbation of God but fetter- ;
ing themselves with creeds, they have failed to keep

pace with the advancing light of God's truth, and
hence have been left in a position where they will
finally develop a character as evil and odious in the
sight of God, as that of the church from which they

first started out as dissenters or reformers. As the
point before us is to a very sensitive one,
many
we will let members of these various denominations
here speak for themselves.
"
The Tennessee Baptist says This woman
:
[popery] is called the mother of harlots and abom-

inations. Who are the daughters ? The Lutheran,
the Presbyterian, and the Episcopalian churches are
all branches of the [Roman] Catholic. Are not
' '
these denominated harlots and abominations in the

above passage ? I so decide. I could not with the
stake before me decide otherwise. Presbyterians
and Episcopalians compose a part of Babylon. They
hold the distinctive principles of Papacy, in common
with Papists."
"
Alexander Campbell says The worshiping
:
establishments now in operation

throughout Chris-
tendom, incased and cemented by their respective
voluminous confessions of faith, and their ecclesias-
tical constitutions, are not churches of Jesus Christ,
but the legitimate daughters of that mother of har-
lots the Church of Rome."
Again he says
"
A reformation of popery was
:
attempted in Europe full three centuries ago. It

ended in a Protestant hierarchy, and swarms of dis-
senters. Protestantism has been reformed into
Presbyterianism that into Congregationalism

and that into Baptistism, etc., etc. Methodism has
attempted to reform all, but has reformed itself into
many forms of Wesleyanism. All of them retain
in their bosom, in their ecclesiastic organizations,
worship, doctrines, and observances, various relics

of popery. They are at best a reformation of
popery, and only reformations in part. The doc-
trines and traditions of men yet impair the power
CHAPTER XVIII, VERSES 1-3. 757
and progress of the gospel in their hands." On

Baptism, p. 15.
"
Mr. O. Scott (Wesleyan Methodist,) says The :
church is as deeply infected with a desire for

worldly gain as the world.
"
The churches are making a god of this world.
"
Most of the denominations of the present day
might be called churches of the world, with more
propriety than churches of Christ.
"The churches are so far gone from primitive
Christianity that they need a fresh regeneration
a new kind of religion."
"
Says the Golden Rule The Protestants are
:
out-doing the Popes in splendid, extravagant folly

in church building. Thousands on thousands are
expended in gay and costly ornaments to gratify
pride and a wicked ambition, that might and
should go to redeem the perishing millions Does !
the evil, the folly, and the madness of these proud,

formal, fashionable worshipers, stop here ?
"These splendid monuments of popish pride,
upon which millions are squandered in our cities,
virtually exclude the poor for whom Christ died,

and for whom he came especially to preach."
The report of the Michigan Yearly Conference,
published in the True Wesleyan of Nov. 15, 1851,

"
says : The world, commercial, political, and eccle-
are alike, and are together going in the
siastical
broad way that leads to death. Politics, commerce,
and nominal religion, all connive at sin, reciprocally
aid each other, and unite to crush the poor. False-
hood is unblushingly uttered in the forum and in
the pulpit; and sins that would shock the moral

sensibilities of the heathen, go unrebuked in all the
great denominations of our land. These churches

are like the Jewish church when the Saviour
exclaimed, 'Woe unto you, scribes and Pharisees,
"
hypocrites/ It is certainly no better now.
Robert Atkins, in a sermon preached in London,
says: "The truly righteous are diminished from
the earth, and noman layeth it to heart. The pro-
fessors ofreligion of the present day, in ever}'
church are lovers of the world, conformers to the
world, lovers of creature-comfort, and aspirers after
respectability. They are called to suffer with
Christ, but they shrink even from reproach.
"Apostasy, apostasy, apostasy, is engraven on
the very front of every church 'and did they know
;
it, and did they feel it, there might be hope but ;
they cry, We are rich, and increased in goods,

*
alas !
"
and stand in need of nothing.'
Abundance of similar testimony might be pro-
duced, from persons in high standing in these vari-
ous denominations, written, not for the purpose of
being captious and finding fault, but from a vivid
sense of the fearful condition to which these
churches have fallen. The term Babylon, as
applied to them, is not a term of reproach, but is

simply expressive of the confusion and diversity of
sentiment that exists among them. Babylon need
not have fallen, but might have been healed, Jer.
51 9, by the reception of the truth.
:
Rejecting it,
CHAPTElt XVIII, VERSES 1-3. 750
confusion and dissensions still reign within her

borders, and worldliness and pride are fast choking
out every plant of heavenly growth.
But at what time do the verses now before us
have their application ? When may the movement
here symbolized be looked for ? If the position we
have taken is correct, that these churches, this
branch of Babylon, experienced a moral fall by the
rejection of the first message of chapter 14, the an-

nouncement in the chapter under consideration could
not have gone forth previous to that time. It is,
then, either synonymous with the message of the fall
of Babylon, in chapter 14, or it is given at a later
period than that. Is it synonymous with that ? It is

not for that merely announces the fall of Babylon,
;
while this adds several particulars, which at that

time were neither fulfilled nor in the process of ful-
fillment. As we are therefore to look this side of
1844, where the previous message went forth, for
the announcement brought to view in this chapter,
we inquire, Has any such message been given since
that time to the present ? The answer must still be
in the negative hence this message is yet future.
;
But we are now having the third angel's message,

which is the last to be given before the coming of
the Son of Man. We are therefore held to the con-
clusion that the first two verses of this chapter con-
stitute a feature of the third message, to appear
when this message shall be proclaimed with power,
and the whole earth be lightened with its glory.
The work brought to view in verse 2, is in proc-
ess of accomplishment, and will soon be completed,

by work of spiritualism. Spirits of devils are
the
secretly but rapidly working their way into the re-

ligious denominations above referred to, the creeds
of which, having been formulated under the influ-
ence of the wine [errors] of Babylon, render theso de-

nominations unable to resist their insidious approach.
Verse 3 shows the wide extent of the influence of
Babylon, and the evil that has resulted from her
course, and hence the justness of her punishment.
The merchants of the earth are waxed rich through
the abundance of her delicacies. Who take the
lead in all the extravagances of the age ? Church
members. Who load their tables with the richest
and choicest viands ? Church members. Who are
foremost in extravagance in dress, and all costly at-
tire ? Church members. Who are the very per-
sonification of pride and arrogance ? Church mem-
bers. Where shall we look for the very highest ex-
hibition of the luxury, vain show, and pride of life,
resulting from the vanity and sin of the race ? Ans.

To a modern church assembly on a pleasant Sunday.
But there is a redeeming feature in this picture.
Degenerate as Babylon has become as a body, there
are exceptions to the general rule for God has still
;
a people there and she must be entitled to some

;
regard on their account until they are called from

her communion. Nor shall we have to wait long
for this call ;
for soon, if we mistake
Babylon not,
will become so fully leavened with the influence of
these evil agents, that her condition will be fully
CHAPTER XVIII, VERSES 4~S- 761
manifest to all the honest in heart, and the way be

allprepared for the work which the apostle now in-
troduces.
VERSE 4. And I heard another voice from Heaven, say-

ing, Come out of her, my people, that ye be not partakers
of her sins, and that ye receive not of her plagues. 5. For
her sins have reached unto Heaven, and God hath remem-
bered her iniquities. 6. Reward her even as she rewarded
you, and double unto her double according to her works ;
in the cup which she hath tilled, fill to her double. 7.
How much she iiath glorified herself, and lived deliciously,

so much torment and sorrow give her ; for she saith in her
heart, I sit a queen, and am no widow, and shall see no sor-
row. Therefore shall her plagues come in one day,
8.
death, and mourning, and famine ; and she shall be utterly

burned with fire for strong is the Lord God who judgeth
;
her.
The voice coming from Heaven, denotes that it
will be a message of power, attended with heavenly

glory. The fact that God's people are called out so
as not to be partakers of her sins, shows that it is
not till a certain time that people become guilty by
being connected with Babylon and this explains
;
how it can be said of the 144,000, Rev. 14 4, many :
of whom the very ones here called out, that

are
they were not denied with women.

Verses 6 and 7 we regard as a prophetic declara-
tion that she will be rewarded or punished accord-
ing to her works. As she has filled up the cup of
persecution to the saints, so the angel of the Lord
will persecute her, Ps. 35 6, and judgments from
:
on high will bring upon her, in a two-fold degree,

the evil which she thought to bring upon the saints.

The day in which her plagues come, mentioned in
verse 8, must be a prophetic day, or at least cannot
be a literal day for it would be impossible for
;
famine to come in that length of time. The plagues

ofBabylon are without doubt the seven last plagues
which have been already examined and we infer ;
from the language of this verse, in connection with

Isa. 34 :
8, that a year will be occupied in that ter-
rible visitation.
VERSE 9. And the kings of the earth, who have com-

rnited fornication and lived deliciously with
her, shall buvvail
her and lament for her, when they shall see the smoke of
her burning, 10, Standing afar off for the fear of her tor-
ment, saying, Alas, alas, that great
city Babylon, that
mighty city ! for in one hour
thy judgment come. 11.
is
And the merchants of the earth shall weep and mourn over
her for no man buyeth their merchandise any more.
;
The infliction of the very first plague must result

in a complete suspension of traffic in those articles
of luxury for which Babylon is noted. And when
the merchants of these things, who are to a great
extent citizens of this symbolic city, and who have
been made rich by their traffic in these things, sud-
denly find themselves and their neighbors smitten
with putrefying sores, their traffic suspended, and
their vast stores of merchandise on hand, but none
to buy them, they up their voices in lamenta-
lift
tion for the fate of this great city for if there is ;
anything which will draw from the men of this

generation a sincere cry of distress, it is that which
CHAPTER XV1I1, VERSES 12, IS. 763
touches their treasures. And there is a fitness in

this retribution. They who but a short time before
had Issued a decree that the saints of God should
neither buy nor sell, now find themselves put under
the same restrictionby a far more effectual process.
The question may arise how persons involved in
the same calamity can stand afar off and lament
etc. But it must be remembered that this desola-
tion is brought to view under a figure and that ;
figure a city visited with destruction.

is Should
calamity come upon a literal city, it would b nat-
ural for its inhabitants to flee from that city, if they
had opportunity, and standing afar off, lament its
fall; and just in proportion to their terror and
amazement at the evil impending, would be the dis-
tance at which they would stand from their de-
voted city. Now the figure of the apostle would
not be complete without a feature of this kind and ;
so he uses it, not to imply that people would liter-
ally flee from the symbolical city, which would be

impossible, but to denote their terror and amaze-
ment at the descending judgments.
VERSE 12. The merchandise of gold,silver, and
and
precious stones, and of pearls, and and purple,
fine linen,
and ailk, and scarlet, and all thyine wood, and all manner
vessels of ivory, and all manner vessels of most precious
wood, and of brass, and iron, and marble, 13, And cinna-
mon, and odors, and ointments, and frankincense, and wine,
and oil, and fine flour, and wheat, and beasts, and sheep, and
horses, and chariots, and slaves, and souls of men.
In these verses we have an enumeration of great
Babylon's merchandise, among which, it will be

noticed are slaves and souls of men. The church

has been the great bulwark of American slavery ;
and previous to the great rebellion, at least six hun-

dred thousand slaves were held by members of the
different churches in the South. The movement for
the emancipation of these slaves, did not originate
with the churches, north or south. Hence they are
in nowise relieved from the guilt of this sin, by the
fact that the government, as a military necessity,
has abolished slavery. Had the matter been left to
the church, literal slavery would have continued to
the end but may there not be allusion here also to
;
slavery of conscience, by the creeds of these bodies,

which in some cases is more oppressive than phys-
ical bondage ?
VERSE 14. And the fruits that thy soul lusted after are de-
parted from thee, and all tilings which were dainty and
goodly are departed from thee, and thou shalt find them no
more at all.
The fruits here mentioned we learn by reference

"
to the original to be autumnal fruits." In other
"
words, the delicacies of the season," upon which
the luxurious professor so sets his pampered appe-
tite, will be suddenly cut off. This of course is the
work of the famine, which is the result of the fourth
vial. Chap. 16:8.
VERSE 15. The merchants of these things, which were made
rich by her, shall stand afar off for the fear of her torment,
weeping and wailing, 16, And saying, Alas, alas, that great
city, that was clothed in fine linen, and purple, and scarlet,
and decked with gold, and precious stones, and pearls 17. !
CHAPTER XVIII, VXWSX8 15-28.
For in one hour so great riches

is come to nought. And
every shipmaster, and the company in ships, and sailors,
all
and as many as trade by sea, stood afar off, 18, And cried
when they saw the smoke of her burning, saying, What city
is like unto this great city ! 19. And they cast dust on their
heads, and cried, weeping and wailing, saying, Alas, alas,
that great city, wherein were made rich all that had ships in
the sea by reason of her costliness ! for in one hour is she
made desolate.
The reader can readily imagine the cause of this

universal voice of mourning, lamentation, and woe.
Imagine the plague of sores preying upon men, the

rivers turned to blood, the sea like the blood of a
dead man, the sun scorching men with fire, their
traffic gone, and their silver and
gold unable to de-
liverthem, and we need not wonder at their excla-
mations of distress, nor that shipmasters and sailors
join in the general wail. Very different is the emo-
tion the saints are called upon to exercise, as the
following testimony shows :
VERSE20. Rejoice over her, thou Heaven, and ye holy
apostles and prophets for God hath avenged you on her.

;
21. And a mighty angel took up a stone like a great mill-
stone, and cast it into the sea, saying, Thus with violence
shall that great city Babylon be thrown down, and shall be
found no more at all. 22. And the voice of harpers, and
musicians, and of pipers, and trumpeters, shall be heard
no more at all in thee and no craftsman, of whatsoever
;
craft he be, shall be found any more in thee and the sound ;
of a millstone shall be heard no more at all in thee 23 ; ;
And the light of a candle shall shine no more at all in thee ;
and the voice of the bridegroom and of the bride shall be

heard no more at all in thee for thy merchants were the
;
great men of earth ;

for by thy sorceries were all nations de-
ceived. 24. And in her was found the blood of prophets,
and of saints and of all that were slain upon the earth.
The apostles and prophets are here called upon

to rejoice over great Babylon in her destruction, as
it is in close connection with this destruction that
they will all be delivered from the power of death

and the grave by the first resurrection.
Like a great millstone, Babylon sinks to rise no

more. The various arts and crafts that have been
employed in her midst, and have ministered to her
desires, shall be practiced no more. The pompous
music that has been employed in her imposing but
formal and lifeless service, dies away forever. The
scenes of festivity and gladness, when the bride-
groom and bride have been led before her altars,

shall be witnessed no more.
Her sorceries constitute her leading crime ; and
sorcery is a practice which is involved in the spir-

itualism of to-day. "And in her was found the
blood of that were slain upon the earth." From
all
this we infer that ever since the introduction of a

false religion into the world, Babylon has existed.
In her has been found all along opposition to the
work of God, and persecution of his people. In

reference to the guilt of the last generation, see
on chap. 16:6.
XIX.
THE TRIUMPH OF THE SAINTS.

YERSE1. And after these things I heard a great voice of
much people in Heaven, saying, Alleluia Salvation, and
:
glory, and honor, and power, unto the Lord our God ; 2 ;
For true and righteous are his judgments for he hath ;
judged the great whore, which did corrupt the earth with
her fornication, and hath avenged the blood of his servants
at her hand. 3. And again they said, Alleluia. And her
smoke rose up forever and ever.
Continuing the subject of chap. 18, the apostle

here introduces the song of triumph which the
redeemed saints strike up on victor harps, when
they behold the complete destruction of that great
system of opposition to God and his true worship,
comprehended in great Babylon. This destruction
takes place, and this song is sung in connection
with the second coming of Christ at the commence-
ment of the thousand years.There can but one
query arise on and that is, how it
this scripture,
can be said that her smoke rose up forever and
ever. Does not this language imply eternity of
suffering ? Let it be remembered that this is bor-
rowed language, and to gain a correct understand-
ing of it we must go back to its first introduction
(767)
and consider its import as there used. In Isa. 34 }
will be found the language from which, if we mis-

take not, such expressions as these are borrowed.
Under the figure of Idumea a certain destruction
is brought to view, and it is said of that land that
its streams should be turned into pitch, its dust
into brimstone, that it should become burning

pitch and not be quenched night nor day, but that
its smoke should go up forever. Now this language
is
spoken, as all one of two things
must concede, of ;
either of some particular country called Idumea, or

of the whole earth under that name. In either
case it is evident that the language must be limited.
We think the whole earth is meant, from the fact

that the chapter opens with an address to the earth
and all therein, the world and all that come
that is
forth of it; and the indignation of the Lord is

declared to be upon all nations. Now whether this
refers to the depopulation and desolation of the
earth at the second advent, or to the purifying fires
that shall purge it of the effects of the curse at the
end of the thousand years, the language must still
be limited for after all this, a renovated earth is
;
to come forth, and be the abode of the nations of

the saved throughout eternity. Three times this
expression of smoke going up forever is used in the
Bible: once here in Isa. 34, of the land of Idumea
as a figure of the earth; again in Rev. 14, of the
worshipers of the beast and image ; and again in
the chapter we are now considering, referring to the
destruction of great Babylon and all of them, we
;
CHAPTER XIX, VERSES 4-8. 769
understand, apply to the very same time and

describe the same scenes, namely, the destruction
visited upon this earth, the worshipers of the
beast, and all the pomp of great Babylon, at the
second advent of our Lord and Saviour.
VERSE 4. And the four and twenty elders and the four
beasts fell down and worshiped God that sat on the throne,
saying, Amen ; Alleluia, 5. And a voice came out of the
throne, saying, Praise our God, all ye his servants, and ye
that fear him, both small and great. 6. And I heard as it
were the voice of a great multitude, and as the voice of
many waters, and as the voice of mighty thunderings,
saying, Alleluia for the Lord God omnipotent reign-
;
eth. 7. Let us be glad and rejoice, and give honor to him ;
for the marriage of the Lamb is come, and his wife hath
made herself ready. 8. And to her was granted that she
should be arrayed in fine linen, clean and white for the ;
fine linen is the righteousness of saints.
The Lord God omnipotent, the Father, reigneth,

is the language of this song. He reigns at the
present time, and has ever reigned, in reality,
though sentence against an evil work has not been
executed speedily but now he reigns by open
;
manifestations of his power in the reduction of all

his foes.
"Rejoice for the marriage of the Lamb

iscome, and his wife hath made herself ready."
Who is the " bride, the Lamb's wife," and what is
the marriage ? A
vast field for thought is here
opened, and material furnished for a more lengthy
exposition than time or space will permit us here
to give. We hold, in brief, that the Lamb's wife is
49
the New Jerusalem which is above. This will be

noticed more fully on chapter 21. The marriage of
the Lamb is his reception of this city. When he
receives this city, he receives it as the ornament
and metropolis of his kingdom hence he receives
;
with it, his kingdom and the throne of his father

David. This we understand to be the event desig-
nated by the marriage of the Lamb. That the
marriage relation is often taken to illustrate the
union between Christ and his people, is granted ;
but the marriage of the Lamb here spoken of,

is a definite event to take place at a definite
time; and if the declaration that Christ is the

head of the church as the husband is the head
of the wife, Eph. 5: 23, proves that the church
is now the Lamb's wife, then the marriage of the
Lamb took place ages in the past but that can-
;
not be, according to this scripture, which locates

it in the future. Paul told his Corinthian con-
verts that he had espoused them to one husband^
even Christ. This is true of all converts. But
while this figure is used to denote the relation that
they then assumed to Christ, was it a fact that the
marriage of the Lamb
took place in Corinth in
Paul's day, and that has been going on for the
it
past eighteen hundred years ? Further remarks

on this point are deferred to a consideration of
chap. 21.
But
if the city is the bride, it
may be asked how
itcan be said that she hath made herself ready ?
Answer. By the figure of personification, which
CHAPTER XIX, VERSES 9, 10.
attributes life and action to inanimate objects. See

a notable instance in Ps. 114. Again, a query may
arise on verse 8, how a city can be arrayed in the
righteousness of the saints. But if we consider
that a city without inhabitants would be but
a dreary and cheerless place, we see at once how
this is. Reference is had to the countless number
of its glorified inhabitants in their shining apparel.
This raiment was granted to her. What is granted
to her? Isa. 54, and Gal. 4
21-31, will explain-
:
To the new-covenant city are granted many more

children than to the old. These are her glory and
rejoicing. The goodly apparel of this city, so to
speak, consists of the hosts of the redeemed and

immortal ones who walk its golden streets.
VERSE 9. And he saith unto me, Write, Blessed are they

which are called unto the marriage supper of the Lamb.
And he saith unto me, These are the true sayings of God.
10. And I fell at his feet to worship him. And he said
unto me, See thou do it not I am thy fellow-servant, and
;
of thy brethren that have the testimony of Jesus

worship ;
God ;
for the testimony of Jesus is the spirit of prophecy.
Many are the allusions to this marriage supper in

the New Testament. It is referred to in the para-
ble of the marriage of the king's son, Matt. 22 1-14, :
again in Luke 14 16-24. It is the time when we

:
shall eat bread in the

kingdom of God, when we are
recompensed at the resurrection of the just. Luke
14 12-15. It is the time when we shall drink the
:
fruit of the vine new with our Redeemer in his

heavenly kingdom. Matt. 26:29; Mark 14:25;
Luke 22 : 18. when we shall sit at

It is the time
his table in thekingdom, Luke 22 30, and he will
:
gird himself and come forth and serve us. Luke

12:37. Blessed indeed are they who have the
privilege of partaking of this glorious feast.

A
word on verse 10, in reference to those who
think they find here an argument for consciousness
in death. The mistake which such persons make on
this scripture is in supposing that the angel declares
to John that he is one of the old prophets, com-,
back to communicate with him. The person em-
ployed in giving the Revelation to John, is called an
angel, and angels are not the departed spirits of the
dead. Whoever takes the position that they are, is
to intents a spiritualist; for this is the very
all
foundation-stone of their infamous theory. But

the angel says no such thing. He simply says that
he is the fellow-servant of John, as he had been the
fellow-servant of his brethren the prophets. The

term fellow-servant implies that they were all on a
common footing as servants of the great God hence ;
he was not a proper object for John to worship.

See on chap. 1:1," His angel."
11. And I saw heaven opened, and behold a white

VERSE
horse and he that sat upon him was called Faithful and
;
True, and in righteousness he doth judge and make war.

12. His eyes were as a flame of fire, and on his head were
many crowns and he had a name written, that no man

;
knew, but he himself. 13. And he was clothed with a vest-

ure dipped in blood and his name is called the Word of
;
God. 14. And the armies which were in heaven followed

him upon white horses, clothed in fine linen, white and clean.
15. And out of his mouth goeth a sharp sword, that with it
he should smite the nations and he shall rule them with a
;
rod of iron and he treadeth the winepress of the fierceness

;
and wrath of Almighty God. 16. And he hath on his vest-

ure and on his thigh a name written, King of kings, and
Lord of lords. 17. And I saw an angel standing in the sun ;
and he cried with a loud voice, saying to all the, fowls that
fly in the midst of heaven, Come
and gather yourselves to-
gether unto the supper of the great God 18 That ye may
; ;
eat the flesh of kings, and the flesh of captains, and the flesh
of mighty men, and the flesh of horses, and of them that sit
on them, and the flesh of all men, both free and bond, both
small and great. 19. And I saw the beast, and the kings of
the earth, and their armies, gathered together to make war
against him that sat on the horse, and against
his army.
20. And the beast was taken, and with him the false prophet
that wrought miracles before him, with which he deceived
them that had received the mark of the beast, and them that
worshiped his image. These both were cast alive into a lake
of fire burning with brimstone. 21. And the remnant were
slain with the sword of him that sat upon the horse, which
sword proceeded out of his mouth ;
and all the fowls were
filled with their flesh.
With verse 11 a new scene is introduced. We

are here carried back to second coming of
the
Christ, this time under the symbol of a warrior rid-
ing forth to battle. Why is he represented thus ?
Because he is
going forth to war, to meet "the
kings of the earth and their armies," and this would

be the only proper character in which to represent
him on such an occasion. His vesture is dipped in
blood. See a description of the same scene in Isa.
53 1-4. The armies of Heaven, the angels of God,
:
follow him. Verse 15 shows how he rules the

nations with a rod of iron, when they are given him

for an inheritance, as recorded in the second Psalm,
which popular theology interprets to mean the con-
version of the world. But would not such expres-
"
sions as treadeth the winepress of the fierceness and
wrath of Almighty God," be a very singular descrip-
tion of a work of grace upon the hearts of the
heathen for their conversion ?
Christ has at this time closed his mediatorial

work, and laid off his priestly robes for kingly at-
tire for he has on his vesture and on his thigh a
;
name King of kings, and Lord of lords.

written,
This harmony with the character in which he
is in
here appears for it was the custom of warriors an-
;
ciently to have some kind of a title inscribed upon

their vesture. Verse 17. What is to be understood
by the angel standing in the sun ? In chap 16 17, :
we read of the seventh vial being poured out into

the air ; from which it was inferred that as the air
envelops the whole earth, that plague would be uni-
versal. May we not apply the same principle of
interpretation here, and conclude that the angel
standing in the sun and issuing his call from thence
heaven to come to the supper of the
to the fowls of
great God, denotes that his proclamation will go

wherever the sun's rays touch upon this earth ?
And the fowls will be obedient to the call, and fill
themselves with the flesh of kings, captains, mighty

men, and horses. Thus while the saints are par-
taking of the marriage supper of the Lamb, the
wicked are themselves food for the fowls of heaven.
The beast and the false prophet are taken. The

falseprophet is the one that works miracles before
the beast. This proves him to be identical with the
two-horned beast of chap. 13, to whom tlje same
work, for the very same purpose, is there attributed.
The fact that these are cast alive into the lake of
fire, shows that these powers will not pass away
and be succeeded by others, but be living powers at

the second advent of Christ.
It appears from verse 21 that there is a remnant
not numbered with the beast or false prophet.
These are slain by the sword of him that sits upon
the horse, which sword proceeds out of his mouth,
This sword is doubtless what is spoken of else-
where as the spirit of his mouth, and breath of his
lips, with which the Lord shall slay the wicked at
his appearing and kingdom. Isa. 11:4; 2 Thess.
2:8.
n < c\
XX.
THE FIRST AND SECOND RESURRECTIONS.

VEUSE 1. And I saw an angel come down from Heaven,
having the key of the bottomless pit and a great chain in his
hand. 2. And he laid hold on the dragon, that old serpent,
which is the devil, and Satan, and bound him a thousand
years, 3, And cast him into the bottomless pit, and shut him
up, and set a seal upon him, that he should deceive the na-
tions no more, till the thousand years should be fulfilled ;
and after that he must be loosed a little season.
The event with which this chapter opens seems

to follow, in chronological order, the events of the
preceding chapter. The inquiries that here arise

are, Who is the angel that comes down from
Heaven ? What is the key and chain which he has
in his hand ? What is the bottomless pit ? and,
What is meant by binding Satan a thousand years ?
1. The angel. Is this angel Christ, as some sup-
pose ?
Evidently not. A bright ray of light is
thrown from the old typical service directly upon

this passage. Thus Christ is the great High Priest
:
of this
'
dispensation. On the day of atonement,

anciently, two goats were taken by the priest, upon
which lots were cast, one for the Lord, and the
other for the scape-goat. The one upon which the
(776)
CHAPTER XX, VERSES 1-S. 777
Lord's lot fell, was then slain and his blood carried
into the sanctuary, to make an atonement for the
children of Israel, after which the sins of the people
were confessed upon the head of the other, or scape-
goat, and he was sent away by the hand of a fit
man into the wilderness, or place not inhabited.
Now as Christ is the priest of this dispensation, so,
by arguments, a few of which we here introduce,

Satan is shown to be the antitypical scape-goat.
(1.) The Hebrew word for scape-goat, as given in
the margin of Lev. 16 8, is Azazel.
: On this verse,
Jenks, in his Comprehensive Commentary, remarks :
"
Scape-goat. See opin. in Bochart.
diff.
Spencer,
after the oldest opinion of the Hebrews and Chris-
tians, thinks Azazel is the name of the devil; and
so Rosenmiiller, whom see. The Syriac has, Azzail
the angel (strong one) who revolted." The devil is
here evidently pointed out. Thus we have the defi-
nition of the Scripture term in two ancient lan-
guages, with the oldest opinion of the Christians,

in favor of the view that the scape-goat is a type of
Satan.
"
Chas. Beecher, in Redeemer and Redeemed," pp.
"
07, 68, says :What goes to confirm this is, that the
most ancient paraphrases and translations, treat
Azazel as a proper name. The Chaldee paraphrase,
and the targums of Onkelos and Jonathan, would
certainly have translated it if it was not a proper
name, but they do not. The Septuagint, or oldest
Greek version, renders it by arroirofnraio^ (apopom-
paios), a word applied by the Greeks to a malign
deity, sometimes appeased by sacrifices. Another

confirmation is found in the book of Enoch where
the name Azalzel, evidently a corruption of Azazel,

is
given to one of the fallen angels, thus plainly
showing what was the prevalent understanding of
the Jews at that day.
"
Still another evidence is found in the Arabic,
where Azazel is employed as the name of the Evil

Spirit. In addition to these, we have the evidence
of the Jewish work Zohar, and of the Cabalistic and
Rabbinical writers. They tell us that the following
proverb was current among the Jews On the day
:
'
of atonement, a gift to Sammael.' Hence, Moses

Ger undine nsis feels called to say that it is not a
but only done because commanded by God.
sacrifice,
"Another step in the evidence is, when we find
this same opinion passing from the Jewish to the
early Christian church. Origen was the most learned

of the Fathers, and on such a point as this, the mean-
ing of a Hebrew word, his testimony is reliable,

Says Origen: 'He who is called in the Septuagint
cnroTTOjUTraioc, and in the Hebrew Azazel, is no other
than the devil/

"In view, then, of the difficulties attending any
other meaning, and the accumulated evidence in
favor of this, Hengstenberg affirms with great con-
fidence, that Azazel cannot be anything else but
another name for Satan."
(2.) In the common acceptation of the word, the

"
term "scape-goat is applied to any one who has be-
come obnoxious to the claims of justice ;
and while
CHAPTER XX, VERSES 1-3. 779
it is
revolting to all our conceptions of the charac-
ter and glory of Christ, to apply this term to him,
it must strike every one as a very appropriate des-
ignation of the devil, who is styled in Scripture,
the accuser, adversary, angel of the bottomless pit,
Beelzebub, Belial, dragon, enemy, evil spirit, father
of lies, murderer, prince of devils, serpent, tempter,
etc., etc.
Our third
(3.) reason for this position is the very
striking manner in which it harmonizes with the

events to transpire in connection with the cleansing
of the heavenly sanctuary, as far as revealed to us
in the Scriptures of truth.
We behold in the type, 1. The sin of the trans-
gressor imparted to the victim. 2. see that sinWe

borne by the ministration of the priest and the
blood of the offering, into the sanctuary. 3. On the
tenth day of the seventh month we see the priest
with the blood of the sin-offering for the people, re-
move all their sins from the sanctuary, and lay
them upon the head of the scape-goat. 4. The goat
bears them away into a land not inhabited.
Answering to these events in the type, we behold

1. The
in the antitype, great offering for the world,
made on Calvary. 2. The sins of all those who
avail themselves of the merits of Christ's shed blood,
by faith in him, borne, by the ministration of Christ

while pleading his own blood, into the new-covenant
sanctuary. 3. After Christ, the minister of the
true tabernacle [Heb. 8 2], has finished his minis-
:
tration, he will remove the sins of his people from

the sanctuary, and lay them upon the head of their

author, the antitypical scape-goat, the devil. 4.
The devil will be sent away with them into a land

not inhabited.
This we believe to be the very event described in
the verses under notice. The sanctuary service
is, at the time here specified, closed. Christ lays
upon the head of the devil the sins which have been
transferred to the sanctuary, and which are imputed
to the saints no more, and the devil is sent away, not
by the hand of the High Priest, but by the hand of an-

other person, according to the type, into a place here
called the bottomless pit. Hence this angel is not
Christ. For a full exposition of this subject see the
"
work on The Sanctuary and its Cleansing."
The key and chain. It cannot be supposed that
2.
the key and chain are literal; they are rather used
merely as symbols of the power and authority with

which this angel is clothed upon this occasion.
3. The bottomless
pit. The original word signi-
fies an abyss, bottomless, deep, profound. Its use
seems to be such as to show that the word denotes

any place of darkness, desolation, and death. Thus
in Rev. 9:1, applied to the barren wastes of
2, it is
the Arabian desert, and in Rom. 10: 7, to the grave.
But the passage which specially throws light upon
the meaning of the word here, is Gen. 1 2, where :
we read that " darkness was upon the face of the

deep." The word there rendered deep, is the same
word that is here rendered bottomless pit so that that;
might have been translated, "Darkness was upon the

CHAPTER XX, VEMSES 1-3. 781
face of the abyss, or bottomless pit." But we all

" "
know what is meant by the word deep as there
used; applied to this earth in its chaotic state.

it is
Precisely this we believe it means in this third verse

of Revelation 20. At this time, let it be borne in
mind, the earth is a vast charnel house of desolation
and death. The voice of God has shaken it to its
foundations, the islands and mountains have been

moved out of their places, the great earthquake has
leveled to the earth the mightiest works of man, the
seven last plagues have left their all-desolating foot-
prints over the earth, the burning glory attending the
coming of the Son of man has borne its part in ac-
complishing the general desolation, the wicked have
been given to the slaughter, and their putrefying
flesh and bleaching bones lie unburied, ungathered,
and unlamented, from one end of the earth, to the

other end thereof. Thus is the earth made empty
and waste, and turned upside down. Isa. 24:1.
Thus is it brought back again, partially at least, to
its
original state of confusion and chaos. See Jer.
4:19-26, especially verse 23. And what better
term could be used to describe the earth thus roll ing
on its course of darkness and desolation for a thou-
sand years, than that of the abyss, or bottomless pit?
Here, we understand, Satan will be confined during
this time, amid the ruin which, indirectly, his own
hands have wrought, unable to flee from his habita-
tion of woe, or to repair in the least degree its hid-
eous ruin.
4. The binding of Satan. We well know that
Satan in order to work must have subjects upon

whom to work. Without these he can do nothing.
But during the thousand years of his confinement to
this earth, all the saints are in Heaven beyond the
power of his temptations, and the wicked are all in
their graves, beyond his power to deceive. His
sphere of action is circumscribed, he being at this
time confined to this earth and thus is he bound,
;
being condemned throughout this period to a hopeless

state of inactivity and imbecility. This, to a mind
that has been so busy as his has been for the past six
thousand years in deceiving the world, must be
a punishment of the most intense severity.
Some attempt to grow merry over this exposition
of the binding of Satan, which makes it to mean the
placing beyond his reach of the subjects upon which

he works, and which makes his being loosed to
mean their being brought again, by a resurrection,
under his influence. They tell us that we have mis-
taken the parties, and have the wicked bound, not
the devil. Yet how often do we hear in the daily
transactions of life such expressions as these: My
way was completely hedged up my hands were ;
completely tied, etc. But do we understand, when

persons make
such expressions, that some insur-
mountable obstacle was literally thrown across the
that their hands were
path they were traveling, or
literally confined with ropes and cords? No; but
rendered
simply that a combination of circumstances
it impossible for them to act. Just so here; and
why will not people grant to inspiration the same

liberty of speech that they give without question

and without ridicule to their fellow-men in the
common intercourse of life ?
VERSE 4. And I saw thrones, and they sat upon them,

and judgment was given unto them and I saw the souls
;
of them that were beheaded for the witness of Jesus, and

for the word of God, and which had not worshiped the
beast, neither his image, neither had received his mark

upon their foreheads, or in their hands and they lived and
;
reigned with Christ a thousand years. 5. But the rest of

the dead lived not again until the thousand years were fin-
ished. This is the first resurrection. 6. Blessed and holy
is he that hath part in the first resurrection on such the ;
second death hath no power, but they shall be priests of

God and of Christ, and shall reign with him a thousand
years.
The exaltation of the saints. From the devil in

his gloomy confinement, John now directs our at-
tention to the saints in victory and glory, the saints
reigning on thrones, all who are blessed and holy,
and who, consequently, have part in the first resur-

rection. From that general assembly John then se-
lects two classes as worthy of especial attention:

the martyrs, those who have been beheaded foi
first,
the witness of Jesus and secondly, those who had

;
not worshiped the beast and his image. This class,

the ones who refuse the mark of the beast and his
image, are of course the ones who hear and obey the
third message of Rev. 14; but these are not the ones
who are beheaded for the witness of Jesus, as some
have supposed who have contended that the last gen-
eration of saints were all to be slain. The word
"
rendered which, in the expression, and which had
not worshiped the beast," etc., shows that there is
another class introduced. The word is bong (hostis),
and is defined
by Liddell and Scott, "Whosoever,
whichsoever, any one who, anything which; "and by
"
Robinson, One who, some one who, whosoever,
whatsoever." As one class, John saw the martyrs,
and as another, he saw those who had not worshiped,
the beast and his image.
It is true that baric is sometimes used as a simple
relative, as in 2 Cor. 3: 14; Eph. 1: 23, but never in

such constructions as this, preceded by the conjunc-
tion teal.
Lest any one should say that our rendering, who-

soever, would include millions of heathens and sin-
ners who havenot worshiped the beast, and promise
to them a reign with Christ of a thousand years, we
would call attention to the fact that the preceding
chapter states that the wicked
had all been slain, and
the seal of death set upon them for a thousand years;
and John is viewing only the righteous company

who have part in the first resurrection.
The rest of the dead lived not again till the thou-
sand years were Whatever may be said to
finished.
the contrary, no language could more plainly prove

two resurrections ;
the first, a resuri^ction of the
of the thousand
righteous at the commencement
and the second that of the wicked at the end of
years,
that period. On such as have part in the first resur-
rection, the second death will have no power. They
can pass unharmed through the elements which de-
CHAPTER XX, VEHSES 4-6. 785
stroy the wicked like chaff. They will be able to

dwell with devouring fire, and everlasting burnings ;
Isa. 33:14, 15; they will be able to go forth and
look upon the carcasses of the men who have trans-
gressed against the Lord, as the quenchless fire and

undying worm are preying upon them. Isa. 66: 24.
The difference between the righteous and the wicked
in this respect is seen again in the fact that, while
God is to the latter a consuming fire, he is to his peo-
ple, both a sun and shield.
The wicked who are raised at the end of the thou-

sand jêars, as really live again as they have once
lived on the earth. To deny this, is to do violence to
this scripture. In what physical condition they will
be raised, we are not informed. It is usual to say
on this point, that what we have lost
unconditionally
in Adam, is restored unconditionally in Christ.
With respect to physical condition this should not
perhaps be taken in an unlimited sense; for we have

lost greatly in stature and vital force, which need
not be restored to the wicked. If they are brought

back to the average mental and physical condition
which they enjoyed during life, or the period of
their probation, would not that be sufficient for them
to receive at last understandingly the reward of
their deeds?
VERSE 7. And when the thousand years are expired, Sa-

t.-m shall be loosed out of his prison, 8, And shall go out to
doceive the nations which are in the four quarters of the
earth, Gog and Magog, to gather them together to battle ;
the number of whom is as the sand of the sea. 9. And

50
they went up on the breadth of the earth, and compassed

the camp of the &aints about, and the beloved city and fire
;
came down from God out and devoured them.

of heaven,
10. And the devil that deceived them was cast into the lake
of fire and brimstone, where the beast and false prophet are,
and shall be tormented day and night forever and ever.
At the end of the one

thousand years, the holy
city, the New Jerusalem, in which the saints have
dwelt in Heaven during that period, comes down,
and is upon the earth, and becomes the camp
located
of the saints, around which the resurrected wicked
come up numberless as the sand of the sea. The
devil deceives them and thus brings them up to this
battle. The deception must of course have reference
to some advantage to be gained by fighting against
the saints. are probably deluded into the hope
They
that they can overcome the saints, dispossess them of
their city, and still hold possession of the earth. But
firecomes down from God out of Heaven and de-
vours them. The word here rendered devour, Prof.
" "
Stuart admits is, intensive," and signifies to eat
up, devour, so that it denotes utter excision." This
isthe time of the perdition of ungodly men, the time
when the elements shall melt with fervent heat, the
earth also, and when the works that are in the earth
shall be burnt up. 2 Pet. 3 :
1, 10. In the light of
these
scriptures,
we can see how the wicked are to
receive their recompense in the earth; Prov. 11:31;
we can see also that it is not eternal life in misery, but
an "utter excision," entire and complete destruction.
Two views deserve a passing notice at this point.
The first is that the earth is renewed at the second

coming of Christ, and
the habitation of .the saints
is
during the thousand years. The other .is that when

Christ appears the second time, he sets up his king-
dom in Palestine, and performs, in connection with
his saints, a work of conquest over the nations that
are left on the earth during the thousand years, and
finally subdues them to himself.
One, among many objections to the first view, is }
that it makes the wicked in their resurrection, come
up, with the devil at their head, and tread with

their unhallowed feet upon the purified and holy
earth, and the saints who have held possession for a
thousand years, are obliged to yield possession, and
flee into the city. But we cannot believe that the
saints' inheritance will ever be thus marred, or that
the fair plains of the earth made new, will ever be
polluted with the impious tread of the resuscitated

wicked; for besides outraging all ideas of propriety,
there is no scripture from which even an inference
can be drawn to support it.
And as to the second view, one among many of its
absurdities that notwithstanding Christ and his

is,
saints have conquered the earth during the thousand
years, at the end of this period the wicked get the

upper hands of them, they lose their territory,
the work of a thousand years is undone, and they
are compelled to beat an ignominious retreat into the
city for shelter, leaving the earth to their undisputed

sway. Those who wish may rack their brains in
trying to harmonize the ::: insistencies and absurdi-

788 THOUGHTS Oy THE REVELATION.
ties of such theories, or may endeavor to draw con-

solation from the dubious prospect. For ourselves,
we prefer better employment and a brighter hope.
In contrast with these theories, there is a beauti-
ful harmony in the view herein presented namely, ;
that the saints are with Christ in Heaven during

the thousand years, while the earth lies desolate;
that at the end of that time, the saints and the city
come down, the wicked dead are raised, and come
up against it ;
that the latter there receive their
judgment; and that from the purifying fires which

destroy them, come forth the new heavens, and new
earth, to be the abode of the righteous throughout
endless ages.
From verse 10 some have argued that the devil
alone was to be tormented day and night. But the
testimony of this verse is more extensive than that.
The verb, shall be tormented, is in the plural, and
agrees with the beast and false prophet whereas it ;
would be in the singular number if it referred to

the devil alone. It will be noticed that in the ex-
"
pression, where the beast and false prophet are,"
are is a supplied word. It would be more proper
to supply the words, were cast, answering to what
was spoken of the devil just before. The sentence
"
would then read, The devil was cast into the lake
of fire where the beast and false prophet were cast."
They were cast in there and destroyed at the com-

mencement of the thousand years. The individuals
of which tfyose organizations were composed, come
up in the second resurrection, and a similar and

final destruction is now visited upon them.
CHAPTER XX, VERSES 11, 12. 789
The Lake of Fire. Some reader may be inclined

to ask for a definition of the lake of fire. As a com-
prehensive definition, may it not be called a symbol of
the agencies which God employs to close up his con-
troversy with the living wicked at the beginning of

the thousand years, and with all the hosts of the un-
godly at the end of that period ? Literal fire will
of course be largely employed in this work. We can

better describe its effects than the thing itself. At
the second coming of Christ, it is the flaming fire in
which the Lord Jesus is revealed it is the spirit of ;
mouth and brightness of his coming by which the

his
Man of Sin is to be consumed it is the fire in which;
great Babylon shall be utterly burned. Rev. 18:8.

At the end of the thousand years, it is the day that
burneth as an oven Mai. 4:1; it is the fervent heat
;
that shall melt the elements and the earth, and burn
up the works that are therein it is the fire of To- ;
" "
phet prepared for the king (the devil and his an-
gels, Matt. 25 41), the pile whereof
: is
deep and large,
and which " the breath of the Lord like a stream of
brimstone doth kindle." Isa. 30 33.
: It is the fire
that comes down from God out of Heaven. On the
"
expression, tormented day and night forever and
ever," see on chap. 19 1-4. :
VERSE And I saw a great white throne, and Him that

11.
sat on
it, from whose face the earth and the heaven fled
away and there was found no place for them. 12. And I
;
saw the dead, small and great, stand before God and the ;
books were opened and another book was opened, which is

;
the book of life and the dead were judged out of those
;
things which were written in the books, according to their

works. 13. And the sea gave up the dead which were in it ;
and death and hell delivered up the dead which were in

them and they were judged every man according to their
;
works. 14. And death and hell were cast into the lake of
fire. This is the second death. 15. And whosoever was not
found written in the book of life was cast into the lake of fire.
With verse 11, John introduces another scene to

take place in connection with the final doom of the
ungodly. It is the great white throne of judgment
before which they are assembled to receive their
awful sentence of condemnation and death.
1. The Books of Record. They are judged out of
the things written in the books; from which we learn
the solemn fact that a record of all our deeds is kept
on high. A faithful and unerring record is made by
the angelic secretaries. The wicked cannot conceal
from them any of their deeds of darkness. They
cannot bribe them to pass over in their record any of
their unlawful acts. They must meet them all again,
and be judged accordingly.
2. The Execution of the Sentence. are
They
to be punished according to their works. The
Scriptures declare that they shall be rewarded ac-
cording to their deeds. There are, then, to be degrees

in the punishment wicked
of the and it may be
;
asked how this can be harmonized with the view that

death is the punishment for sin, and comes upon all
alike. Let us ask believers in eternal misery how
they will maintain degrees in their system. They
tell us the intensity of the pain endured will be in
CHAPTER XX, VERSES 11-15. 79 \
each case proportioned to the guilt of the sufferer.

But how can this be ? Are not the flames of hell
equally severe in all parts ? and will they not equally
affect all the immaterial souls cast therein ? But
God can interpose, it is answered, to produce the ef-
fect desired. Very well, then, we reply, cannot he
also interpose, if necessary, and graduate the pain at-
tendant upon the sinner's being reduced to a state of
death as the climax of his penalty ? So, then, this
view is equal with the common one in this respect,
while possesses great advantage over it in another
it ;
for while that has to find its degrees of punishment

in intensity of pain alone, the duration in all cases
being equal, this may not only have degrees in pain,

but in duration also ; for while some may perish in a
short space of time, the weary sufferings of others
may be long drawn out. But yet, we apprehend
that the bodily suffering will be but an unnoticed
trifle, compared with the mental agony, that keen
anguish which will rack their souls as they get a
view of their incomparable loss, each according to his
capacity of appreciation. The youth who had but
little more than reached the years of accountability,
and died perhaps with just enough guilt upon him to

debar him from Heaven, being less able to compre-
hend his situation and his loss, will of course feel it
less. To him of older years, more capacity, and con-
sequently a deeper experience in sin, the burden of his
fate will be proportionately greater. While the man
of giant intellect and almost boundless comprehen-
sion, who thereby possessed greater influence for evil,

and hence was the more guilty for devoting his pow-
ers to that evil, being able to understand his situa-
tion fully, comprehend his fate, and realize his loss,
will feel it most keenly of all. Into his soul indeed
the iron will enter most intolerably deep. And thus,
by an established law of mind, the sufferings of each
may be most accurately adjusted to the magnitude
of their guilt.
That the degree of suffering which each one is to
endure, is taken into the account as a part of the

punishment of their crimes, is evident from Rom. 2 :
6-10; Paul here speaking of the future "judgment

of God," says :
"
Who will render to every man according to his
deeds : to them who by patient continuance in well-
doing seek for glory and honor and immortality, [he

will render] eternal life. But unto them that are
contentious, and do not obey the truth, but obey un-
righteousness, [he will render] indignation and wrath,
tribulation and anguish, upon every soul of man
that doeth evil, of the Jew first and also of the Gen-
tile."
Why, it is asked, is the book of life brought forth

on this occasion, when all who have part in the sec-
ond resurrection, beyond which this scene is located,
are already forejudged to the second death ? We

answer, That it may be seen that none of the names
of all the multitude who die the second death, are in
the book of life, and why they are not there ;
and if
the names have ever been there, why they were not
retained ;
that all the intelligences of the universe
may see that God acts with strict j ustice and impar-
tiality.
And whosoever was not found written in the book
of life was cast into the lake of fire. Reader, is your
name written in the book of life ?Are you striving
to avert in your own case the fearful doom that
awaits the ungodly ? Rest not till you have reason
to believe that your name is registered in the list of
those who are to share at last in the blessings of
eternal life.
XXI.
THE NEW JERUSALEM.

YETISE 1. And I saw a new heaven and a new earth for ;
the heaven and the first earth were passed away and
first ;
there was no more sea.
The New Heaven and Earth. By the first

heaven and first earth, John unquestionably means
the present heaven and earth, the heaven and earth
which now are. Some have supposed that when
the Bible speaks of the third Heaven, in which are
paradise and the tree of life, 1 Cor. 12 2; Rev. 2 : :
7, it refers to the Heaven which is yet future, and

does not prove that there is a paradise and tree of
in existence at the present time.
life literally
They
base their view on the fact that Peter speaks of three
heavens and earths ;
those before the flood, the ones
which now are, and the ones which are
to come.
But based upon this one fact are over-
all theories
turned by this first verse of Rev. 21 for John here ;
reckons but two heavens and earths the ones which :
now are, he calls the first, so that the future new

heavens would be the second, and not the third, as
Peter reckons. Hence it is certain that Peter did
not design to lay down a numerical order, that we
should speak of the one as the first, the other as the
(794)
CHAPTER XXI, VERSE 1.
795
second,and the last as the third. The object of his

reasoning was simply to show that as a literal
heaven and earth succeeded to the destruction of
the earth by the flood, so a literal heaven and earth
would result from the renovation of the present sys-
tem by fire. There is no proof, therefore, that the
Bible, when it speaks of the third heaven, refers
simply to the third state of the present heavens and
earth, for then all the Bible writers would have been
uniform in their reckoning on this point. Thus the
arguments of those who would endeavor to disprove
of the idea of a literal paradise and tree of life at
the present time, fall to the ground. We believe
the Bible recognizes three heavens all existing in the
present constitution of things; namely, the first, or

atmospheric heaven, which the fowls of the air in-
habit; the second, the planetary heaven, the region
of the sun, moon, and stars and the third, high above
;
them where paradise and the tree of life are

all,
found, Rev. 2 7, where God has his residence and

:
his throne, Rev. 22: 1, 2, to which Paul was caught
up in heavenly vision, 1 Cor. 12: 2, to which Christ

ascended when he left the earth, Rev. 12:5, where
he now shares the throne of his Father as priest-
king, Zech. 6: 13, and where the glorious city stands
awaiting the saints when they enter into life. Verse
2. Blessed be God that from that bright land intel-
ligence has been brought to this f ar-ofT world of ours ;
and thanks be to his holy name that a way has been

opened from the dark places of earth, which leads
like a strait and shining path of light up to those
blest abodes.
Because John says "And there was no more sea,"

"
the question is sometimes asked, Is there, then, to
be no sea in the new earth?" It does not seem to
follow from this text that -there will be none; for
John is speaking only of the present heaven, and
earth,and sea. It might be translated thus: "For
the heaven and the first earth were passed away,
first
and the sea [ ovu taw tn ] was no more;" that is,

the old sea no longer appeared, any more than the
old heaven, and old earth. And still a new sea
might be located in the new earth.
Dr. Clarke on this passage says: "The sea no
more appeared than did the first heaven and earth.
All was made new, and probably the new sea occu-
pied a different position and was differently distrib-
uted, from that of the old sea."
The river of which we read in the follow-

life, of
ing chapter, proceeding from the fiirone of God, and

flowing through the broad street of the city of j asper
and gold, must discharge its waters somewhere; and
where but into the new earth sea? But that
else
three-quarters of the globe will be then, as now,

abandoned to a waste of waters, cannot be expected.
No more, certainly, may be looked for, than will be
for the utility and beauty of the new world.
VERSE 2. And I John saw the koly city, New Jerusalem,

coming down from God out of Heaven, prepared as a bride
adorned for her husband. 3. And I heard a great voice out
of Heaven, saying, Behold, the tabernacle of God is with
men, and he will dwell with them, and they shall be his peo-
ple, and God himself shall be with them, and be their God.
GHAPTEE XXI, VEMSES 2-4. 797
4. And God shall all tears from their eyes

wipe away and ;
there shall be no more death, neither sorrow, nor crying,

neither shall there be any more pain for the former things
;
are passed away.
In connection with the view which John has of

the holy city coming down from God out of Heaven,
a voice is heard, saying, The tabernacle of God is ,
with men, and he will dwell with them. The con-

clusion naturally follows, that the tabernacle here
mentioned is the city. This same city is called in
John 14, the Father's house in which there are many
mansions. If an objection should arise in any mind
that this is too permanent a place to be called & tab-
ernacle, we reply that the word tabernacle sometimes
has the signification of a permanent dwelling-place.
And it seems that the great God takes up his abode
on this earth. We do not suppose that God is con-
fined to this, or any other one of the worlds of his
creation; but he here has a throne, and earth enjoys
so much of his presence that it may be said that he
dwells among men. And why should this be thought
a strange thing ? God's only begotten Son is here
as ruler of his special kingdom the holy city which
;
is called the Father's house, and which, it is natural
to suppose, willbe the most beautiful and glorious

place in the universe, will be here; the heavenly
hosts take an interest in this world probably above
what they feel in any other; yea, reasoning from
one of the Saviour's parables, there will be more joy
inHeaven over one world redeemed, than over ninety
and nine which needed no redemption.
And *God shall wipe away all tears from their
eyes. He does this not literally ;

for there will be
no tears in that kingdom for him to literally wipe

away but he does it by removing
;
all the causes of
tears.
VERSE 5. And He that sat upon the throne said, Behold I
make all things new. And he said unto me, Write for ;
these words are true and faithful. 6. And he said unto me,
It is done. I am Alpha and Omega, the beginning and the
end. I will give unto him that is athirst of the fountain of
the water of life freely.
He thatsits upon the throne is the same being
that is mentioned in verses 11, 12, of the preceding

chapter. He says, I make all things new; not, I
make all new things. The earth is not destroyed,
annihilated, and a new one created, but all things

are made over new. Let us rejoice that these
words are true and faithful. And when this is ac-
"
complished, it is done." The dark shadow of sin
has forever passed away from the universe. The
wicked, root and branch, Mai. 4:1, are wiped out of
the land of the living, and the universal anthern o'f
praise and thanksgiving, Rev. 5:13, goes up
from
a redeemed world and a clean universe to a cove-
nant-keeping God.
VERSE He that overcometh shall inherit all things
7. ;
and be his God, and he shall be my son. 8. But the

I will
fearful and unbelieving, and the abominable, and murderers,
.,
and whoremongers, and sorcerers, and idolaters, and all liars,

shall have their part in the lake which burneth with tire and
brimstone ;
which is the second death.
The overcomers are Abraham's seed, and heirs

CHAPTER XXI, VEESES 9-11. 799
according to the promise. Gal. 3 29. The prom-:
ise embraced the world, Rom. 4:13; and the saints
go forth upon the new earth, not as servants or

slaves, but as proprietors of the soil.
But the have their part

fearful, unbelieving, etc.,
in the lake that burneth and brimstone.
with fire
" "
The word fearful has been a trouble to some
conscientious ones, who have had certain kinds of
fears all along their pilgrimage. It may be well,
therefore, to inquire what kinds of fears are here

meant. It is not fears of our own weakness, or
of the power of the tempter ;
it is not fears of sin-
ning, or of falling out by the way, or of coming
short at last. But it is a fear connected with un-
belief ;
a fear of the ridicule and opposition of the
world; a fear to trust in God, and walk out upon
his promises a fear that he will not fullfill what
;
he has declared, and that consequently we shall be

left to shame and loss for This is
believing in him.
mast dishonoring to God. This is the fear which we
are commanded not to have. Isa. 51:7. This is the
fear whichbrings condemnation, and will
into
finally land those who cherish and yield to it, in

the lake of fire, which is the second death.
VERSE
9. And there came unto me one of the seven an-
gelswhich had the seven vials full of the seven last plagues,
and talked with me, saying, Come hither, I will shew thee
the bride, the Lamb's wife. 10. And he carried me away
in the spirit to a great and high mountain, and shewed
me that great city,
the holy Jerusalem, descending out
of Heaven from God,
11, Having the glory of God ;
and her light was like unto a stone most precious, even
like a jasper stone, clear as crystal 12 ;

And had a wall
;
great and high, and had twelve gates, and at the gates twelve
angels, and names written thereon, which
are the names of
the twelve tribes of the children of Israel. 13. On the east
three gates ;
on the north three gates ;
on the south three
14. And the wall of
gates and on the west three gates.
;
the city had twelve foundations, and in them the names of

the twelve apostles of the Lamb.
This testimony is positive that the New Jerusa-

lem is the bride, the Lamb's wife. The angel told
John distinctly that he would show him the bride,
the Lamb's wife ;
and we may be sure that he did
not practice upon him a piece of deception, but
fulfilled his promise to the very letter but all that ;
he did show him, was the New Jerusalem. It

would be unnecessary to offer a word of proof that
this city is not the church, were it not that popular
theology has so mystified the Scriptures as to give

itthis application. This city, then, cannot be the
church, because would be absurd to talk of the
it
church lying foursquare, and having a north

as
side, a south side, an east side, and a west side. It

would be absurd to talk of its having a wall
great and high, and in that wall twelve gates, three
looking toward each of the four points of the com-
pass. Indeed the whole description which we have
given of the city in this chapter would be more or
less an absurdity, as applied to the church.
Again, Paul in Galatians speaks of the same city,

and says that it is the mother of us all, referring to
the church. The church, then, is not the city itself,
but the children of the city. And verse 24 of the
CHAPTER XXI, VERSES 9-14. SOI
chapter under comment, speaks of the nations of the

saved, who walk in the light of this city. These
nations, which are the saved, and on earth constitute
the church, are distinct from the city, in the light
of which they walk. Hence we believe the city is
a literal city, built of all the precious materials here
described.
But how can thisbe the bride, the Lamb's wife ?
Answer. Inspiration has seen fit to speak of it
under this figure, and with us, that should be suffi-
cient. The figure is first introduced in Isa. 54.

The new-covenant city there brought to view.
is
It is represented as being desolate while the old

covenant was in force, and the Lord's care was con-
fined to the Jews and old Jerusalem, but it is said
to her that the children of the desolate shall be
many more than the children of the married wife.
"
It is further said to her, Thy Maker is thy hus-
band," and the closing promise of the Lord to this
city, contains a very similar description to the
one which we have here in Revelation namely, " I ;
will lay thy stones with fair colors, and thy founda-
tions with sapphires, and I will make thy windows
of agates, and thy gates of carbuncles, and all thy
borders of pleasant stones, and all thy children
shall be taught of the Lord." It is this very prom-
ise to which Paul refers, and upon which he com-
ments in Galatians, when he says, " But Jerusalem
which is above is free, which is the mother of us
all;" for he quotes, in the next verse, this very
prophecy of Isaiah's to sustain the declaration

51
which he makes. Here, then, Paul makes an in-

spired application of Isaiah's prophecy, which can-
not be mistaken.
In addition tothis we have the positive testi-
mony of this twenty-first chapter of Kevelation be-

fore us on this point. With this view there is har-
mony throughout. We have Christ as the Father
of his people, Isa. 9 :
6,the Jerusalem above is
called our mother, and we are the children; and
under the figure of the marriage, we have Christ
as the Bridegroom, the city as the bride, and we,
the church, are the guests. There is no confusion
of parties here. But the popular view which
makes the city the church, and the church the
bride, exhibits the inexcusable confusion of making
the church to be at the same time, both mother and
children, and both bride and guests.
The names of the twelve apostles in the founda-
tions of the city, show it to be a Christian and not
a Jewish city while the names of the twelve tribes
;
on the gates, show that all the saved from this dis-
are reckoned
pensation as well as from the former,
as belonging to some one of the twelve tribes for ;
all must enter the city through some one of these

twelve gates. It is this fact which explains those
instances in which Christians are called Israel, and
are addressed as the twelve tribes, as in Rom. 2 :
28,
29 ; 9:6-8; James 1:1; Rev. 7 :
4, etc.
VERSE 15. And he that talked with me had a golden reed

to measure the city, and the gates thereof, and the wall thereof.
16. And the city lieth foursquare, and the length is as large as
CHAPTER XXI, VERSES 15-18. g()3
the breadth and he measured the city with the reed, twelve
;
thousand furlongs. The length and the breadth and the

height of it are equal. 17. And he measured the wall
thereof, a hundred and forty and four cubits, according to

the measure of a man, that is, of the angel. 18. And the
building of the wall of it was of jasper ; and the city was

pure gold, like unto clear glass.
We learn from this testimony that the city is
laid out in a perfect square, measuring equally on

all sides. The measure of the city, John tells us,
was twelve thousand furlongs. Twelve thousand
furlongs are fifteen hundred miles. Weunderstand
that this measure is the measure of the whole cir-
cumference of the city, and not merely of one side.
This appears, from Kitto, to have been the ancient
method of measuring cities. The whole circumfer-
ence was taken, and that said to be the measure of
the city. According to this rule, the New Jerusa-
lem will be three hundred and seventy-five miles
on each side. The length, breadth, and height of it
are equal. From this language, the question has
arisen whether the city was as high as it was long
and broad. The word rendered equal, is iaoa, (isos)
and from definitions given in Liddell and Scott, we
learn thatit may have the sense of
proportionate :
the height was proportionate to the length and

breadth. And this idea is strengthened by the fact
that the wall was only a hundred and forty-four
cubits high. Taking the cubit at about twenty-
two inches, the length which is most commonly as-
signed to the ancient cubit, it would give only two
hundred and sixty-four feet as the height of the
the wall. Now the city is just as high as it is

if
long and broad, that is, three hundred and seventy-

five miles, this wall of less than three hundred feet
would most insignificant affair.
be, in comparison, a
We think, therefore, that we
are to judge of the
height of the buildings -of the city, in some measure,
by the height of the wall, which is distinctly

given.
The following criticisms on verse 16, the verse
which gives the dimensions of the heavenly city, are
undoubtedly correct :
"It has been inferred from the above text that the
New Jerusalem City is to be as high as it is
long,
and that length will be twelve thousand furlongs,
its
or fifteen hundred miles. It seems to us entirely
unnecessary to place such a construction upon the

language. The word equal does not always mean
the same as to dimensions or position it is fre- ;
quently used in the sense of proportion. If we were

to say that the length and the breadth and the height
of the city were in proportion, we should not violate
the language." This view is taken of the text by
"
Jas. Dn Pui, A. M., in his Exposition of the Apoca-
l^pse." The following from Thomas Wicks, author
of Lectures on the Apocalypse, presents the same
idea: "The language, however, will bear another
meaning, which is far more natural. It is not that
the length and breadth and height were severally
equal to each other, but equal with themselves; that

is, the length was everywhere the same, and the
breadth everywhere the same, and the height the same.
It was perfect and symmetrical in all its proportions.
CHAPTER XXI, VERSES 19, 20.
This is confirmed by the fact distinctly stated, that

the wall was one hundred and forty -four cubits
high,
or two hundred and sixteen feet, a
proper height for a
wall '
while it is said that the length is as large as
;
"
the breadth/ This writer allows but 18 inches to
the cubit.
The Greek word isos, which is translated equal,
will, according to Pickering, bear the meaning of
proportion. Greenfield, in defining another form of
this word "
gives to it the sense of
(isotes), equal
proportion," and refers to 2 Corinthians, 8 13, 14, as :
an example where this definition is quite admissible.

It would
appear, therefore, that the height of the
city was proportionate to its length and breadth, and
not that it was as
high as it was long. The text cer-
tainly admits of a more rational interpretation, and
the one suggested above frees
it from all
ambiguity,
and shows perfect harmony in the
general descrip-
tion.
The building of the wall was of jasper. Jasper is

a precious stone usually described as of " a beautiful
bright green color, sometimes clouded with white or
spotted with yellow." This we understand to be the
material of the main body of the wall built upon the
twelve foundations hereafter described. And let it
be remembered that this "
jasper wall was clear as
crystal," verse 11, revealing all the glories within.
VERSE 19. And the foundations of the wall of the city

were garnished with all manner of precious stones. The
first foundation was
jasper the second, sapphire
; the third, ;
a chalcedony the fourth, an

; emerald; 20 ; The fifth, sar-
donyx; the sixth, sardius ;

the seventh, chrysolite ; the
eighth, beryl ; the ninth, a topaz the tenth, a chrysopra-
;
sus ; the eleventh, a jacinth ; the twelfth, an amethyst.
If we
look upon this description as exclusively
metaphorical, as is done by the great mass of those
who profess to be Bible teachers, and spiritualize
away this city into aerial nothingness, how unmean-
ing, yea, even bordering upon folly, do these

minute
But if we take it, as it is evi-
descriptions appear.
dently designed to be understood, in its natural and
obvious signification, and look upon the city as the
Revelator evidently designed we should look upon it,
as a literaland tangible abode, our glorious inherit-
ance, the beauties of which we are to look upon with
our own eyes, how is the
glory of the scene enhanced !
It is in this light, though it is not for mortal man,

of himself, to conceive of the grandeur of those
things which God has prepared for those that love
him, that we delight to contemplate the glimpses
that he has given us in his word of our future abode.
We love to dwell upon those descriptions which con-
vey to our minds, as well as language can do it, an

idea of the loveliness and beauty which shall charac-
terize And as we become absorbed
our eternal home.
in the contemplation 'of an inheritance tangible and
sure, our courage springs up anew, hope revives, faith
plumes her wings, and with feelings of thanksgiving

to God that he has placed it within our power to
gain an entrance to the mansions of the redeemed,
we resolve anew, that, in spite of the world and all
its obstacles, we will be among the sharers in the
Wall. Jasper.
Amethyst
Jacinth.
Chrysoprasus.
PLATE XI.-ORDER OF COLORS IN THE FOUNDATION OF THE

NEW JERUSALEM,
NOTE. This illustration is not designed to show the proportion between the founda-
tion and the wall, nor the particular construction of the foundation. Some think the dif-
ferent stones are arranged around the oity in sections ; others that they are superimposed
horizontally upon each other, in the form of terraces, each color extending continuously
around the city, the whole being arranged in steps from the ground to the wall, there )>e-
ing a sufficient number of steps to each precious stone to make the whole of suitable
hight. With this arrangement the city would seem to rest upon a vast and complex rain-
bow. And when we consider that the glory of God and the Lamb will shine through all
these and blend the colors in dazzling splendor, we may well conclude it will present a
scene of glory of which uo inind cau form any adequate conception.
CHAPTER XXI, VERSES 19, 20. 807
proffered joy. Let us then look at the precious foun-

dation stones of that great city through whose gates
of pearl we hope soon to enter.
" "
The word adorned [garnished], says Staurt,
"
may a doubt here, whether the writer means
raise
to say, that into the various courses of the founda-
tion, ornamental precious stones were only here and

there inserted. But taking the whole description to-
gether, I do not apprehend this to have been his
meaning.
"
Jasper, as we have seen above, is usually a stone
-of green, transparent color, with red veins. But
there are many varieties.
"
Sapphire is a beautiful azure or sky-blue color,
almost as transparent and glittering as a diamond.
"Chalcedony seems to be a species of agate, or
more properly the onyx. The onyx of the ancients
was probably of a bluish white, and semi-pellucid.
"
The emerald was of a vivid green, and next to
the ruby in hardness.
"
Sardonyx is a mixture of chalcedony and cor-
nelian, which last is of a flesh-color.
"
Sardius is probably the cornelian. Sometimes,
however, the red is quite vivid.
"
Chrysolite, as its name imports, is of a yellow or
gold color, and is pellucid. From this was probably
taken the conception of the pellucid gold, which con-
stitutes the material of the city.
"
Beryl is of a sea-green color.
"
The topaz of the present day seems to be reck-
oned as yellow ;
but that of the ancients appears to
have been pale green. Plin. 38, 8, Bellermann.

Urim et Thummin, p. 37.
"
Chrysoprasus, of a pale yellow and greenish color,
like a scallion sometimes it is classed at the present
;
day under topaz.

"
Hyacinth, of a deep red or violet color.
"Amethyst, a gem of great hardness and brill-
iancy, of a violet color, and usually found in India.

"In looking over these various classes, we find
the four to be of a green or bluish cast, the fifth
first
and a red or scarlet the seventh, yellow

sixth, of ; ;
the eighth, ninth, and tenth, of different shades of the
lighter green ; the eleventh and twelfth of a scarlet

or splendid red. There is classification, therefore, in
thisarrangement; a mixture not dissimilar to the
arrangement in the rainbow, with the exception that
it is more complex."
VERSE 21. And the twelve gates were twelve pearls every ;
several gate was of one pearl ; and the street of the city was
pure gold, as it were transparent glass.
Whether we understand that these gates were of

whether composed of pearls thickly set
solid pearl, or
in a frame- work of some other precious material, does
not materially affect the testimony. If it should be
objected that it would be contrary to the nature of
things to have a pearl large enough for a gate, we
reply that God is able to produce it the objection;
simply limits the power of God. But in either case

the gates would outwardly have the appearance of
pearl, and, in ordinary language, would be described

CHAPTER XXI, VEKSES SI, 22. 809
as gates of pearl. In this verse, as also in verse 18,

the city is
spoken of as built of gold, pure, like unto
clear glass, or, as it were, transparent glass. We do
not conclude from this language, that the gold is of
itself transparent. Take that, for instance, which
composes thestreet. If it were really transparent, it
would simply permit us to look through and behold
whatever was beneath upon which the city rested ;
and it would not seem that this would have any

specially pleasing effect. But let us suppose the
golden pavement of the street so highly polished as
to have perfect powers of reflection, like the truest
mirror, and we can see at once that the effect would

be grand and striking in the extreme. Think for a
moment what the appearance of a street so paved
would be. The gorgeous palaces on either side would
be reflected beneath, and the boundless expanse of the
heavens above would also appear below so that to ;
the person walking those golden streets, it would ap-
pear that both himself and the city were suspended

between the boundless expanse above and the un-
fathomable depths below; while the mansions on
either side of the street,
having equal powers of re-
would marvelously multiply both palaces
flection,
and people, and conspire to render the whole scene,
novel, pleasing, beautiful, and grand beyond con-
ception.
VERSE 22. And I saw no temple therein for the Lord

;
God Almighty and theLamb are the temple of it.
With the temple is connected the idea of sacrifices

THOUGHTS ON THE HE DELATION.
and a mediatorial work ;

but when the city is
located upon the earth, there will be no such work to
be performed. Sacrifices and offerings, and all medi-
atorial work based thereon, will be forever passed :
hence there will be no need of the outward

symbol of such work. But the temple in old
Jerusalem, besides being a place for sacrificial wor-
ship, was the beauty and glory of the place; and,
as if to anticipate the question that might arise, as
to what would ornament and glory of
constitute the
the new city if was to be no temple therein,
there
"
the prophet answers, The Lord God Almighty and
theLamb are the temple of it." We understand that
thereis now a
temple in the city. Chap. 16 17. :
What becomes of that temple when the city comes

down, revelation does not inform us. Possibly it is
removed from the city or, it may be put to such a
;
different use as to cease to be the

temple of God.
VERSE 23. And the city had no need of the sun, neither
of the moon, to shine in it ; for the glory of God did
lighten
it, and the Lamb is the light thereof. 24. And the nations
of them which are saved shall walk in the light of it and ;
the kings of the earth do bring their

glory and honor into it.
25. And the gates of it shall not be shut at all
for by day ;
there shall be no night there. 26. And they shall

bring the
glory and honor of the nations into it. 27. And there shall
in no wise enter into it anything that defileth, neither what-
soever worketh abomination, or maketh a lie but
they which
;
are written in the Lamb's book of life.
It is in the city alone,

probably, that there is no
night. There will of course be and days nights in
the new earth, but they will be days and
nights of
CHAPTER XXI, VJSltSES 23-27. 811
surpassing glory. The prophet, speaking of this time,

"
says, Moreover the light of the moon shall be as the
light of the sun,
and the light of the sun seven-fold,
as the light of seven days, in the day that the Lord
bindeth up the breach of his people, and healeth the
stroke of their wound." Isa. 30 26. But if the
:
light of the inoon in

that state is as the light of the
sun, how can there be said to be night there ? An-
swer. The light of the sun shall be seven-fold ;
so
that, although the night as our day, the day will

is
be seven-fold brighter, making a contrast between

day and night there, as marked, perhaps,, as at the
present time; but both will there be surpassingly
glorious.
Verse 24 speaks of nations and kings. The na-
tions are the nations of the saved ;
and we are all
kings in a certain sense, in the new-earth state. We

" " "
possess a kingdom," and are to reign forever
and
ever.
But appears from some of our Saviour's parables,
it
as in Matt. 25 21, 23, that some will occupy in a

:
special sense the position of rulers, and may thus be

spoken of as kings of the earth, in connection with
the nations of the saved. These bring their glory
and honor into the city, when, on the Sabbaths and
new moons, they there come up to worship. Isa.
66:23.
Reader, do you want a part in the unspeakable
and eternal glories of this heavenly city ? See to it,
then, that your name is written in the Lamb's book
of life ;
for only such can enter there.
XXII.
THE TREE AND RIVER OF LIFE.
VERSE 1. And he shewed me a pure river of water of life,
clear as crystal, proceeding out of the throne of God and of

the Lamb. 2. In the midst of the street of it, and on either
side of the river, was there the tree of life, which bare
twelve manner of fruits, and yielded her fruit every month ;
and the leaves of the tree were for the healing of the nations.
The angel continues to show John the wonderful

things of the city of God. In the midst of the
street of the city was the tree of life. Although
the word street is here used in the singular num-
" "
ber, with the definite article the before it, we do
not understand that there is but one street in the
city for there are twelve gates and there must of
;
course be a street leading to each gate. But the

street here spoken of, is the street by way of dis-
tinction; the main street, or, as the original

it is
word signifies, the broad way, the great avenue.

The tree of life is in the midst of this street ;
but
the tree of life is on either side of the river of life ;
hence the river of life is also in the midst of the

street of the city. This river proceeds from the
throne of God. The picture thus presented before
the mind is this : The glorious throne of God at the
(812)
CHAPTER XXII, VERSES 1,2.
head of this broad way or avenue, out of that

throne the river of life
flowing lengthwise through
the center of the street, and the tree of life grow-
ing on either side and forming a high and mag-

nificent arch over that majestic stream, and spread-
ing its life-bearing branches far away on either
side. How broad this broad street is, we have no
means of determining but it will be at once per-
;
ceived that a city three hundred and seventy-five

miles on each side, would be able to devote quite an
ample space to its great avenue.

The Tree of Life. But how can the tree of life
be but one tree, and still be on either side of the
river? 1. It is evident that there is but one tree
of life. From Genesis to Revelation it is spoken of
as but one the tree of life. 2. To be at once on
both sides of the river, must have more than one
it
trunk, in which case must be united at the top or

it
in its upper branches, in order to form but one tree
John, caught away in the Spirit, and presented

with a minute view of this wonderful object, says
that it was on either side of the river. Another,
who has been privileged to behold in vision the
marvelous glories of the heavenly land, has borne
"
similar testimony : We
all marched in, and felt
that we had a perfect right in the city. Here we
saw the tree of life and the throne of God. Out of
the throne came a pure river of water and on ;
either side of the river was the tree of life. At first

I thought I saw two trees but I looked again, and
;
saw that they were united at the top in one tree.

So it was the tree of life on either side of the river

of life. branches bowed to the place where we
Its
stood, and the fruit was glorious, which looked like
gold mixed with silver." Experience and Views,

pp. 12, 13. And why should such a tree be looked
upon as unnatural or incredible, since we have an
illustration of it here upon earth. The banyan tree
of India is of precisely the same nature in this re-
spect. Of this tree the Encyclopedia Americana

"
thus speaks: Theseus Indica (Indian fig, or ban-
yan tree) has been celebrated from antiquity from
its letting its branches drop and take root in the
earth, which, in their turn become trunks, and give
out other branches, a single tree thus forming a lit-
tle forest." Thus we believe the tree of life extends
and supports itself. The tree of life bears twelve
kinds of and yields its fruit every month,
fruits,
probably one kind each month. This fact throws

light upon the declaration in Isa. 66 23, that all :
flesh shall come up from one new moon to another

to worship before the Lord of hosts. The word
new moon should be rendered month. The re-
deemed come up to the city from month to month
to partake of the fruit of the tree of life. Its leaves
are for the healing of the nations; the
literally,
service of the nations, not implying that any will
enter the city in a diseased or deformed condition
to need healing and even if so, the work would
;
soon be done, and then what would the leaves be

for ? We understand that the service of the leaves,
whatever will be perpetual, like the use of the
it is,
fruit.
CHAP TEH XXII, VERSES S-8.
VERSE 3.And there shall be no more curse but the ;
throne of God and of the Lamb shall be in it and his serv- ;
ants shall serve him.
This language proves that the great God, the

Father, is referred to, as well as the Son.
VEKSE 4. And they shall see his face ;

and his name shall
be in their foreheads.
The word, his, in the sentence, "And they shall

see his face," refers to the Father ;
for it is the one
whose name is in their foreheads ;
and that is the
Father, as we learn from chap. 14 : 1.
VERSE 5. And there shall be no night there and they ;
need no candle, neither light of the sun for the Lord God ;
giveth them
light and they shall reign forever and ever.
;
6. Andhe said unto me, These sayings are faithful and true ;
and the Lord God of the holy prophets sent his angel to shew
unto his servants the things which must shortly be done. 7.
Behold, I come quickly ;
blessed is he that keepeth the say-
ings of the prophecy of this book.
Here again
o we have the declaration that there
shall be no night in the city for the Lord God will;
be the light of the place. Verse 7 proves that

Christ is the speaker, a fact which it is of especial
importance to bear in mind in connection with

verse 14. To keep the sayings of the prophecy of
this book obey the duties brought to view in
is to
connection with the prophecy, as, for instance, in
chap. 14:9-12.
VERSE 8. And
I John saw these things, and heard them.
And when had heard and seen, I fell down to worship be-
I
fore the feet of the angel which shewed me these things.
81 Q THOUGHTS ON THE REVELATION.
9. Then he unto me, See thou do it not for I am thy

saith ;
fellow-servant, and of thy brethren the prophets, and of them

which keep the sayings of this book worship God. 10. ;
And he saith unto me, Seal not the sayings of the prophecy
of this book for the time is at hand.
;
11. He that is un-
just, let him be unjust still and he which is filthy, let him
;
be filthy still and he that is righteous, let him be righteous

;
still and he that is holy, let him be holy still. 12. And
;
behold, I come quickly and my reward is with me, to give

;
every man according as his work shall be.
For remarks on verse 9, see on chap. 19 10. In :
verse 10 John is told not to seal the sayings of the

prophecy of this boo!?:. Popular theology says that
the book is sealed. One of two things follows from
this : either John disobeyed his instructions, or pop-
ular theology is
fulfilling Isa. 29 : 10-14. Verse 11
proves that probation closes, and the cases of all are
unalterably fixed before the coming of Christ ;

for in
"
the very next Behold, I come
verse Christ says,
quickly." What
dangerous and insane presumption,
then, to claim as Age-to-come believers do, that there
will be probation even after that event Christ's !
reward is with him, to give every man as his work

shall which is another conclusive proof that
be ;
there can be no probation after that event for all ;
the living wicked, those "who know not God," the

"
heathen, and those who obey not the gospel of the
Lord Jesus Christ," the sinners of Christian lands,
2 Thess. 1 : 8, will be visited with swift destruction
from Him who then comes in flaming fire to take
vengeance on his foes.
The declaration of verse 11, marks the close of
CHAPTER XXII, VERSES 8-14. 17
probation, which is the close of Christ's work as

mediator. But we are taught by the subject of the
sanctuary that this work closes with the examination
of the cases of the living in the investigative Judg-

ment. When this is accomplished, the irrevocable
fiat can go forth. But when the cases of the living
are reached in the work of Judgment, we apprehend
that what remains to be done will be so speedily ac-
complished that all these cases may almost be said to
be decided simultaneously. We have therefore no
occasion to speculate as to the order of work among
the living, that is, whose cases will be decided first,
and whose last, nor whether it will be known that
any are decided before all is finished.
VERSE 13.am Alpha and Omega, the beginning and the

I
end, the and the last. 14. Blessed are they that do His
first
commandments, that they may have right to the tree of life,

and may enter in through the gates into the city.
Christ here applies to himself the appellation of
Alpha and Omega. As applied to him, the expres-

sion must be taken in a more limited sense than when
applied to the Father, as in chap. 1:8. Christ is the
Alpha and Omega, the beginning and the end, of the
great plan of salvation. Verse 14, as before noticed,

is the
language of Christ. The commandments of
which he speaks are his Father's. Reference can be
had only to the ten commandments as delivered on
Mt. Sinai. He pronounces a blessing upon those who
keep them. Thus in the closing chapter of the word
of God,and near the very close of the last testimony
which the faithful and true Witness there left for his
52
he solemnly pronounces a blessing upon those

people,
who keep the commandments of God. Let those who
believe in the abolition of the law, weigh well this
fact.
VERSE 15. For without are clogs, and sorcerers, and whore-
mongers, and murderers, and idolaters, and whosoever loveth
and maketh a lie.
the Bible symbol of a shameless and im-

Dog is
pudent man. Who would wish to be left in the

company of those whose lot is outside of the city of
God yet how many will stand condemned as idola-
!
how many as those who make lies, and how

ters,
many more as those who love them and love to cir-

culate them after they are made !
VEIISE 16. I Jesus have sent mine angel to testify unto

you these things in the churches. I am the root and the off-
spring of David, and the bright and morning star.
Jesus testifies these things in the churches, show-

ing that the whole book of Revelation is given to the
seven churches; which is another incidental proof
that the seven churches are representatives of the
church through the entire gospel dispensation. Christ
is the offspring of David, in that he
appeared on earth
in the line of David's descendants. He is the root of
David, inasmuch as he is the great antitype of David
and the maker and upholder of all things.
VERSE 17. And the Spirit and the bride say, Come. And
lethim that heareth say, Come. And let him that is athirst
come. And whosoever will, let him take the water of life
freely.
CHAPTER XXII, VERSE 17.
Thus are all invited to come. The Lord's love for

mankind would not be satisfied in merely preparing
the blessings of eternal life, opening the way to
them, and announcing that all might come who
would but he sends out an earnest invitation to
;
come. He sets it forth as a favor done to himself, if
persons will come and partake of the infinite bless-

ings provided by his infinite love. His invitation,
how gracious how full how free
! INone of those !
who are finally lost will ever have occasion to find

fault with the provisions that have been made for
their salvation. They can never find fault with the
light that has been granted to show them the way of
life. They can never find fault with the invitations
and entreaties that Mercy has given them to turn
and live. From the very beginning there has been
a power exerted, as strong as could be and still leave
man his own free agent, a power to draw him
Heavenward and raise him from the abyss into
which he had fallen. Come has been the entreaty !
of the Spirit, from the lips of God himself, from the
lips of his prophets, from the lips of his apostles, and

from the lips of his Son, even while in his infinite
compassion and humility he was paying the debt of
our transgression.
The last message of mercy that is now going forth,
is another and final utterance of divine long- suffering
and compassion. Come, is the invitation it gives.
Come, for all things are ready. And the last sound
that will fall from Mercy's lips on the ear of the sin-
ner, ere the thunders of vengeance burst upon him,
will be the heavenly invitation, Come. So great is

the loving-kindness of a merciful God to rebellious
man. Yet they will not come. Acting independ-
ently and deliberately, they refuse to come. So
when they Abraham, Isaac, and Jacob, in
shall see
the kingdom of God, and themselves thrust out, they
will have no one to accuse, no one to blame but their
own selves. They will be brought to feel this in all
its bitterness; for the time will come in which it will
be as described by Pollok, when he says,
'
And evermore the thunders murmuring spoke
From out the darkness, uttering loud these words,
Which every guilty conscience echoed back:
'Ye knew your duty, but ye did it not.'
Dread words that barred excuse, and threw the weight
!
Of every man's perdition on himself

Directly home
'Ye knew your duty, but ye did it not.' "
The bride also says, Come. But the bride is the

city, and how does that say, Come ? If we could be
strengthened to behold the living glories of that
city, and live,
and should be permitted to gaze upon
its dazzling beauty, and be assured that we had a
perfect right to enter therein, and bathe in that

ocean of bliss and blessedness, and revel in its glory
forever and ever, would not then say to us, Come,
it
with a persuasion which no power could resist ?

Who of us in view of this could turn away and say,
I have no desire for an inheritance there ?
But though we cannot now look upon that city,
the unfailing word of God has promised it, and that
is sufficient to inspire in us an implicit and living
CHAPTER JL2L/Z, VERSE 17. 21
faith and through the channel of that faith it says

;
to us, Come. Come, if you would inherit mansions

where sickness, sorrow, pain, and death, can never
enter if you would have a right to the tree of life,
;
and pluck its immortal fruit, and eat and live if ;
you would drink of the water of the river of life,

that flows from the throne of God, clear as crys-
tal. Come, if you would obtain through those glit-
tering gates of pearl an abundant entrance into the
eternal city if you would walk its streets of trans-
;
parent gold if you would behold its glowing foun-

;
dation stones; if you would see the King in his
beauty on his azure throne. Come, if you would

sing the jubilee song of millions, and share their
joy. Come, if you would join the anthems of the
redeemed with their melodious harps, and know
that your exile is forever over and thisis your
eternal home. Come, if

you would receive a palm
of victory, and know that you are forever free.
Come, if you would exchange the furrows of your

careworn brow for a jeweled crown. Come, if you
would see the salvation of the ransomed myriads,
the glorified throng which no man can number.
Come, if you would drink from the pure fountain
of celestial bliss, if you would shine as the stars for-
ever in the firmament of glory, if you would share
in the unutterable rapture that fills the triumphant
hosts as they behold before them unending ages of
glory ever brightening, and joys ever new.

The bride does say, Come. Who of us can resist
the invitation ? The word of truth is pledged to us
822 THOUGHTS ON THE ItEVELATION.
that if we keep the commandments of God and the

faith of Jesus, we shall have right to the tree of life,
we shall enter in through the gates into the city.
And we shall feel that we are at home in our Fa-
ther's house, amid those gorgeous splendors, and
that these very mansions were prepared for us and ;
we shall realize the full truth of those cheering

"
words, Blessed are they which are called unto the
marriage-supper of the Lamb." Rev. 19 9. :
"
Let him that heareth say, Come." We have
heard of the glory, of the beauty, of the blessings,
of that goodly land, and we say, Come. We have
heard of the river with its verdant banks, of the
tree with its healing leaves, of the ambrosial bowers
that bloom in the Paradise of God, and we say,
Come. Whosoever will, let him come and take of
the water of life freely.
VEUSE 18. For I testify unto every man that heareth the
words of the prophecy of this book, if any man shall add
unto these things, God shall add unto him the plagues that
are written in this book. 19. And if any man shall take
away from the words of the book of this prophecy, God shall
take away his part out of the book of life, and out of the holy
city, and from the things which are written in this book.
What is it to add to, or take from, the book of

this prophecy ? Let it be borne in mind that it is
the book of this prophecy, or the Revelation, which
is the subject of remark hence the additions or de-
;
tractions are to be from

this book. Nothing can be
calledan addition to this book except something
added with an effort to palm it off as a part of the
CHAPTER XX2I, VERSES 20, 21. 323
genuine book of Revelation. To take from it would

be to suppress some of it. As the book of Revela-
tion could not be called an addition to the book of
Daniel, so if God should see fit to make further rev-
elations to us by his Spirit, it would be no addition
to the book of Revelation, unless it should claim to
be a part of that book.
VERSE 20. He which testifieth these things saith, Surely I

come quickly Amen. Even so, come, Lord Jesus. 21.
:
The grace of our Lord Jesus Christ be with you all. Amen.
The word of God is given to instruct us in refer-

ence to the plan of salvation. The second coming
of Christ is to be the climax and completion of that
great scheme ;
it is most appropriate, therefore,
that the book should close with the solemn an-
aouncement, Behold, I come quickly. Be it ours to
join with fervent hearts in the response of the apos-
"
tle, Amen. Even so, come, Lord Jesus."
Thus closes the volume of inspiration closes
K-'.th that which constitutes the best of all
promises,
ami the substance of the Christian's hope, the re-
turn of Christ. Then shall the elect be gathered
and bid a long farewell to all the ills of this mortal
life. How rich in all that precious to the Chris-
is
tian is this promise. Wandering an exile in this

evil world, separated from the few of like precious
faith, he longs for the companionship of the right-
eous, the communion of saints. Here he shall ob-
tain it for all the good shall be gathered, not from
;
one land only, but from all lands; not from one
age only, but from all ages, the great harvest of all
824 THOUGHTIS ON THE REVELATION.
the good, coming up in long and glorious proces-

sion, while angels shout the harvest home, and the
timbrels of Heaven sound forth in joyous concert,
and a song before unheard, unknown, in the uni-
verse, the song of the redeemed, shall add its mar-
velous notes of rapture and melody to the universal
jubilee. So shall the saints be gathered, to be joy-

ful in each other's presence forever and ever,
" While the
glory of God, like a molten sea,
Bathes the immortal company."
This gathering has nothing in it but that which

is desirable. The saints can but sigh and pray for
it. Like Job, they cry out for the presence of God.
Like David, they cannot be satisfied till they awake
in his likeness.In this mortal condition we groan,
being burdened, not for that we would be un-
clothed, but clothed upon. We can but be " upon
"
tiptoe for the adoption, to wit, the redemption of
the body. Our eyes are open for its visions our ;
ears are waiting to catch the sounds of the heav-
enly music, and our hearts are beating in anticipa-

tion of its infinite joy. Our appetites are growing
sharp for the marriage supper. We
cry out for the
living God, and long to come into his presence.
Come, Lord Jesus, come quickly. No news more

welcome than to know that the command has gone
forth from the Lord to his angels, Gather together
unto me my elect from the four winds of heaven.
The place of the gathering has nothing but at-
traction. Jesus, the fairest among ten thousands, is
there. The throne of God and the Lamb, in the
CHAPTER XXII, VERSE SO, SI. 325
glory of which the sun disappears as the stars van-

ish in the light of day, is there. The city of jas-
per and gold, whose builder and maker is God, is
there. The river of life, sparkling with the glory
of God and flowing from his throne in infinite pu-
rity and peace, is there. The tree of life, with its

healing leaves and life-giving fruit, is there. Abra-
ham, Isaac, and Jacob, Noah, Job, and Daniel,
prophets, apostles, and martyrs, the perfection of
heavenly society, will be there. Visions of beauty
are there ;
fields of living green, flowers that
never fade, streams that never dry, products in va-
riety that never end, fruits that never decay,
crowns that never dim, harps that know no dis-
cord, and all else of which a taste purified from sin
and raised to the plane of immortality can form
any conception, or think desirable, will be there.
We must be there. We must bask in the forgiv-
ing smiles of a God to whom we have become rec-
onciled, and sin no more; we must have access to
that exhaustless fount of vitality, the fruit of the
tree of life, and never die we must repose under
;
the shadow of its leaves, which are for the service

of the nations, and never again grow weary we ;
must drink from the life-giving fountain, and thirst

nevermore we must bathe in its silvery spray, and
;
be refreshed; we must walk on its golden sands,

and feel that we are no longer exiles we must ex- ;
change the cross for the crown, and feel that the
days of our humiliation are ended; we must lay
down the staff and take the palm branch, and feel
that the journey is done we must put off the rent

;
garments of our warfare, for the white robes of tri-

umph, and feel that the conflict is ended and the
victory gained we must exchange the toil-worn,
;
dusty girdle of our pilgrimage, for the glorious vest-

ure of immortality, and feel that sin and the curse
can nevermore pollute us. day of rest and
triumph, and every good, delay not thy dawning !
Let the angels at once be sent to gather the elect.

Let that promise be fulfilled which bears in its
train these matchless glories. Come, Lord Jesus,
come quickly.
f
'
\c.
Jl
I >^^
GENERAL INDEX.
PAGE.
ABOMINATION OP DESOLATION,
A characteristic of sacred writings,
Arianism opposed to the papacy,
set
....
up how and when, 346-351
.... 25
165
African war, A. D. 533, against
Arianism overthrown, ......
Actium, battle of, fulfills Dan. 11: 25,
Arians, .
.
.
.
.
.
175
176
329
A difficulty explained, 36
Alexander the Great, first king of the Grecian king-
dom, 66, his disgusting self-conceit, 68, his char-
acter and death, 69
Antiochus Magnus fulfills Dan. 11:13, 15, 306,309
. .
Antiochus Theus, Laodice, and Berenice, fulfill Dan.

11:6, 299
Antony and Caesar fulfill Dan. 11:27, . . .333
....
Artaxerxes Longimanus, his decree to build Jerusalem,
.......
263, date of his seventh year,
A time, meaning of,
273
112
Alpha and Omega, meaning of, 446
Angel of the church, who, 454
Antipas, who, 465
A door in heaven
A happy unrest,
opened,
.......
......
. . . . . . . 505
512
Ancient books, form
An angelic challenge,
of,
......
.....
514
516
A clean
An
universe, .......
An impressive representation,
....
angel ascending from the East,
520
525
570
Alaric, the Gothic chieftain, 596
Attila, the Hun, 605
(827)
828 GENERAL INDEX.
PAGE.
Augustulus, the last emperor of the West, . . . 608
A remarkable command, 618
Arabian horsemen, . . . . . . . 623
A remarkable prophetic period, 629
A parenthetical prophecy,
A blasphemous watchword,
Apostate Christendom,
..... 637
655
759
Amazing judgments, 762
A startling contrast, 774
Azazel, the devil,
A second lake of fire, ......
....
777
789
Absurdity of Age-to-come views,
All tears wiped away,
A difficulty explained,
......
. . . . .
787
798
813
Adding to, or taking from, the Revelation, . . . 822
BABYLONISH EMPIRE, when founded, 52, its extent, 52,

Babylon, city, description of, 54, stratagem of Cy-
Barnes on Dan. 7:24,

....
rus by which it was taken, 59, steps by which it
was finally utterly ruined, 61-63
166
Bear, symbol of the Persian Kingdom, . . . 148
Beast, great and terrible, symbol of Rome, . . 152
Belshazzar, his impious feast, 120, supposed to be an
annual celebration of the victory of the Babylo-
nians over the Jews, 121, selected by Cyrus as the
best time to undertake the reduction of the city, 58, 127
Belshazzar's feast, poetical description of, . 127-135
.
Black Sea, opened to Russia, 381, but lost in the Cri-

mean war,
Bonaparte's dream of Eastern glory,
Bonaparte repulsed by the Turks,
....
....
381
365
368
Benediction by the Lord, ......

Bonaparte's prediction of Russian progress, . . 382
425
Book of life,
Belisarius subdues Italy, ...... 478
610
GENERAL INDEX. $29
PAGE.
Beginning of the seventh trumpet, . . . . 644
Bartholomew's massacre, 655
CAESAR, AUGUSTUS, fulfills Dan. 11:20, . . . 319

" war with Egypt, 316, Dan.
Julius, his fulfills
11:18,19, 317,318
"
Tiberius, fulfills Dan. 11:21, 22, . 321-324
.
Captivity, 70 years', Jer. 25:12, understood by Daniel, 243

Chittim, where this country was situated, 338, ships
of, came against Rome in fulfillment of Dan. 11 30, : 338
Christian Era, date of, (note),

....
Christ crucified in A. D. 31, 272, under Tiberius Csesar,
in fulfillment of Dan. 11:22, 324
269
Clarke, note on Dan. 11:44, 374
Commandment to restore and build Jerusalem, . 268-274
Cleopatra, queen of Egypt, fulfills Dan. 11:17, . . 313
Connivance of the pope with the emperor of the East, 171, 173
Cowles, H., D.D., his position refuted, . .
72, 78
Crimean war, a fulfillment of Dan. 11:44, . . .374
Criticism on Bush and Whiting's translation of Dan.
12:2, . 396
Cyrus, his relation to the kingdoms of Media and Per-
Christ's angel, ........

sia, 64, his stratagem in the conquest of Babylon,
....
Churches in Asia, significance of,
58
423
427
Christ the prince,
Christ's coming ......
.......
visible,
432
435
Church's response,
Church of
Ephesus, meaning
Christ at the heart,
.... of,
437
453
498
Christ's two thrones, 504
Christ takes the book, 517
Chronology of the dark day, . . . . . 559
of the sealing work, 568
Constantinople taken, 629
Close of prophetic time, 643
830 GENERAL INDEX,
Christ amid earthly scenes, .....

....
PAGE.
668
Christian persecuting powers,
Church and State, .......
....
Christ's mediation forever finished,,
677-698
747
810
DANIEL, his wisdom, 21, acknowledged a prophet by

Christ, 22, prophets who were contemporary with
him and succeeded him, 22, objections to his
prophecy by Porpkyry, 24, date of his captivity,
24, 26, his age, 24, his first experience in the court
of Babylon, 28-33, God's providence in his behalf
in the matter of Nebuchadnezzar's dream, 41, de-
livered from the lions, 136-144, Ijis vision of the
four beasts, 145, of the ram, he goat, and little
horn, 189, his last vision, 283,
his standing in his lot,
Daniel, book of, written in Chaldee

....
what is meant by
from chap. 2:4 to

414
the end of chap. 7, all the rest in Hebrew, .

38, 189
Darius, who took the throne of Babylon, his efforts to
accusers, 141, his decree, ....

deliver Daniel, 141, his sentence against Daniel's
143 144
Darius Codomannus, last king of the old Persian mon-
archy, 65, his great humiliation and death, 66, 67
.
D'Aubigne on the influence of the Popes, .

174
. .
Days, the 2300, 209, why not explained in chap. 8, 242,

explained in chap. 9, 255-260, genuineness of the
reading, .
276
Days, the 1335 explained, 411
Dates for the commandment to restore and build Jeru-
salem, considered, 263
Decree, one of the oldest on record, 108, nature of, by
Medes and Persians, 133
Decree of Cyrus, Darius, and Artaxerxes reckoned as
one, .
275
Date of the Revelation,
Darkening of the sun, .... 444

550
GENERAL INDEX. 831
PAGE.
Death of Theodosius, 596
Destruction of Leo's fleet,
603
Different forms of Roman government, . . . 751
EASTERN QUESTION, what it is, . . . . 378, 384

Elajn fulfilled prophecy of Isaiah and Jeremiah against
Babylon,
Egypt invaded by the French,
Ezra, his commission from Artaxerxes,
..... . .
190
366
264, 266
Experience of John, 438
Eye-salve,
Encouragement for the Christian,
Extent of Gothic conquests,
....
....
494
595
697-599
Extinction of Western Rome, 604
Exaltation of the Bible, 657
Euphrates, drying up of, . . . . 732-736
Execution of the sentence, . . . . 790
FASTING, of what it
Financial condition of Turkey, .....

sometimes consisted, . . . 285
385
France, prophecy of revolution in,
"
alone, once atheistic,
French complaints against Egypt,
.....
....
. . . 353-363
355
365
Falling of the stars, 652
Fall of Chosroes, king of Persia, . . . 613-616
Five months of torment,
Fall of the Ottoman supremacy,
France makes war on the Bible,
....
....
625
633
655
Fate of the fearful and unbelieving, . . . .799
GABRIEL, an angel not a man, 237, commanded to

make Daniel understand the vision, 237, effect of
his appearanceon Daniel, 238, Christ's angel, 237,
what he omitted in chap. 8, ....

286, explains to Daniel in chap. 9 and onward
249
832 GENERAL INDEX.
PAGE.
Goat, symbol of Grecia, 192, 240, fitness of the symbol,

[192, 193
Goddess of Reason, 359
Great words of little horn heard in 1870, . . .157
Gathering to the battle,
Graphic description of a hail storm,
God's armory,
.... 738
742
744
God's tabernacle with men, 797
Geiiseric, the Vandal, 600
"
HALE, APOLLOS, in "Advent Manual on taking away
the daily, 344
Heads, meaning of four on leopard, 150, their names, 150 .
Horns, ten, on the 4th beast of Dan. 7 signify ten king-

doms, 152, their names, 152
Horn, the little, of the 4th beast of Dan. 7, a symbol
of the papacy, 161-186
Horns, three, plucked up before the little horn, and
their names, 165-176
Horn of the goat, symbol of Alexander, 192, nature of
his conquests, 194
Horns, four of the goat, symbolize four divisions of Al-
exander's empire, 196, their names, 196, the gen-
erals who secured these divisions for themselves, . 196
Horn, little Dan. 8, not a symbol of Antiochus
of
Epiphanes, 198, but a symbol of Rome, 200-204,

how it came forth from one of the horns of the
goat, 201, accurate fulfillment by Rome, . . 201
Host given to papal horn, 179
Heaven a real place, 522
" 772
opened,
How the bride says, Come, 820
IMAGE, the great, of Dan.

In the Spirit, meaning of,
2, interpreted, ... 51
441
GENERAL INDEX. 333
PAGE.
JERUSALEM, captured. 26, destroyed by Nebuchadnez-
stroyed finally in A. D. 70, ....

zar, 26, decree for restoring and building, 64, de-
335
predicted by Moses fulfilled, ....

Judea invaded by the Romans, and the terrible distress
Judgment, temporal, on the papacy, 162, by saints in

335
Justinian's decree
....
union with Christ, 162, executed on the papacy at
the end of the 1,000 years,
making the pope the head of all the
162
churches, 347
Jezebel, who, . . . 471
John Palseologus, death of, 628
" overcome 815
by his glorious vision, . . .
KINGDOM OF GOD not set up at first advent, 75, when
established, 87-94, not the church, 90, how intro-

duced in Dan. 2, p. 89, a matter of hope to the
church, 89, objections answered, 90-93, taken by
the Son of man at the close of his priestly work,
157, 158, possessed at last by the saints with Christ
at their head, 159
Knowledge greatly increased since the time of the end, 403
Key of David, what, 481
Kingly priesthood of Christ, 501
LAND divided for gain, Dan. 11:39,

League between Jews and Romans,
....
.... 362
327
Legs of the great image do not denote the Eastern and
Western empires of Rome, 80
Leopard, symbol of Grecia,
Libyians and Ethiopians, who,
Lion a symbol of Babylon,
..... 149
374
147
London congress of nations, 383
Lot, meaning of in Dan. 12: 13, 415
Leo's efforts against Genseric, 602
53
834 GENERAL INDEX.
PAGE.
MAGICIANS, astrologers, sorcerers, who, 37, their

etc,
and Nebuchadnezzar,
Marriage abolished in France,
....
cunning, 38, issue of the struggle between them
39, 40
356
Matthew, Henry, note from, 117
Mede's view of Dan. 7:24, 166
Michael, who was he, 291, 390, his standing up, .
295, 390
Millennium, temporal, a fable of the last days, . . 155
Moldavia and Bessarabia acquired by Russia,
Magnitude of the heavenly temple, ....
....
. . 381
524
601
Majorian's effort against Genseric,
Mark of the beast, 707
Monthly worship in the New Jerusalem, . . . 814
NEBUCHADNEZZAR, his character, 31, 47, his personal

interest in the Hebrew captives, 35, his dream
adapted to his condition, 49, extent of his empire,
52, his idolatrous image, 98-107, his humiliation,
108-119, faith and state of mind in which he
probably died, . . . . . ; .119
Newton's view of Dan. 7:24, . . . . .166
Nicsea, council of, 165
North, king who,
of, 297, 298, 364
Nicolaitanes, who, 456
Neither cold nor hot,
New Jerusalem, a Christian city, .... 488
584
Number
Number of hia
New heaven and new
name, .......
of Turkish warriors,
.....
earth,
630
695
794
No more sea,
No night in heaven, ....... 796
810
ODOACER, his work and

Opposition to papal yoke,
....
......
belief, 167, 170
170
Ostrogoths were Arians, 168
GENERAL INDEX. 35
PAGE.
Overturn, overturn, overturn", Eze. 21:25-27, how ful-
filled, 239
Othman, founder
"
of the
invades Nicomedia,
Our deeds recorded,
.....
Ottoman empire, . . . 626
626
790
PAGANISM, overthrown in A. D. 508, . . .

341, 346
Papacy, titles of, by little horn of
177, 178, symbolized
fourth beast of Dan. 7, 152, 161, its war against the
saints, 161, 178-183, attempts to change times and
laws, 183, its supremacy established in 538, 184,
346-350, overthrown at the end of the 1260 years,
185, how destroyed at last, 186, recent striking
fulfillment of prophecy concerning, . . . 187
Papal power, origin of, 164
Passovers, only four attended by the Saviour, . . 270
Persian Kingdom conquered Babylon B. c. 538, 64, its
character, 63, conquered by Grecia B. c. 331, 194,
Newton's testimony, 194
Persecution, papal, predicted, Dan. 11:33, . . 351
Pompey, first of the Romans who conquered Judea, . 311
Pope established by decree of Justinian, see papacy,
Popes the authors of religious wars,
Progress of Bonaparte's campaign in Egypt,

.... .
.
.
347
169
366
Prophecies, why repeated, 148
Prayer, remarkable power of, . . . . 290, 291
Ptolemy, King of Egypt, fulfilled Dan. 11:5, . . 299
" " " 299
Philadelphus, 11:6, . .
" " " 301

Euergetes, 11:7-9, . .
" " " 304

Philopator, 11:11,12, .
Pulse, what, .33

Paradise, translated, 458
Philadelphia defined, 481
Paraphrase of 1 Cor. 15:24-28, 502
Prayer, sweet incense to God, 521
836 GENERAL INDEX.
PAGE.
Popery beyond reformation, . . . . . 756

Papal power still felt, 756
RAM, symbol of Medo-Persia,

Ranke on Arian troubles,
.... 191, 239
169
Reformation, the great, predicted, Dan. 11:34, . . 352
Resurrection of Dan. 12: 2, what, . . . .395
Robbers of God's people, who, 307
Rome succeeds Grecia, 69, testimony of Gibbon, 70,
interfered in behalf of Egypt, 308, fulfills Dan.
11: 16, 17, 311, 313, its divided state to continue
to the end, 83, no universal kingdom to succeed it, 86
Russia disregards treaty of 1856, . . . . 379
Russo-Turkish war of 1877, 384
Rise of Mohammedanism,
Rulers and the ruled,
.....
Revelation, character and object of the book
......
of, . 422
616-619
812
Rome and Persia in the 7th century, . . . 612-616
Reward of obedience, 817
Response of the church, 825
SACRIFICE, daily, meaning of, 206, 209, taken away,

how and when, 341-346
Sanctuary, the, not the earth, 211, not the land of
Canaan, 212, not the church, 215, but the first
tabernacle built by Moses, 217, which Paul calls
the sanctuary of the first covenant, 219, secondly,
the sanctuary or tabernacle pitched not by hands,
but which is in the heavens, 223-226, how
Sea, symbolic meaning of, ....

cleansed, 228, importance of the subject,
Sea of Azof wrested by Russia from the Turks,

.
.
.
.
235
147
381
Spiritual not temporal power referred to in Dan. 7:
24,25, . . .167
Seleucus, king of Syria, fulfills Dan. 11:5, . . 299
GENERAL INDEX. 837
PASE.
Seleucus Ceraunus and Antiochus Magnus fulfill Dan.
11:10, 303 .
Shame of resurrected wicked not everlasting, 401

. .
Shushan, where, 190

South, king of, who, 298, 299, 364
Stand up, meaning of, 391
Stanley on extent of Arianism, 168
St. Jean d'Acre, Bonaparte first 368
repulsed at, . .
Stone cut out of the mountain without hands, not a

symbol of the church, 88
Seven spirits, meaning of, 430
Smyrna, message to the church of, . . . 460
Satan's seat,
Sardis, chronology of message to,
Seven lamps before the throne,
.... 464
476
509
Sea of glass, 510
Symbols of the seven seals explained, . . 531-541
Souls under the altar, 541
Spiritual Sodom, 654
Satan defeated, 672
THE CRIMEA won by Catherine,

The pope dominated by Theodoric,
The Turk must go,
.... 377, 380, 388
381
172
The world indebted to the righteous for all their bless-
ings, 45, 46
The three worthies, their constancy and reward, 98, 107
.
Time, times, and half a time, meaning of, . 184, 185 .
Time of the end, when it commenced, .

353, 364, 639
Time of trouble in Dan. 12:1, what, .
. . .394
Toes of the image represent divisions of Rome, . . 78
True reading of Dan. 7:9, 154
Turkey, king of the north, Dan. 11:40, 364, made
Egypt tributary, 373, prospect of her soon fulfilling
Dan. 11 44, testimony of the correspondent of the
:
838 GENERAL INDEX.
PAGE.
N. Y. Tribune, 377, Boston Journal, 378, Hartford
Churchman, 379, and the San Francisco Chronicle, 383
Turkish loss of territory, 386
The Lord's day, 442
Tree of life, where, 457
The ten persecutions,
The new name,
The temple opened,
........ 461
467
482, 663
The last church, 487
Tried gold, signification of, 492
Token of Christ's love, 498
The four and twenty elders, . . . .507
The four living beings,
The seven seals, .......
The great earthquake at Lisbon,
511
530
548
The moon became as blood,
The seal of the living God,
The 144,000,
.... 551
570-577
583
The true Israel, 584
The nations of the saved,
The seven trumpets,
of the
.... Roman
.
587
592
600
Tripartite division Empire, . . .
The scourge of God, 606

Theodoric, the Ostrogoth, 609
The Roman senate abolished, 611
The bottomless pit, . ... 616, 780
631
The use of fire-arms foretold,
638
The
The
book opened,
mystery of God finished, ... . 645
649-664
The two witnesses,
The revolution of 1848, 661
665
The gospel church symbolized,
665
The great red dragon,
The church in the wilderness, . . . 668
horn 680
The leopard beast and little identified, . .
GENERAL INDEX. 839
PAGE.
The exarchate of Ravenna, 683
Titles of the pope,
The United States in prophecy, .... 684
685-694
Three notable messages,
Tormented forever and ever,
The seven last plagues,
..... 699
714
724
The voice of God, 741
The seventh plague universal, . . 741
The eighth head, 751
The tea horns, 752
The will for the deed, 766
The
The
The
marriage of the Lamb,
bride the Lamb's wife,
marriage supper of the Lamb,
....
....
769
769, 800
771
The beast taken, 775
The lake of fire, 775
The binding of Satan, 781
The exaltation of the saints, 783
The second resurrection, 784
Tormented day and night, 788
The great white throne, 789
The New Jerusalem, 796
The jasper wall, 805
The city literal,
The rainbow foundations,
The gates of pearl,
...... 806
807
808
The tree and river of life,
The home of peace,
The healing leaves,
.......
.......
812
811
814
The gracious invitation,

The Lord's assurance,
......
The aagel not one of the prophets,
......
. . . . 772
819
823
The heavenly gathering, 824
UNIVERSAL, meaning of as applied to kingdom, . . 52

Until, singular use of the word, 35
840 GENERAL INDEX.
Ultimatum of the great powers,

Unclean spirits,
..... PAGE.
634
736
VICABIUS FUJI DEI, 697

Verbs of will and endeavor, use of, . . . 698
WEEKS, the seventy, explained, ..... 261

Will of Peter the Great,
Winds, symbolic meaning
White raiment, what,
of, ..... 380
146
478
" " 494
meaning of,
War in heaven, 669
Waning away of papal power,
Water as a symbol explained, ..... 752
753
Wonderful dimensions
WTiose commandments,
Without the city, .
......
of the holy city, . . . 803
817
818
YE knew your duty but ye did it not, . . . 820

- SHOWING
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BOOK OF DANIEL AND

BATTLE CREEK, MTCH. :

REVIEW AND HERALD PUBLISHING ASSOCIATION.

REVIEW AND HKRALD,

volume, because many of the prophecies of Daniel

6. An increase of knowledge respecting the pro-

phetic portions of the word of God, was to be

knowledge shall be increased." It is our lot to

That restriction has expired by limitation. In the

deal so largely in prophecies that pertain to the

especially to these features of the books of Daniel

And no effort to arrive at a correct understand-

for Lord of the prophecy has himself pro-

they that hear the words of this prophecy, and

time is at hand. And it is with an honest purpose

hear it, ye children of men are the last politi-

Are these things so? "Seek," says our Saviour,

THE GREAT IMAGE.

Description of Babylon. The Heavenly City. Babylon's

THE FIERY ORDEAL.

Closing Scene of Babylon's History. Celebration of the

DANIEL IN THE LION'S DEN.

THE FOUR BEASTS.

Repeated. Babylonish History. Deterio-

poral Millennium Impossible. Character of the Little

THE RAM, HE GOAT, AND LITTLE HORN.

Change from Chaldea to Hebrew. Date of Belshazzar's

South. Macedon and Thrace Annexed to Syria. The

Ion. Alexandria Taken. Battle of the Pyramids. The

THE BOOK OF REVELATION.

The Title and Character of the Book. Its Object. Christ's

THE SEVEN CHURCHES.

plaint. The The

THE SEVEN CHURCHES CONTINUED.

Philadelphia Defined. The Key of David. Signification

THE HEAVENLY SANCTUARY.

THE HEAVENLY SANCTUARY CONTINUED.

THE SEVEN SEALS.

Symbols Explained. Souls Under the Altar. The Great

SEALING OF THE 144,000.

Symbols Explained. The Seal of God. The 144,000.

THE SEVEN TRUMPETS.

THE SEVEN TRUMPETS CONTINUED.

Mohammedanism. The Bottomless Pit. The Five

PROCLAMATION OF THE ADVENT.

THE TWO WITNESSES.

umphant. The Nations Angry. God's Temple in

THE GOSPEL CHURCH.

PERSECUTING POWERS PROFESSEDLY CHRISTIAN.

Apostate Christendom. Separation Between the Good

The Marriage of the Lamb. The Bride the Lamb's Wife.

The Home of Peace.The Tree of Life. John's Emotions.

GENERAL INDEX, . . . 827-840

lence into that land, and pour out my

Noah, Daniel, and Job were in it, as I live, saith

daughter they shall but deliver their own souls by

their righteousness." Eze. 14:19, 20. His wis-

But above all, our Lord recognized him as a prophet