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The Seventy Weeks of Daniel, Part 3

The Seventy Weeks of Daniel, Part 3

Our Lord’s ministry covered 3 ½ years, ending with his crucifixion, at the time of the Passover, in the spring of A.D. 33. In this he exactly fulfilled the prophecy concerning the remaining or last week (seven years) of promised favor, which says: “AFTER (7 and 62) sixty-nine weeks shall Messiah be cut off [“be slain”, Douay translation] but not for himself, in the midst of the week [the remaining 70th] he shall cause the sacrifice and oblation to cease.”

The sacrifices which were offered according to the Law there ceased; not that animals, incense, etc., were not offered thereafter by the priest, for they continued to be offered year by year, but rather that they were no longer accepted by God, and were in no sense sacrifices for sin. The true sacrifice having come, our Lord Jesus having “put away sin by the sacrifice of himself” (Heb 9:26) God could no longer recognize other offerings as sacrifices, nor any necessity for them.

Understand this here and now Christ most certainly did put away sin, THE SIN, by the sacrifice of himself. Remember that we ALL have been condemned to death under the ONE SIN committed by father Adam. “…Just as through ONE MAN sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (Rom 5:12) That is to say that we by heredity inherited not only the sin of our father Adam, but we also inherited the just penalty, death. We are not so much condemned because of our own sins, which are predominantly do to the fall and to heredity, as we are for the sins of our father Adam.

For the judgment which came from one offense resulted in condemnation [to all]Rom 5:16; Jer 31:29

The sin of the world is the sin of Adam, for “in him all have sinned.” This left man “without strength,” but “in due time Christ died for the ungodly.” The sin made mankind “enemies,” and we were “reconciled to God by the death of his Son.” “God laid on him the iniquity of us all.” (Isa 53:6). And he “bore our sins on his own body on the tree (the cross)” 1 Pet 2:24.

For as by one man’s disobedience ALL were made sinners, so also by one man’s obedience many shall be made righteous.” Rom 5:19

However even though the sin of Adam (Adamic sin) has been fully paid for, the merit of Christ sacrifice has yet to have been applied to the world, why? Because God has seen it expedient to allow sin to continue, this in order that the Church class, the body of Christ, may be fully tested and tried. If sin and all its adversities had been removed at the beginning of the Gospel, how could the church have been properly developed?

There, at the cross, Messiah, who had been sacrificing himself for 3 ½ years, finished the work (John 19:30) and thus “made an end of sin,” made full and complete reconciliation toward God for the iniquity of men, thus bringing to all mankind an everlasting justification from sin, (even though delayed for a time) instead of the typical yearly justification, accomplished by the types for the typical people, Israel. The death of Messiah was also the “seal”, the guarantee of the fulfillment, of all the visions and prophecies of coming blessings, and “times of restitution of all things, which God had spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21) Those promises, BOTH the Abrahamic Covenant and the New Covenant, were secured, made sure, with “his own precious blood” (Luke 22:20; 1 Cor 11:25), which speak of better things for us than the blood of bulls and goats, even everlasting justification and putting away of sin, to all those who receive him.

And in the remainder or latter half of this 70th or last week of Jewish favor, 3 ½ years, beginning with Pentecost, his followers, “the most holyof that nation, were anointed with the Holy Spirit of God, as Messiah had been at the close of the 69th week.

Thus were fulfilled the statements of Verse 24 of this prophecy: “Seventy weeks are determined [set apart] upon THY PEOPLE and upon thy holy city, (a) to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, (b) and to seal up the vision and prophecy, (c) and to anoint the most holy (i.e. the Israelites indeed)”.

The prophecy did not show that this entire work would be deferred until the last “week”, when Messiah would be present; and doubtless they understood it to imply great moral reform on their part, which would prepare them for Messiah, and the anointing under him of their nation as the “most holy” people, to bless the world in general.

They had not learned by centuries of experience that THEY were powerless to put away sin and make reconciliation for iniquity, and that it would require a perfect ransom-sacrifice to accomplish this great work of blotting out sin and justifying the condemned. On the other hand, Daniel’s prophecy, while showing that Messiah would be cut off [die] in the midst of the last week, did not show that the mass of his people would be UNHOLY and therefore cast off, as they were, in the midst of that week. (Matt 23:38)

Another prophet had said, “He shall finish the work and CUT IT SHORT in righteousness [justly]”, (because the bulk of that nation were unfit to receive him) and all was finished in the half week (3 ½ years of Jesus’ ministry, except the anointing of the most holy.

The Last Half of the 70th Week of Daniel

What of the balance of the 70th week, the 3 ½ years of it which extended beyond the cross? Did God promise to set aside seventy weeks of favor upon Israel, and really give them but sixty-nine and a half? At first glance it has this appearance, especially when we recall that it was just five days before his death “in the midst of the week” that Jesus wept over their city and gave them up, saying, “Your house is left unto you desolate.” But not so: God knew the end from the beginning; and when he promised 70 weeks, he meant it. Hence we must look for favor upon that people for three and a half years after the crucifixion; notwithstanding they were left desolate nationally.

That the Israelites as a nation were not fit to be recipients of the chief or spiritual favor (nor of the earthly favor either) was demonstrated by their rejection of Messiah, as God had foreseen and foretold; hence it was profitless to them to continue their national testing beyond the midst of their 70th week, and it was cut short there, when they were left “desolate”, rejected from favor.

During the remaining portion (three and a half years) of their period, the favor was INCREASED, though confined to the “remnant,” the most holy, the purest or fittest, which alone it could benefit. (Isa 10:22, 23 also compare Rom 9:28). The increase of favor consisted in the fact that it gave to that remnant three and a half years of exclusive attention and ministration, under the increased advantages of the spirit dispensation, which, beginning with the disciples at Pentecost, reached probably all the ripe wheat of that nation, during that period of special favor. See Acts 2:41 and 4:4 for the results of the first few days.

It was for this reason that, though Jesus had tasted death for all, and the Gospel was to be proclaimed to all, yet his instructions to his disciples were that they BEGIN AT JERUSALEM. Nor were they to leave that special work, or offer the favor of the new dispensation (the Gospel Age) to any others, until the three and a half years of PROMISED FAVOR TO ISRAEL were fulfilled, until God specially sent it to the Gentiles as well as to the Jews. (Acts 10)

The exact date of the conversion of Cornelius, chronologist can only guess at; and hence it is variously estimated as having occurred from A.D. 37 to 40; but in view of this marked prophecy which we are now considering, we doubt not that it was in the autumn of A.D. 36; for there the 70 weeks, or 490 years, of favor upon Israel ended. Since their exclusive favor ended there, most appropriately should sending the gospel to the Gentiles mark it. Israelites were not deprived of the gospel after that, but were treated the same as the Gentiles, though prejudice no doubt placed the remainder in a less favorable position. Themost holybeing already chosen out, the gospel was no longer confined to them exclusively, but was open to every creature having an ear to hear.

After the 70 weeks came the distress and trouble mentioned in the latter clauses of Verses 26 and 27. The Roman prince came, and did destroy the city and the Temple, an, “like a flood”, he left behind him terrible waste and destruction. And Messiah, whom they rejected, has permitted various evils to befall that people ever since, and will continue to permit them “until the consummation,” until they shall have had enough, until he shall say, “Speak ye comfortably to Jerusalem, and cry unto her that her appointed time is accomplished, that her iniquity is pardoned.” (Isa 40:2) Meantime THAT IS DETERMINED shall be poured upon that desolate one (or cast off people) till her cup be full of sorrow, until that day when they shall say, “Bless is he that comes in the name of the Lord.” That day of Israel’s deliverance is now dawning, thank God; and though their desolation and distress are not yet at an end, each hour hastens the time when their prejudice-blinded minds shall see out of obscurity him whom they have pierced, and when they shall mourn for him as one mourns for his only son, (Zech 12:10).

The Seventy Weeks of Daniel, Part 2

The Seventy Weeks of Daniel, Part 2

We now continue with our look at Daniel’s prophecy concerning the “seventy weeks”. First of all, it is quite obvious that we are not to take these as actual or literal days, because we know quite well that our Lord did not come, at his first advent, merely 490 days after the commandment to restore and build Jerusalem, an impossible task.

These seventy weeks, or four hundred and ninety days, represent four hundred and ninety years, each SYMBOLIC day representing a year. And being so fulfilled in this, the only time prophecy directly relating to the first advent, it furnishes a key to some other prophecies, which until this KEY was properly understood have kept them hidden in SYMBOLIC NUMBERS, i.e. “a day for a year” (Compare Ezek 4:6; Num 13:44) until their DUE TIME had come for solution.

This prophecy was so worded that Daniel and other Jews might, if they chose, think it incredible, and in time forget it; or it might be remembered by those who “waited for the consolation of Israel,” and who might infer the time to be SYMBOLIC, as in the case of Ezekiel. Certain it is that faithful ones knew to expect Messiah; and it is even written that all men were in expectation of him (Luke 3:15), even if they were not all able to receive him in the way he came.

It should be noticed that the 69 symbolic weeks, or 483 years, reach unto Messiah the Prince, and not to the birth of Jesus in Bethlehem. The Hebrew word “Messiah” corresponding to the Greek word “Christ”, signifies, The Anointed, and is a title rather than a name. Jesus was not the Anointed, the Messiah, the Christ, until after his baptism. Compare Acts 10:37, 38 and Matt 3:16. He was anointed with the Holy Spirit immediately on coming out of the water, (the symbolic representation of his surrendering or death of his personal will, for that of the Fathers). This was when he had attained manhood’s estate, which was at 30 years according to the Law, under which he was born, and to which he and every Jew was subject until he ended its dominion by fulfilling its conditions, i.e. “nailing it to his cross.”

Therefore the 69 weeks of this prophecy reach to the time of his baptism and anointing, from which time, and not before, he was the Messiah, the Christ, the Anointed. Hence the 69 weeks, or 483 years, ended in the autumn of A.D. 29. And there that portion of the prophecy was fulfilled which says: “From the going forth of the commandment to restore and build Jerusalem (Dan 9:25), unto Messiah [the Anointed] the Prince, shall be seven weeks and threescore and two [69] weeks.” Beginning there we find the seventieth week fulfilled like the rest, a year for a day.

Most writers on this subject have commenced to count this period from the 7th year of Artaxerxes, when a commission was given to Ezra (Ezra 7: 7-14), supposed to be the enforcement of the decree of Cyrus. (Ezra 1:3; 5:13; 6:1-12) It should be noted, however, that Cyrus’ order was to build the house of the Lord, the Temple and its court wall. But there was another decree granted to Nehemiah in the 20th year of Artaxerxes (Neh 2:1) to rebuild the walls of Jerusalem, which at that time were still un-repaired. (Neh 2:3-8; 6:15; 7:1) And it is from this decree “to restore and build Jerusalem” that this prophecy of Daniel should be dated. The entire account harmonizes with this, there being but one seeming objection, in a prophecy concerning it by Isaiah, which had said of Cyrus, not only, “He shall let go my captives,” but also, “He shall build my city.” (Isa 45:13) This apparent objection we answer thus: The word here translated “city” is “ir”, and signifies a walled place. We understand the court walls of the Temple to be referred to here; and with this facts above referred to agree. The same word “ir” is rendered “court” in 2 Kings 20:4.

The date of Nehemiah’s commission is ordinarily stated to be B.C. 445. But Dr. Hale’s work on chronology (pages 449 and 531) and Dr. Priestlie’s treatise on the “Harmony of the Evangelists” (pages 24-38) show this common view to be 9 years short, which would give B.C.454 as the true date of Nehemiah’s commission; and with this date Daniel’s prediction (Chapter 9 verse 25), concerning the decree to restore and build Jerusalem, agrees.

Since 69 weeks (7 and 62), or 483 years, reach unto Messiah (the Anointed) the Prince, therefore from this period of 69 symbolic weeks, or 483 years, we deduct 454 years B.C. as the true date of the decree to restore and build Jerusalem; and the remainder 29 A.D. should be the year in which the Anointed (Messiah) would be manifested. This is in exact accord with what we have already shown, viz. that Jesus was baptized by John and received the anointing of the Spirit A.D. 29, about October 3rd, at which time he was 30 years of age, according to the true date of his birth. (See “Our Lord’s Birthhttp://www.sickleoftruthblog.com/2016/12/25/our-lords-birth/)

We will continue with our next post.

 

 

The Seventy Weeks of Daniel, Part 1

The Seventy Weeks of Daniel, Part 1

The “seven-year tribulation” concept held by many professed Christians rests solely on an inconsistent application of Daniel 9:24-27, which speaks of a seventy-week period determined upon the Jewish people. Seventy weeks equals 490 days. All agree, upon the basis of Ezekiel 4:6a day for a year—that this seventy weeks equals not 490 literal days, but 490 years. Again, there is unanimity that the 69 weeks of Daniel 9:25 marks a period from a decree issued in Nehemiah’s day to the first advent of Christ. Verse 26 states that “after” the 69 weeks “shall Messiah (Christ) be cut off.” Verse 27 shows that “in the midst of the [70th] week he [Christ] shall cause the sacrifice and the oblation to cease.” Christ’s death abolished the necessity of the further offering of typical sacrifices by Israel’s priesthood.

Note well that Daniel 9:26 states “after” the 69 weeks (the seven and sixty-two weeks) “shall Messiah [Christ] be cut off.” The Hebrew word “achor” means after. It does not mean in or during. Yet those who advocate the seven year tribulation say that Messiah was cut off in or during the 69th week. This is a mistranslation of Verse 26 which plainly states “after” the 69 weeks Christ would be cut off. The 70th week is after the 69 weeks and Verse 27 clearly shows it is in the midst of the 70th week that Christ died. Therefore the seven-year period of the 70th week is not left over until the end of the Christian age. And thus the seven-year tribulation concept is proven erroneous.

The historic position of Protestantism for 300 years since the Reformation has been that the 70th week immediately followed the 69 weeks and was fulfilled with the death of Christ “in the midst” (middle) of it. In the 19th century, dispensationalists came along and said, “Not so, there is a parenthesis between the 69 weeks and the 70th week. This “gap” is the period between the first advent and the rapture. Then, they say, “The 70th week, seven years, begins to count. And the ‘he‘ of Daniel 9:27 is not Christ, but antichrist, and the seven years of the 70th week is the ‘seven-year tribulation’ during which Chapters 6-19 of Revelation are fulfilled.” The mere fact that this gap is purely an assumption, not founded on Scripture, seems to matter little to the seven-year dispensationalists.

Seeing as there appears to be some confusion as to the true interpretation of this prophecy it would seem but prudent to take another look, however due to the complexity and importance of this prophecy we feel a more detail explanation is in order therefore we will break this down so as to make it more digestible to all. Note that this view is from the Bible Students perspective; it is somewhat similar to that held by the JW’s.

Dan 9:23-27

Understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks [7 and 60 and 2 = 69 weeks]: the street shall be built again, and the wall, even in troublous times.

And after threescore and two weeks shall Messiah be cut off, but not for himself. And the people of the prince that shall come [the Roman prince, Titus’ army] shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he [Messiah] shall confirm the covenant with many for one week [the seventieth, or last week of the covenant of favor]. And in the midst of the week he shall cause the sacrifice and the oblation to cease, and for [or because of] the overspreading [prevailing] of abominations, he [Messiah] shall make it desolate, even until the consummation [or completion] and that [which is] determined [in God’s plan] shall be poured upon the desolate” [people, represented by Jerusalem].

O Jerusalem, Jerusalem that kills the prophets, and stones them that are sent unto her! How often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.” Matt 23:37, 38 ASV

As stated many would remove the last week of Daniel’s 70 Weeks’ time prophecy for the First Advent and place it at the Second Advent. This gap between the 69 prophetic weeks and the last week, however, is not warranted. The last week, or 7 literal years, was clearly fulfilled at the time Jesus Christ presented himself as Messiah to the House of Israel.

While many prophecies combine to fix and confirm the date of the second coming of Christ, this one alone marked the date of the First Advent. If its fulfillment is clearly established, it will aid in the calculating and judging of those prophecies relating to the Second Advent. The dates established in this, Daniel’s fulfilled prophecy are needful in the understanding of other prophecies relating to the Second Advent.

Daniel had been shown many visions, as recorded in Chapters 2, 4, 7 and 8 of this prophecy, all of which showed great prosperity and exaltation to heathen or gentile kingdoms; but his special interest was in Israel, and he had not been informed concerning Israel’s future. He knew, however, from Jeremiah’s prophecy (Jer 29:10; 2 Chron 36:20-23), that the desolation of Judea would continue seventy years; and knowing that period to be nearly complete (Dan 9:2), he prayed earnestly for the return of God’s favor to Israel (Verses 17-19), and the foregoing (Dan 9:23-27) was God’s answer to him through an angel.

The marked off (“cut off,” or “determined”) period of Israel’s history here shown is “seventy weeks” from a given starting point, viz., from the going forth of a decree “to restore and to build Jerusalem.” (Mark! NOT the Temple.) During the period great things were to be accomplished: The city would be rebuilt under unfavorable circumstances (See Nehemiah Chapter 4), in troublous times; sin would be finished by a reconciliation being made for iniquity; and righteousness (justification) would be established, not like that accomplished year by year with the blood of bulls and goats, but the true and “everlasting righteousness,” brought about by the sacrifice of Christ. Daniel was also informed that he would introduce the better sacrifice and would thereby cause the typical sacrifices and oblations of the Law to cease.

In this period, Messiah, the long-looked-for Savior of Israel, would come, and seven weeks and threescore and two weeks, or sixty-nine weeks, are stated as the measure of the time to Messiah’s Presence. And AFTER THAT he would be cut off, but not for himself. There would therefore remain, after Messiah’s coming, one week, the last, the seventieth of this promised favor; and in the midst or middle of that week it was foretold that he would cause the typical sacrifices to cease, by making “his soul an offering for sin.” Isa 53:10-12

Continued with our next post.

Daniel Chapter 11, Part 7

Daniel Chapter 11, Part 7

Verse 40And at the [fixed or appointed] time of the end shall the king of the south [Egypt] push at him: and the king of the north [England] shall come against him like a whirlwind, with chariots, and with horsemen [the Egyptian Mamelukes, etc.], and with many ships [the English forces consisted of a navy under Admiral Nelson]; and he [Napoleon] shall enter into the countries, and shall overflow and pass over [victoriously].”

“The “king of the south” was Egypt. The “king of the north” can be interpreted two ways: as either England under Lord Nelson with his ships or as Napoleon himself, who also had many ships. In other words, when Napoleon went to Egypt, he took his army with him and that required a great armada. While he was busy fighting Egypt, his ships were in the harbor unprotected.” (The Book of Daniel, Page 146)

“History informs us that the Egyptian army under Murat Bey “after a most determined struggle was repulsed; the success of the French struck terror far into Asia and Africa; and the surrounding tribes submitted to the conqueror… But fortune was preparing for him a terrible reverse. His fleet, consisting of thirteen ships of the line [war vessels], besides frigates, was found in Aboukir Bay by Nelson, the English admiral, who had long been in pursuit, and was attacked on the evening of Aug. 1, 1798, with a degree of vigor and activity [“like a whirlwind“] which was never surpassed in naval warfare.” (C 45)

“As a result, Napoleon found himself and his troops landlocked and in a dilemma. After he won the Battle of the Pyramids and got booty, he left a capable general in charge (General Kleber) and then proceeded along the coast, but inland a little, to Gaza and on up to Mount Tabor in northern Israel.” (The Book of Daniel, Page 146)

Thus once again Daniels people find themselves caught between the warring kings of the North and the South.

Now let us recall what the Pastor previously said about Verses 29 and 30:

“We regard Verses 29 and 30 as a parenthesis, thrown in to conceal the meaning for a time by breaking the order of the narrative, and believe it to apply to a then far future collision between the representatives of the Roman Empire and Egypt. No further conflict between these would occur except one, and it would be just at “the time appointedthe time of the end, 1799.” (C 35)

The Pastor connected Verses 29 and 30 with the Napoleonic invasion of Egypt.

Verse 29 “At the (prefixed) time appointed he (the King of the North) shall return, and come toward the south; but it shall not be as the former, or as the latter.”

“Napoleon’s invasion of Egypt did not result either like that in the days of Cleopatra, or like that in the days of her descendant, Queen Zenobia. Napoleon, though successful as a general in Egypt, achieved no such victories as his predecessors; and the reason is described in the next verse.” (C 47)

Verse 30 “For the ships of Chittim [“of the Romans” Douay Version] shall come against him (The English navy harassed Napoleon and hindered his conquest. Since England as well as France had been a part of the old Roman Empire, and since France was at war with the remainder of that empire, endeavoring to conquer it, we see the propriety of these being called Roman ships): therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.”

These two verses, referring to Napoleon in Egypt, were a roadblock to the understanding of Daniel 11. The ships of Chittim refer to Lord Nelson’s going down to Egypt with his armada and destroying all of Napoleon’s vessels. “Chittim” (Hebrew Kittim Strong’s #3794  a general term for all islanders of the Mediterranean Sea; See marginal reading; western lands especially Cyprus) Chittim refers to England, which was a part of the old Roman Empire at that time.

The purpose of this whole chapter is to fix the point of the beginning of the time period known as the Time of the End. In Marcus Aurelius’s day, the Time of the End was aborted. Hence Verses 29 and 30 were inserted as an afterthought, for Marcus Aurelius also went to Egypt and returned. The Pastor reasoned that Verses 29 and 30 were a parenthetical thought, like a side remark, that the king of the north (Napoleon) would be back again.” (The Book of Daniel, Page 146)

Verses 41- 43: “He shall enter also into the glorious land [Palestine], and many shall fall: but these shall escape out of his hand, even Edom and Moab, and the principality of the children of Ammon. [Napoleon kept to the coast, and did not enter but passed by these lands.] He shall stretch forth his hand upon the countries, and Egypt shall not escape. And 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 will follow at his steps.”

Verses 44 and 45: “And he shall plant the tabernacles of his palace [his palatial tents] between the [two] seas [the Mediterranean and the Sea of Galilee], in the glorious holy mountain [Mount Tabor].” This statement might refer to either of two mountains–Mt. Tabor or Mt. Sinai–both of which might be called glorious and holy. On Mt. Tabor, glorious and holy as the place of our Lord’s transfiguration, and called by Peter “the holy mount,” Napoleon’s tents were pitched, one of his most important battles being fought there. Mt. Sinai, holy and glorious as being the place where the Law Covenant between God and Israel was ratified, was visited by Napoleon and his “scientific corps” and select guard.

But tidings [or rumors] out of the East and out of the North [France] shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many [nations]. Yet he shall come to his end, and none shall help him.”

While in Egypt tidings of fresh alliance against France reached Napoleon, and he at once set out for France. With reference to this history says, “Intelligence from Europe now induced him to abandon Egypt; and, leaving his army under Kleber, he returned to France with secrecy and dispatch. …A reverse of fortune had taken place in French affairs; a second coalition had formed against France, composed of England, Russia, Naples, the Ottoman Porte and Austria.” Compare these words of history with those of prophecy: “But tidings out of the East and out of the North shall trouble him; therefore shall he go forth with great fury to destroy, and utterly to make away many [nations].” Napoleon’s great fury, and his attempted destruction of all the nations of Europe, are too well known to require repetition here. He almost succeeded in his ambitious designs; yet, as predicted by the Prophet, in a few years this most notable man of his day died an exile, forsaken by all.”(C 45, 46)

“Eventually he conducted a campaign to Russia, conquering all others as he went along. However, with the severity of the winter in Russia, he lost almost his entire army and barely escaped back to France with his life…The account about Napoleon is not always sequential. It tells of various things he did and even repeats. Enough information however is presented to pin down Napoleon as the character being described… After losing the Battle of Waterloo, Napoleon died in exile on an island in the Mediterranean. It is felt that he was poisoned.

What part of Daniel 11 specifically points to the date 1799?

Verse 40 pinpoints Napoleon’s invasion of Egypt as marking the date 1799, the beginning of the Time of the End. And at the time of the end shall the king of the south push at him [Napoleon]: and the king of the north shall come against him like a whirlwind.”

Daniel 11 started with Alexander the Great as the head of the horn, or empire that was broken and divided into four; that is, the empire had four divisions with a different general over each part. Then the account jumped down to Mark Anthony and Cleopatra. Next the account pointed out Augustus Caesar, the raiser of international taxes to keep Rome on a stable basis. He died a natural death in contradistinction to those who both preceded and followed him, their deaths being caused by poison, slaying, or violence. Then the account skipped to Marcus Aurelius and Zenobia. Next two kings (civil and ecclesiastical Rome) were shown conniving at a table with ulterior motives. After that came Napoleon.

By grasping the date 1799, we are helped in understanding the next chapter, Daniel 12, with its time periods (the 1260, 1290, and 1335 days of Daniel), likewise we are aided in understanding God’s thinking and method. Just as with Chapter 11 one event did not immediately follow another, so Michael did not stand up immediately at the beginning of the period designated as thetime of the end” following the French Revolution, but this would come later in this period, nevertheless still considered at (or during) the time of the end.

Verse 12:1And at that time shall Michael stand up, the great prince which stands 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.”

At that time” is the time of Jacob’s Trouble, which will occur at the end of the period known as the Time of the End, (At the end of the Great Time of Trouble, just prior to the pouring out of the Seventh and final plague, Armageddon).

At that time, Michael will “stand up” “for the children of thy people” to stop Jacob’s Trouble and to deliver the Holy Remnant. Chapter 12 is in fact a continuation of the prophecy that began in the tenth chapter.” (The Book of Daniel, Page 146-148)

The Pastor never claiming to be a prophet under any type of divine inspiration or etc. at one time (back in 1890) had imagined that the “time of the endwould end in 1914 (C 59), likewise he had assumed that the harvest would have ended at this time as it was his thought that this same date (1914) would bring about the great time of trouble, Armageddon (thus logically “Jacob’s Troubles”), and that the “Times of the Gentiles” having expired by that time this present order would give way to the new order, this of course as he stated in the 1916 foreword of that same Volume, “was merely a supposition, which proved without warrant”, that is to say if the harvest continued beyond 1914 then obviously 1914 was not the date of Armageddon, but rather (as he later wrote) merely the beginning of the great time of trouble, which, eventually, as birth pangs upon a woman in labor would accumulate or reach the time of “Jacob’s Troubles” ending the period designated as the “time of the end” with Armageddon, which shall bring about the destruction of the present order.

 The “Times of the Gentiles” did indeed end in 1914 as in accordance with the true bible chronology, however the other events mentioned would have to await a future fulfillment.

Thus we concluded our perspective as to the “time of the end” when Michael shall stand up.

 

Daniel Chapter 11, Part 6

Daniel Chapter 11, Part 6

What part of Daniel 11 specifically points to the date 1799?

Verse 40 pinpoints Napoleon’s invasion of Egypt as marking the date 1799, the beginning of the Time of the End. “And at the time of the end shall the king of the south push at him [Napoleon]: and the king of the north shall come against him like a whirlwind.

Daniel 11 started with Alexander the Great as the head of the horn, or empire that was broken and divided into four; that is, the empire had four divisions with a different general over each part. Then the account jumped down to Mark Anthony and Cleopatra. Next the account pointed out Augustus Caesar, the raiser of international taxes to keep Rome on a stable basis. He died a natural death in contradistinction to those who both preceded and followed him, their deaths being caused by poison, slaying, or violence. Then the account skipped to Marcus Aurelius and Zenobia. Next two kings (civil and ecclesiastical Rome) were shown conniving at a table with ulterior motives. After that came Napoleon.

By grasping the date 1799, we are helped in understanding the next chapter, Daniel 12, with its time periods (the 1260, 1290, and 1335 days of Daniel), likewise we are aided in understanding God’s thinking and method. Just as with Chapter 11 one event did not immediately follow another, so Michael did not stand up immediately at the beginning of the period designated as thetime of the endfollowing the French Revolution, but this would come later in this period, nevertheless still considered at (or during) the time of the end.

Verse 12:1And at that time shall Michael stand up, the great prince which stands 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.”

At that timeis the time of Jacob’s Trouble, which will occur at the end of the period known as the Time of the End, (At the end of the Great Time of Trouble, just prior to the pouring out of the Seventh and final plague, Armageddon).

At that time, Michael will “stand up” “for the children of thy people” to stop Jacob’s Trouble and to deliver the Holy Remnant. Chapter 12 is in fact a continuation of the prophecy that began in the tenth chapter.” (The Book of Daniel, Page 146-148)

The Pastor never claiming to be a prophet under any type of divine inspiration or etc. at one time (back in 1890) had imagined that the “time of the endwould end in 1914 (C 59), likewise he had assumed that the harvest would have ended at this time as it was his thought that this same date (1914) would bring about the great time of trouble, Armageddon (thus logically “Jacob’s Troubles”), and that the “Times of the Gentiles” having expired by that time this present order would give way to the new order, this of course as he stated in the 1916 foreword of that same Volume, “was merely a supposition, which proved without warrant”, that is to say if the harvest continued beyond 1914 then obviously 1914 was not the date of Armageddon, but rather (as he later wrote) merely the beginning of the great time of trouble, which, eventually, as birth pangs upon a woman in labor would accumulate or reach the time of “Jacob’s Troubles” ending the period designated as the “time of the end” with Armageddon, which shall bring about the destruction of the present order.

The “Times of the Gentiles” did indeed end in 1914 as in accordance with the true bible chronology, however the other events mentioned would have to await a future fulfillment.

Thus we concluded our perspective as to the “time of the end” when Michael shall stand up.

Daniel Chapter 11, Part 5

Daniel Chapter 11, Part 5

Verse 36Then the king shall do according to his own will: he shall exalt and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.

Napoleon was not a king, but the term king is a general one to indicate a powerful ruler. He did, perhaps, as nearly “according to his will” as any man that ever lived; he was noted for his willfulness and determination, which conquered almost insurmountable difficulties. To get the proper meaning of the above verse, it must be remembered that the word “god” signifies a mighty one; and that it is frequently used in Scripture in referring to kings and rulers, as in this verse: “god of gods.” Here the word “gods” refers to rulers, kings and princes, and the expression, “god of gods,” or ruler of rulers, refers to the pope.

Most men have acknowledged some religious superior, but Napoleon acknowledged none. He had a will of his own, and a plan of his own, which was to exalt himself above every other ruler. Even the “god of gods” (i.e., the ruler of rulers–the pope) he addressed in a marvelous way; commanding his obedience as his servant, in a manner which shocked the superstitions of the world at that day, and the dignity of the papal hierarchy as well. And, as here declared, he prospered until he had accomplished his mission of scourging Papacy (“till the wrath has been accomplished”), and breaking its influence over the minds of the people.” (C 40, 41)

“We have been led by the hand in Scripture from the birth of the baby, the man-child, in (A.D. 314, See the Twelfth Chapter of Revelation, Part 9). The baby grew up so that in 539 it was the man of sin. In 800 under Charlemagne, the man of sin (Papacy) had the supremacy over civil power. In 1517 the Protestant Reformation occurred in Germany. Meanwhile, the Reformation was taking place in England under Tyndale. Then the year 1799 marked the defeat of Papacy by Napoleon (temporal dominion was taken away) and the beginning of the Time of the End.”

In describing Papacy, 2 Thess 2:4 says, “Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God [a god] sits in the temple of God, showing himself that he is God [a god].” This text helps to show that the term “God of gods” in Daniel 11:36 refers to Papacy.

Roman Catholics are very happy today with the explanation of Antiochus Epiphanes as the abomination of desolation in the BC era. On the other hand, Evangelicals look for a future literal man of sin. Thus neither group properly identifies the man of sin.”

Verse 37Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.”

A number of verses are devoted to both Napoleon and Marcus Aurelius in order to nail down a secure point on the pages of history. Here we continue with Napoleon. “Neither shall he [Napoleon] regard the God [Papacy] of his father’s [past emperors].” “Nor [did he] regard any god [except himself]: for he shall magnify himself above all.”

Neither shall he regard… the desire of women.” Although Napoleon had a child, he was not influenced by that child. Spiritually speaking, the “women” would be Protestantism. Thus he had no regard for either Roman Catholicism (the mother) or Protestantism (the daughters).

Verses 38 and 39But in his estate shall he honor the God of forces: and a god whom his father’s knew not shall he honor with gold, and silver, and with precious stones, and pleasant things. Thus shall he 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.”

But in his place [instead of any of these gods] he shall honor the God of [military] forces.” The army, of which he was the intellectual leader, was his “god.” Napoleon was instrumental in both wounding and restoring Papacy. The wound was so deep that eventually, in 1870, Papacy lost all temporal power. In 1798 he struck a death blow against the pope, undercutting the authority and reverence for Papacy. On one occasion, instead of swearing by the God of heaven, by Papacy, or by France, he said, “I swear by myself.” Thus Napoleon recognized the god of forces, his army, under his control; that is, he recognized himself. Napoleon was a genius and a brilliant tactician—in fact, he was very learned on many, many subjects. Incidentally, Napoleon was the one who first made the statement “An army travels on its stomach.”

A god whom his father’s knew not shall he honor with gold, and silver, and with precious stones, and pleasant things.” Napoleon’s strategy was to reward his generals with benefices. (Similarly the pope used to give out domains as simony.) Napoleon set his generals over various provinces. In their positions of power, they absorbed or appropriated the revenues that were available under their charge or jurisdiction. The quantity of Napoleon’s own captured loot was tremendous. He distributed the provinces in lieu of a fixed salary. Thus did he “divide the land for gain” (Verse 39). The Book of Daniel, Page 145

“Having thus furnished grounds for establishing the identity of this character (Napoleon), whose deeds mark the beginning of the “Time of the End,” the prophecy proceeds to show which particular event of that time is to be understood as definitely marking the exact date of the beginning of the “Time of the End.”

This event is shown to be Napoleon’s invasion of Egypt, which covered a period of a year and nearly five months. He sailed May, 1798 and, returning, landed in France Oct. 9, 1799. This campaign is graphically described in a few words in Verses 40-44.” (C 44)

Verse 40And at the [fixed or appointed] time of the end shall the king of the south [Egypt] push at him: and the king of the north [England] shall come against him like a whirlwind, with chariots, and with horsemen [the Egyptian Mamelukes, etc.], and with many ships [the English forces consisted of a navy under Admiral Nelson]; and he [Napoleon] shall enter into the countries, and shall overflow and pass over [victoriously].”

“The “king of the south” was Egypt. The “king of the north” can be interpreted two ways: as either England under Lord Nelson with his ships or as Napoleon himself, who also had many ships. In other words, when Napoleon went to Egypt, he took his army with him and that required a great armada. While he was busy fighting Egypt, his ships were in the harbor unprotected.” (The Book of Daniel, Page 146)

“History informs us that the Egyptian army under Murat Bey “after a most determined struggle was repulsed; the success of the French struck terror far into Asia and Africa; and the surrounding tribes submitted to the conqueror… But fortune was preparing for him a terrible reverse. His fleet, consisting of thirteen ships of the line [war vessels], besides frigates, was found in Aboukir Bay by Nelson, the English admiral, who had long been in pursuit, and was attacked on the evening of Aug. 1, 1798, with a degree of vigor and activity [“like a whirlwind“] which was never surpassed in naval warfare.” (C 45)

“As a result, Napoleon found himself and his troops landlocked and in a dilemma. After he won the Battle of the Pyramids and got booty, he left a capable general in charge (General Kleber) and then proceeded along the coast, but inland a little, to Gaza and on up to Mount Tabor in northern Israel.” (The Book of Daniel, Page 146)

Thus once again Daniels people find themselves caught between the warring kings of the North and the South.

Now let us recall what the Pastor previously said about Verses 29 and 30:

“We regard Verses 29 and 30 as a parenthesis, thrown in to conceal the meaning for a time by breaking the order of the narrative, and believe it to apply to a then far future collision between the representatives of the Roman Empire and Egypt. No further conflict between these would occur except one, and it would be just at “the time appointedthe time of the end, 1799.” (C 35)

The Pastor connected Verses 29 and 30 with the Napoleonic invasion of Egypt.

Verse 29At the (prefixed) time appointed he (the King of the North) shall return, and come toward the south; but it shall not be as the former, or as the latter.

“Napoleon’s invasion of Egypt did not result either like that in the days of Cleopatra, or like that in the days of her descendant, Queen Zenobia. Napoleon, though successful as a general in Egypt, achieved no such victories as his predecessors; and the reason is described in the next verse.” (C 47)

Verse 30For the ships of Chittim [“of the Romans” Douay Version] shall come against him (The English navy harassed Napoleon and hindered his conquest. Since England as well as France had been a part of the old Roman Empire, and since France was at war with the remainder of that empire, endeavoring to conquer it, we see the propriety of these being called Roman ships): therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.

These two verses, referring to Napoleon in Egypt, were a roadblock to the understanding of Daniel 11. The ships of Chittim refer to Lord Nelson’s going down to Egypt with his armada and destroying all of Napoleon’s vessels. “Chittim” (Hebrew Kittim Strong’s # 3794 a general term for all islanders of the Mediterranean Sea; See marginal reading; western lands especially Cyprus) Chittim refers to England, which was a part of the old Roman Empire at that time.

The purpose of this whole chapter is to fix the point of the beginning of the time period known as the Time of the End. In Marcus Aurelius’s day, the Time of the End was aborted. Hence verses 29 and 30 were inserted as an afterthought, for Marcus Aurelius also went to Egypt and returned. The Pastor reasoned that Verses 29 and 30 were a parenthetical thought, like a side remark, that the king of the north (Napoleon) would be back again.” (The Book of Daniel, Page 146)

Verses 41- 43: “He shall enter also into the glorious land [Palestine], and many shall fall: but these shall escape out of his hand, even Edom and Moab, and the principality of the children of Ammon. [Napoleon kept to the coast, and did not enter but passed by these lands.] He shall stretch forth his hand upon the countries, and Egypt shall not escape. And 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 will follow at his steps.”

Verses 44 and 45: “And he shall plant the tabernacles of his palace [his palatial tents] between the [two] seas [the Mediterranean and the Sea of Galilee], in the glorious holy mountain [Mount Tabor].” This statement might refer to either of two mountains–Mt. Tabor or Mt. Sinai–both of which might be called glorious and holy. On Mt. Tabor, glorious and holy as the place of our Lord’s transfiguration, and called by Peter “the holy mount,” Napoleon’s tents were pitched, one of his most important battles being fought there. Mt. Sinai, holy and glorious as being the place where the Law Covenant between God and Israel was ratified, was visited by Napoleon and his “scientific corps” and select guard.

But tidings [or rumors] out of the East and out of the North [France] shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many [nations]. Yet he shall come to his end, and none shall help him.”

While in Egypt tidings of fresh alliance against France reached Napoleon, and he at once set out for France. With reference to this history says, “Intelligence from Europe now induced him to abandon Egypt; and, leaving his army under Kleber, he returned to France with secrecy and dispatch. …A reverse of fortune had taken place in French affairs; a second coalition had formed against France, composed of England, Russia, Naples, the Ottoman Porte and Austria.” Compare these words of history with those of prophecy: “But tidings out of the East and out of the North shall trouble him; therefore shall he go forth with great fury to destroy, and utterly to make away many [nations].” Napoleon’s great fury, and his attempted destruction of all the nations of Europe, are too well known to require repetition here. He almost succeeded in his ambitious designs; yet, as predicted by the Prophet, in a few years this most notable man of his day died an exile, forsaken by all.”(C 45, 46)

“Eventually he conducted a campaign to Russia, conquering all others as he went along. However, with the severity of the winter in Russia, he lost almost his entire army and barely escaped back to France with his life…The account about Napoleon is not always sequential. It tells of various things he did and even repeats. Enough information however is presented to pin down Napoleon as the character being described… After losing the Battle of Waterloo, Napoleon died in exile on an island in the Mediterranean. It is felt that he was poisoned.

Concluded with next post.

 

 

Daniel Chapter 11, Part 4

Daniel Chapter 11, Part 4

Verse 31Arms shall stand on his part [or, “strong ones out of him stand up“–Young’s translation], and shall pollute the sanctuary of strength, and shall take away the continual sacrifice, and they will set up the desolating abomination.”

“This we interpret to mean that, though neither the church nor the civil power succeeded in swallowing up the other, as at one time seemed probable, yet “strong ones” arose, who polluted the fundamental principles both of the civil government and also of true religion. The “sanctuary of strength,” the sacred precincts of civil authority, which for the time God had delivered over to the Gentiles, to the kingdoms of this world, was undermined by those in the Church who thirsted for present dominion, and who sought by every device to obtain civil power to help forward their ecclesiastical schemes; and the sanctuary of God (his sacred dwelling–the Church) was defiled and degraded by the persistent efforts of these “strong ones” to obtain power with the civil rulers, and numbers, and influence with the people. This was Papacy in embryo, scheming to set itself up in power as a sacerdotal empire.” (C 36)

They shall pollute the sanctuary of strength [the true Church], and shall take away the daily sacrifice [the continual sacrifice].”

The doctrine of the Mass or Transubstantiation nullifies Christ’s continual sacrifice. In the ceremony Christ dies every time the Mass is said. The bread is supposed to be his actual flesh and the wine his blood. There is said to be a fresh death with every Mass. Roman Catholicism teaches that Christ started the Christian Church, but through their priesthood the communicants’ condition has to be refreshed. They claim that all are sinners and thus all need absolution of sins committed daily. “They shall place there (in the sanctuary of strength) the abomination that makes desolate [the doctrine of the Mass or Transubstantiation].

“It should be noted that Matthew 24:15, 16 proves conclusively that theabomination that makes desolate” still had not been fulfilled in Jesus’ day. Since Antiochus Epiphanes lived prior to Christ, he clearly cannot be the fulfillment. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso reads, let him understand) Then let them which be in Judaea flee into the mountains.” Jesus was warning his followers to look into the future for the fulfillment.” (The Book of Daniel, Page 142)

Verse 32 and 33Those who do wickedly against the covenant he shall corrupt with flattery; but the people who know their God shall be strong, and carry out great exploits. And those of the people who understand shall instruct many; yet for many days they shall fall by sword and flame, by captivity and plundering.”

“Those in the Church who failed to live up to their covenant with the Lord fell an easy prey to the flatteries, honors, titles, etc., held before them by the Papal hierarchy as it began to have influence. But though many yielded to the errors, all did not; for we read, “But the people that do know their God shall be strong and deal valiantly; and they that understand among the people shall instruct many.”

Thus is shown a division of the Church into two marked classes, distinguished in Dan. 8:11-14 as the sanctuary and the host: one class, corrupted by the flattering honors of the world, violated its covenant with God, while the other class was really strengthened by the persecutions to which their loyalty to God exposed them. Among the latter class were some who understood the situation, and taught the faithful that thus it was written in the Scriptures that the Antichrist, or Man of Sin, would develop from a great falling away in the Church.” (C 37)

But the people that do know their God [the faithful or truly consecrated] shall be strong, and do exploits.Revelation 2:13 speaks of them as “Antipas,” meaning “against the fathers.” “Thou holds 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 dwells” (Rev 2:13). The faithful minority who did “know their God” were “strong,” boldly risking their lives unto death. The Pergamos period extended from 313 A.D. to 1157 A.D.many days.” (The Book of Daniel, Page 143)

Verse 34 and 35Now when they fall, they shall be aided with a little help; but many shall join with them by intrigue. And some of those of understanding shall fall, to refine them, purify them, and make them white until the time of the end; because it is still for the appointed time.”

The full period of the persecutor’s (Papacy’s) power, 1260 years, would not end until 1799; but before its end God granted a little help through the Reformation movement, which, though at first it rather increased persecution, afterward gave some comfort and protection to those falling because of fidelity to God’s Word. The Reformation prevented the complete crushing out of the truth from the world. But, alas! With the little help came the “flatterers” again. As soon as persecution began to abate the adversary resorted to the same device, by which he had formerly succeeded in corrupting and degrading the church, to now overcome the reform movements. Kings and princes began to give honors and titles to Protestants and to unite with Protestantism; and this led to serious evil results and deflection from the covenant, as we read: “But many shall cleave to them with flatteries; and some of them of understanding [leaders, reformers, teachers, who had been able to instruct many concerning Papacy’s errors] shall fall; to try them [the faithful few] and to purge and to make them white.”

Tracing the prophecy further, we find that as the previous verses pointedly describe the leading characters prominently connected with the transfer of dominion to Greece and then to Rome, and then craftily, gradually, stealthily to Papacy as a power which grew up out of civil Rome, so also when it comes to the very important point of noting where Papal dominion was broken, it is but reasonable to expect that Napoleon Bonaparte, the leading character associated with this change, should be marked out; and that, too, not by a description of his personal appearance, but by a description of his peculiar characteristics, just as Augustus and Tiberius Caesar were indicated. Such a description we do find; and Napoleon Bonaparte’s career corresponds exactly with that description.

Verses 31-35 describe Papacy, its errors and abominations, and the Reformation and its “little help” yet partial failure through flatteries; and these verses bring us down to the “Time of the End,” and show us that, notwithstanding the little help afforded, some would fall by persecution until the Time of the End. And so it was: in all the countries subject to Papacy–Spain, France, etc.–persecution through the terrible Inquisition continued, until broken effectually by Napoleon.

Next follow the verses descriptive of Napoleon, the instrument employed by Providence to break Papacy’s power and to begin her torture, which will end in utter destruction, to be accomplished later on; as it is written, “Whom the Lord shall destroy with the bright shining of his presence.” 2 Thess 2:8 (C 38, 39)

Continued with next post.

 

Daniel Chapter 11, Part 3

Daniel Chapter 11, Part 3

The Sage states: We now come to the part of Daniel’s prophecy that Christendom for the most part applies to the second coming of Christ. However, take a look at the evidence and see if that is really the case.

“The King (of the north), will exalt –himself above every God and he will prosper until the indignation is finished; for that which is decreed will be done” Dan 11:36. The third Macedonian War, June, 168 B.C.E., brought victory to Rome, and ended the centuries old monarchy and established four republics in Macedonia. Rome now became king of the North. Enc. Brit., 1972 Ed., Vol. 18, pg. 891, par. 6. In the years 30 to 9 B.C.E. Rome extended its Empire as king of the North.

“He entered countries, over flowed them and passed through—will enter the beautiful land (Palestine)–pitch his tents—and the beautiful holy mountain (Jerusalem) —and come to his end.” Rome came to its end in about 400 B.CDan 11:40-45. The Roman occupation allowed the death of Christ (Michael) on the torture stake in 33C.E. “The child was caught away to God and to the throne” Rev 12:5. The risen Christ, as Michael, “begin war in heaven” Satan lost sanctioned authority over the kingdoms of this world he was cast out down. Rev 12:7-12.

In Reply, the difficulty I see here is a failure to recognize the two distinct elements which would now compose the King of the North (the Roman Empire) a failure to differentiate between these two characters is what has led most bible scholars to misinterpret this prophecy.

Following the return of Emperor Aurelian to Rome after the defeat of the King of the South (Queen Zenobia), and after his death at the hands of his generals as recorded in Verses 25, 26, and 28 we now wish to take special note of Verse 27.

Both of these kings’ hearts shall be bent on evil, and they shall speak lies at the same table; but it shall not prosper, for the end will still be at the appointed time.”

This is a rather strange verse to be inserted here, who are these two kings’ found sitting at the same table? Certainly it is not the King of the North and the King of the South who are found eating at the same table, there is no King of the South she was defeated, deposed, and taken captive by Aurelian (the nation itself still remains but its king or rulership has been removed now being governed by Rome). Once again the Lord carefully seals up and closes the prophecy by so arranging the order of things so as to conceal the truth from the worldly wise and to hide it from those for whom it was intended, until the due time for its disclosure, “the time of the end”. (Dan 12:4, 9, 10)

Verse 27 (as we had stated earlier) applies NOT to Rome and Egypt, but to two kings or powers IN the Roman empire–the Imperial power gradually dying AND the Clerical power slowly coming to life and ambition (2 Thess 2:7). Each sought to use the other for its own selfish ends, while denying such designs. It reads: “And the heart of the two kings shall be to do mischief, and they shall speak lies at one table; but it shall not prosper [then], because as yet the end is unto another time.” Or, to express the thought more plainly, a certain period of 1260 years had been appointed of God as the length of Papacy’s persecuting power; hence the union or league between the clergy and the civil power could “not prosper” then, because the 1260 years counted from that date would bring “the end” too soon; therefore it must be put off, or held back, and allowed to come about gradually by the decay of the empire in Italy. We see on the pages of ecclesiastical history the scheming of the Christian bishops for power in the Roman Empire; and evidently the emperors debated much whether it would not be to their advantage to recognize the new religion. Apparently Constantine merely acted out, at a riper time, what others had more or less thought of. But even Constantine was hindered by the temper of the people from accomplishing at once and as rapidly as was desired a union of the forces of church and state.” (C 34, 35)

It should be recalled in Chapter 7 that when Daniel first had his vision of the fourth beast “dreadful and terrible, and strong exceedingly” (which all readily concede is a picture of the forth universal empire, Pagan Rome) that he likewise noticed that it had ten horns upon its head and as he was considering these horns another horn, a “little horn” appeared coming up among them, before which three of the first horns were plucked out by the roots (Verses 7, 8) this “little horn” the angel latter explained to Daniel in Verses 24, 25 viz.

The ten horns are ten kings (powers or kingdoms) which shall arise from this kingdom (the forth universal empire) and another (horn, the “little horn”) shall arise after them; he shall be different from the first ones, and shall subdue three kings (or kingdoms). He shall speak pompous words against the Most High, and shall persecute (i.e. wear out) the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time.

Time………………………………… 360 years

Time(s) plural………………………..  720 years

Half of a time …………………………180 years

                                                                               = 1260 years

Here is shown the two kings or powers IN the Roman Empire, the ecclesiastical or religious rulership (Papal Rome), one of which would in due time gain supremacy over the first, the civil or imperial rulership (Pagan Rome) i.e. the “fiery red dragon” of (Rev 12:3). 

“We likewise regard Verses 29 and 30 of Chapter 11 as a parenthesis, thrown in to conceal the meaning for a time by breaking the order of the narrative, and believe it to apply to a then far future collision between the representatives of the Roman Empire and Egypt. No further conflict between these would occur except one, and it would be just at “the time appointed”—the time of the end, 1799.” (C 35)

“The Pastor related Verse 31 to Verse 27. Verse 27 reads, “And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the [Time of the] end shall be at the time appointed [and shall not occur prematurely].” The two “kings” were clerical power (Papacy) and civil power (Rome). While ostensibly agreeing, they each had ulterior motives and were each suspicious about the other. Each power had its own interests at heart. Of the two powers, Papacy particularly prospered.

The Roman emperor Constantine, who had great power and authority, recognized that the Christian religion had many, many adherents, and the adherents had proved earlier, in the ten-year Diocletian persecution, that they did not fear death. Admiring the Christian dedication to suffer unto death, Constantine wanted to absorb this element into his empire and thus strengthen his civil power. However, being worldly, he could not distinguish between true Christians and nominal Christians. The name and the reputation of the martyrs extended to the nominal group, who did not merit or warrant them. Thus Constantine favored nominal Christianity, thinking it was the dedicated element.

In Aurelius’s day, but more importantly and later in Constantine’s day, the two powers were sitting “at one table,” each thinking of absorbing the other, Nominal Christianity felt that when religion converted the world, the Kingdom of God would be established (but it was the false Kingdom). Thus they wanted to have civil as well as clerical power. Ostensibly, the two powers were having a friendly dialog, but in reality each power was trying to use the other. Of the two kings, Papacy won out in 539 A.D. when the Emperor Justinian ascended the throne and acknowledged the bishop of Rome as the head of the Church. Justinian’s motive was to unify the eastern and western portions of the Roman Empire, thereby strengthening his own power. He was the civil head of the empire, and the bishop of Rome was the ecclesiastical head. However, the unification actually sounded the death knell for the Imperial (Civil) or Pagan Roman Empire, for afterwards it became the Holy Roman Empire. From then on, the pope was present for the crowning of emperors. To ignore him would have brought excommunication, an awesome power.

The Pastor connected Verse 31 with Verse 27, saying that the intervening verses were purposely placed there by the Holy Spirit as a temporary block to understanding. The usual interpretation (that is that which is followed by the majority of bible scholars) is that much of Chapter 11 was fulfilled prior to the Gospel Age. The Pastor reasoned differently from these in that he believed the chapter embraced both Old and New Testament time’s right down to relatively current history. If verse 31 is interpreted as occurring after verse 27, the chapter has a coherent flow.” (The Book of Daniel, Page 140, 141)

We will continue with this in our next post with the hope of addressing some of the specifics of The Sage’s remarks here.

 

 

Daniel Chapter 11, Part 2

Daniel Chapter 11, Part 2

Continued from our previous post.

The Sage states: The eleventh chapter is complicated as it becomes a back and forth confrontation between the two countries now designated as king of the North or king of the South. The last King of the North, Antiochus the 4th, did “not stand, for schemes” were “devised against him—those who eat his choice food will destroy him” Dan 11:25, 26. Both Syria and Palestine declined in power and both were eventually made province of Rome in 64-63 B.C.E.

In Reply, “The history which is told in few words in Dan 8:9, 10 is related with greater detail in Chapter 11:5-19. In this detailed account, Egypt is spoken of as the King of the South; while the Grecians, and afterward the Romans, their successors in power, or the new horn out of Greece, are designated the King of the North. Woven between these, linked now with the one and again with the other, is the history of God’s people–Daniel’s people–in whose ultimate blessing, as promised by God, Daniel trusted. It is tedious and unnecessary to trace this history in its many details of conflicts between Alexander’s generals and their successors, until Verse 17, which refers to Cleopatra, Queen of Egypt. And since all are agreed thus far, we need go no farther into the past.

At Verse 18 those who claim that Verse 31 applies to Antiochus Epiphanes continue to apply the prophecy to the little squabbles and battles between Seleucus, Philopater, Antiochus Epiphanes and Ptolemeus Philomater down to the end of the chapter–as the Jews were evidently accustomed to apply it. The Jews, continuing this interpretation into chapter twelve, would have strong grounds for expecting deliverance by Messiah speedily; and so we read that at the time of our Lord’s birth “all men were in expectation” of him, and through him, of their deliverance from the Roman yoke.

But (and this is the important thing) from Verse 18 onward, we who see the realabomination,” part company from them, and understand the prophecy merely to touch prominent characters down to Papacy; and then, touching and identifying it, to pass on to the end of its power to persecute, and to mark that date by a detailed account of one of the most noted characters of history–Napoleon Bonaparte.

But it may be asked, why this change of the particular method of the preceding verses, to touch only prominent features of history? We answer, that this has been part of God’s method of sealing and closing the prophecy. “But you, Daniel, shut up the words, and seal the book until the time of the end.” (Dan 12:4) Besides, everything in prophecy was so arranged as not to stumble Israel at the first advent. Had the minutiae and detail of twenty centuries been spread out as is that prophecy contained in Verses 3 to 17 of this chapter, it would have been long, tedious and beyond comprehension; and it would have given the Jews and the early Christian church an idea of the length of time before the Kingdom of God should come; and this was not God’s purpose.

Proceeding, then, we understand Verses 17-19 to apply to the times and incidents in which Mark Antony and Cleopatra figured, when Antony fell, and Egypt (the “King of the South”) was swallowed up (becoming a province of) the Roman Empire (this took place under the rulership of Augustus Caesar in B.C. 30).” C 27-29

As for your statement in regards to Dan 11:25 you should be a little more careful of how you state the facts my sister so as to avoid any confusion, you state,

The last King of the North, Antiochus the 4th, did “not stand, for schemes” which were “devised against him—those who eat his choice food will destroy him.

Let us take another look at the quoted text,

“And he [Rome] will stir up his power and courage against the King of the South [Egypt], with a great army; and the King of the South shall be stirred up for the war with a very great and mighty army; but he shall not stand; for they will [treacherously] devise plans against him.”

From the foregoing it is obvious that it was NOT the King of the North but rather the King of the South who did “not stand, for the schemes (treacheries)” which were “devised against him”.

This king or ruler we understand was not Antiochus, but rather Queen Zenobia a descendant of Cleopatra. No hostilities had occurred between the two kingdoms until her reign in 269 A.D. Her reign was short; Aurelian, the Roman emperor at the time conquered her in A.D. 272. Aurelian then returned to Rome covered with honor and with great wealth as described in Verse 28. Although his army proved very successful in war nevertheless many were slain and in the end Aurelian himself was assassinated by his own generals, as foretold in the prophecy, “those who eat his choice food (eat at his table) will destroy himVerse 26. C 33, 34

I believe the problem here my sister is that you are relying to heavily upon the record of history and of the interpretation of these events as recorded by those who like the misguided Jews were unable to see the true picture and so through their ignorance (i.e. a lack of understanding) they were caused to stumbled at our Lord’s First Advent (misunderstanding the prophecies concerning him) even so the same is true today and for the very same reason (a lack understanding).

Here at the end of the age during our Lord’s Second Advent (his parousia) the professing church, i.e. the nominal spiritual house stumbles over some of the very same things, specifically in regards to the time, purpose, and manner of his presence, but even so it is as the Lord said it would be. (Isa 8:14)

Before we precede any further we should like for the sake of those unfamiliar with this prophecy to fill in the blanks so to speak returning to the Scriptures we skipped in our last post Verses 20-24.

Verse 20 There shall arise in his place one who imposes taxes on the glorious kingdom; but within a few days he shall be destroyed, but not in anger or in battle.”

This verse we apply to Augustus Caesar, who was noted for his systematic collection of large taxes from all tributary nations, and whose exactions of taxes, in Judea and throughout the then civilized world, are noted in Scripture in connection with the birth of our Lord. (Luke 2:1) The statement, “Caesar Augustus sent forth a decree that the entire world should be taxed,” corresponds faithfully to the description–“There shall stand up in his estate a raiser of taxes in the glory of the kingdom.” This latter part of the description also fits exactly; for the period of Augustus Caesar’s reign is noted in history as the most glorious epoch of the great Roman Empire, and is called “the golden age of Rome.”

Another translation of Verse 20 reads: “There will stand up in his place one who will cause the exactor of taxes to pass through the glorious land of the kingdom.” This would seem to apply specially to Palestine, and would make this fit exactly to the record in Luke. But both applications are correct: It was the glorious time of the Roman Empire, and tax collectors were caused to pass through the land of Palestine– the glorious land of the kingdom. Furthermore, be it noted that Augustus Caesar was the first ruler to introduce to the world a systematized taxation (which was accomplished by means of a census).

We read further of this prominent ruler–“Within few days he shall be broken, neither in anger nor in battle.” Of Augustus Caesar it is recorded that he died a quiet death, while his predecessor and his seven successors in imperial power died violent deaths. His death was within a few years after he had reached the zenith of his power and had caused “the exactor of taxes to pass through the glorious land of the kingdom.” (C 29)

Verse 21And in his place shall arise a vile person, whom they will not give the honor of royalty; but he shall come in peaceably, and seize the kingdom by intrigue.”

This fitly describes Tiberius Caesar, the successor of Augustus: “There will stand up in his place a despicable person, to whom they shall not give the honor of the kingdom; but he shall come in peaceably and obtain the kingdom by flatteries.” Let us here note how the historic account of Tiberius agrees with the above by the prophet.

Says White: “Tiberius was fifty-six years old when he ascended the throne, professing great unwillingness to take upon him its important cares…All restraint being now removed; the tyrant gave loose reign to his cruel and sensual passions.”

Says Willard: “At first he dissembled and appeared to govern with moderation; but the mask soon dropped… The senate, to whom he transferred all the political rights of the people, had become degraded, and thus obsequiously sanctioned his acts and offered the incense of perpetual flattery to the man who filled their streets with blood. It was under the administration of this most debased of men, that our Lord Jesus Christ was crucified in Judea.

These pictures fit exactly the prophet’s description, and are further confirmed by the next verse.” (C 29, 30)

Verse 22With the powers of an overflow [flood] will they [all opposers] be swept away before him, and be broken; yea, also the Prince of the Covenant.

This last statement seems unmistakably to refer to our Lord Jesus, who, as above noted by the historian, was crucified under the administration of Tiberius by his representative, Pilate, the Roman governor of Judea, and by Roman soldiers.” (C 30)

Verse 23And after the league made with him [the Senate recognizing him as emperor] he shall work deceitfully; for he will come up and become strong with a small number of people.”

“Tiberius organized the Praetorian Guard, at first of 10,000, afterward doubled. This small number of people, as the emperor’s bodyguard, was continually at Rome and under his control. By it he overawed the people and the senate, abolished popular elections, assemblies, etc.”  (C 30)

Verse 24He shall enter peaceably even upon the fattest places of the province, and he shall do that which his fathers have not done, nor his father’s fathers; he shall scatter among them the prey, and spoil, and riches: and he shall think thoughts against the strongholds, even for a time.”

“It was the policy of both Augustus and his successors to preserve peacefully the control of the dominions previously gained, rather than to seek by conquest further additions; and, to secure this hold, it was their policy to divide the spoil by appointing local governors, with dignity and authority, whose tenure of office was made to depend upon the preservation of order in their provinces, their fealty to the Caesars and the prompt collection of taxes. They no longer, as at first, pursued the policy of sacking and plundering the world merely to carry the spoils as trophies to Rome. By this diplomatic policy, by thus “forecasting devices,” Rome now ruled the world more completely and with greater prestige than when her armies went hither and thither.” (C 30, 31)

“It should be recognized that while the prophecy has particularized, and in the cases of Augustus and Tiberius has almost individualized the account, yet this has been only a means to an end. The end to be accomplished is to mark the time of transfer of universal dominion, from Greece to Rome, from the four generals of Alexander the Great, representing four divisions of that empire (the “four horns” of the Grecian “goat” mentioned in Daniel 8:8), to the Roman Empire which was at that time and previously a part of Greece. These four generals who succeeded Alexander the Great are no less distinctly marked in history than in prophecy. (The division among these four is distinctly referred to in Dan 8:8 and 11:4, 5)

The historian says: “The [Grecian] empire was now divided into four parts, and one part assigned to each of the generals who formed the league. Ptolemy assumed the regal power in Egypt; Seleucus, in Syria and Upper Asia; Lysimachus, in Thrace and Asia Minor as far as Taurus; and Cassander took as his share Macedonia.”

In this division Italy belonged to Cassander’s department, which was the northern division, designated “King of the North,” while Egypt was the southern division, or “King of the South.” Gradually the Roman influence prevailed, and piece by piece the territory originally held by Seleucus, Lysimachus and Cassander was brought into subjection to Rome, which was part of the northern division, and left only Egypt, the southern division. This king of the south, Egypt, became subject to the power of the northern division, as above narrated, in the days of Cleopatra, Antony and Augustus Caesar, partly by the will of the father of Cleopatra, who dying while his children were young, left the kingdom under the protection of the Roman Senate, and partly by Mark Antony’s defeat. For a while, indeed, the “King of the South,” Egypt, was quite as powerful as the “King of the North,” Rome. Historians tell us that “it was the greatest mercantile nation then existing“; that it had “33,000 cities”; and that its annual revenue “amounted to 14,800 silver talents,” about $20,000,000.

Recognizing the sense and design of the prophecy, we should not expect detailed, personal accounts of the monarchs of these kingdoms, but by “King of the North” we should understand the Roman Empire’s representative, and by “King of the South” a representative of Egypt’s kingdom.” (C 31, 32)

We will continued with our next post.

 

 

 

 

Daniel Chapter 11, Part 1

Daniel Chapter 11, Part 1

“… For I am God, and there is no other; I am God, and there is none like Me, Declaring the end from the beginning, And from ancient times things that are not yet done…Isa 46:9, 10

The Bible as a book is unique in that it contains literally hundreds of prophecies that span thousands of years and that have witnessed equally as many fulfillment’s. Other sources may venture opinions or suggest reasonable outcomes of events, but they amount to little more than hopes or outright guesses. Only the Bible, as the word of God, has proven consistently reliable in its predictions dealing with empires, nations, civilizations, and events, often very specific and detailed in their coverage.

It has been said that prophecy is greater than miracles in establishing faith in the Bible. A miracle that occurred, say 2,500 years ago, fades into the mist of time and cannot be confirmed today. But a prediction of antiquity, if preserved in writing, especially if appearing at odds with known facts at the time and therefore most improbable of ever occurring, yet fulfilled later as stated, amounts to very convincing evidence.

The credibility of the Bible as a whole is greatly enhanced when the accuracy of its prophetic forecasts is considered. Careful reflection shows that these predictions are of an order and detail that preclude the possibility of historical facts being mere wrested to fit the outcome. Numerous recent archaeological findings have further validated certain Bible prophecies by indirectly confirming their early origin. This has disarmed the critics who contended for later dates or had supposed they originated after the historical events they depicted had occurred. Now even skeptics are being forced to admit the accuracy of the Bible without being able to provide a satisfactory explanation!

As a sincere truth seeker considers the claims of the Bible as the word of God the overwhelming testimony of fulfilled prophecy encourages an overall faith that will accept the divine revelation in its entirety. This builds confidence in the yet to be fulfilled promises and a willingness to accept its broader teachings and precepts.” (Bible Prophecy—It’s Purpose in God’s Plan)

With the forgoing thoughts in mind we should now like to examine the message (prophecy) revealed to Daniel in the Eleventh Chapter.

“The message was true, but the appointed time (for its fulfillment) was long (that is from Daniel’s perspective).” Dan 10:1

What precisely was this thing which must wait to the “appointed time”?

The thing which awaited its appointed time was the “Time of the End”, but even more importantly to us it marked the time when the great prince would stand up, the time of our Lord’s parousia (presence).

A simple scan of the internet will reveal that there are many commentaries written on the Eleventh Chapter of Daniel both religious and secular each of which appears to devise a different series of events, characters and time line. Some of these imagine this to be a history of events from the time of Darius the Mede to the coming of the Messiah (the First Advent); while others believe it reaches to the Second Advent (we of course are of the latter).

Special Note: This subject was originally suggested by one of our present forum members (sage41) who likewise was a former member of the old or previous bible student forum, (who I believe formerly went by the title, The Sage, at least that’s how I have it in my notes). Sorry if I am mistaken my sister.

From here on out we should like to present the subject as it was originally presented on the old forum.

We should now like to take a look at some of the remarks made by The Sage understand our intention here is not to find fault, but rather to seek for truth, all of us, including myself. Questions like these are good for us as they furnish ample opportunities for us to return to the textbooks so to speak so that we might replenish our leaky vessels and reaffirm our faith.

The Sage states: Dan 10:21 concludes with the words: “no one is holding strongly with me in these things but Michael the prince of you people“. This was in the first year of Darius the Mede. Dan 11:1

In Reply, actually it was in the third year of Cyrus king of Persia that the angel Gabriel relayed these messages to Daniel, Dan 10:1 Cyrus’s reign followed that of Darius whose reigned only lasted for about two years before control of the kingdom shifted to the Persians, these are the two horns upon the ram mentioned in (Dan 8:4) both were high (great), but the second or higher one (the greater) came up last. This vision shows that there was a time in which the Medes, under Darius, were superior to the Persians, and then later the Persians, under Cyrus, took the ascendancy.

In Dan 11:1 Gabriel speaking confidentially to the Prophet was simply referring back in time to the first year of the reign of Darius the Mede in which he “stood up to confirm and strengthen him (i.e. Darius)” this after he had Daniel released from the lions’ den and greatly honored him. (The Book of Daniel, Page 89)

The Sage states: According to research from the Encyclopedia Britannica in reference to (Xerxes the forth king 486-465), who stood up “gained more riches than all of them—and roused up the empire against the realm of Greece“.  Dan 11:2

The world kingdoms had now become designated as of the North or of the South, in relation to their rulership, conquests, and dealing with Gods people. Syria was the dominant power for a time and was north of Palestine, and Egypt was south. Since Daniel’s subject is the Promised Land, the nation of Israel, it would be proper to address them in this way, since the dominant control would change from time to time.

In Reply, actually we might want to backtrack here a little so as to establish just how these two kingdoms came about. These kingdoms are the refuge of the once mighty Grecian Empire lead by Alexander the Great, the “mighty king” spoken of in Verse 3.

Then a mighty king shall arise, who shall rule with great dominion, and do according to his will.”

“And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; but not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.” (Verse 4)

“Though Alexander conquered the world in the short period of thirteen years, the kingdom did not continue as one nation in his family after his death, but was divided by his four generals and broken into fragments as alluded to in Verse 4. Notice here the correspondence of this prophecy with that of Dan 8:3-9, 20-25. Here it is shown that out of one of the divisions of Alexander’s empire (compare Verses 8, 9 and 21) would come forth a “little horn” or power, which would become exceedingly great. This evidently refers to Rome (more specifically Papacy), which rose to influence upon the ruins of Greece. From being an insignificant subject whose ambassadors hastened to acknowledge the Grecian supremacy, and to become part of the empire at the feet of Alexander the Great, Rome rose gradually to supremacy.” (C27)

In the Book of Revelation the dragon (Pagan Rome, at first) is purely civil power. The Pastor gave the simple definition that the four beasts of Revelation represent four ecclesiastical governments, whereas in Daniel the four beasts picture four civil governments, but out of the civil came the little horn that predominated over the beasts of the earth to such an extent that the Book of Revelation ascribes a separate beast to Papacy.” The Book of Daniel, Page 90

“Alexander lived 32 years and 8 months; his reign covered a period of 12 years and 8 months. In the space of about 15 years after his death Alexander’s family and posterity were murdered, leaving none of his posterity to occupy the throne. History records that this was accomplished chiefly by Cassander, one of Alexander’s generals. In the course of a few years the prediction met its complete fulfillment, and the great empire over which he ruled was divided into four parts. Cassander reigned in Greece, Lysimachus in Thrace, Ptolemy in Egypt, and Seleucus in Syria.

For a considerable space the kingdoms of Egypt and Syria are alone mentioned in the prophecy of the angel. History shows that these two kingdoms were by far the greatest; and that at one time they obtained the mastery of the territory of the other two…The two, Syria and Egypt, continued to exist as distinct kingdoms even after the territories of the others were swallowed up by the Romans.” (Daniel the Beloved, Page 179)

“Because Judea lying between them was sometimes in the possession of the kings in Egypt, and sometimes of the kings of Syria; and it is the purpose of Holy Scripture to interweave only so much of foreign affairs, as hath some relation to the Jews; thus it is in respect of their situation (and position) to Judea that the kings of Egypt and Syria are called the kings of the south and the north.” (Page 180)

We will continue with our next post.