anicrs Great ProphccvJ 
 The Eastern Question 
 The Kif gdom 
 
 ;eV. NATHANieis W6ST, D.D. 
 
 HD^^ DHD 
 
£ibrar;y) of Che Cheolo^ical ^tmmary 
 
 PRINCETON • NEW JERSEY 
 
 -)»«€• 
 
 FROM THE LIBRARY OF THE 
 
 REVEREND CHARLES ROSENBURY ERDMAN 
 D.D., LL.D. 
 
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 Daniel's Great ProphecyT 
 
 The Eastern Question. 
 
 The Kingdom. 
 
 Rev. Nathaniel West, D. D. 
 
 nos* 2n3 
 
 PUBLISHED 15V , 
 
 THE HOPE OF ISRAEL MOVEMENT, 
 
 A. C. Gaehelein, Supt. 
 E- F. Stkoeter, Sec'y. 
 
 128 Second !="treet, New York Lity. 
 
Copyright, 1898, 
 Bv Rev. Nathaniel West, D.D. 
 
Three errors there arc that forever are found 
 On the lips of the good, on the hps of the best; 
 
 But empty their meaning, and hollow their sound, 
 And slight is the comfort they bring to the breast. 
 
 So long as man dreams of a time in this age. 
 
 When the Right and the Good will all evil subdue; 
 For the Riglit and the Good war ever will wage, 
 
 And ever will Evil the conflict renew. 
 
 So long as men hope that Mammon will live 
 Like a bride with her lover, united to worth; 
 
 For her favor, alas, to the mean she will give. 
 And Virtue possesses no title tu earth. 
 
 So long as man thinks that to mortals a gift, 
 The Truth, in her fulness of glory will shine; 
 
 For the vail of the goddess no mortal may lift. 
 And all that men do is to guess and divine. 
 
 Schiller. 
 
 iA) 
 
PREFACE. 
 
 The Book of Daniel was written tu i)rcfigure, in outline, the 
 course of history from the Babylonian exile to the second 
 coming of Christ, and to reveal the age of millennial glory 
 "underneath all heavens," following that event. It, therefore, 
 exhibits the character of our own times, as part of the "Times 
 of the Gentiles," which is really the title of the whole book. 
 As in the prophet's day so in oin's the kingdom of (jod is in 
 conflict with the kingdoms ot the world; and, as in our Lord's 
 day, is assaulted by all the forces of evil, the assailants seeking 
 to snatch it away b}- violence. A contemplation of both civil 
 and ecclesiastical events, during the past five years — not to 
 speak of the whole century — only confirms the truth that the 
 same policies that governed the empires and religious estab- 
 lishments of the ancient world, in their official life, and con- 
 tintiously since the introduction of Christianity, exist in our 
 own day, and demonstrates the fact, made clear in Daniel's 
 pages as elsewhere in both Testaments, that the W'orld-l'ower 
 remains essentially unchanged, notwithstanding its nominal 
 profession of Lhristianiry, and will do so till overthrown by 
 the coming of the Son of Man. 
 
 It was a consitleration of the events current in our own day, 
 and viewed in the light of the "sure word of prophecy," that 
 induced the writer, though in the midst of nuich mental and 
 physical suffering, to gather up some results of his past labors, 
 and with the impressions received from recent events present 
 them in a series of articles, to the editors of " Our Hope," who 
 generously allowed space for their publication in the Monthly, 
 devoted to the movement in behalf of Israel, not alone in Xew 
 York, but in both hemispheres. That movement, based upon 
 the recognition of the fact that the di\-inely established dis- 
 tinction between Jews and Gentiles, nationally, is a standing 
 one in the New as well as Old Testament history; that there 
 
 (5) 
 
6 DANIEL'S GREAT PROPHECY. 
 
 is yet a glorious future for the ancient people of God; and that 
 the turning of Israel to their own Messiah. "even Jesus," strikes 
 the hour of His appearing to them, and brings the emancipa- 
 tion of the nations from the politics and power that now en- 
 thral them, meets my decided approbation as it wins my heart- 
 iest sympathy. To enlist a deepened interest in an enterprise 
 so worthy of support, and so ably conducted by the scholarly 
 and self-denying editors of " Our Hope," and encourage the 
 study of Daniel's book in its relations to Israel, the nations, 
 and the kingdom of God, also led to the exposition of the 
 prophecies here given, and the ofifer of them to the Monthly 
 just named. A general desire on the part of the readers, to 
 see the exposition in book form, is the reason of the present 
 volume. 
 
 The book of Daniel consists o?' twelve chapters — as we have 
 it — of which five are historical, viz., i., iii., iv., v., vi., and seven 
 are prophetical, viz., ii.. vii., viii., ix,, x.-xii., each a distinct 
 prophecy, yet all organically one. It is with the prophetical 
 part, alone, the exposition has to do; and the object has been, 
 not to give the tedious and oftentimes painful processes con- 
 nected with the study of the text — a thing impossible in a 
 space so brief, and withal uninteresting to the majority of 
 readers — but the results of the processes, in a popular and in- 
 telligible way, and so assist the understanding of the prophetic 
 contents scope and aim of the book, and its relation to all 
 prophecy. These predictions set forth, by means of sym- 
 bols and their interpretation, the political and religious strug- 
 gles of the Jews with the empires of the world, and the outcome 
 for both, in greater clearness, definiteness and unity, than are 
 seen in all other prophets. They were designed to be a book 
 of comfort and hope for the Jewish people, supporting their 
 Messianic expectations, and also a warning to the kingdoms 
 of the world. Their scope extends beyond the times of Anti- 
 ochus Epiphanes, B.C. 175-164, and beyond the times of Titus, 
 A. D. 70, reaching to the second coming of Christ and the 
 millennial kingdom. They pertain less to the contemporaries 
 of the prophet than to the generations following. They span 
 all that remained of the Old Testament time, and the whol^ 
 
PRErACE. w 
 
 New Testament also. The "Last Things" in them are the end 
 of our age, the Antichrist, the great tribulation, the second 
 advent, the resurrection, the deliverance of Israel, the de- 
 struction of the Antichrist, the judgment of the living nations, 
 and the kingdom of God in victory. These are called the 
 Eschata, the things that pertain to the End of our Age. 
 
 The amount of labor done in the critical and exegetical study 
 of the book in our generation has been very great; much of it 
 virulent and unscientific. The defense has been both scientific 
 and triumphant. It is impossible to give even a summary 
 of the bibliography. The writer has spared no pains to make 
 himself acquainted with the latest results of the modern criti- 
 cism, as far down as to 1897, including the polychrome edition 
 of Daniel by Professor Kamphausen, and his formal attack 
 upon the book, previously issued. It is a comfort to know 
 that the book still remains an anvil on which all hammers are 
 shattered. We may admit a Maccabean editorship, without 
 any difficulty, even as we admit an editorship of our English 
 Bible. This is very remote from saying that the book is a 
 Maccabean composition, or half and half so. In the light of 
 all criticism, we still agree with Hengstenberg that " to refer I 
 the composition of the book to Maccabean times will remain \ 
 false so long as God's word remains true; therefore, to all 
 eternity." And with Sir Isaac Newton we can say that " to 
 reject Daniel's prophecies is to reject the Christian religion; l 
 for this religion is founded on his prophecy concerning Christ," | 
 a statement ridiculed by Dean Farrar who first distorts the 
 words of Newton, then holds them up to false construction 
 and rebuke. And we can repeat with approval the words of 
 Pusey that " the book of Daniel is especially fitted to be a 
 battlefield between faith and unbelief," and that " the book! 
 is either divine or an imposture," no middle ground possible. I 
 And self-commending are the recent words of Rupprecht, to 
 any unprejudiced mind familiar with the criticism, " The mod- 
 ern criticism of Daniel's book is, in its spirit, un-Christian, 
 immoral, and unscientific." The "advanced knowledge of the 
 book," as professed by such writers as Kuenen, Wellhausen, 
 Kamphausen, and Cornill, or even by a Bevan and Behrmann 
 still later, and imitated, second-hand, by Farrar, leaves un- 
 
8 DANIEL^ GREAT PROFHECV. 
 
 toviched the solid learning and arguments of an Auberlcrt. 
 Keil, Volck, Wolf, Caspari, Orelli, Oswald, Pusey, Tregcllcs, 
 and later still, of a Tiefenthal, Herzfeld, D'Envieu, Dornstettcr, 
 Diisterwald, Atzbcrgcr. and others, of like mature judgment 
 and profound attainments. Unless the book of Daniel is gen- 
 uine and authentic, the whole New Testament eschatology 
 falls to the ground. For, as Westcott has well said, " No 
 I writing of the Old Testament had so great an influence in the 
 development of Christianity as the book of Daniel," and even 
 Cornill is obliged to confess that "hardly another Biblical book 
 has exercised so controlling a power over all subsequent time, 
 and, to-day, we still stand under the influence of ideas and 
 views which the book of Daniel was the first to throw into 
 the development of the religion of Israel;" he might have also 
 said, "of the religion of Christ! " 
 
 It is customary to appeal to the fact that certain evangelical 
 scholars, like Delitzsch, Kahnis, and others, have conceded 
 to the critics the Maccabean origin of the book of Daniel, or 
 at least a portion of it. The appeal is worthless. Jerome 
 tells us " the whole church woke up in the fourth century to 
 find itself Arian." The Middle Age found it Papal. In the 
 last century Oxford and Cambridge, Berlin and Heidelberg, 
 were chief nurseries of Deism and Rationalism. England, 
 France and Germany assailed the Word of God on every side. 
 And as for our own times, it was Delitz sch. who, notwithstand- 
 ing his concessions, denounced the Higher Criticism as "Bible- 
 hating, history-m anufacturing sci aice.'' Even a Hitzig called 
 it " an abomination of desolation." Gess, conceding the Alac- 
 cabean origin of Daniel's book, yet adds, " It is impossible to 
 excuse the writer of it from the charge of pious fraud." 
 Kuenen, the master-mind of all the critics, when approaching 
 death, ordered the supnrcssion of every unsold c opy of his 
 greatest work, and the reimbursement of his publishers from 
 his estate. At the close of a long life of critical labor, De 
 Wette, a leading spirit in Ids day could say ill sadness, 
 
 " I lived in times of doubt and strife, 
 
 When child-like faith was forced to yield, 
 I struggled to the end of life, 
 Alas, I could not gain the field!" 
 
PREFACE. 
 
 But there are scholars, as well as scholars, whose words ar6 
 not to be set aside by the sneers of second-hand imitators of 
 unbelieving criticism. It is Kaulen who testifies, " After the 
 most thorough investigation I am certain that the writer of 
 the Book of Daniel shows a most intimate personal acquaint- 
 ance with the palace of Nebuchadnezzar and the affairs of the 
 Babylonian court and empire, and that the book was wa"itten 
 in the time of the exile." In like manner Lenormant: "The 
 more I read and reread the Book of Daniel, the more I am 
 struck with the truth of the tableau of the Babylonian court 
 traced in the first six chapters, and of the ideas special to the 
 time of Nebuchadnezzar. Whoever is not the slave of precon- 
 ceived opinions, denying the supernatural, must confess when 
 comparing the chapters with the cuneiform monuments, that 
 they are really ancient, and written at but short distance from 
 the events themselves." And as to the prophetical part, the 
 words of Diisterwald state the simple truth concerning the 
 false criticism. " The foregone denial of the supernatural — 
 that is, of God in prophecy — underlies every denial of the 
 genuineness and authenticity of these predictions. Once 
 admit that ii., viii. and ix. reach beyond Antiochus Epiphanes 
 and into Roman times, then it is not possible to deny the super- 
 natural, or that here is true prediction of remote events. 
 That our Lord and His apostles so interpreted these pro- 
 phecies admits of no doubt. When, therefore, the opposers 
 of their genuineness and authenticity assail these predictions 
 as apocryphal, for the sake of maintaining their working rule, 
 we can reply to them that solely in the interest of their science 
 they assail Christ Himself, and usurp His place as the in- 
 terpreter of prophecy and the heaven-sent Teacher of the 
 Church." We need not fear. The Book of Daniel has sur- 
 vived every attack upon it for two thousand years, and will 
 to the end. " The violence of modern criticism," says 
 D'EnvIeu, " has only reproduced, under the show of learned 
 strategy, the old assaults in the first years of our Christian 
 Era." 
 
 In a few pages, the results of a study of the difificult problem 
 of the " Seventy Weeks," are given. Since the publication of 
 
lO DANIEL'S GREAT PROPHECY. 
 
 t 
 my work, " Studies in Eschatology," the whole subject has 
 been reviewed in the Hght of voUimes not then accessible. 
 The whole history of their interpretation has been carefully 
 gone over, from 200 years before Christ to the present time; 
 (i) the pre-Christian period, ending with our Lord's Olivet 
 discourse, A. D. 33; (2) the period of the first two Christian 
 centuries, including both Jewish and Christian interpretation, 
 ending A. D. 190; (3) thence to the close oi the fifth century, 
 A. D. 490, from Clemens Alexandrinus to Ammonius; (4) the 
 middle-age period to A. D. 1250, from Severus to Aquinas; (5) 
 thence to the sixteenth century, or reformation times; (6) 
 thence to the present time. The independent conclusions, 
 previously reached, have all been confirmed. In this vast field 
 of inquiry nothing has been left undone by Reusch whO' has 
 given the Patristic interpretations, or by Calovius who has 
 given the Mediaeval, or by Rohling who has given the Modern, 
 or by Fraidi who has reviewed carefully all these labors, or by 
 \ D'Envieu who has supplemented them. Time has added noth- 
 ing, not even through the Higher Criticism, beyond what the 
 ingenuity of men devised during the first four centuries. In 
 general the four categories into which the various interpret- 
 ations fall are (i) that Messiah appeared within the seventy 
 weeks, the destruction of Jerusalem, A. D. 70, being the end 
 of the 70th week; (2) that Messiah appeared near the end of the 
 69th week, and was cut off in the middle of the 70th, the end 
 of the 70th being the transition of the gospel to the Gentiles; 
 (3) that the two Little Horns are the same, and the seventy 
 weeks ended with the times of Antiochus, B. C. 164, a view 
 most vigorously repelled by the church; (4) that the Messiah 
 appeared at the end of the 69th week, that the interval of the 
 Roman times of the Gentiles lies between the 69th and 70th 
 weeks, and that the seventieth week is the last — Antichrist's 
 -week — a view held by the ablest exegetes of the first three 
 centuries. Delightful is the view held by Raymund Martini, 
 A. D. 1350, and by Solomon Levy, "a born Jew." that "Prince 
 Messiah" is not Cyrus, nor is " Messiah cut ofif " Onias III., 
 but that " Gabriel to Daniel, and Gabriel to Mary, prophesied 
 of the same Messiah, even Jesus Christ;" that Daniel, influ- 
 
PREFACE. t! 
 
 enced by the Messianic hope and dehverance of Israel which 
 Isaiah seemed to connect with the return from Babylon, sup- 
 posed the time of the hope might be at the close of "Jeremiah's 
 seventy years," and that, as Gabriel had already in vii. fixed 
 the time of the second advent, so did he fix the time of the first 
 in ix., and led the prophet to look out into the " Times of the 
 Gentiles" to find both advents; and specially that Messiah must 
 come between the completion of the second temple and its 
 destruction by Titus. 
 
 The one satisfactory result of the whole study has been to 
 see how certainly the ablest church exegetes, in early times, 
 contended, and successfully, that the 70th week is the Anti- 
 christ's week, at the end of the " Times of the Gentiles." The 
 Interval between the third and fourth weeks was hidden from 
 their eyes, and has remained undetected till the present time. 
 
 No apology is needed for another work on the book of 
 Daniel, nor ever will be. I hold it to be unassailable that 
 our Lord had the whole book of Daniel, and especially the 
 vision of judgment, at His second coming, Dan. vii., directly 
 in His mind when He uttered His great Olivet discourse con- 
 cerning the end. And I hold to be indisputable by any mind 
 not warped by false criticism, that the oracle in Dan. xii: 4, 8, 
 foretelling the study of Daniel's book in the " Time of the 
 End," refers not only to its study in Maccabean times, B. C. 
 168 to 164, at the end of the third prophetic empire, but to the 
 " Time of the End " of the fourth, in its divided state, i.e., to 
 our own times and the immediate future. That oracle belongs 
 to the great concluding prophecy in x.-xii. concerning the 
 " Warfare Great," whose climax is the solution of the " East- 
 ern Question." And because this concluding prophecy, x.-xii., 
 is but the expansion of what is given in the closing part of ix., 
 it involves the study of the " 70th week," therefore of the " 70 
 weeks;" and since x.-xii. is again but the expansion of what 
 is given in viii., as viii. is the expansion of vii. and ii., there- 
 fore the oracle, xii: 4, 8, predicts the intense study of Daniel's 
 whole book, and the understanding of it, as a sign of the end 
 of our age. This renders all apology for such study unneces- 
 sary and justifies the interest felt to-day in Israel's destiny, 
 and its relation to the victory of the kingdom of Christ, 
 
12 DANIEVS GREAT PROPHECY. 
 
 In order to keep the unity and aim of the book before the 
 mind of the reader, the exposition is woven around the central 
 theme of the book, viz., that the kingdom foretokl h\ the 
 prophet cannot come to victory "underneath all heavens," 
 until the second coming of the Son of Man. A further help to 
 enable the reader to grasp the contents of the prophecies is 
 to remember that all the matter of the predicted history falls 
 under these seven rubrics — the Jews, the Four Empires, the 
 Two Little Horns, the Seventy Weeks, the Warfare Great, 
 the Messiah at both Advents, the Kingdom. 
 I As to the study oi the Jews, the histories by Edersheim, 
 Milman, Adams, and Josephus, Stanley' s Jewish _Church, the 
 booksoTtheMaccabees, Conder' s Judas Maccab eus, and Latin 
 Kingdom of Jerusalem, Besant and Palmer's History of Jeru- 
 salem, and Le Strange's Palestine under the INIoslems, will 
 be found all-sufficient. As to the four empires, Rawlinson's 
 Seven Great Monarchies, and his Herodotus, with Flint's, and 
 Hegel's Philosophy of History, and Cox's Syria and Egypt, 
 tell all that is needed. As to the chronology, Clinton's Fasti 
 Hellenici still holds its place as authority. As to the geo- 
 graphy of the book of Daniel, the Ancient Atlases by Kiepert, 
 and Kampen, give all the four empires, the Diadochian king- 
 doms, and spread in full the storm centre of the Eastern 
 Question. A summary of universal history, crowded with 
 dates and events, and unsurpassed for accuracy, is provided 
 by Pl?etz, eleventh edition, and is the leading text-book in 
 all the German gymnasia. 
 
 A late writer of much ability, dismayed at the aspect of 
 Christendom, and little anxious as to the inspiration of God's 
 Word, or the old faith, proposes th.e doctrine of "our spiritual 
 conceptions." and of "evolution spiritually." as the quickest 
 way to bring in the golden age and the triumph of the king- 
 dom of God. Hypothetically, he says. " If the world, the 
 flesh, and the devil are at war with righteousness, once for 
 all, that we must look to convulsive overthrow for its estab- 
 lishment — to some millennial transition waited for so long in 
 vain, and hidden so thoroughly out of sight in the events 
 around us." Again. " No matter how many convulsive 
 
PREFACE. 
 
 13 
 
 chang^es and millenniums religion may promise itself, we see 
 that they do not come. Our Christian faith, amid all its pro- 
 phetic gleams, has traveled a weary way in which nothing 
 has been gained save in the slowest manner." If this is not 
 "pessimism," it is hard to tell what is. The statement is histor- 
 ically untrue. The rapid extension of Christianity in the early 
 ages is one of the best established facts of history. The rapid 
 extension of missions since the close of the last century, and 
 of the translation of the Bible into almost all languages, are 
 not less so. And as to "spiritual evolution" in the "scientific 
 sense," the gr adualism of a Darwin, Lyell, Hu xley, and 
 Spencer, repudiating all ca tastrophe and ca taclysm, what else 
 but "slowness" is the progress through interminable stages? 
 The whole "pessimism" rests on the denial of miraculous in- 
 tervention which accomplishes more in one hour than preced- 
 ing centuries could achieve. It is precisely by means of "con- 
 vulsive overthrow," after long yet imperfect development, 
 the kingdom of God comes to victory. Nowhere has the 
 Scripture assigned to the church universal triumph in this 
 age, before the Lord comes. On the contrary, the law of] 
 apostasy and degeneration runs parallel with the law of ad-l 
 vance, and only by "c onvulsive overthrow," in the final crisis,/ 
 is the antagonism solved. Such is the Bible teaching. The 
 apostle Peter has discussed and determined conclusively the 
 whole question in 2 Pet. iii: 2-15. For a teacher of the truth 
 to be oblivious of this, is a calamity as great as for a minister 
 of state not to know the constitution of his country. 
 
 To one point I desire to call special attention. It is remark- 
 able how the critics and the commentators have failed to see 
 that by the words, "the Scripture of truth," Dan. x: i, is meant 
 nothing less than Daniel's book, and not the unwritten book 
 of " God's providence," or of the " divine decrees," or the 
 " Old Testament." Orthodox xnterpreters have been blinded 
 here, and every sharp-sighted :ritic, without exception, per- 
 sistently evades the true interpretation, aware of its destruct- 
 ive force against the false theory of the book if once the fact 
 is admitted. The admission of that fact forces the alternatives, 
 either the writer of the book of Daniel was a guilty forger, 
 whose crime can never be excused by " th? rntfom of his 
 times," or Daniel, the prophet of the exile, was its author. 
 
14 DANIEVS GREAT PROPHECY. 
 
 The chapters on the Type and Antitype, the Transition- 
 Section, the Great Interval, in xi: 39, 40, the Antichrist's Last 
 Campaign, and the concluding Summation — not published in 
 " Our Hope" for want of space — appear in the present volume. 
 Some sections, also, omitted from the other chapters for want 
 of space, are here supplied. 
 
 This little volume is sent forth with the earnest prayer that 
 God will bless the " Truth" of Daniel's book to the souls of 
 all the " Wise " who, as the " Time of the End " draws near, 
 will study it with diligence, and find it a light to their under- 
 standing and a bulwark to their faith and hope. It is well to 
 remember that the kingdom of God is battling still with the 
 " Ten-horned Beast," whose head was wounded by advancing 
 Christianity, but whose wound is now being healed by its 
 social and political de-christianization. With Israel's recovery 
 the Gentile dominion passes away. The Beast dies. 
 
 May the prophet's word be a stimulus to work and pray for 
 Israel's conversion and restoration, and the hastening of that 
 day when, through "convulsive overthrow," an " End " will 
 be put to the Gentile politics and power that disgrace our 
 present age! May the " Kingdom" soon come in victory, and 
 God's will " be done on earth as it is in heaevn!" 
 
 Nathaniel West. 
 
 Clifton Springs, March, 1898. 
 
TABLE OF CONTENTS. 
 
 Chapter I. 
 General Introduction. — Character of the Book of Daniel; 
 World-Power; Scope of the Book; Daniel's Mission; Char- 
 acter of Daniel; The Thesis. 
 
 Chapter II. ■ 
 
 Daniel, Chapter II. — Israel's Place in History; Babylon's 
 Place; The Fundamental Prophecy; Law of Prophecy; 
 The Colossus; Impact of the Stone; Rationalism; "The 
 Days of those Kings; " The Rolling Stoiie; False Interpre- 
 tation; The True; Honor to Daniel and Glory to God. 
 
 Chapter III. 
 
 Daniel, Chapter VII. — Critical Question; Vision of the Four 
 Beasts; The Fourth Beast and its Horns; The Little Horn; 
 Vision of the Judgment of the Horn and the Nations; An- 
 cient of Days; Son of Man; Overthrow of Kingdoms and 
 Sultanates; Chiliasm; The Kingdom given to the Saints; 
 Time of the Judgment, Place of the Judgment; The Ten 
 Horns; The Criminality of modern World-Powers; Their 
 Doom. 
 
 Chapter IV. 
 
 Daniel, Chapter VII., continued. — The Little Horn; His 
 Names, The Great Tribulation; Witness-bearing; The 
 Ancient of Days; The Judges in the Judgment; Angels; 
 Books Opened; Complete Retribution; The Son of Man; 
 Effort to evade the Chiliastic Doctrine of the Book; The 
 Monarch of the Fifth Empire; The Kingdom and the People 
 of the Saints. 
 
 Chapter V. 
 
 Daniel, Chapter VIII.— " Time of the End" of the Third 
 
 (15) 
 
l6 DANIELS GREAT PROPHECY. 
 
 Empire; The Kingdom not mentioned; Date of the Vision; 
 Place of the Vision; The Vision itself; The Eastern Ques- 
 tion; The Ram and Rough Goat; Cyrus and Alexander; 
 Antio'chus Epiphanes; Vision of Horror at Jerusalem; An- 
 gelic Dialogue; Apparition of a Man; The 2300 Evening- 
 mornings; Interpretation of the \'ision; Time of Fulfill- 
 ment; \'ain Efforts to identify the two Little Horns; Sim- 
 ilarities and Dissimilarities; Grounds of the same; Purpose 
 of the Vision. 
 
 Chapter VL 
 
 Daniel, Chapter IX. — The Seventy Weeks; General Remarks; 
 Place of the Prophecy; Occasion of it; The Prophecy itself; 
 Its correct Translation; Covers the Prayer; Exposition of 
 the Seventy Weeks; Their Sub-distribution; The two In- 
 tervals; No Year-day Theory in Daniel; The Seventieth 
 Week; The Four Great Ideas of World-view, World-history, 
 World-judgment and World-chronology; The Interpretation 
 sure; The Secret disclosed; The Reasons of the False 
 Interpretation; The Jews as Reckoners of Time; Gentile 
 Confirmation; The Jurisdiction of the Seventy Weeks over 
 all New Testament Prophecy; It fixes absolutely the Time- 
 point of the Second Advent. 
 
 Chapter VII. 
 
 Daniel, Chapters X.-XII. — One Prophecy: The Theme, the 
 "Warfare Great;" The Eastern Question; Nature of the 
 Revelation; Date of the Prophecy; Place and Time of the 
 Vision; Occasion of the Vision; The Vision itself; The 
 Christophany ; The Persons in the Scene; The Effect of 
 the Vision; Prostration of the Prophet, and Flight of his 
 Companions; The Recovery of the Prophet; The Comfort; 
 Israel under the guardian Care of Angels; Daniel's Book, 
 a "Scripture of Truth;" Warning against the false Criti- 
 cism of this Book. 
 
 Chapter VIII. 
 
 Daniel, Chapters X.-XII., continued. — Chapter xi., 1-35. "Tsa- 
 ba Gadol," the " Warfare Great; " The Chapter assailed as a 
 
CONTENTS. 17 
 
 Spurious Production; Reply: Geography of the Prophecy; 
 The Eastern Question; Division of Chapter; The Persian 
 Succession; The Greek; The Diadochian Kingdoms; Ptol- 
 emies and Seleucids; The Intervals in the Prophecy; Wars 
 of Syria and Egy^pt; Antiochus Epiphanes; Campaigns 
 against Egypt; Campaigns against Palestine; The Macca- 
 bean Tribulation; The Martyr-Roll. 
 
 Chapter IX. 
 
 Daniel, Chapters X.-XI., continued. — Chapter xi., 36-45: 
 The Transition-Section; Various \'iews; True View of the 
 Type and Antitype; Place of the Great Interval between 
 the Ends of the Third and Fourth Empires; Photograph 
 of the Antichrist; The Antichrist's last Campaign, and 
 World's Last Battle; "Time of the End;" The Three 
 Greater Powers in the Field; Occupation of Egypt; Inva- 
 sion of Palestine; The Great Tribulation; Michael standing 
 over the Jews; Angelic War in Heaven; Universal War on 
 Earth; Joel's Picture of the Scene; Zechariah's; Isaiah's; 
 John's; The Blood-Bath; The Preparation of the Nations 
 for the Struggle; The Military Budgets of Russia, Germany, 
 Austria, France, Italy; The Causes; The "Ever-recurring 
 Law; " The Eastern Question, and its Solution. 
 
 Chx\pter X. 
 
 Daniel, Chapter XII. — Conclusion of the Prophecy; Defin- 
 ition of the Time; Intervention of Michael; The Great 
 Tribulation; The Deliverance of the Jews; The Resurrection 
 of the Holy Dead; Splendor of the Risen Saints; Life 
 Everlasting; Completion and Authentication of Daniel's 
 Book; Study of the Book in the " Time of the End;" The 
 Epilogue, The Higher Criticism; Perplexity of Daniel; Its 
 Solution; First Dismissal of the Prophet from the Scene; 
 Extension of the " Time of the End; " The 1290 and 1335 
 Days; The Blessed Time; Second Dismissal of the Prophet; 
 The Promise of the Prophet's Resurrection; Christ, Glory, 
 ^Jie Kingdom, the End — Our Hope. 
 
DANIEL'S GREAT PROPHECY. 
 
 Chapter XL 
 
 Summation, Objections, Conclusion; General Teaching of 
 Daniel's Book; The Passing away of all Kingdoms and 
 Empires; Resume of the Main Features of Daniel's Book; 
 The Design of the Judgment of the Nations; God's Name 
 Sanctified, His Will done on Earth as in Heaven; Connec- 
 tion between Eschatology and the Messiah-doctrine; Ob- 
 jections to Daniel's Doctrine; Reply; The Sequence of the 
 Kingdom in Victory upon the Second Advent; Curiosities 
 of Opposite View; Character of the Millennial Kingdom; 
 Reign of the Saints on the Earth; Jerusalem the Centre of 
 the New Age; Christ present in His glory; The Kingdom 
 of " the looo years; " The Vastness of the Idea of the King- 
 dom; False that the Kingdom of Christ is not here now; 
 False that it comes to victory before He comes; Science 
 dem.ands a Millennial Age; Use and Abuse of Prophecy; 
 Chiliasm indestructible; Testimony of the Writer; Parting 
 with the Prophet. 
 
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" The prophets of the Old Testament in a marked and special 
 manner looked forward into the future. They personated and ex- 
 pressed the Hope of Israel and the Kingdom of God. Standing on 
 their lofty watch-towers, and looking to the farthest horizon, they 
 saw events unseen by ordinary men, and spoke of things to come 
 long after the generations they served had passed to the tombs. They 
 were the first in antiquity to perceive that the old East was dead. 
 They celebrated its obsequies in advance of the dissolution they saw 
 to be inevitable. They were the tragic chorus of the awful drama 
 that was unfolding itself in the Eastern world. As kingdom after 
 kingdom passed away, they sang the funeral dirge of each. There 
 can be no question that the book of Daniel, containing the first men- 
 tion of the great idea of the succession of the ages and of the growth 
 of empires and races, is the first outline of the philosophy of history." 
 
 Dean Stanley. 
 
 (20) 
 
DANIEL'S GREAT PROPHECY. 
 
 Chapter I. 
 
 " By the rivers of Babylon, there we sat down; yea, we wept 
 when we remembered Zion. We hanged our harps iipon the 
 willows in the midst thereof. For there they that carried us 
 away captive required of us a song; and they that wasted us 
 required of us mirth, saying, sing us one of the songs of Zion! 
 How shall we sing the Lord's song in a strange land? If I 
 forget thee, O Jerusalem, let my right hand forget her cun- 
 ning! If I do not remember thee, let my tongue cleave to the 
 roof of my mouth, if I prefer not Jerusalem above my chief 
 joy!" Fsalm cxxxvii: i-6. Such is the pathetic lamentation 
 of a sweet but sorrow-smitten minstrel of Israel, expert in song 
 and skilful with the harp telling the grief of his people in the 
 hour of their humiliation. The holy temple, the sanctuary of 
 God and central shrine of Israel's worship, had disappeared in 
 flame and smoke. Divine judgment had destroyed the "city of 
 the Great King." The temple vessels, and the people, had been 
 borne away captive into Babylon to grace the triumph of a 
 heathen ruler. The instrument in God's hand for the execution 
 of this judgment was Nebuchadnezzar, the crown-prince of 
 the Chaldean empire. Three times he came as a conqueror 
 and took Jerusalem; the first time, B. C. 606, deporting Daniel 
 and his companions; the second time, B. C. 598, Ezekiel and a 
 larger number; the third time, B. C. 587, burning the city, 
 and completing the captivity. To celebrate the anniversary 
 of his conquest and the consolidation of his empire, he erected 
 a golden image of himself upon the plains of Dura, summoned 
 a State concert, and at the sound of his royal band of music, 
 demanded universal homage to his person, on pain of death 
 
 (21 J 
 
22 DANIEL'S GREAT PROPHECY. 
 
 for refusal. Seventy years the Jews were delivered to the 
 Chaldean power. At such a time the Lord raised up " Daniel 
 the Prophet " to foretell the course and doom of all Gentile 
 empires, and the final triumph of the chosen peoi)le and of the 
 kingdom of God, In connection with certain miraculous 
 events of his time, the Book of Daniel makes known to us 
 the divine communications he received, unveiling the whole 
 future down to the second coming of Christ. Its religious and 
 polititcal importance are recognized by all the world. It tells 
 that the " Lord's song" w^ill first be sung by Israel " in the 
 land of Judah," when Israel has returned to faith in Christ, 
 and all Gentile kingdoms have been overthrown. Isa. xxv: i; 
 xxvi: 1-21; Dan. ii: 44; vii: 13, 25-27. 
 
 The canonicity and inspiration of the book of Daniel are es- 
 tablished by testimonies more numerous and varied than can 
 be claimed for any other sacred writing. They come from the 
 pens of inspired prophets and historians, and from the whole 
 body of Jewish literature subsequent to the close of Old Testa- 
 ment prediction. Chaldaean, Persian, Greek and Roman au- 
 thors have confirmed its statements. Centuries have verified 
 its prophecies. The lips of Christ, Peter, Paul, John and the 
 evangelists, have borne witness to its truth. The entire New 
 Testament is effulgent with its eschatology. The early church 
 teachers, with rare devotion, applied themselves to search dil- 
 igently and understand its contents, and held it aloft as a shin- 
 ing proof of the Christian faith. Schoolmen and reformers 
 studied it with deepest interest. Jews, Christians and Moham- 
 I medans. Catholics and Protestants alike, have vied with each 
 other to explore its mysteries. From B. C. 534 to A. D. 1898, 
 through 2,400 years, more than t en thous and volumes have 
 been written as a tribute to its worth and World-wide signifi- 
 cance, and, in our generation, the monuments of Assyria, 
 I'abylon, Persia, Armenia and Egypt, have united to do it 
 honor. Holy men to-day realize the fact that in this book was 
 concealed a sun of surpassing brilliance, whose light should 
 l)urst forth in the " Time of the End " and irradiate with its 
 splendor the eyes of all whose blessedness it is to seek it. And 
 yet, no book of the Bible is more distasteful to the unbelieving 
 
INTRODI'CTORY. o;3 
 
 criticism of our times, nor does it find e nemies more danger- 
 ous than many who profess to be defenders of the truth, de- 
 grading its dignity and value to the level of mere apocryphal} 
 production. Its ofifence is the manifest presence of the super-| 
 natu ral in every page . It cVJaii'^ to be a faithful chronicle o^ 
 events transcending the possibilitie. of all ordinary occurrence,' 
 a revelation also from heaven, and, in large part, a word 
 spoken by angels. In it we read histories the most marvelous, 
 and prophecies wdiose far-sightedness outstrips the utmost 
 reach of human genius, forecast and sagacity. It provides the 
 most brilliant confirmation of the inspiration of the prophets. 
 It discloses the only true philosophy of history, unveils a pro- 
 cession of the ages, publishes an almanac of time and sets be- 
 fore us a moving panorama of marching empires and of rising 
 and falling kingdoms, covering already nearly 2,500 years. Itl 
 foretells a hundred events, three-fourths of which have been) 
 fulfilled. It supports its omniscient predictions by omnipotent] 
 deeds placed alongside of them as pledges of their accomplish-! 
 ment, the supernatural in the one case, the proof of it in the] 
 other. In an honest mind unswayed by prejudice and false 
 science it compels belief. Its grasp is the grasp of the 
 Almighty. 
 
 Great moral and dogmatic truths are guaranteed by mira- 
 cles speaking to the eyes, concerning the true God, the true 
 religion, the true people of God, and the world's destiny, con- 
 fronting all the idolatries of the nations. Like a blazing head- 
 light cast across the centuries and illuminating the whole track 
 of time, shines the announcement that human history is the 
 result neither of chance nor fatality, nor of man's will alone; 
 that the events of nations and the actions of men, although 
 the product of. their own free will, are yet pursuant to a pre- 
 determined plan of God, Most High, who " removes s.nd sets 
 up kings, gives wisdom to the wise and knowledge to them 
 that understand; who reveals secrets, knows what is in the 
 darkness, and in whom light dwells;" that history has an ap- 
 pointed goal to which it must attain, and that the rise, rule 
 and revolution of empires, their apogee, decline and fall, have 
 already been decreed and recorded, and must eventuate ac- 
 
24 DANIEL'S GREAT PROPHECY. 
 
 cording to tlie will of God. In the most solemn manner, it 
 emphasizes the truth that God, j\Iost High, is " Governor 
 among the nations," greater than Bel, Nebo. Istar or ^lero- 
 dach, or all the gods of the heathen, a Power superior to all 
 the " Powers," a " Power, not ourselves, that makes for 
 righteousness," and walks through hist(jry: that while reward- 
 ing the good He punishes the evil; that for every crime com- 
 mitted by nations, governments or men, for every wrong 
 abetted or inflicted, for every unrighteous deed, for every pol- 
 icy of pride and greed, of selfishness, oppression of the poor 
 and the weak, for every indilTerence to distress, for every act 
 of cruelty and ambitious lust of territory, wealth and suprem- 
 acy, Justice will exact a righteous retribution; and that the one 
 consolation left to sufiferers amid all the complications that 
 perplex the diplomacies of nations, retard the relief of una- 
 venged humanity, and try the patience of God's children, is 
 the deep conviction that such will be the case. 
 
 No sublimer moral truth ever passed the lips of any writer. 
 What the Greek tragedy attributed to blind ' Justice " stand- 
 ing behind every scene, and to "Necessity" behind Justice, the 
 prophet describes as the work of a free, intelligent and over- 
 ruling Power, " God Most High," omnipotent and irresistible. 
 Wickedness may seem to triumph for a time, and the prayer 
 of outraged and enslaved communities meet only disappoint- 
 ment, but, sooner or later, judgment must strike the guilty. 
 
 Nor is it as an abstract proposition this great truth is as- 
 serted, but is illustrated as a concrete fact in history, by the 
 rise and fall of empires, states and kingdoms, on whose sepul- 
 chres the one epitaph stands written, " Dead for Want of 
 RigJitcotisucssr' That is the lesson of the book, a theodicy 
 that justifies the ways of God, vindicates His long-suffering 
 and discipline. His last destructive stroke, and the setting up 
 of His own kingdom where the " will " of God shall " Ije done 
 on earth as it is in heaven." National sin must be punished, 
 the governments of earth must be destroyed, and the nations 
 judged, in order to their salvation. Not monarchs, nor em- 
 pires, but " The Heavens do ride!" God alone is the ground 
 of the universe, and His righteousness, truth, mercy and holi- 
 
INTRODUCTORY. 2$ 
 
 ness, His will and His judgments, are the establishment of His 
 throne. Alight does not make right, but the nature and will 
 of God. Right is not the enactment of the State. The 
 maxims of expediency and selfish interests are not law. The 
 will of princes, cabinets and counsellors is not the measure of 
 obligation. The right of rule rests not on human conquests, 
 nor is the power to rule the creation of a people. God alone 
 is the ground and source of all. Such the doctrine and the 
 lesson of the book. 
 
 Among the things that excite our curiosity and arrest our 
 attention, as we read the book, are the m etallurg y and z oology 
 of i^s_predictions, representing four great empires in succes- 
 sion—two Oriental, the Babylonian and ]\Iedo-Persian; two 
 Occidental,- the Grseco-AIacedoman and the Roman. The rep- 
 resentation is made first by means of specific metals, gold, sil- 
 ver, brass and iron, mixed with clay; next, by four wild beasts, 
 the lion, bear, leopard and an untamed ten-horned monster, or 
 megatherium. The second two are again represented by two 
 domestic animals, the ram and rough goat. A colossal statue 
 of human form, bright and terrible, its head gold, iLs feet iron 
 and clay, stands erect as the symbol of the zvJiole organized po- 
 litical pozvcr of the world in unity, including its various govern- 
 ments and policy, its material strength built upon the products 
 of the mines, its laws of degeneration, disintegration and divis- 
 ion; in short, the entire development of the world-power, 
 through a succession of empires, the last of which survives in 
 its fragmentary state until the Lord comes. The whole sym- 
 bol is a picture lesson and divine programme of the world- 
 power advancing systematically and organically in definite 
 periods of time to a goal fixed in the counsel of God, that goal 
 the absolute destruction of all Gentile governments, politics and 
 p^wer, and the erection of the kingdom of God on their ruin. The 
 prophet would have us write the date B. C. 606 over the head 
 of the statue, and the second coming of Christ; the " Stone," 
 at the end of its toes. During the time between these dates the 
 Colossus stands unoverthrown, and on prostrate Israel's breast 
 the Gentiles exercising the sovereignty of the whole earth. At 
 the end of the times of the Gentiles, whose length is that of the 
 
±'i DANIELS GREAT PROPHECY. 
 
 statue, its fate is to be struck on the toes by the Stone from 
 heaven, the mountain of God's hohness, grinchnj;^ the statue to 
 powder, the wind of judgment blowing away its dust, "like the 
 chaff of the sunmicr threshing Hoor." " Sic transit gloria 
 MiDidiy The C^od of heaven, at such a time, sets up a king- 
 dom, the fifth in succession, unsuccecded and indestructible. 
 
 As to the inner spirit, essence, nature and life of the w^orld- 
 power, it is symbolized by that of the four predacious beasts, 
 whose ethics are those of the jungle, viz.: the physically " fit- 
 test to survive," the Rob Roy ethics of 
 
 '■' The simple plan 
 
 That he may take who has the power, 
 
 And he may keep who can," 
 
 the motto for one the same for all, "Arise, devour much fiesh!" 
 This is further illustrated by the action of the two domestic 
 cornute animals, butting and rebutting one another. The 
 stronger devour the weaker, in every case for selfish interests 
 and increase of power. Governed by savage, sensuous, im- 
 pure, sinful and brutal impulses and passions, it perpetuates 
 its right of rule over man by military violence, plunging horns, 
 teeth and iron heel, into every tribe or people that opposes. 
 In short, the whole world-power, from first to last, is constitu- 
 tionally beastly and metallic, and continues so down to the end 
 of its existence, and this notwithstanding the progress of the 
 nations \n culture and civilization, and in spite of every influ- 
 ence of Christianity upon it. It cannot be otherwise, for sel- 
 fishness and jealousy are its inner principles. Down to the 
 end of Gentile rule, the motives and the policies that actuated 
 Sennacherib, Nebuchadnezzar, Cyrus, Alexander and Caesar — 
 heathen motives — are the back-lying springs of action that will 
 govern the whole world-power, and every form of it, whether 
 " I the King " or "We the people." Never can the religion of 
 Jesus Christ celebrate a universal victory under the whole 
 heaven until the heaven-descending "Stone" grinds to powder 
 the proud Colossus, and the Son of Man annihilates in person 
 the last anti-Christian ruler. The life of all the first three beasts 
 passes into the fourth, more terrible than all before it, even in 
 
INTRODUCTORY. 27 
 
 its divided ten-horned state, grim with iron armament, while 
 among these separate horns and kingdoms an eleventh arises, 
 plucking up a " Dreibund " in its way, thus himself becoming 
 "an 8th" "stouter than his fellows," acquiring the power of all 
 the rest, anti-Christian to the core, the persecutor of the saints 
 of God, and bent on universal empire. That is the last picture 
 of our modern culture and so-called Christian civilization, a 
 picture " Modern Progress " is determined not to believe, but 
 which God is determined it shall believe, when its haughtiness 
 is laid low, its loftiness bowed down, and its books of sorcery, 
 like those of Diana-worshippers at Ephesus, are given to the 
 flame. The fate of the persecuting Horn, the last representa- 
 tive of Gentile progress, science and culture, and that of his 
 kingdom, and of the whole world-power, is destruction. On 
 their grave rises in beauty and glory, the kingdom of God. 
 
 Wonderful prediction which hatred of its truth makes men 
 deny, and refer the whole to the dream of a disappointed Alac- 
 cabean Jew, the guilty forger of the book in Daniel's name 400 
 years after Daniel's death! Wonderful beyond imagination! 
 The prophet traverses the march of w'orld empires and king- 
 doms from his own time to the end of our present age, the sec- 
 ond coming of Christ. He foretells the conduc t of the world- 
 power, and illustrates its madness by th e ma nia of Nebuchad- 
 nezzar and the doom of JJelshazzar. Running down the cen- 
 turies he introduces us to Cyrus, Cambyses, Darius, Xerxes, 
 Artaxerxes, to Alexander and his successors, the struggles of 
 Egypt and Syria for Palestine, the campaigns of Antiochus 
 Epiphanes. He foretells events in the history of Berenice, and 
 of Cleopatra, the mother of all the Cleopatras and sister of the 
 Greek Antichrist. Pie brings us to the rise of the Roman em- 
 pire on the ruins of the republic in Caesar's time, when the 
 " dregs of Romulus " were all that remained, its subsequent 
 bipartition, its fragmentary tenfold state still later, and apart 
 from which the mediaeval and modern history of Europe is 
 without explanation. He exhibits th.e last Antichrist, and his 
 allied powders, as the summit of world-development. By a law 
 of prophetic retrogression, he returns from the final goal to 
 predict the birth of Christ, His death, the destruction of Jeru- 
 
28 DANIEL'S GREAT PROPHECY. 
 
 salcni and its temple by Titus, the desolation of the land and 
 fate of the Jews during the sequent times of the Gentiles. Ad- 
 vancing again to the end, he describes in brief the scenes of 
 the last seven years of our present age, the Antichrist's proper 
 week. Two advents of Christ he predicts, the one in humilia- 
 tion, the other m glory. He forecasts the conflict of the Jews 
 with the world-power along the whole line of their sad disper- 
 sion, the final triumph of the former and the total rum of the 
 latter at the second coming of Christ, and the victory of the 
 kingdom of Christ over all the earth, when One mightier than 
 Cyrus shall bid His ancient people return to their land, and 
 One greater than all the Joshuas, Zerrubbabels, Ezras and Ne- 
 hemiahs, of the Old Testament shall lead them back. 
 
 As to the mission of Daniel, it was, in many respects, hke 
 that of Joseph and Aloses at the court of Egypt, and again like 
 that of Paul to the Gentiles. He was a " chosen vessel "' or- 
 dained of God to bear " His name before Gentiles and kings, 
 and the children of Israel,"' — not only to take part in the great 
 events of the Babylonian and Persian empires, but to represent 
 in person, to the kings who ruled them, God's ancient people 
 and the true religion; to fortify the captives by miracles and 
 prophecies, confound the heathen wisdom and idolatry, and 
 maintain the truth concerning the coming Messiah and His 
 Kingdom. To disobey the orders of the court with absolute 
 impunity, and yet maintain his position in spite of the king 
 and the satraps, to defy the sword, the flame and the lion's 
 den, and compel decrees in favor of " God ^lost High," this 
 was the privilege of the prophet and his three companions. 
 The wise men of the world-power, the r^Iagi of the East, be- 
 lieved that they alone had wisdom and had derived it from 
 their gods, whose images and temples towered high over all 
 heathendom. The powers of +he world believed that they 
 acted independently of Jehovah. The God of Israel, for them, 
 was no more than Moloch or Astarte, the tribal deity of no- 
 mads, less civilized than themselves — powers who imagined 
 that they governed the world according to their will, and that 
 the future was in the hands of them and their gods. It was 
 Daniel's mission to dissolve this delusion, and prove to them 
 
IXTRQDl'CTORV. 29 
 
 that they were but instruments in the hand of " God Most 
 High," who ruled the whole course of history according to His 
 own will, that the whole future lay before Him like a map pre- 
 pared by His own hand, and that He who knows the future 
 must be the Ordainer and Disposer of all events, a Power 
 personal, intelligent, all-wise, holy, and the Almighty whom 
 neither the kings nor the nations could resist without punish- 
 ment. It was in the mission of Daniel to humiliate, shame, 
 and a"base the pride of all world wisdom and world power, 
 and exalt the God of Israel. By such means could he prepare 
 the vast peoples of the Old World for the coming of Alessiah 
 and His Kingdom, and break into pieces the confidence they 
 reposed m the idols of their worship. By such means he in- 
 troduced into the ancient literature those Messianic expect- 
 ations which foretold the overthrow of all Gentile religion, 
 politics and power, the conversion of the nations, the passing 
 of the sovereignty of the earth to the people of God, and the 
 fact that a descendant of the royal line of David would one 
 day atone for the world's transgression, and, still further, pre- 
 side over the restoration of Israel out of all lands where they 
 had been scattered. Thus did he humble the pride of Babv- 
 lonion and Persian kings and reduce to shame the wisdom of 
 the wise. 
 
 F he wonder is that this book began to be written by a young 
 man eighteen years of age, a captive at the court of Babylon, 
 and hostage for the good behavior of the vassal king of Judah; 
 a youth of royal blood and a holy celibate for the kingdom's 
 sake. Before he reached his majority he reproduced and in- 
 terpreted the monarch's dream, and because of his piety, learn- 
 ing, genius and fear of God, grew to become the prime-minis- 
 ter and master of the magi in the realms of Babylon and Per- 
 sia. By the banks of the Euphrates, Ulai and Tigris, he talked 
 with angels and received visions from God. A hundred years 
 he lived contemporary with the kings of Assyria, Babylon, 
 ]\Iedia, Persia, Greece and Rome, and the last four kings of 
 Judah. He personally knew Jeremiah, Ezekiel, Joshua the 
 High Priest, and Zerubbabel, prince of the house of David. 
 'In Dabylon und Shushan he met the roval :na:7natcs of tlie 
 
30 
 
 DANIELS GREAT PROPHECY. 
 
 heathen world. He was contemporary with the Greek sages 
 Anaximander, Xenophanes, Parmenides and Pythagoras. He 
 studied "Moses and the Prophets," and Hke Joseph and Moses 
 could decipher Egyptian obelisks and read Assyrian and Baby- 
 lonian texts with greater ease than can any of our modern 
 archaeologists. He loved Jerusalem, the temple and the Holy 
 Land. The woes of his nation touched his heart and the deso- 
 lation of Zion melted his eyes to tears. Although, by his own 
 influence, the edict of Cyrus was procured for the release of 
 the captives, yet as an exile, he chose to remain at the court in 
 Babylon in order the more to promote their interests. He pur- 
 sued his mission, trusting in a faithful God. With what eyes 
 hi s associ ates looke d upon him w e are at no loss to know. In 
 his person, he was tair of countenance, well-favored, the ad- 
 miration of Ashpenaz, Melzar and Arioch, the object of their 
 tender regard. In his demeanor, he was courteous, dignified, 
 deferential, reverent and respectful. In his character, abste- 
 mious, serious, devout, courageous, unblemished in his private 
 life and incorruptible in public office, a pattern of righteous- 
 ness, holiness, wisdom, prayer and faith — full of the fear of 
 God — a favorite with all. In his attainments, he was skilled 
 in all learning "ten times better than all the magicians and 
 astrologers" that served in the king's realm, the envy of the 
 satraps who sought to destroy him. Whatangels_thought of 
 him we know. Gabriel could address him as a man full of 
 holy desires, " a man greatly beloved." What the pro2hets of 
 
 \ his time thought of him we know. Ezekiel could speak of him 
 as worthy to stand beside Noah and Job because of his right- 
 eousness. The queen-mother of Belshazzar could call him " a 
 man of excellent spirit, and knowledge and understanding," 
 full of "the spirit of the holy Gods." The prince of Tyre knew 
 of him as " the wisest of men " long before the Delphic oracle, 
 so-called Socrates. The Jewish historian of later days held 
 him in the highest estimation. It is Josephus who says, " he 
 was one of the greatest of prophets, honored during his life as 
 
 \ well by kings as by the people, and after his death the inheritor 
 of an everlasting remembrance." The S)Tiagogue could say, 
 ** If the wi$e men of all nations were placed in Qne scak ?^nd 
 
INTRODUCTORY 
 
 31 
 
 Daniel in theo ther, Danie Ts scale w ould_descend_and the s cale 
 of th e others go up nito the_ air." Illustrious man, superior to 
 all the kings of the earth, inferior to no prophet that ever arose 
 before or after him! The lions in their den stood silent at his 
 presence and bowed their salutations to him! A centennarian, 
 he entered the tomb, dismissed to his rest by an angel from 
 heaven, and all that remained of the mortal part of a man so 
 great " sleeps " to-day " in the dust of the earth " at Shushan, 
 one of the capitals of ancient Persia. He received a promise 
 that one day his body should rise again, transfigured into glory 
 bright as the firmament's glance and gleaming as the stars 
 forever and ever. In presence of such a history, mission and 
 life, it seems profane to speak or even think of our own. 
 
 In view of what is yet to follow, and in place of a refutation 
 of modern false criticism, not possible here to be made, I as- 
 sume at the outset, (i) the genuineness and authenticity of the 
 book of Daniel; (2) its Messianic character; (3) its eschato- 
 logical scope; (4) that its five great prophecies are one proph- 
 ecy, and that its miraculous narratives were intended to be 
 pledges of their fulfillment; (5) that the Aledo-Persian empire, 
 viz. : that of Cyrus, is the second, and the Roman empire is the 
 fourth of the four prophetic empires in the Colossus, this fourth 
 one now divided into the separate and independent kingdoms 
 of the modern European state's system, and destined to pass 
 away; (6) that by the term " kingdom " is meant both a reign 
 and a realm, and on this present earth; (7) that the fulfillment of 
 so much already of what Daniel foretold is a guarantee that 
 the rest will be accomplished. An d our thesis is this , that the] 
 Fifth Kingdom to rise on the ruins '6!. illl the rtSt is" the King- 
 dom of Chris t in immediate and universal victory , and which 
 (i) never yet has so arisen, (2) never can, and (3) never will so 
 arise, till the second coming of the Son of Alan in the clouds of 
 heaven, to put down all Gentile politics and power, and intro- 
 duce His universal reign of righteousness and peace. Herein, 
 I afford occasion for the taking of offence without, however, 
 giving any, by our modern church-wisdom which, instead of 
 studying the book of God, invents a new revelation for His 
 |?enefit, removing far from the heart of the church the hopq 
 
32 DANIEL'S GREAT PROPHECY. 
 
 that should he nearest to it, and assigning to the church a mis- 
 sion nowhere assigned to her in the Scriptures — an invention 
 which apart from the revelation God has given, the empirical 
 proofs of nineteen centuries have shown to be false, and the 
 error of which nineteen more, should they come, would only 
 redundantly confirm. This attitude, however, is a necessity, 
 while any offence taken on its account is a mere contingency. 
 The unity, harmony, consistency and organic self-interpreta- 
 tion of the Scriptures are the evidence of their infallibility and 
 a bulwark of defense confronting every human theory. The 
 " sure word of prophecy " is not darkness, but a " light shin- 
 ing in a dark place, unto which we do well to take heed." And 
 the certitude w^e seek is assured by the fact that " no prophecy 
 of the Scripture is of any private interpretation (of what God's 
 mind is), nor came in old time by the will of man, but men 
 spake from God, being borne along by the Holy Ghost." 
 
"It is undoubted that in the remarkable human form of the Col- 
 lossus, seen by the Chaldean king, and interpreted by Daniel, the 
 history of mankind, especially of the world-power in its imperial 
 forms, and the kingdoms derived from it, has been unveiled, from 
 Daniel's time to the second coming of Christ and the establishment 
 of the Millennial reign. The best and most learned investigators of 
 the Scriptures, to day, are unanimous herein, viz., that the first empire, 
 the head of gold, is the Babylonian, the silver is the Medo-Pcrsian, 
 the orass is the Grieco-AIacedonian, the Iron is the Roman, and the 
 clay feet and toes the modern European States-system, iiicluding 
 Syria, Egypt and Greece. We have only to wait till Jesus Christ, the 
 Corner-stone of His church, and now the Top-stone in heaven, shall 
 come and destroy the dynasties of this world, and bring His own 
 kingdom to victory everywhere." — ]\IiJhe. 
 
 (34) 
 
Chapter II 
 
 The proof of our thesis found at the close of the previous 
 article, rests on a clear understanding of Israel's place in his- 
 tory, and on the structure of Daniel's book. Israel, the na- 
 tions, the kingdom of God, are its themes. Our standpoint is 
 600 years before the first advent of Christ. Daniel's people, 
 the Jews, are the key of the whole interpretation. " Salvatiun 
 is froui the Jczcs,'' not from Assyrians, Babylonians, Egyptians, 
 Persians, Greeks or Romans. The great design of the creation 
 of the Hebrew race from Abraham's loins was Israel, the 
 bearer of the true religion, and standing in contrast with the 
 entire heathen world, and, by virtue of the covenant with 
 David, the banner kingdom also, a holy, royal, priestly, pro- 
 phetic and Messianic people, charged with the mission of 
 bringing salvation to all mankind. Their polar antagonism, 
 therefore, to all other peoples sunk in idolatry was constitu- 
 tional by God's appointment. For this reason Israel's history' 
 becomes the pivot of all other history and Israel's destiny de- 
 cides the destiny of the world. In Egypt the Hebrews grew 
 to be a distinctive people; Sinai was the birthplace of their na- 
 tionality and of their covenant with God, a covenant in which 
 He pledged to them universal dominion upon conditions of 
 their loyalty, faith, love and obedience to His commandments. 
 As a code He gave them the Ten Commandments with judicial 
 and ritual institutions. Under David and Solomon they 
 reached the height of their national glory. After the disruption 
 of the kingdom of Solomon, they remained free from foreign 
 invasion till the eighth century before Christ, save the single 
 instance of the invasion of Judah by Shishak, king of Egypt, 
 B. C. 949. In the eighth century came the Assyrians striking 
 them successively till the Ten Tribes were carried away captive 
 gnd Samaria was overthrown, 722. ^;ext followed the Bab)^- 
 
36 DANIELS GREAT PROPHECY 
 
 Ionian rod, Judah borne into exile, 606-587, her temple burned 
 and the city of Jerusalem destroyed. Nothing could arrest 
 the downward step o' apostasy, even though the prince was a 
 pious politician, faithful as Hezekiah or Josiah,and the prophet 
 courageous as Isaiah or Jeremiah. The might of sin was 
 stronger than the law, inborn depravity more potent than the 
 prophet's appeal. Sacrifices were vain offerings to God — a 
 "smoke in His nose," unendurable. Seven times apostate from 
 their own Jehovah, their realm and royalty passed into Gentile 
 hands. The Babylonish exile saw the visible kingdom of God, 
 the only organized kingdom of God on earth, blotted out from 
 the map, the independent political existence of the Jewish na- 
 tion forfeited forever until the " Times of the Gentiles" should 
 close and Israel's kingdom once more be restored in glory 
 greater than at first, as part of Messiah's kingdom, established 
 in victory under the whole heaven. This the goal of all proph- 
 ecy, concerning the Jewish people, God's " choice forever," 
 and the whole burden of Daniel's book. 
 
 When Daniel wrote, the historical situation was deeply sig- 
 nificant. In spite of the light of nature, the whole world was 
 wrapped in spiritual gloom. The period preceding the exile, 
 B. C. 606, had been one of sanguinary conquest, and Babylon 
 sat on the waters of the Euphrates as mistress of the nations. 
 Six different languages were spoken in the Euphrates Valley — 
 the centre of the world's literature, commerce, trade, art, sci- 
 ence, religion and military pride and glory. All nations and 
 tribes were ruled from here. Palestine was in her hands, the 
 princes of Judah beneath her feet, and, to the mind of the 
 Babylonian king, the capture of the holy city and possession 
 of the temple vessels was a victory over Israel's defeated tribal 
 God, Jehovah. With the conquest of Judah Nebuchadnezzar's 
 empire was now consolidated, and he deemed himself " King 
 of Kings " and " Lord of Lords " over the whole earth. True, 
 indeed, a movement in Media and Persia seemed to forebode 
 disaster, and Greece and Rome were lifting their backs high 
 on the western horizon. And what might the future bring? 
 Is Jehovah defeated forever? The exile-time was a time of re- 
 action and revolution. It troubled the monarch's thoughts, 
 
CHAPTER II -THE COLOSSUS. 37 
 
 If Israel and the nations have succumbed to Babylon's might, 
 may not Babylon herself succumb to the nations? And will 
 Israel be captive forever and Gentile sovereignty sway a scep- 
 tre that is eternal? The sleep of the monarch was troubled in 
 " the second year " of his reign. 
 
 At such a time Daniel enters into history, B. C. 606, a cap- 
 tive at the centre of all world movements. God causes the 
 Babylonian king, as He did Pharaoh, Alexander and Pilate's 
 wife, to " dream a dream," the dream of the great monarchy 
 image, in chap, ii., and also to forget the dream. This dream 
 and its interpretation are the fundamental prophecy of all the 
 prophecies in the book of Daniel. AU else is supplementary 
 to this. Chapter vii. repeats and enlarges this, under new 
 symbols, in order to bring out something new in the develop- 
 ment and character of each of the* four empires. Chapter vhi. 
 repeats again the second and third empires, in yet other sym- 
 bols, again to develop something nczv. Chapter ix. returns to 
 the fall of Babylon under Cyrus and runs on with a chronolog- 
 ical scheme to the same " end " as in ii. and vii., and typically 
 shadowed in viii. Chapters x.-xii. revert once more to the 
 second empire and run on to the same " end " as before. The 
 same law of advance to the goal or end, of return and advance 
 acrain to the same end, that we find in the different series of 
 sevens in John's apocalypse, we also find here. The future is 
 too complex to be represented in one series of visions, the end 
 too great to be displayed in one revelation. The something nez^' 
 requires a return to begin again, a cyclical movement, to make 
 a new race, to the end, till all that God intends to reveal is 
 given. It is the mode of evolution in all prophecy concerning 
 the End. So it is here. The first series is found in chap. ii. 
 The '* End " is the end of the " Times of the Gentiles." The 
 goal is the destruction of all Gentile sovereignty, all Gentile 
 politics and power, the restoration of the kingdom of Israel and 
 the triumph of the kingdom of God, the kingdom of Christ, 
 over all the earth. 
 
 We are ready now to see the proof of our thesis, given at 
 the close of the previous article. The monarch's dream is in 
 ii: 31-35, the interpretation in ii: 36-45. The point of chief in- 
 
38 DANIEL'S GREAT PROPHECY. 
 
 terest is the Impact of the Stone on the toes of the statue or im- 
 age, i. e., the destruction of the Gentile World Power to which 
 Israel is now subject in evcFy nation under heaven, and has 
 been since the crown passed from the head of Zedekiah and 
 Gentile sceptres have ruled God's ancient people. The prophet 
 reproduces and interprets the forgotten dream of the king. 
 Coming to the explanation of the "toes" of the statue, he says, 
 " And as the toes of the feet were partly of iron and partly of 
 clay, the kingdom (the fourth) shall be parti} strong and part- 
 ly broken. And whereas thou sawest iron mixed with clay, 
 they (the toes, i. e., the kings of the ten kingdoms) shah mingle 
 themselves with the seed of men, but they shall not 
 cleave one to another (royal and political alliances will be 
 broken) even as iron is not mixed with clay. And, /// 
 tJie days of those kings, shall the God of heaven set up a king- 
 dom which shall never be destroyed and the kingdom shall not 
 be left to other people, but shall break in pieces and consume 
 all tJicse kingdoiiis, and it shall stand forever. Forasmuch as 
 thou sawest that the stone was cut out of the mountain with- 
 out hands, and brake in pieces the iron, brass, clay, silver and 
 gold, the great God hath made kno\\n to the king what shall 
 come to pass hereafter, and the dream is certain, and the inter- 
 pretation is sure.' 
 
 Among the secrets of the future, the prophet, therefore, re- 
 veals (i) the total destruction of the statue, i. e., of the politi- 
 cally organized Gentile power, and the substitution of the 
 Kingdom of God in the stead of all eartldy kingdoms, forever, 
 and (2) that the time of this world crisis is " hereafter," even 
 " in the days of those kings," the toes, therefore, in the last 
 days of the " kings/' who are the heads of the separate and 
 contemporaneous '' kingdoms " into which the fourth, or 
 Roman, empire will be divided. By the iion he means the 
 hard and strong imperial, and by the clay the weaker, more 
 plastic, and popular, element in human governments, seeking 
 vainly to combine and cohere in political unity; absolutism re- 
 pelling popular freedom, and constitutionalism, and reversely 
 the latter the former; mixed monarchies, where the popular 
 will wars against the imperialism of crowns and defies the will 
 
CHAPTER II -THE COLOSSUS. 
 
 39 
 
 of the crown; a state of political insecurity and instability. L5y 
 the mingling" of the kings with the seed of men, royal alliances 
 and intermarriage of royal houses to strengthen dynastic in- 
 terests, is meant. By the " Stone" cut out from the mountain 
 without hands, and falling upon Uie toes of the statue, is meant 
 the descent of Jesus Christ from heaven in judgment to smite 
 the kings of the earth and dash the nations in pieces. By the 
 fall of the statue, the destruction of the whole world power is 
 signified, and by the stone becoming a " mountain " filling 
 the whole earth, is meant the world-embracing, universal, in- 
 destructible and everlasting kingdom of Christ, set up in vic- 
 tory, on this present earth, on the ruins of all existing govern- 
 ments, in the last days of the last kingdoms into which the old 
 Roman territory will l)e divided. 
 
 Rationalistic dislike of supernatural and far-reaching proph- 
 ecy attempts to show that the book of Daniel was composed 
 in the days of Antiochus Epiphanes, B. C. 175-164, nearly 400 
 years after Daniel was dead, and that the "Ten Toes" represent 
 not any contemporaneous kingdoms to be formed out of the 
 Roman empire, but are ten individual successors of Alexander 
 the Great — ten kings, not contemporaneous, but in line. Still 
 more, those " kings " do not mean " kingdoms," and that the 
 fourth empire in the statue is not the Roman but the Graco- 
 Macedonian. Words need not be wasted. Hereafter we shall 
 see that the book of Daniel was composed by Daniel during 
 the Babylonian exile, and under the reign of Cyrus; that the 
 fourth empire is the Roman, and that the " Ten Toes " are 
 co-existing kingdoms formed out of it. Furthermore, in proph- 
 ecy the terms " kings " and " kingdoms " are convertible. 
 The " kingdoms " are represented in the persons of their kings, 
 and the kings represent their kingdoms. The Four Beasts 
 are called both " kings " and " kingdoms," Dan. vii: 17. The 
 Ten Toes are also called both " kings " and " kingdoms," in 
 the same verse, ii: 44. " Kings " and " kingdoms " are ident- 
 ical in ii: 38, 39. The vain attempt to exclude the Roman em- 
 pire from the statue, and so exclude the birth of Christ from 
 the development of the prophecy; further on. His crucifixion, 
 the destruction of Jerusalem, and the future overthrow of all 
 Gentile power, is well understood in modern times. 
 
4D DANIEL'S GREAT PROPHECY. 
 
 The question as to the time point of the impact is vital. The 
 [)rophet nowhere teaches that this impact occurs at the junc- 
 tion of the knees with the thighs of the statue, where the 
 Roman empire first comes into view, in contact with the 
 Greek, anterior to the birth of Christ. Moreover, the first ad- 
 venv is not s\ mboUzed anywhere in the statue. We meet it no- 
 where till we reach chap. ix. The stone's impact does not 
 occur at the first advent. The words " the God of tfeaven shall 
 set up a kingdom " are indeed the Old Testament basis for the 
 New Testament designation, the "kingdom of Heaven," which 
 John the Baptist and Christ preached as "at hand" and "come" 
 in their day. This affords, however, no proof that the impact of 
 tJic stone occurred then. It is true that the " kingdom of Heav- 
 en " was set up on its spiritual side, at the first advent, in the 
 birth, life, death, resurrection and ascension of Christ, and in 
 the outpouring of the Holy Spirit, and preaching of the gos- 
 pel, and is the same kingdom that will yet be set up in its out- 
 v.-ard visible glory as a w^orld-w'ide sovereignty " under the 
 whole heaven," when Gentile politics and power become as 
 " the chaff of the summer threshing floor." But it is not true 
 that it is to the first advent the prophet's eyes are directed in 
 the vision of the stone's impact. It is not the beginning of the 
 fourth empire under Augustus we have here, but its end, and 
 in the last days of the ten toes or separate kingdoms into 
 which it is then divided. Such division did not exist in the 
 days of Augustus, nor of Tiberius, nor of Diocletian, nor of 
 Constantine, nor even in the days of Thcodosius when the final 
 division cast and west was made. The tenfold division of the 
 empire into separate and independent kingdoms follows the 
 work of the Goths, Vandals, Huns and Heruli, in the sixth and 
 seventh centuries, just prior to the emergence of Mohammed, 
 and the mediaeval and modern kingdoms as now existing, are 
 not the last arrangement of the toes. The stone could neither 
 strike the toes before they were formed, nor, having struck 
 them and turned them to "chaff." allow them to survive, like 
 England, France, Germany, Austria. Italy, Greece, Turkey and 
 the rest. " No place is found for them." The work of the 
 stone is not smooth, gentle, evangelical and peaceful rubbing, 
 
CHAPTER a. -Tin: coiossrs. 41 
 
 but perpendj c^nlar fractur«., pulverization, judicial crrind inuJ 
 atoniizati on, an attending win d of judgment blowing the chaff,] 
 dust and powder of all Gentile poli U£3- so lar out of sight as 
 never to be see n an y more . Clearly, therefore, by the words 
 "in the days of those Icuigs," is not meant "in the days of those 
 four empires,^' as Jerome would have it, nor " in the days of 
 one of those four," as his perplexed commentators would turn 
 it, but in the last days of the fourth, divided into ten separate, 
 contemporaneous and independent kingdoms. 
 
 The efforts of /'o.y/-millennialists to break this exposition are 
 vain. Nothing is clearer than that the empires symbolized in 
 chaps, ii. and vii. are the same, and therefore the " end " in 
 each the same, viz., the end of the fourth divided empire. In- 
 disputable is the fact that the " ten toes " and the " ten horns " 
 represent the same kings and kingdoms, and that the destruc- 
 tion of the one is the destruction of the other. Conscience, 
 honesty, truth, cannot otherwise hold. Therefore, again, noth- 
 ing is clearer than that the days here mentioned as the days of 
 the toes (ii: 44) are the " 1260 days," or " time, two times and 
 half a time," of the horns in vii: 25, i. e., the last 1260 days of 
 the 70th week of Daniel, as seen in ix: 27 and xii: 7. Post 
 millenniaiists have no option here. With pre-millennialists they 
 firmly hold that Daniel has unfolded not merely the future, 
 like other prophets, but has given the date of the first advent 
 of Messiah, then the crucifixion and next the destruction of 
 Jerusalem, followed by the times of the Gentiles, Dan. ix: 26, 
 Luke xxi: 24, and closed by the restoration of Israel and over- 
 throw of Gentile governments. They admit that the prophet 
 has given us not merely the time-point for the setting up of 
 the Messianic kingdom in humiliation, as a kingdom of the 
 cross, viz., the first advent, but also of the setting of it up as a 
 kingdom of the crown, in glory at the second, and that he has 
 taken off the dark veil that obscured the future and unrolled 
 to the eyes of His people the whole pathway of their sorrows, 
 their glorious end and the doom of their oppressors. They 
 admit more; they admit that he has connected all this with a 
 scheme of chronology in chap. ix. which locates the time-point 
 of the final deliverance at the close of Gentile times, and at 
 
42 DANIEL'S GREAT PROPHECY. 
 
 the close of the last half of the 70th week. Misfortune, indeed, 
 immense and protracted, that for so many centuries this 70th 
 week should have been regarded as immediately succeeding 
 the 69th, therefore as following the birth of Christ. Cut now 
 that this great error has been destroyed, and the 70th week 
 shown to be the Antichrist week at the end of our age, the last 
 ground of objection is removed. The " ten toes " being " ten 
 kingdoms " and " kings," and their last days oeing the days 
 preceding the impact of the stone, who is Christ in judgment, 
 it follows that " the days of those kings " are the last " 1260 
 days " of the 70th week of Daniel. They are still future to us 
 and have nothing to do with the first advent. 
 
 But conclusive beyond all is the New Testament light upon 
 the whole question. On all hands it is admitted that the " ten 
 horns" of the beast in Rev. xiii. are identical with the ten horns 
 of the beast in Daniel vii., and that there, as here, " 1260 days'* 
 are the days assigned as the last days of the fourth empire. 
 And as the horns are the toes, and both are the kings, it fol- 
 lows that "these kings'' in Dan. ii: 44 are precisely the "ten 
 kin£s" in Rev. xvii: 12, zvhosc alliance zcifh the Antichrist or 
 little horn of Dan. vii. endures 1260 days, and whose destrnction 
 with him is the work of the Son of Man, the Stone, Jesus Christ, 
 \at His second coming. The impact of the stone is, therefore, at 
 the second advent and was not at the first, and the kingdom 
 set up as a result of that impact is not yet established in the 
 I form predicted, nor can be till the Lord Himself comes. 
 
 It is true that nothing is said or seen in chap. ii. of the Anti- 
 christ, the Son of Alan, or the clouds of heaven, for the simple 
 reason that it is Nebuchadnezzar's dream the prophet inter- 
 prets and to the heathen king God made no revelation of the 
 Antichrist, the Son of Man, the second advent or of Israel's 
 deliverance, but only of the course and doom of Gentile king- 
 doms and power. It is in the next vision where the symbols 
 are changed in order to bring out something further and nczv 
 that we meet these things. Chap. ii. is the fundamental and 
 general vision. All that follows is supplementativc and more 
 minute imveiling. Such is the law of progress in divine reve- 
 lation. As the tree branches and buds, so also does prophecy. 
 
CHAPTER II -THE COLOSSUS. 43 
 
 The impact of the stone is cschatological. All that is said of 
 the first coming: of Christ in the book of Daniel is foimd in 
 chap, ix., viz., that His birth should occur at the close of the 
 69th of the seventy weeks there foretold and His crucifixion 
 precede the destruction of Jerusalem. Neither in ii., vii., 
 viii., x.-xii., is the first advent revealed. 
 
 One further point, by bo>th pre- and post-millennanans. The 
 idea of rolling- has been introduced into the text. They speak 
 of the " rolling stone.'' Cy post-millennarians this is done to 
 evade the chiliastic doctrine, the doctrine that the kingdom 
 cannot come to victory over all the earth till Christ comes. 
 Prejudiced by early education, false teaching and the declama- 
 tion of g-ood men, trained to spiritualize the prophecies and 
 deny to Israel a national future, or a millennial age on this 
 present earth, after our own. and before the final new heaven 
 and earth, they must find some way to break the force of the 
 stone's destructive impact, and make the " days of these kings" 
 mean 2,000 years at least, if not 20.000 more! The stone 
 " rolls," and the " rolling " is an evangelical process, peaceful, 
 missionary and full of music and love, with now and then some 
 transient friction by way of occasional wars and rumors of war, 
 with here and there a famine, earthquake or pestilence, which, 
 however, only assist the rolling. The grinding is gradual, 
 caused by the progress of Christianity, education, culture and 
 civilization. By religion, better politics, vespers, ethics and 
 love, human governments, especially those of Christian Eu- 
 rope and the United States, will become more Christian, and 
 society be redeemed and reformed sociologically from the evils 
 that now afflict it. The Stone comes in contact first of all with 
 the knee-joints of the Colossus, " rolls " gently down the iron 
 legs, increases in size by aggregation of molecular atoms, or 
 individual saints, and converts the world-power to a nominal 
 Christianity, so that kings, cabinets, parliaments, congresses, 
 nations, all profess to be Christians — massacres, murders, wars 
 and crimes, mammon, selfishness, greed and oppression, t 
 the contrary notwithstanding — swells to a " mountain " befor 
 the toes are reached, and so " fills the whole earth." Strangely' 
 enough the Colossus is dw^arfed down gradually, the chafif con 
 
44 DANIEL'S GREAT PROPHECY. 
 
 stantly flying, and yet it is all the time standing. The filling 
 of the whole earth, which is posterior to the impact, is made 
 anterior. " Broken to pieces " means glued together, and 
 " smote " means " roll." " Xo place found for them," means 
 that the kingdoms siill exist as such, in a Christian form or 
 under a Christian name. Sudd en, perpendicular an d chaflf- 
 making imp act is displaced by gentle cychng from kn ee to 
 I ankle-j oint a ru Mnstcp to toe, the statue still s tanding! The 
 word " together ' is strangely overlooked, and " one after 
 another " put in its place. The result is, that the prophet is 
 made to tell Nebuchadnezzar that Gentile politics and power 
 will not pass away, but, at the first coming of Christ, a "Stone" 
 will begin to " roll," and keep on " rolling " for two thousand 
 yeava, and that in the midst of the millennial age massacres, 
 aided and abetted by " Christian powers," will shame those of 
 pagan times, and so the " kingdom " will come to victory, the 
 world be converted, Israel saved, all nations blessed, while the 
 " Stone " rolls on, side by side with the " concert of Europe," 
 the " Balance of Power," and the " Integrity of the Ottoman 
 Empire." 
 
 It is a customary method, among our ordinary expounders 
 of Daniel's book, to represent the impact of the Stone in the 
 following way: " These empires have all passed away, alreadw 
 and the kingdom hewn out of the hard quarry of sin-petrified 
 humanity by divine grace, has already been established in the 
 Christian church. During her history empires and thrones 
 have risen and fallen, and nations have rushed to arms and 
 swept, as with a tornado of blood, the surface of the earth, 
 then gone to rest, but the kingdom stands. Age after age the 
 arrows of ridicule and scorn have been shot at its subjects, 
 the artillery of infidelity has attacked its strongholds, the 
 sharp-shooters of wit and genius have sallied forth against 
 its unwary hosts, and every description of opposition has been 
 leagued against the Lord and His Anointed. But the king- 
 dom stands." Thus, after "all these empires have passed away" 
 and "no place is found for them," they still exist, and (to quote 
 another word) " the armies of the Lord press on to victory! " 
 The Stone is rolling still from the " qaurry" across the imag- 
 
CHAPTER II -THE COLOSSUS. 45 
 
 ined plain in order yet to reach the Toes of the statue— non- 
 existent yet existing. Sobriety might well enquire whether 
 a little grammar, logic, and study of Daniel's book, might not 
 have spared the public exhibition of a rhetoric so self-contra- 
 dictory and amusing? 
 
 The most common defense of this presentation is 
 to say that by " kingdoms " in the statue only heathen king- 
 doms arc meant, and, as a matter of fact, the prophecy in large 
 part has been already fulfilled. The misfortune of that answer 
 is two-fold, (i) that three o^ the empires— Babylon, Aledo-Per- 
 sia and the Greek— had passed away before the " Stone " was 
 born, and that instead of striking the fourth, the fourth struck 
 it, and laid it in its grave, and that now, though ascended to 
 heaven, it cannot descend from the mountain till the last days 
 of divided Roman empire; and (2) that it is precisely on Chris- 
 tian toes and Christian horns the " Stone " falls, and it is 
 Christian kingdoms, so-called, that are ground to powder. 
 The impact of the Stone is a judgment not on heathenism, but 
 on Christendom, after the gospel has been given to all nations. 
 It smiles the " Christian Powers " that be, in order to make 
 room for the Kingdom of Christ. 
 
 Some pre-millennialists introduce the "rolling," but in order 
 to show " two stadia " in the kingdom set up. These they call 
 the " Kingdom of the Rolling Stone," and the " Kingdom of 
 the non-Rolling Mountain," the one dating from the first ad- 
 vent, the other from the second. By this means two separate 
 functions are assigned to the "Stone," (i) that of "rolling" 
 for 2,000 years or more, (2) that of impact at the end of these 
 years. AH this springs from the fact that the time of the first 
 advent is assumed as the " time of the days of these kings," 
 which it is not. Even on the supposition that the Stone rolled 
 on a plain, what impression could it have on the statue? None! 
 The moment it strikes the toes the statue falls. The stone does 
 lot "roll" after its contact with the toes. The church-period 
 does not follow the impact, but prcedes it. The toes are the end 
 of the fourth empire. It is true that Christ's kingdom makes 
 progress in this age by extension of the gospel, but the church 
 period and the progress of Christianity are precisely two 
 
/, 
 
 46 DANIELS GREAT PROPHECY. 
 
 things that nowhere enter into the visions of Daniel. No 
 " woman " is seen in his perspective as in John's. He has 
 nothing to do with the development of the church. Israel as 
 a nation, the nations, the kingdom in victory, arc his themes. 
 He predicts the first advent and the crucifixion simply as 
 events in Israel's history, laying the ground for the destruction 
 of Jerusalem by Titus and the dispersion of the Jewish people 
 into all lands, until the time comes for their restoration. His 
 eyes are directed to the end of Gentile times. He sees the 
 Kingdom of Christ set up in victory over all the earth, and 
 Israel's kingdom restored, only upon the ruins of all Gentile 
 politics and at the second coming of Christ. The fact is, that 
 neither Nebuchadnezzar nor Daniel saw any " rolling," or hor- 
 izontal or circular motion of any kind, but simply a perpen- 
 dicular impact upon the toes, a tottering statue, a fall tre- 
 mendous, a cloud as of chafif. a driving wind, and the Kingdom 
 of Christ at once filling the whole earth. "When Thy judg- 
 ments are abroad the inhabitants of the earth will learn right- 
 eousness." Moreover, how the same " Stone " could " roll " 
 toward the four points of the compass at once and fill the 
 whole earth is inconceivable. It is only as a standing and self- 
 expanding stone this universality could be achieved. The im- 
 pact itself will be universal. The cfYcct of that impact will be 
 the same. Ez'cryzchcrc the kingdom z^-ill couic. Th e Judgm ent 
 of the nations is in order to the salvation of t he nations. Nor 
 will it require ages to set up the kingdom of Christ on earth 
 at His coming. The idea of long continuity through ages long 
 is not found in the Hebrew verb, translated " became." i. e., 
 " became mountain" (ii: 35). It is the same verb found in the 
 words "and man became a living soul." Gen. ii: 7. It denotes 
 here a fact accomplishec at the time of the action. 
 
 And such was the view of the holy prophet who spake by in- 
 spiration of God. He humbled the monarch's pride by teach- 
 ing that Israel's God was not defeated because Israel had been 
 delivered, for sin, to Gentile hands, but still lived as " God 
 most High," a Revealer of secrets, Almighty to save, righteous 
 in punishing sin. yet watching in love His people; that, one 
 da/, Gentile power should perish forever, and the kingdom of 
 
CHAPTER II.-THE COLOSSUS. 47 
 
 God be set up in victory everlasting from pole to pole. The 
 rise and fall of successive empires, of which the fourth is the 
 Roman, was shown to the monarch, the far " end," the doom 
 of man's governments, the establishment of the government of 
 God, and on this present earth, when God's will shall be "done 
 on earth as it is in heaven." Then God's people, heirs of the 
 kingdom, will be free from the despot's chain, and humanity 
 cease to groan beneath a burden no power but God's could re- 
 move. So preached the great pre-millennial prophet of the 
 exile in the ears of the king of the greatest kingdom on earth,' 
 a doctrine whose teaching to-day the church dishonors. To 
 the monarch it came as a message from God by the mouth of 
 a seer who declared that " the vision is certain and the inter- 
 pretation is sure." It impressed the soul of the king. It 
 brought glory to God; to Daniel, great honor, abundant gifts, 
 a seat in the gate of the king, as primate of all the realm and 
 master of all the wise, and to Daniel's friends, dignities next 
 to his own. 
 
 ]\Iay the vision be soon fulfilled! 
 
 And such was the view of this prophecy taken hy great 
 church teachers in early times, of whom two rcmahi unsur- 
 passed, the one, Ir enreus the Gre at; the other, his greater dis- 
 ciple, rii ppolytv^ he first saying, " At the end of our age the 
 Stone will strikcliie statue," and ''Jesus Christ is the Stone;" 
 the second saying, " At the end of our age the Stone grinds 
 to powder the'kingdoms of this world." Nor wdll the prophecy | 
 admit of any other interpretation. 
 
' Imperial powers must sink when virtue fails, 
 And selfishness with pride alone prevails; 
 He argues ill who from its fortune draws 
 The goodness or the badness of a cause; 
 Success on merit does not always wait; 
 Remember, too, old Babylon the Great! 
 
 (Through prosperous crime the ancient empires fell; 
 Ambition, bloodshed, guilt, their funeral knell; 
 Unerring law, with its resistless force, 
 IMapped out for each its swift and downward course; 
 A ruling power defined their years, their pace. 
 The road that led to judgment and disgrace; 
 Were not events by Him, Most High, controlled, 
 How could their certain order be foretold? 
 How could the prophet sing of future doom, 
 Or in the present read the age to come? " 
 
 — Crell. 
 
 (48) 
 
Chapter III. 
 
 DANIEL, CHAPTER VIL— THE FOUR BEASTS. 
 
 A critical question of importance confronts the student of 
 this prophecy, and involves the veracity of the whole book of 
 Daniel. A word, therefore, is necessary as to Daniel's histor- 
 ical reliability,, with which his prophecies are so intimately con- 
 nected. The date of the vision and its writing are said to be 
 in "the first year of Belshazzar, king of Babylon," ch. vii: i. 
 Modern criticism denies the existence of any such king, even 
 as it denies the existence of " Darius the Mede," ch. ix. : i 
 The absence of the special name Belshazzar from ancient his- 
 tory has caused many to identify him with Evil-AIerodach, 
 ihe son and immediate successor of Nebuchadnezzar, B. C. 
 561, inasmuch as Daniel represents Belshazzar as the" son" 
 of his "father" Nebuchadnezzar, and his sucessor, v: 2. 22. 
 According to this view the date of the prophecy is B. C. 561, 
 or, 2;^ years before the fall of Babylon, 538. The third year of 
 Belshazzar, the year of his sacrilegious feast, and death (v: 
 1-30) was, therefore, B. C. 559, or 21 years before the capt- 
 ure of the city; his successor, " Darius the Alede," being 
 Neriglissar, B. C. 559. Daniel, therefore, is wholly wrong, his- 
 torically, in 5: 22; 6: 28; 7: i; 8: i; 9: i; since Belshazzar, 
 the son of Nebuchadnezzar, like Darius the Alede, is unknown 
 to history, and no death of any such king occurred when Baby- 
 lon was taken. Belshazzar's feast and death were Evil- 
 Merodach's feast and death, 21 years before the Chaldean 
 power passed away. So runs the criticism, other views also 
 having been advanced to account for the same supposed dif^- 
 culty, viz., that Belshazzar is a myth, like " William Tell," 
 or Shakespeare's " Merchant of \>nice," the fabrication of a 
 Alaccabean Jew, besides many others still. 
 
 (49) 
 
50 DANIEL'S GREAT I'KOFHECY. 
 
 The testimony cf the Babylonian cyhnders of Cyrus and 
 Nabonnaicl, and the annahstic tablets of the time, have success- 
 fully repelled this assault on Daniel's credibility. The name 
 Bels hazzar has been discovered under the form of "Bel-sar- 
 usur," the "Ha-bal-sarru " of the Chaldean army, the 
 " Vice-king " and "eldest son " of Xabonnaid, the last king 
 of Babylon, who reigned 17 years, B. C. 555-538, this " son " 
 being co-regent during the last three years of his reign, i. e. 
 three years next preceding Babylon's fall, 538. The monu- 
 ments still further establish the facts that to " Bel-sar-usur " 
 was entrusted the defence of Babylon in 538, while his father 
 Nabonnaid took the field in Accad and was defeated by Cyrus, 
 the same year. The Greek historians, Herodotus and Xeno- 
 phon, both support the statement of Daniel that Belshazzar 
 met his death at that time in the midst of revelry, an " impious 
 young king." Assuming, therefore, the identity of Belshazzar 
 with Bel-sar-usur, the reliability of Daniel is confirmed and 
 the true date of the vision in ch. vii. is B. C. 541, the third year 
 before Babylon's fall. All the statements of Daniel are in per- 
 fect harmony with this. It must be noted that Da.niel nowhere 
 affirms that Belshazzar was the " immediate " son or succes- 
 sor of Nebuchadnezzar, nor that he was " the last king of 
 Babylon," nor does he deny that he was the son of Xabonnaid. 
 nor that Nabonnaid was the " last king." He calls him " son " 
 of X^ebuchadnezzar, as does also the imposing Oueen-^Iothcr. 
 in the banquet, v: 2. 22. Nebuchadnezzar is called his 
 " father." In Semitic languages no word exists for " grand- 
 father " and none for " grandson." The term "Ab," " father." 
 denotes semitically all ancestors, as when Abraham is called 
 the " father " of the Jews, and the term " Ben," " son," all 
 descendants, as when Jesus Christ is called the " son " of 
 David, and " son " of Abraham. Belshazzar was indeed the 
 son of Nabonnaid, and at the same time semitically and in 
 popular usage, the " son " of Nebuchadnezzar, i. e. his grand- 
 son. The Queen-Mother was his grandmother, the mother of 
 the wife of Nabonnaid, the widow of X"^cbuchadnezzar. whose 
 daughter Nabonnaid married, thus gaining his title to the 
 
CHAPTER J-II.—TIIE FOUR BEASTS. 
 
 54 
 
 throne. The title " king " was given to Belshazzar when co- 
 regent with his father, as was the case with Nebuchadnezzar 
 himself. Dan. i: i. Professor Sayce, like others, has misin- 
 terpreted some inscriptions, and conceded to the critics their 
 assault, yet reserving the right to " change " his opinion "on « 
 better information " — a wise reserve in view of the just words \ 
 of Delitzsch, that "Assyriologists have made many false read- ) 
 ings of which they may well be ashamed." 
 The inscription on the great Cyrus-Xabonnaid Cylinder closes 
 its account of the capture of Babylon thus, — beginning with 
 Col. Hi: line 6. "In the month Tammuz Cyrus came and fought 
 a battle. * * "'' The men of Accad broke out into insurrection. 
 On the 14th day the soldiers of Cyrus took Sipara without 
 a stroke of the sword. Nabonnaid fled. On the i6th day 
 Ugbaru (Gobryas) and the army of C3TUS came to Babylon, 
 without fighting. In the month Marchesvan (November B. 
 C. 538), on the third day, Cyrus came to Babylon, proclaimed 
 peace, and made Ugbaru (Gobryas) governor. On the nth 
 day of ]\Iarchesvan Ugbaru had, * * * And the King died. Prom 
 2p]i Adar to jd Nisan there zcas nwnniing in Accad." The 
 "King" was no other than Bel-sar-usur, since Cyrus spared 
 Nabonnaid and made him governor of Carmania. The In- 
 scription is indisputable. It calls Bel-sar-usur the "first-born 
 son," and leaves him in command of Babylon, while his father 
 is in the field, in Accad. It calls him "King,'' his father still 
 living. It makes him co-regent, and the actual ruler in the 
 city of Babylon, after his father's crown was lost. It narrates 
 the capture of the cit}- on the ^d and his death on the iith. 
 The inscription is defective in places, but w^e are left to infer 
 that the King's death was the result of wounds inflicted during 
 the night of the capture. Daniel says "he was slain," i. e., 
 struck fatally with the sword. The monument says he "died" 
 — was killed. And yet this part o f the Inscriptio n, giving 
 the title and death of Belshazzan, is delibe£atel v suppress ed by 
 Kamphausen, the editor ot ''Ua niel" in the polychrome B ible 
 of the Critics, — when quoting the lines immediately preceding 
 the notice ot tlie death! Das Buch Daniel, p. 25-28. The In- 
 
52 DANIEL'S GREAT PROPHECY. 
 
 scription was published by Rawlinson 1854, Pinches 1882, 
 Schradcr 1880, 1890, Hommel 1888, Diistcrvvald 1893, and by 
 many more. All Assyriologists are aware of it. 
 
 And now for the prophecy itself. In ch.ii. the monarch of 
 Babylon had dreamed and seen a four-metalled colossus. Here, 
 in ch. vii, Daniel "dreams a dream," and has " visions of his 
 head upon his bed" — "visions of the night," vii: i. The 
 spirit, even when the brain sleeps, has a faculty in which sens- 
 ible objects can be represented as if seen by the bodily eyes. 
 Seven tableaux pass before him, the first five relating to four 
 beasts successively rising from a storm-tossed sea, vii: i. 4. 5. 6. 
 7., the last two to the judgment of the Fourth Beast and its 
 Horns, vii: 8. 13. Each is introduced by the wonder-word "Be- 
 hold! " — " I saw and behold! " In ancient times animal forms 
 were used by Oriental monarchs to symbolize their empires, 
 as Assyrian and Bab\lonian excavations show, and history as 
 well, and in the history before us we learn how God employed 
 such forms to represent the different successive phases of the 
 " W'orld-Power," in all time, and so unveil to the prophet its 
 future course and its end. Ch. vii. furnishes the decisive con- 
 firmation of the truth of our thesis, viz., that the kingdom of 
 Christ can never come to victory over all the earth until the 
 second coming of the Son of Man. 
 
 The vision of the Fourth Beast marks an unparalleled ad- 
 vance in the mode of prophetic representation, by introducing 
 a ^oiemn assize, in which " One like a Son of Man " comes 
 wicn clouds, to destroy the last Antichrist and all Gentile poli- 
 •■ics and power, and to erect a fifth and universal monarchy 
 ''' underneath all heavens." It is the high-point of Old Test- 
 ament eschatology. There is nothing like it anywhere else in 
 all the prophets. It is paralleled only by the scenes in the 
 Revelation given of God to Christ, and by Him through His 
 rmgel to John. As a picture of the advent it is without a peer 
 in the Old Testament, transcending all other representations 
 by its solemnity, sublimity, and majesty, its dramatic power 
 and its terror. It enters more largely than any other scene into 
 New Testament prophe:y, and forms the basis of all the New 
 
CHAPTER 111.— THE EOCR BEASTS. 
 
 53 
 
 Testament representations of the End. Twenty-one out of 
 twenty-eight massive verses are here given to the fourth, or 
 Roman Empire, seventeen of these to Christ and the Antichrist. 
 It means that the subject is of infinite moment. 
 
 The prophet beholds four empires emerging, one after an- 
 other, out of the billowy sea of the heathen world. The surging 
 waters are an emblem of the heathen nations in tumult. The 
 Beasts correspond to the metals in ch. ii., and in the order of 
 their appearing. The strength and swiftness of the Babylonian 
 empire and its ferocity are represented by a Lion v^^ith eagle's 
 wings. The loss of its plumage denotes the cessation of its 
 conquests, and its change of posture from that of a beast to 
 that of a man, and the gift of " a man's heart," the moral effect 
 produced by the recovery of the Chaldean king from his seven 
 year's mania. Dan. iv: i6; 25-37; 34-37, The ^irar'.? elevation, 
 lifting itself with its paw " on one side," marks the superiority 
 of the Persian to the Median element in the Medo-Persian em- 
 pire of Cyrus. The "three ribs" in its mouth are his conquests 
 of Susiana, Lydia and Asia Minor, while the command, "Arise 
 and devour much flesh," denotes the carnivorous voracity of 
 the Bear and the future conquests of Babylon and Egypt. In 
 the Leopard or Panther the " four wings " represent the celerity 
 of Alexander's conquests in every direction, and the " four 
 heads " the partition of his empire into the four kingdoms of 
 Syria, Egypt, Macedonia and Asia Minor. 
 
 The " Fourth Beast " is that which attracts the prophet's 
 special notice; a Beast, dreadful, exceeding strong, terrible, 
 with iron teeth, devouring, breaking in pieces, stamping, di- 
 verse from all the rest. " Ten horns," the symbols of kings 
 and their kingdoms together, surmount the head of the Beast, 
 among which an " eleventh " rises, having " eyes like a man," 
 denoting its intellectuality and human personality, and a mag- 
 niloquent mouth blaspheming. Uprooting a triple alliance that 
 stands in its w^ay, it acquires the power of all the horns, because 
 '* stouter than its fellows." Three years and a half it persecutes 
 the " saints of the Most High," the Jewish people, changing 
 their festive times and ritual laws, subjecting them to great 
 
54 DANIEL'S GREAT PROPHECY. 
 
 tribulations. At the end of this period a Judgment scene breaks 
 in, and terminates the mad career of the Horn. Thrones are 
 placed, (not cast down) in the heavens immediately above the 
 earth, for judges to sit upon, in the midst of which the "Ancient 
 of Days " (Hattiq Yomin), the " bedayed " one, sits, venerable 
 to beliold, arrayed in white vesture, " white as snow and the 
 hair of his head like the pure wool. " Pavilioned in flame, 
 streams of fire proceeding before Him, ten thousand times 
 ten thousand angels attending. He presides over the heavenly 
 Sanhedrin come for judgment. " The Judgment sits and the 
 books are opened." The effect of the judgment is stated. The 
 Beast, the personal Eleventh Horn, who, by accjuiring all 
 power, had become the whole Beast in his own person, is taken 
 and slain, and his body given to Tophet, the burning flame. 
 The rest of the Beasts survive a brief season, after their domin- 
 ion is taken away, and are destroyed. But this is not all. 
 Though God the Father, the " Ancient of Days," presides, 
 yet "Another," to whom "dominion and glory " are given, i. e., 
 the right to judge, rule and receive the honor, as well as the 
 kingdom, suddenly appears in the midst of the scene. " I saw 
 in the night visions, and behold. One like a Son of !\Ian came 
 .with the clouds of heaven,and came to the Ancient of Days, 
 and they brought him near before Him. And there was given 
 to him dominion, and glory, and a kingdom, that all peoples, 
 and nations, and languages, should serve Him; His dominion 
 is an everlasting dominion which shall not pass away, and His 
 kingdom that which shall not be destroyed." It is the " Pa- 
 rousia" of Christ we have here, the second advent of the Son 
 of Man, to whom the Father has committed all judgment, that 
 all men should honor the Son even as they honor the Father. 
 John 5: 22. 23. It is Israel's Messiah, the Christian's Lord, 
 who executes the judgment willed by the Father upon the 
 World-Power and its last representative, the antichristian 
 Horn. A Doitblc-sccnc is here, a scene in two acts, v. 9-12, and 
 V. 13. 14. in order to bring out pronnnently the fact that it is 
 by the I-'ather's will the Son is made the Judge of all mankind, 
 and by His incarnation, death, resurrection and ascension, has 
 acquired the right to judge and reign eternally. 
 
CHAPTER J- II. —THE EOrR BEASTS. 
 
 55 
 
 The prophet was impressed and perplexed by the solemn 
 vision, and "would know the truth of all this" that he had seen, 
 "the truth of the foiuili beast" cspecially,"and of the ten horns," 
 and yet more especially " of the other that came up, before 
 wdiom three fell," " the horn that had eyes, and a mouth speak- 
 ing very great things, and whose look- was more stout than his 
 fellows." He is intensel}- curious and particular in his specifi- 
 cations. An angel explains. After briefly describing the all- 
 conquering character of the Roman empire, (7: 32) he says, 
 "And the Ten Horns thou sawest out of this kingdom (the 
 Roman) are Ten Kings that shall arise, and another shall arise 
 after them, and he shall be diverse from the first ones, and shall 
 subdue three kings. And he shall speak words against the 
 Most High, and shall wear out the saints of the Alost High, 
 and think to change times and laws. And they (the saints) 
 shall be given into his hand until a time, two times, and the 
 dividing of a time (1260 days). Eut the Judgment shall sit, 
 and they (the Ancient of Days, the Son of }.Ian, the angels) 
 shall take away his Sultanate to consume and destroy it to the 
 end." (vii: 24-26.) And now comes the grand announcement 
 of the outcome and goal of the prophecy, the companion-piece 
 precisely of that in ch. ii: 44, viz., "And the kingdom, and the 
 Sultanate, and the greatness of the kingdom underneath all 
 heavens, shall 1)e given to the people of the saints of the Most 
 High, wliose kingdom is an everlasting kingdom, and all Sul- 
 tanates shall serve and obey Him" (vii: 27). Here,the"kingdom" 
 is set up on earth by the "God of heaven," at the second coming 
 of the Son of I\Ian in the clouds, to destroy the last Antichrist, 
 and demolish all Gentile politics and power. Here is found 
 the much-despised "Chiliasm" (Pre-millennialism), indestruct- 
 ible as the truth and throne of God! As face answers to face 
 in water so Dan. vii: 2y answers to Dan. ii: 44, an invulnerable 
 demonstration that the kingdom of Christ cannot come to 
 victory, nor "God's will be done in earth as it is in heaven," 
 until the second coming of the Son of Man. He who denies 
 this denies the text of the prophet, the Word of God, spoker, 
 and interpreted by an angel of God, a vision and interpretation 
 
56 DANIELS GREAT rROl'HECY. 
 
 written by inspired hands at the time they were given (7: i), 
 and Hke all else in Daniel's "book," anthenticated as the "Scrip- 
 ture of Truth," and with the closing revelation commanded to 
 be sealed as a perfect word, a light and a lesson for the " wise " 
 in the " time of the end." (xii: 4, 9, 10.) 
 
 Great and solemn as is this vision, it is not, however, a vision 
 of the last judgment which occurs at the close of the millennial 
 age, and brings the " new heaven and earth." It is the ^les- 
 sianic judgment, placed by all the prophets at the end of our 
 present age, when Gentile Times expire and new-born Israel's 
 times begin in the kingdom of God on earth. Territorially, 
 the vision covers, not all the planet, but only the sphere of the 
 empire of the Fourth Beast, viz., the old Roman territory from 
 the Euphrates to the British Isles, and from the Danube and 
 Rhine to the cataracts of the Nile. And even here, in this 
 vision, it is not the whole picture of the end that is given, but a 
 section only and limited to the tribulation and high-point, or 
 crisis, of the " Day of Lord " when the Son of Man appears 
 in the scene. To other prophets the task was assigned, as to 
 Aloses, Isaiah, Joel, Ezekiel, and Zechariah, to develop other 
 events occurring at this time, but to Daniel alone the painting 
 of this one solemn portrait of the "Ancient of Days " and the 
 " Son of Man," Each inspired artist executed the task com- 
 mitted to his hand, each painting his work on separate canvass 
 thenlayingaside his pencil and brush and passing into the peace 
 of Cod. A total view of the " end " requires a combination of 
 the events in all these separate pictures, arranged in their order 
 and relations, on one great canvass of the future, a task reserved 
 for John, with further developments and the final finish of all. 
 It is thus that the " kingdom " announced at the close of the 
 last 1260 days of Daniel's 70th week (Rev. x: 7) in the ringmg 
 notes of the seventh angel (xi: 15) and cheered by a voice from 
 heaven, because of Israel's conversion (xii: 10, 11), is seen to 
 be one and the same " kingdom " Avith that in Dan. ii: 44, and 
 vii: 27, the " kingdom " in Matth. xxv: 34, and to which the 
 holy apostle John — thanks to his pen! — has given the name of 
 " the thousand years." Rev. xx: ;i, 6. It is announced in the 
 
CHAPTER 111.— THE EOUR BEASTS. 57 
 
 distinctest terms, and painted in the brightest colors, as the 
 millennial kingdom on earth, mtroduced by the pre-millennial 
 coming of the Son of Man in the clouds of heaven. Rev. xiv: 
 14; Matth. xiii: 3G-43. If " Chiliasm " has been made a name 
 offensive to so-called " Orthodoxy," it is only because God's 
 Word has first been made offensive to interpreters whose spir- 
 itu alizing processes a nd evolutionary civilizat ion dislike the 
 pi cture of the end as given in the Scripture s. What we have 
 here in Dan. vii. is 
 
 I. The Time of the Judgment. It is at the " end " of the 
 70th week in Dan. ix. 26, 27. the close of the Times of the Gen- 
 tiles, the end of the last 1260 days of the Antichrist's persecut- 
 ing reign as lord of ten monarchies in one, and the holder of 
 Jerusalem, yet coming quickly to his own " end " with none 
 to help him, Dan. xi. 45; Zech. xiv: 1-5; Rev. xiv: 14-20; 
 xix: 11-21. It closes the horn's career, Dan. vii. 21, 22. The 
 final conflict terminated by this judgment includes the " Day 
 of the Lord upon all nations," preceded by that fatal spell when 
 the powers that be and society at large, as in Noah's day, shall 
 be intent on architecture, commerce, trade and all domestic 
 pleasure, singing the siren song of " Peace and Safety," as did 
 the false prophets of old, unconscious that " sudden destruc- 
 tion " is near, i Thess. v: 3; Jer. viii: 11, 15, 16; xiv: 13; xxiii: 
 17-30. That will be "^he Concert of Europe and the world! The 
 political hypocrisy of the time will betray itself in this, that 
 while affecting arbitration of international disputes, new am- 
 bitions, new int-- national complications, and new oppressions 
 and aggressions will be devised, the whole world arming for 
 war. Joel xiii: 9-1 1. The alliances of Christian governments 
 with those that are anti- Christian, for the sake of gain, the ex- 
 tension of territory, wealth and power, the oppression of the 
 weak by the strong, the spectacle of massacre allowed by 
 Christian nations, the hollowness, the treachery to treaties 
 and to covenants, the concert of Christian powers in a code 
 of international authority, founded neither on the principles of 
 justice nor of humanity, but on the will of the strongest, and 
 violated in the interests ot the strongest, will so affect, disgust 
 
58 DANIEL'S GREAT PROPHECY. 
 
 and exasperate mankind, that, once more, as in the days of 
 Robespierre and Voltaire, Christianity itself will be scouted in 
 the circles of the learned, and by the masses, and the very 
 foimdations of <ilvil, social and religious order be broken up. 
 Protestantism can no more accuse Popery. At such a time 
 the " Little Horn " will come, and run his career unchecked 
 by anything "withholding," 2 Thess. ii: 6-12, till checked by 
 the counter-coming of the Son of Alan. That second coming 
 is the glorious, visible and public Parousia of Christ — His 
 appearing in the clouds of heaven, as the vision shows, for 
 both judgment and salvation, its one time-point, the close of 
 the Great Tribulation. It is the same time-point as in 'Sla.tt. 
 xxiv: 29, 31; 40-44; xxv: i; 2 Thess. i: 6, 7; ii: 1-8; Rev. 
 xi: 15-17; xix: 11 -21, and prior to which heaven receives and 
 retains Him on His Father's throne. Acts 3: 19-21, (R. V.) 
 It is the high-point in the "Day of the Lord" which begins 
 before ihe Advent and continues after it, the Day "in the which" 
 the Lord comes, and not before it: Matt, xxiv: 42, 44, 50; 
 Luke xii: 39, 46; xvii: 30; Acts xvii: 31; Rom. ii: 16; 2 Thess. 
 i: 10; 2 Tim. i: 18. As in all prophecy, so here, Judgment 
 and Salvation go together, "as it was in the days of Noah," 
 and "of Lot," and the "coming out of Egypt." 
 
 The New Testament fills in the details unmentioned in 
 Daniel's vision, viz., those of international war and strife. The 
 kingdoms will have prepared for themselves the instruments 
 \of their own destruction. The logic of the situation will have 
 caused already an effort to reintegrate the jarrhig nations into 
 one vast empire, as the best solution of the problem of govern- 
 ment, a world-empire free from Christianity and bo und alone 
 to a religi on ol humanity, \n which the wo rld's lastjeader will 
 be the c hief oljjcct of worshi]-), the wor ld's new Alessiah. The 
 temporary realization of that scheme with all its wickedness, 
 will provoke the last heaving of the nations and call into being 
 the " Day of the Lord." Supernatural terrors will break in on 
 the new order of things, more void of order tlian all preceding 
 times. " Heaven, earth, sea and the div land will be shaken." 
 Hagg.-ii; C, 7. It will be a time of tribulation and anguish, of 
 
CHAPTER J II. —THE FOUR BEASTS. 59 
 
 slaughter and gloom, and of persecution of God's saints, a 
 time when the sickle, the flail, the fan, and the fire, will do their 
 work, a time when the harvest is ripe, and the vintage so full 
 that the vats overflow, " because the wickedness is great." 
 Joel iii: 13. The struggle for supremacy will bring the " War 
 of the Great Day of God Almighty," Rev. xvi: 14, when the 
 horn prevails against the saints and seeks to build his new 
 empire on the destruction of all Christianity in human govern- 
 ments, and on the extirpation of the Jews. To that, the king- 
 doms of this world will come, till the Lord comes to destroy 
 their power. Then, what Daniel saw in vision will become a 
 fact in history, the nations gathered together against Jerusa- 
 lem, the last Antichrist playing his last desperate game against 
 the Holv City. Then, "the Son of Alan shall come in His glory 
 and all the holy angels with Him, and He shall sit on the 
 throne of His glory, and before Him shall be gathered all na- 
 tions, Alatth. XXV : 31; Zeph. iii: 8, Zecli. xii: 2; xiv: 1-5; Ps. 
 i: 1-6. The reintegration and the rule, the fact that Gentile 
 politics and power, nominally Christian, have come to anti- 
 Christianity for the sake of gain, and the powers that be have 
 conspired to give their strength to the Beast, not only against 
 Rome, Rev. xvii: 13-16, but Jerusalem, Rev. xiv: 20, and to 
 shed the blood of God's saints, will precipitate the last phe- 
 nomena. " Woe worth the day! " Nature herself will shudder, 
 and sun, moon and stars refuse to look on the butchery, and 
 through the darkness that shrouds the hour the flash of the 
 Advent will kindle the sky, and glare on the concert of crime 
 below, and earth's monarchs, magnates and millionaires, her. 
 statesmen and diplomatists, the commanders of her armies 
 and fleets in all waters — all the great, rich and mighty, bond 
 and free — will " call on the rocks and mountains to hide them 
 from the face of Him who sits upon the throne, and from the 
 Wrath of the Lamb; for the great day of His wrath is come, 
 and who shall be able to stand?" Rev. vi: 12-17. The sixth 
 apocalyptic seal contains the vision and judgment in Dan. vii. 
 All the prophets look to the " end " and to the second coming 
 of Christ. All look to the " seventh trumpet " and to the 
 
6o DANIEL'S GREAT PROPHECY. 
 
 " seven vials," the last of which ends the kingdom of the Horn. 
 Dan. ix: 27; Rev. xix: 11-21. 
 
 11. The Place of the Judgment. So far as the " thrones " are 
 concerned (vii: 9), it is aerial, in stormy and fire-lit clouds, 
 overhanging the earth, and visible to all. " The heavens de- 
 clare His righteousness, for God Himself is Judge." Ps. 1: 6. 
 The diurnal rotation of the planet on its axis will make the 
 visibility a universal necessity. " Every eye shall see Him." 
 Rev. i: 7. But, so far as the special vision in Dan. vii. has to 
 do with the destruction of the Antichrist and his empire, and 
 Israel's deliverance, the judgment is localized to the Holy 
 Land. Dan. xi: 45; xii: i. Geographically and topographic- 
 ally the place is defined by Moses as " the land," Deut. xxxii: 
 43; by Asaph as " Zion," Ps. 1: 1-6; by Isaiah as " the land 
 of Judah," " this mountain," and " Jerusalem," xxv: 7; xxvi: 
 I ; xlvi: 13-16; by Zephaniah as " Jerusalem," iii: 8-17; by Joel 
 as the " Valley of Jehoshaphat," and the " Valley of Decision," 
 iii: 11-16; by Zechariah as " Jerusalem," where all nations are 
 gathered, and as the " Mount of Olives which is before Jeru- 
 salem on the east," where the Lord's " feet shall stand in that 
 day," xii: 2-8; xiv: 1-5; by Ezekiel as the " Valley of the Pas- 
 scn"-ers," the " Overim " or " Crossers-over," " on the cast of 
 the sea,' the Mediterranean,— the great transit route across 
 Palestine from Carmel to the Jordan, i. e., the " valley of Meg- 
 iddo," and " Plain of Esdraelon," Ezek. xxxix: 11; Judg. iv: 
 7; v: 19; Zech. xii: 1 1 ; by Daniel as the " Mountain of the 
 Beauty of Holiness between the seas," i. e., Moriah in Jerusa- 
 lem, between the Mediterranean and Dead Seas, where the 
 mosques of Omar and El Aksa now stand amid the cypress 
 trees, Dan. xi: 45; xii: i ; and by holy John as "Armageddon." 
 Rev. XV : 15, 16. These designations cover Galilee, Samaria, 
 Judea, the whole of Palestine now held by the Turk, as the 
 centre of the final struggle between the Jews and the Antichrist 
 seeking to hold the land as his own, and make the Holy City 
 the capital of his new empire. The last military station of the 
 " Horn " is at jcrusalci, his last encampment the Holy Place 
 where once Jehovah's temple stood. What scenes occur here 
 
CHAPTER 11 1. -THE FOUR BEASTS. 6l 
 
 at tbi«^ time when the '' Powers " flight their last fi^lit, and 
 Gentile politics go down to the dust, may be read in Zech. xii: 
 2-0, and xiv: 1-5. In Palestine, the final conflict between 
 Judaism and New Born Lsrael. and between Christianity 
 ^nd reinvigorated Islamism, in short, the decisive battle be- 
 tween the religion of Christ as a power sought to be crushed 
 and all other false religions, and between the sceptre of Christ 
 and all other sceptres, will be waged. And He who ascended 
 from Olivet in a cloud will return in clouds to Olivet. And 
 where once "the kings of the earth stood up and were gathered 
 together against the Lord and His Anointed " (Acts iv: 24-27), 
 they shall be gathered again, but in a role reversed. The Holy 
 Land, so many times invaded by the kings of the earth during 
 4,000'years, and winning for itself the title of " the battlefield 
 of the kingdom of God," shall once more, and for the last time, 
 become the local centre of the closing struggle in the fortunes 
 of the ancient people of God. " In that day. Judah shall fight 
 at Jerusalem," Zech. xiv: 14. and " the Lord shall defend the 
 inhabitants of Jerusalem, and he that is feeble among them 
 shall be as David, and the house of David as God, as the angel 
 of the Lord before them." Zech. xii: 8. It is then " Michael " 
 stands up for the Jews. Dan. xii: i ; x: 13; Rev. xii: 7. "And 
 the Lord shall go forth and fight against those nations as wdien 
 He fought in the day of battle. And His feet shall stand in that 
 day on the Mount of Olives, which is on the east before Jerusa- 
 lem. And the Lord, my God, shall come; all the holy ones 
 with thee! " Zech. xiv: 1-5; Isa. xxiv:2i-23; Ps. 1: 1-6. And 
 so it shall be that " when the enemy invades the land like a 
 flood, the breath of the Lord shall be as a rushing stream 
 against him, and the Redeemer (Israel's Goel) shall come to 
 Zion, to the converts from apostacy in Jacob, said the Lord." 
 Isa. lix: 19; Rom. xi: 26; Isa. Ixvi: 5; Rev. xix: 11-21; xiv: 
 1-5; Acts iii: 19-21 (R. V.) 
 
 HI. The Parties in the Judgment. Already mentioned in 
 general, it is necessary still to speak of them in particular. 
 They are (i) the Fourth Beast. (2) the Ten Horns or King- 
 doms, (3) the Little Horn, (4) the Ancient of Days, (5) the 
 
62 DANIEL'S GREAT PROPHECY. 
 
 Angels, (6) the Son of Man, (7) the Saints of the Most High, 
 or the People of the Saints of the Most High. With the New 
 Testament development of this vision by our Lord, in His 
 assignment of theChristian church to her place alongside of 
 Israel, in Daniel's perspective, we have nothing here to do. 
 Matth. xxiv: 4-15; xxv: 1-30. Daniel's apocalypse is wholly 
 for the Jews, a purely Old Testament one. We have, however, 
 to do with our Lord's development of Rome in the same per- 
 spective, given to John in the Revelation by the Lord Him- 
 self through His angel. The Church is not here, although 
 the period covered by the horns is the church-period, and con- 
 stitutes almost the entire interval of the Roman " Times of the 
 Gentiles " which Daniel locates, as we shall see, between the 
 60th and 70th week of the seventy weeks in ch. ix. The parties 
 in Daniel are the above-named. In the judgment of the living 
 nations, MatLh. xxv: 31-46, and which includes the judgment 
 here in Dan. vii., " these my brethren " answer to " the people 
 of the saints of the ]\Iost High," — the 144,000 in Rev. xiv: 1-5 
 
 As to the " Fourth Beast," a word will suffice. Everything 
 said previously concerning the fourth empire is here applicable. 
 It is the Roman empire, whose first emperor was Augustus, 
 and identical with the bloody, persecuting beast in Rev. xiii: 
 I- 18, and xvii: i-iS, and involves its whole history. 
 
 As to the "Ten Horns." Everything said previously con- 
 cerning the " Ten Toes " is applicable here, since both are 
 identical. They are neither ten Ptolemies, nor ten Seleucids, 
 the successors of Alexander, nor ten Caesars, nor ten provin- 
 cial governors of the empire in Nero's time, but are ten separ- 
 ate, independent and contemporaneous kingdoms with their 
 kings, in Europe, Asia and Africa, formed within the limits of 
 the old Roman territory, East and \\'est, in the last days of 
 their existence. Nevertheless, it is one of the most remark- 
 able phenomena in all history, that, for 1,300 years, last past, 
 twenty-six catalogues of the kingdoms formed in the Western 
 empire, each catalogue covering a half century, show the num- 
 ber "ten" as that to which these kingdoms, as imperial powers, 
 have, with few exceptions, uniformly gravitated. While this 
 
CHArrcR rn.—THE four beasts. C;^ 
 
 is true, and true to-day, that Great Britain (including Egypt), 
 part of Germany, France, Spain, Portugal, Austro-Hungary, 
 Italy, Greece, Turkey, and part of Russia, occupy the territory 
 of the old empire, yet good reasons exist for holding that a 
 further distribution uill be made, by the sword or by diplo- 
 macy, in the time of the "end." 
 
 Among these are the facts (i) that the ten toes are identical 
 with the horns, and both with the ten horns in the Revelation 
 by John; (2) that the toes, therefore the horns, lie not in the 
 western territory of the empire alone, but in the eastern as 
 well; (3) that in John they appear discrowned, quasi-kings, 
 wliose power has gone to the Beast for a time and special pur- 
 pose, i.t., Rome's destruction; (4) the impossibility of showing, 
 now, which of all the kingdoms of Europe, Asia and Africa the 
 final ten will be. Concede to Prcterism and Presentism all 
 lliey afTirmatively claim and can demonstrate validly from his- 
 liory: that Nero was an Antichrist, the Pope another, the one 
 a pagan, the other an ecclesiastic, and also, that, while the 
 Papacy is \\'estern Antichrist, Islam is Eastern, the one ruling 
 as " Vicar of Christ," the other as " the Shadow of God," still 
 to Futurism must be allowed the unconquerable answer that 
 the harlot, Rome, the horns and little horn, exist till Christ 
 comes to destroy them, and the Jews wage their last conflict 
 with the last Antichrist, in times immediately preceding the 
 second advent. Therefore, the final distribution of the kmg- 
 doms is still before us. Remarkable is the statement of Ilip- 
 polytus. Bishop of Rome, in the second century, that the ten 
 kingdoms will be " discrowned " and become " democracies " 
 at the end of our age, a conclusion he reached solely from Dan. 
 ii: 42, 43. So Theodoret: " In the time of the end ten kings 
 shall arise and one, who will subdue all, be the demiurge of 
 all wickedness." Jerome's statement is, " We teach, therefore, 
 what all ovn- ecclesiastical writers have delivered to us, that. 
 in the end of the world (age), when the Roman power shall 
 be destroyed, ten kings shall arise, who will divide the empire 
 among them, and an eleventh shall come, who will uproot 
 three, which having been done, the other seven will submit 
 
64 DANIELS GREAT PROPHECY. 
 
 their necks to the victor's yoke. This is the common inter- 
 pretation by all ours." 
 
 It is worthy of note that one of the types of the last Anti- 
 christ (Antiochus) rose out of territory now occupied by the 
 Sultan, while another (Xero), rose out of territory now occupied 
 by the king of Italy. The dividing line, between East and 
 West, ran ideally, north and south, through Belgrade, cutting 
 the Mediterranean sea in two, extending to Tunis in Africa, 
 thence projected to the desert, Constantinople the capital on 
 one side, Rome on the other. Apart from this, and the king- 
 doms formed in the western half, mediaeval and modern 
 European history has no explanation. The breaking up 
 of the western half was completed by the Barbarian irruption 
 upon it, from the third to the sixth century, and the formation 
 of the kingdoms just prior to the rise of Mohammed. The 
 breaking up of the eastern half, and its conquest by Moham- 
 med II., was effected in 1453, when Constantinople was taken, 
 and the Turk carhped on the Bosphorus. Whatever the final 
 distribution of the ten kingdoms, it is certain they will repre- 
 sent the whole culture and civilization of Europe, Asia and 
 Africa in ail its degrees, within the limit of the old united em- 
 pire; their conflicting religions, different tongues, and govern- 
 ments practically discrowned by the Antichrist, their mutual 
 rivalries and jealousies, ambitions and enmities; their inter- 
 national commercial system the nammon-sceptre of the last 
 itmes; their apostasy from truth and righteousness, from free- 
 dom, humanity and justice; their anti-Christianity, bloodshed 
 and crime. All the questions that now agitate them, in their 
 struggle for the mastery, — Pan-IIellenism, Pan-Slavism, Anti- 
 Semitism, the integrity of the Turkish empire, the competition 
 of the " Christian Powers " for control of the trade of the East, 
 their relation to the weaker and oppressed peoples, race antag- 
 onisms, their policies, and, in spite of Christianity, their self- 
 ishness and sinfulness — will continue till the Lord comes to 
 " dash them in pieces," and make them " as the chaff of the 
 summer threshing floor." 
 
 IV. The Duration of the Judgment. This is nowhere de- 
 
CHAPTER III.— THE FOUR BEASTS. 65 
 
 fined in the Scriptures, unless we take the close of the Great 
 Tiibulation or end ot the last 1260 days of the Horn's career 
 as its commencing point, and the close of the 1335 days, as 
 its concluding ponit: Dan. vii: 25; xii: 12. Two months 
 and a half exhaust the period. In a wide sense the " Day of 
 the Lord " which begins before the advent and continues 
 after it, is called a " Day of Judgment," and during it the last 
 Seals are opened, the Trumpets sounded and the\'ials poured 
 with all their terrible phenomena. But the final Judgment on 
 the Horn and his allies, and the final stroke on all Geniile 
 politics and power begins with the Advent itself, and must 
 close before the "Blessed" time. Swift and severe, it will be 
 a " short work in righteousness," shaking together " heaven, 
 earth, sea, dry land and all nations" (Hagg. ii: 6, 7; Heb. xii: 
 26, 29), for the Lord will "finish the work and cut it short in 
 righteousness; because a short work will the Lord make upon 
 the earth," Rom. ix: 28 — " sudden destruction," i Thess. v. 3. 
 The supernatural phenomena which precede, increase, in- 
 tensify and melt into the " Day of the Lord," wall reach their 
 culmination with the Advent itself. And, as Zechariah in- 
 forms us, Joshua's long day — " neither day nor night " — will 
 be repeated in the final crisis. Zech. xiv: 6, 7. The kingdom of 
 the Horn will be " consumed and destroyed unto the end." 
 Dan. vii: 26. 
 
 The solemn thing here is that the " ten horns " are all Chris- 
 tian kingdoms wdiich have become politically, in their govern- 
 ments, apostate from Christianity, and represent a civilization 
 of culture and mammon, and a policy of crime at war with 
 moral righteousness. They are the " Powers " of a hard- 
 hearted military Christendom, politically dechristianized, the 
 very " horns " in John's apocalypse and, in their last state, 
 allies of the Antichrist in the persecution of God's saints. And 
 to such an outcome present signs are not wanting. The cham- 
 pionship, by Christian governments, of anti-Christianity, even 
 of an empire historically organized to shed Christian blood; 
 the championship of a power whose chief sits at the Golden 
 Horn as the " Shadow of God," " Lord of two continents," 
 
\ 
 
 66 DANIELS GREAT PROPHECY. 
 
 and " Kings of Kings," to whom " Allah " has committed the 
 rule of the world, an Antichrist, a hater of Christians, open 
 rejecter of Christ as the Saviour of the world; an impostor 
 who denies the deity of Christ, and the divine and eternal rela- 
 tion of the " Father " and the " Son," whose ritual is the stated 
 massacre of God's saints, whose reward for massacre is a sen- 
 sual paradise, whose alternatives to all mankind are the " Ko- 
 ran or the Sword," — is enough to make the " fury " of God 
 rise in His face. Since the world began, no greater crime has 
 been committed — save the crucifixion of Christ — than the in- 
 
 (troducti on of t his_organized an ti-Chr istian power, in 1856, 
 into the family of civilized and Christian nation s by the s o"- 
 called" " Christian Towers " themselves, at a cost of 300,000 
 lives and 300,000,000 of money, and in the face of gigantic 
 massacres whose atrocities made the blood of mankind run 
 cold. And all the more unutterably guilty have been the 
 " Powers," since the suDsequent massacres in i860, 1876 and 
 1894-1897, in south-eastern Europe, Crete, Greece, Armenia, 
 with the slaughter of 130,000 Christians, and a total since 1822 
 of 162,000, and the destruction of the homes of 1,000,000 suf- 
 ferers, and the agonies, tortures and dishonor of mothers, 
 daughters and babes, have been allowed by the " Powers " to 
 pass unavenged — Russia now consenting — all the " Christian 
 Powers " shelling with their fleets (1897) defenseless Chris- 
 tians fighting to secure their freedom from the Turks! Im- 
 measurable, save by God Himself, is the unforgotten crime of 
 Christendom, since, shamelessly as openly, by " concert of tlie 
 Powers " the championship of the " integrity of the Ottoman 
 Empire" is justified by the doctrine of the "Balance of Power," 
 the " Peace of Europe," the " Interests of Bondholders," and 
 the " Necessities of Commerce and Trade," in short, " Busi- 
 ness Interests "which England's Premier has told the world are 
 " paramount to mere religious feeling and to all considerations 
 of mere humanitarian sentiment!" A compact such as this, 
 by the so-called " Christian governments " of Europe, which 
 hereby prove themselves to be a federation of stock-jobbing 
 companies of royal birth, intermarried, wearing- crowns pq 
 
CHAPTER J II.— THE FOUR BEASTS. 67 
 
 their heads and backed by standing armies and fleets, ruling 
 the world, is enough to excite universal anarchy and revolu- 
 tion, and is a challenge to God to vindicate His Word- 
 
 These lines are not forgetful of Papal massacres in history, 
 outstripping far the pagan. Nor do they decide the question 
 whether the last anti-Christian " Horn " shall be an apostate 
 Pope as many have supposed, or a Sultan as still others think, 
 or " some other man." It is enough that the " Ten Horns " 
 have already been formed, though not in their final arrange- 
 ment. The " what withholdeth " or " hinders " the appearing 
 of the last Antichrist in God's counsel, is the politically organ- 
 ized Gentile power, or combination of civil powers professedly 
 Christian, ordained of God " not to bear the sword in vain." 
 but to execute justice, to repress crime, conserve in righteous- 
 ness the civil and social order, and promote the triumph of the 
 kingdom of God. False to this high trust, their right of ex- 
 istence is forfeited. When once it is evident that these "Powers" 
 are instruments of oppression and persecution, leagued to pro- 
 mote injustice, despotism, inhumanity, and every evil work in 
 the name of Christianity, and bent chiefly on self-aggrandize- 
 ment, increase of commerce, trade, wealth, extent of territory, 
 and supremacy each over the other, the result can only be an 
 insurrection of the more and more educated masses, a reaction 
 against both Christianity and the civil order, and an explosion 
 of universal revolution. It is then the " foundations will be 
 destroyed," the " let " removed, and the last Antichrist appear. 
 Christendom will be responsible for it, and the penalty of her 
 treason against the law of God, the Gospel of Christ, and the 
 common orinciplcs of natural justice, will be the righteous 
 annihilation of all Gentile politics and power, in the midst of 
 unparallelea tribulation and distress. It is the lesson of the 
 book of Daniel. as of all the prophets, and of John's apocalypse. 
 It is, moreover, the very word of Christ. To modern rulers 
 thus leagued, under the common sceptre of mammon, and to 
 all the world's financial strength, God has said, " Your cove- 
 nant with deatn snail be disannulled, and your agreement with 
 .hell shall no- =rand." Isa. xxviii; 18. As a party in the judgT 
 
68 DANIEL'S GREAT PROPHECY. 
 
 nicnt the kingdoms are marching to their last division and 
 their doom, and calling for their last leader. The " Horns " 
 need a master and will find one " in the time appointed." 
 " Bondholders " hungering after " dividends," and the Govern- 
 ments in partnership with them as their police, must reckon 
 with Him to whom God will " divide " a portion with the great, 
 and he will " divide " the spoil with the strong, and the last 
 " Concert of Europe," when the " kings and princes, and the 
 chief captains, and the rich, and the strong " shall invoke the 
 rocks and the mountains to " fall " on them and hide them 
 " from the face of Him that sitteth on the throne, and from the 
 wrath of the Lamb." Rev. vi: 15-17. Broken shall be the whole 
 " commercial system " of the world, now ruling all governments 
 and nations. Ezek. xxvii: 1-36; Rev. xviii: 1-24; Isa. xxiv: 1-2. 
 Then the Horn will be judged, and the colossus become " as 
 the chaff of the summer threshing floor." A new age will 
 heave into history, and the " Kingdom " come. Truth will 
 spring out of the earth and Righteousness look down from 
 heaven, and here on this present earth, as in heaven, God's 
 will shall be done. It is the vision we have been considering, 
 and the Vision is true, and the interpretation sure. 
 
" When the Son of Man shall come in His glory, and all the holy 
 angels with Him, then shall He sit upon the throne of His glory; 
 and before Him shall be gathered all the nations; and He shall separ- 
 ate them one from another as the shepherd separates the sheep from 
 the goats. And He shall set the sheep on His right hand, but the 
 goats on the left. . . . Then shall He say to them on His right hand, 
 Come, ye blessed of my Father; inherit the kingdom prepared for 
 you from the foundation of the world. . . . Inasmuch as ye did it 
 unto one of tlicsc niy brethren, even the least, ye did it unto me. . . . 
 Then shall He say unto them on the left hand. Depart ye cursed into 
 everlasting fire, prepared for the devil and his angels. . . . Inasmuch 
 as ye did it not unto one of flicse least, ye did it not unto me. And 
 these (on the left) shall go away into everlasting punishment, but the 
 righteous (shall come) into life everlasting." — Our Lord. 
 
 (70) 
 
Chapter IV. 
 
 DANIEL, CHAPTER VII. (CONTINUED).— THE LIT- 
 TLE HORN. THE GREAT ASSIZE. 
 
 As to the " Little Horn," in vii. 8, ii, 20, 21-26, it is evident 
 that he is the chief party among all the criminals arraigned in 
 the judgment. Like the rest, he is a king, the head of a king- 
 dom, both S3mbolized in one. Bad as the rest have been, this 
 one is worse, transcending them all in his crimes. The hostil- 
 ity of all the ancient empires to Israel is here. The principles, 
 policy, selfishness, pride and antichristianity of all the horns 
 find here their highest expression. He is the product of his 
 times. Little at first, yet he mounts to greatness among his 
 fellows, his first achievement, the subversion of " three kings " 
 who stand in his way, vii: 24. He dififers from the rest, having 
 " eyes," the symbol of wisdom, science and circumspection, 
 and of craft and cunning withal, a " mouth " and " voice " 
 arrogant against the 3Jost High, vii: 11, 25, and a "look" 
 stouter than that of his fellows, vii: 20. Ke "makes war with 
 the saints," and for three and a half years " wears them out," 
 and " prevails " against them, "changing their times and laws," 
 vii: 21, 25. He is "slain, destroyed, his body given to the burn- 
 ing f.ame," and his "dominion consumed and destroyed to the 
 end," vii: 11, 26. In all these reports he is "diverse" from 
 the rest," vii: 23, 24. If his rise is rapid, his reign is short and 
 his ruin complete. 
 
 The different names under which he is known are many. He 
 is " the prince that shall come on wing of abomination, a deso- 
 lator," ix: 26; the concluder of a treaty or "covenant" with the 
 masses of the Jewish people, for " one week," and breaker of 
 the same, permitting their ancient worship, then causing it to 
 cease in the middle of the week, ix. 27 ; one who sets up " the 
 
 (71) 
 
72 DANIELS GREAT PROPHECY. 
 
 abomination" that causes desolation, foretold by our Lord, 
 Matt. xxiv. 15; " that wicked " in Isa. xi. 4; the " enemy that 
 invades like a flood," Isa. lix: 19, and whose end is in the 
 " overflowing," Dan. ix: 26. 27; He is " the King " who comes 
 to his end at Jerusalem with " none to help him," Dan. xi. 36. 
 45; he is Paul's " man of sin," to whom the apostle applied the 
 title given by the Maccabees to his prototype — " sinful man," 
 a " root of sin," i Alacc. i. 10; ii. 62; 2 Thess. ii. 3., He is " the 
 Antichrist " of John, i John ii. 18; the personal " beast " that 
 " ascends out of the bottomless pit," wars with the saints and 
 slays the " two witnesses " of Christ, Rev . xi. 7, 3; "Apollyon," 
 the destroyer, Rev. ix: 11 ; the "beast" in Rev. xiii: 5, to whom 
 Satan gives his " power, throne and great authority;" a mys- 
 terious person, of whom it is said that he once " was " on this 
 earth, but " is not " now, yet " shall ascend out of the abyss," 
 " be present," then " go into perdition, Rev. xvii. 18, a very 
 " son of perdition;" a " lawless one," whose coming is with all 
 the " energy of Satan," and " with signs and lying wonders, 
 and Avith all deceit of unrighteousness for them that perish," 
 teaching " the lie " that both Christ and Christianity are a 
 fraud, 2 Thess. ii. 9-12, and whom " the Lord Jesus shall slay 
 with the breath of His mouth, and destroy with the brightness 
 of His coming," 2 Thess. ii. 8. As by plucking up " three " of 
 the Ten Horns, he thereby became " an eighth," so is he des- 
 cribed again as " an eighth " in Rev. xvii. 11, one who stands 
 out above all his fellows in bad pre-eminence, as not only a 
 " Beast " and a " Devil," but as a " God," sitting "in the temple 
 of God " in Jerusalem, " showing himself that he is God," the 
 self-exalting "opposer" of God, 2 Thess. ii: 4; Dan. viii: 11; 
 xi. 36, but is a " Man " whose secular and anti-Sabbatic mono- 
 gram is " C66," the number of his name," Rev. xiii. 18. Such 
 the " Liuie Horn " Daniel saw in vision — a Satanic re-appcar- 
 ing military leader, atheist, antichrist and supreme imperial 
 ruler of the last times, in whom, by consent of the Horns, is 
 vested the whole power of apostate governments in Europe, 
 Asia and Africa, within the limits of the old Roman territory; 
 himself and his allies the destroyers of Rome, Rev. xvii. 12-18, 
 
CHAPTER ril.-THE LITTLE HORN. 73 
 
 and whose last campaign, following Rome's destruction, is 
 his invasion of the Holy Land where he comes to his end, Dan. 
 xi. 40-45; Rev. xix. 11 -21. 
 
 And complete will be the retribution, unto ages of ages. 
 There is an eternity in justice, and the protest of right against 
 wrong, of innocence and weakness against oppression, and the 
 call for long-delayed satisfaction, are immortal. No law or 
 prescription exempts from doom the nominally Christian yet 
 actually dechristianized nations and governments of the 
 earth. It is not possible that the Horn and his hosts shall 
 be victorious in the " War of the Great Day of God Almighty." 
 Such victory would be out of harmony with the epoch of Judg- 
 ment, the law of righteousness, the destiny of Israel, and the 
 entrance of the kingdom of God. The time has rome for the 
 Son of MblU to overturn all Gentile power and crush the Horn 
 in whose brain now floats the empire, forever. Foredoomed to 
 everlasting punishment is the entire host of antichristianity 
 with their blaspheming prince at their head. Israel's victory 
 is assured. The overthrow of the Antichrist and his hosts be- 
 fore the Son of ^lan is tragic. The hissing thunder bolt, the 
 lightning, the bedazzlement, the shock, the brimstone as at 
 Sodom, the darkness as in Egypt, the driving hail-stone a 
 talent's weight, the earthquake dividing the mountain, the 
 vertigo, the reeling as when Saul fell from his horse, the 
 plague, the panic, the prayer to the rocks, the mutual slaughter, 
 these will be effective, the symbols of a severer and longer 
 punishment. How insignificant the armies of the earth, and 
 impotent the vain eruptions of the horn "in that day!" Alan 
 plays a small part in such a scene. In such a crisis, freighted 
 with loss to all Gentile power, and with victory to God's people, 
 lies the " Progress of the Nations," the " Peace of the World," 
 and the " Triumph of the Kingdom of God." It scandalizes 
 the diplomacies of courts, and mocks the coalition of kings. 
 This Horn is the Hero of the " Great Tribulation " foretold 
 not only by Daniel, vii. 25; xii. i, but also by Moses, Deut. 
 xxxii. 36-43; Balaam, Numb. xxiv. 23, Isaiah, xxvi. 13-21, 
 Jeremiah, xxx. 7, our Lord, Alatth. xxiv. 15-21 (and parallels), 
 
74 
 
 DANIEL'S GREAT PROPHECY. 
 
 by Paul, 2 Thess. i: 6. 7; ii: 8-12; and fully pictured by John, 
 Rev. iii: 8. 9; vi: 9-1 1; vii: 14; xi: 2, 7; xii: 6, 12. 14. 17; xiii: 
 I- 18; xiv. 12; XX. 4. It will be a tribulation sorer than any yet 
 preceding under Alanasseh, Antiochus, Nero, the Caliphs and 
 Popes, or Sultans of modern days, a time of world-wide trial 
 and sore temptation for the people of God, a time of suffering, 
 death and martyrdom for Jesus' sake, a time " such as never 
 was since there was a nation, even to that same time," Dan. 
 xii: I, ''such as never was since the beginning of the world, 
 no, nor ever shall be," Matth, xxiv: 21. By such intense ex- 
 pressions, so indescribably solemn, and full of faithful warning, 
 we learn the unparelleled importance of this epoch for the 
 Kingdom of God. It is the crisis of the Kingdom of Christ 
 in its final struggle with the apostate powers of the earth, and 
 with the kingdom of Satan under the lead of the last Antichrist. 
 Nor are the indications of its approach obscure. " Coming 
 events cast their shadows before." When the so-called 
 " Christian Powers," the " Horns" in their present distribution, 
 are in concert with antichristianity for the sake of gain, and 
 Mammon sways the sceptre over moral righteousness, and 
 national churches, the stalled stipendiaries of the State, have 
 become a salt that is savorless, powerless to compel their rulers 
 to enforce justice, or defend the inalienable rights of man 
 grounded in his personality, or protect tlie saints of God from 
 massacre, when the kings and rulers of the earth and Christian 
 governments panoplied for war, arc partners with Alammon in 
 orgies of blood for selfish ends, binding oppression on the 
 necks of the poor, seeking by force to wrench from the weak 
 their lawful possessions, the heart steeled to human sympathy, 
 the ear deaf to every appeal for help, and conscience dead, it 
 is only a step or two till Sin comes to its height, and Sin's last 
 leader must appear. International politics will generate events 
 subversive of all existing international relations, and create 
 new alliances and new combinations leading up to the final 
 crisis no summer sunshine nor pleasing landscape in nature 
 can avert. The " Day of the Lord " will steal in like a thief, 
 and the " Great Tribulation " come. Viewed from a human 
 
CHAPTER JII.—THE LITTLE HORN. 75 
 
 standpoint, it can only be the necessary evolution of modern 
 statecraft, a Nemesis the apostate powers have vainly hoped 
 to avoid. From the Divine standpoint, it means the Judgment 
 of the world. 
 
 God's true people everywhere will be called to their best wit- 
 ness-bearing and most honored trial of their patience and faith 
 in behalf of Christ. Intensity of suffering, however, will not 
 avail to divert them from their fidelity. As in Manasseh's day, 
 in Maccabean times, in Nero's day, in Moslem and Papal 
 times, and as in Bulgarian, Armenian and Cretan times, so, 
 once more, will their steadfast love, their endurance and mar- 
 tyrdom only prove that He who calls them to such a trial 
 has " counted them worthy of the kingdom of God," 2 Thess. 
 i. 5. The patriot's consecration of his life as an offering on the 
 altar of his country will be more than surpassed by that ardor 
 of love for Christ wdiich will make His saints " rejoice " even 
 to be " killed all the day long " for His sake, and to " glory in 
 tribulation," Rom. viii. 36. " Here is the patience of the 
 saints." " Here are they who keep the commandments of 
 God " in opposition to the orders, and " hold fast the testimony 
 of Jesus " in opposition to '* the lie," of the Antichrist, Rev. 
 xii: 17; xiii: 10; xiv: 12. Divine grace supports their souls with 
 strength according to their day, and confirms their faith by 
 rich promises of glory and honor made to the overcomer, by 
 the example of Christ, the memories of the past, the sealing of 
 the Spirit, the election of God and the certain knowledge that 
 the Coming of the Lord is near. The sweetest of all the notes 
 they will sing is this: 
 
 " Oh, what, if we are Christ's, 
 Is earthly shame or loss? 
 Bright shall the crown of glory be 
 When we have borue the cross." 
 
 As to the " Ancient of Days," literally " One ancient in res- 
 pect of Days," older than all the late-made gods of the heathen, 
 transcending all time, He is "Jehovah" Himself, the Eternal, 
 in the absolute Unity of His essence, God. It is He , according 
 
76 DANIEL'S GREAT rROPHECY. 
 
 to Old Testament representation, who constitutes the Judg- 
 ment (i) by descending from heaven to earth, (2) by placing 
 the thrones, (3) by seating the judges upon them, (4) by open- 
 ing the books. The white garment denotes His majesty, rank, 
 holiness, righteousness; the white hair His antiquity, even 
 Eternity; the throne of enveloping flame His avenging justice; 
 the revolving wheels of fire the rapidity of His advancing 
 judgments, and the stream of radiating flame the persistence 
 of His judicial activity till His strange work is done. It is 
 said, He " did sit," but only after He " came," vii: 9, 22. This 
 is of first importance for the interpretation, as we shall pre- 
 sently see. It was not needful to say that the " Ancient of 
 Days " came " in clouds " since that is the Old Testament view 
 of the descent of Jehovah to judge the nations and His people. 
 He is always spoken of as "coming down" in glorious epiphany 
 with fire-flame and " in clouds," and attended by " angels," 
 Exod. xix: 16; Ps. xlvii: 6; Zech. ix: 14; Isa. xxvii: 13; Exod. 
 iii: 2; xix: 18. " He bowed the heavens also and came dozuii," 
 Ps. xviii: 9-15. He " came dozvn on Mount Sinai," Exod. xix: 
 16-20. He " rideth into Egypt on a swift cloud," Isa. xix: i. 
 " Our God shall come and not keep silence: a fire shall devour 
 before Him," Ps. 1: 1-5. The same is said of Jesus Christ in 
 the New Testament, i Cor. iii: 13; 2 Thess. i: 7-10; Matth. 
 xxiv: 30; Rev. 1:7; xiv: 14. Here, in Daniel's vision, it is God 
 the father, the "Aged One," who first descends, and consti- 
 tutes the judgment in the cloud-region overhanging the earth. 
 He " sits " in flame and storm. 
 
 As to the Judges who sit on the thrones, the vision is silent, 
 because the New Testament church was not yet a fact in his- 
 tory, although there is enough in the Old Testament, else- 
 where, to indicate who some of the Judges are, Ps. 1:5. It 
 is in the New Testament, however, we learn without mistake 
 who the co-assessors are. In the Revelation to John which 
 developes the Judgment-Scene in Daniel, the Second Coming 
 of Christ is placed under the Seventh Trumpet and after the 
 Sixth \'ial, at which time the resurrection of the holv dead 
 occurs, Rev. xi: 15-17; xvi: 15, 16, therefore before the judg- 
 
CHAPTER III.— THE LITTLE HORN. -^j 
 
 ment upon the Antichrist, the Beast. It is immediately before 
 the final slaughter in the valley of Jehoshaphat, " outside the 
 city," the reaping of the holy living ones by holy angels, and 
 the rapture of the saints, occur, just before the Seventh \'ial 
 is poured out. Rev, xiv: 14-16, 17-20. It is therefore at the 
 close of the Antichrist's 1260 days the Advent occurs. The same 
 representation is given in 2 Thess. ii: 1-3, and in ]\Iatth. xxiv: 
 29-31, 40, 41; xxv: I. In Daniel the same order of events is 
 seen. The resurrection of the holy dead at the Second Coming 
 of Christ occurs at the close of the last 1260 days, the end of 
 the " Great Tribulation," Dan. xii: i; vii; 13. Then, just prior 
 to the last stroke of judgment is the " gathering " of God's 
 saints by angelic ministry, Ps. 1: 1-5; Alatth. xxiv: 29; 2 Thess. 
 ii: i; I Thess. 4: 14-18. Clear, therefore, it is that the co-asses- 
 sors in the "Great Assize," Dan. vii: 9, are the Risen and 
 Glorified Saints, since the " thrones " on which they sit in Rev. 
 XX : 4, are the same " thrones " Daniel saw in vii. 9. Paul 
 declares "the saints shall judge the world," i Cor. vi: 2, his 
 authority being the text in Dan. vii: 9. 
 
 As to the Angels, the whole angelic world is here as " ex- 
 ecutors " of the Judgment by the Son of Man, Jude 14. 15. 
 Their innumerable number is given as 10,000 times 10,000 
 and thousands of thousands," Dan. vii: 10; at the very least 
 204,000,000, but more, since the extent of the multiplication 
 is impossible, " a multitude that no maa can number," Rev. 
 v: 11; vii: 9; Heb. xii: 22, because of the indefinite terms 
 "thousands of thousands." All these, seen standing before the 
 throne, wait on the "Ancient of Days " to minister judgment 
 on the allied millions of the "Horn," " angels of might." 2 
 Thess. i: 7. Already they have reaped the righteous, and now 
 stand ready to reap the wicked, and " take out of the kingdoM 
 all things that offend and them that do iniquity," ]\Iatth. xiii : 
 41. Gabriel is there, and ]\Iichael is there, erect for Israel in 
 the last crisis, Dan. xii: i; Rev. xii: 7, and Raphael, Israfil, 
 Ithuriel and Uriel standing in front of the light of the sun, 
 Rev. xix: 17. Over against the wailing concert of Europe the 
 embattled hosts of God will stand, ready to make the last 
 
y8 DANIELS GREAT PROPHECY. 
 
 charge with " hghtnings and thunders," '" hailstones a talent's 
 weight," " snares, fire, brimstone and a horrible tempest, the 
 portion of the wicked," and turning the swords of the wicked 
 " against themselves," will approve the righteous judgment 
 of God. Solemnly they will intone the words, " Righteous art 
 Thou, O Lord, who wast and shall be, because Thou hast 
 thus judged; for they have shed the blood of saints and of pro- 
 phets, and Thou hast given them blood to drink! " Rev. xvi: 
 5. 6. "Fowls of the air, come, gather yourselves together to the 
 supper of the great God, that ye may eat the flesh of kings 
 and of captains, of mighty men, of horses and riders, free and 
 bond, small and great!" Rev. xix: 17, 18. This is apostate 
 Christendom's cup! — blood for blood, massacre for massacre, 
 the righteous judgment of God, the end forever of bloodshed 
 and war! 
 
 The solemnity of the scene is augmented by the fact that 
 " the Books were opened," Dan. vii: 10. These " Books " are 
 the records of the crimes of the Horn, the Beast and his allies, 
 the sins of the ten confederate kingdoms of the last times in 
 Europe, Asia and Africa, and the sins of which they are heirs 
 at law, the sins of misgovernment, the sins committed against 
 the saints of God. Wherever else the Judgment will strike so 
 far as this particular scene is concerned, it strikes the nations 
 of Christendom within the limits of the old Roman territory 
 ruled by the Horn. They are the records of the living nations, 
 of the kings, judges and rulers of the earth, Ps. ii: 10, who 
 have taken counsel against the Lord and His Anointed, Ps. ii: 
 2, — the books, papers, files of their Gentile cabinets, their con- 
 cert and their ruptures, their treaties and diplomacies, their 
 guilty apathy, procrastination and venality when action was 
 demanded in vindication of the right, their deeds, words, joint- 
 notes, protocols and scheming policies, the motives of all sup- 
 porting or opposed to the Horn. They are the archives, angel- 
 kept, wherein are registered the noon-day iniquities and secret 
 midnight work and devices of the " Powers," whose conduct 
 paved the way for the " Great Tribulation," and made imper- 
 ative a judgment to punish, in order to save, the nations an4 
 
CHAPTER I'll.— THE LITTLE HORN. yq 
 
 rescue the kingdom of God from extinction. The whole his- 
 tory of the Last Times is here: the encouragement of anti-, 
 Christianity for the sake of gain, the coaHtion of Christian^ 
 governments with the guilds of Mammon against justice, 
 iiuth, religion, humanity and liberty; their covenants made 
 and broken; their rivalries and envies, highway robbery and 
 rapacity; their greed of gold and lust of supremacy; their de- 
 fiance of Christian sentiment and of every appeal to virtue; 
 their despotism, pride, misgovernment, duplicity, oppression 
 of the weak and guilty trade with the strong,— and most of all, 
 their shedding of innocent blood. All are here recorded with 
 a pen unerring. Xo injustice is forgotten, no massacre or de- 
 vastated homes, no crimsoned fields strewn with the upturned 
 faces of the dead. Nor is the name of one who took part in 
 producing such scenes, or consented to the wrongs that begat 
 them, misspelled, or the place of his residence misread. The 
 whole apostasy of Christendom, the Horn's loud-mouthed 
 arrogance and the words of the cry, " We will not have this 
 man to reign over us," are written in the " Books," and judg- 
 ment by the records must pass on the kingdoms whose boast 
 was their Christianity, culture, civilization. Such the solemn 
 scrutiny. 
 
 Our Lord's description of the separation of the nations 
 gathered against Jerusalem, and the decision that fixes the 
 destiny of their individuals, according to their conduct toward 
 con vertc^Jsrael in the tribulatiqi TiJeaves little doubt that the 
 "throne of His glory" at that time will overhang the Alount 
 of Olivet, facing Jerusalem, where the delivered Jews will be 
 gathered nearest to Himself. Geographically, northward to- 
 ward the mountains, on the right, the " righteous," while 
 southward, on the left, through the valleys of Hinnom and 
 Jehoshaphat, and toward the Dead Sea, the "wicked," will 
 be congregated. The scene in ^latth. xxv: 31-46, is but the 
 development of the scenes in Joel iii: 12-17; Zech. xiv: 1-5. 
 As to the " Son of ^vlan" (Bar Enash), to whom the "An- 
 cient of Days " commits this judgment, modern criticism has 
 attempted to show that the expression, " One like a Son oi 
 
8o DANIEL'S GREAT PROPHECY. 
 
 ]\Ian," imports no more than a figure of speech, " personified 
 Israel," or " the personified people of the Saints"; at best the 
 abstract " idea " that the kingdom of the Saints will be humane 
 in contrast with the beastly kingdom of the Horn. By such 
 means the doctrine of the literal, personal Advent of Christ 
 to gather His Saints, redeem Israel, destroy the Antichrist, 
 judge the nations and introduce the millennial age, is sought 
 to be set aside, and His Second Coming declared a spiritual 
 one, already a fact in history. This dust is easily swept away. 
 The word " like " in no way denies a proper personality, but 
 simply states in what form the object seen in the vision ap- 
 peared to the Seer. So the Chaldean king saw " four men " 
 walking in the furnace, and " the form of the fourth was like to 
 a Son of God," Dan. iii: 25. In the one a human, in the other 
 a superhuman or Divine personality is seen, and these two are 
 one. Our Lord's identification of Himself under the most 
 solemn adjuration before the supreme council of his nation, 
 with the " Son of 2\Ian " in this vision, and as " coming in 
 the clouds of heaven," ]\Iatth. xxvi: 63-67, and again as the 
 " Son of Alan," to whom the " Father hath committed all 
 judgment," John v: 22, 2t^, and the whole New Testament use 
 of this phrase when dealing with the " Last Things," Alatth. 
 xvi: 27; xxiv: 30, 31; xxvi: 64; Acts i: 9-1 1; Rev. i: 7; xiv: 
 14, rebukes sufficiently this assault on the vision which is the 
 Old Testament source of the title . The glorious person who 
 appears in the scene is none other than the son of Alary, son 
 of David, son of Abraham, the incarnate, crucified, exalted 
 Son of God, Israel's own Alessiah, the Redeemer of the world 
 and Judge of all mankind. 
 
 The Sanhedrin and the whole Jewish nation so understood 
 it. Before the Lord made use of the title the " Book of 
 Enoch " called Alessiah " Bar Anani," the " Son of a Cloud." 
 The Targum of Jonathan called Him " Bar Xibli," the " Son 
 of a "Cloud." Jacchides said, the " Son of Alan in the clouds 
 is Alessiah our Righteousness." To the question, who is Bar 
 Enash (the Son of Alan), Rabbi Simeon answered, " He is 
 Alessiah of whom it is said, He came with the clouds of 
 
CHAPTER I'll.— THE LITTLE HORN. 8i 
 
 heaven." It was to Him, a frail man, yet begotten by the Holy 
 Ghost and born of the virgin, Jehovah said, " Sit thou at my 
 right hand," Ps. ex: i. David's son was David's Lord, God 
 and Man, two natures in One Person forever! It is He who 
 comes to judge the Horn, the nations and the world, and de- 
 liver Israel from the grasp of the last Antichrist, — their own 
 " Kinsman-Redeemer " and royal " Brother " according to 
 the flesh. 
 
 Post-millennialists have undertaken to show that the Judg- 
 ment-Scene here " has nothing to do with the Second Advent." 
 They take their stand on the preposition " /o " in the verse, 
 " One like a Son of ^lan came with the clouds of heaven, and 
 came to the Ancient of Days, and they (the clouds) brought 
 him near before Him," vii: 13, and maintain that what is here 
 meant is the Ascension of Christ in clouds " to " the Father 
 at the close of His First Advent and ministry. By this means 
 it is hoped to destroy " the doctrine of the pre-millennial com- 
 ing of Christ." It is clearly seen that the " Kingdom," as pre- 
 dicted, comes to victory on the earth and is given to the Son, 
 vii: 14, and the Saints, vii: 2"/, only after the Son has " come 
 with the clouds of heaven," and that, if by this coming the 
 Second Advent is meant, the doctrine of the pre-millennial 
 advent of Christ is irrefutable as the word of God. The effort, 
 therefore, is to show that by the expression, " came to the 
 Ancient of Days," is meant the Ascension from the Mount of 
 Olives, A.D. 33, and that the kingdom of the " 1000 years " 
 dates from that event. The argument is as plausible as 
 the ignorance of biblical prophecy is palpable. As already 
 stated. Old Testament prophecy always represents " Jehovah," 
 the absolute God, as ''coming dozi'n " from His throne far above 
 all heavens to the cloud region overhanging the earth, to hold 
 Judgment. It is He who " descends " and makes the fire-lit 
 thunder-heaps His throne. The peculiarity of the amazing 
 Scene in Dan. vii: is this, that neither the name "Jehovah," 
 nor the name " God " is employed, but that two parties, the 
 Father, or " Aged One," i.e., the " Ancient of Days," and the 
 •' Son of Man," who by His relation to the Father is also the 
 
82 DANIEL'S GREAT PROPHECY. 
 
 Son of God, appear in the same Judgment at the end of the 
 1260 days of the Horn's career, vii:25, 27; xii: 7. The vision 
 assumes the incarnation or birth of Christ foretold in ix: 25, 
 His crucifixion in ix: 2^, and His ascension to the Father's 
 throne, from where, long concealed, He now appears revealed. 
 It is the Second Advent of Christ that is first made known to 
 Daniel, since only then is the kingdom given to Israel. Though 
 using the phrase, " Ancient of Days, the prophet remains 
 true to Old Testament representation — rather the vision does 
 — and presents the Father as first of all descended to Judgment 
 in clouds overhanging the earth, angels attending. The new 
 thing Daniel beheld was the entry of " One like a Son of ^lan " 
 into the same scene, also coming with the clouds of heaven, 
 and coming " to " where the Ancient of Days was already 
 seated, viz., over the earth, both angels and clouds bringing 
 him " near before Him." And this in order that then and 
 there " dominion " involving judgment might be given to the 
 Son, and a " kingdom " besides. It was needless to tell a 
 Hebrew that this coming " to " where the " Aged One " sat 
 was the Return from heaven to earth of a " Son of Man," born 
 of woman, and previously exalted to the highest, even the 
 heavenly throne. The preposition " to " is a perfectly correct 
 text, and so far from teaching the Ascension of Christ, is abso- 
 lutely indispensable to establish the fact that here the Second 
 Advent is meant. Such the way the Holy Spirit taught Old 
 Testament saints the great truth that by the Father's will the 
 " Son of Man " exalted to heaven, should return to judge the 
 world. If in the New Testament the " Aged One " is not seen 
 in the Advent visions, it is because the " Son of Alan " was 
 already in the world, and appealed to this very vision, saying, 
 " The Father judgeth no man, but hath committed all judg- 
 ment to the Son," and " hath given Him authority to execute 
 judgment also, because He is the Son of Man," John v: 22, 2/. 
 "Behold, He cometh with clouds and every eye shall see Him," 
 Rev. i: 7. Therefore does the " Chiliastic doctrine " stand, im- 
 pregnable' as the truth of God, confirmed by the mouth of 
 Christ Himself, and by both Testaments. 
 
CHAPTER III.— THE LITTLE HORN. 83 
 
 What we have here, therefore, is the glorious King of the 
 Fifth Kingdom to succeed ah others, and be succeeded by 
 none. In prophecy, kingdoms are defined by the titles of their 
 founders. " The great Beasts are four kings that shall arise," 
 vii: 17, Nebuchadnezzar, Cyrus, Alexander and Caesar, " The 
 ten Horns are ten kings that shall arise," vii: 24, the monarchs 
 of the last days. " The little Horn is another that shall arise 
 after them," vii: 24. So does the " Son of Alan " appear in the 
 vision as the Founder of the Fifth Kingdom, the successor of 
 the four, a kingdom universal over all the earth, unsucceeded 
 and everlasting. It is the Kingdom of the" Son of Alan " in 
 victory at His Second Coming. All the solemn scenery sur- 
 rounding the "Ancient of Days" surrounds the "Son of Alan." 
 It is the Monarch of the Fifth Empire we have here, who 
 comes in the clouds of heaven, seated in royal splendor and 
 solemn pomp on the " throne of His glory," Alatth. xxv: 31, 
 angels His escort, encircling flame His illumination. Flashes 
 of glory alternate with blackness of midnight, attended bv 
 trumpet, storm, fire and deep-rolling thunder. It is as a 
 Warrior and Judge that Daniel sees Him. He comes, not to 
 consume the nations, but the wicked among them, who know 
 not God nor obey the gospel of His Son, to smite the Anti- 
 christ, destroy the Horns, their governments and dynasties, 
 wipe out all Gentile politics and power, make the Colossus as 
 "the chaff of the summer threshing-floor," and set up His own 
 kingdom in righteousness and peace, wide as the world, all 
 crowns on His head and on the heads of His saints. It is what 
 we have in Psalms ii: and Ixxii:, and in the thrilling group that 
 ends with " Old Hundred!" 
 
 As to the last party named in the Judgment-Scene, they are 
 called the "Saints," with whom the Horn "makes w'ar," vii: 
 21, 25, the " Saints of the Alost High " who receive the king- 
 dom, and possess the kingdom forever, even forever and ever," 
 vii: 18, 22, the " People of the Saints of the Alost High," to 
 whom is given the kingdom and the greatness of the kingdom, 
 not in a super-earthly or celestial sphere, but " underneath all 
 heavens," vii: 2y. Incontrovertibly, these are Daniel's people, 
 
84 DANIELS GREAT PROPHECY. 
 
 the Jews, whose land the Horn has invaded, and who have 
 suffered under the Antichrist during the Great Tribulation. 
 It is their fortunes the prophet foretells, their relation to the 
 world-power from the time of their captivity till the Son of 
 Alan comes. For them, pre-eminently, this Old Testament 
 apocalypse was given, forecasting their sinful and weary way, 
 and the glorious end of the election of God, xii: i. They are 
 New-Born Israel of the last times, " delivered " "vhen the Son 
 of Alan comes, the converts from apostasy in Jacob, saith the 
 Lord, Isa. lix: 20; Rom. xi: 26. Their holy dead have already 
 been raised from their tombs, and made co-assessors with 
 Christ on Plis throne. To the holy living, reserved in God's 
 counsel to be the local and sustaining center of the Mes- 
 sianic Kingdom in victory on the earth, and whose "recep- 
 tion " is to be as " life from the dead " to the nations, Rom. 
 xi: 15, and their " fulness " the greater "riches of the Gentiles," 
 xi: 12, " the kingdom and the greatness of the kingdom under 
 all heavens " is given. Under Christ, they lead the world. 
 The Gentile Powers have had the " Times of the Gentiles," 
 and answered for their conduct. Israel's times in the king-dom 
 now begin, the world a witness of the difference of administra- 
 tion in the new and better age from that which obtained in the 
 age just buried with its crimes. It means that, by the will of 
 God and the gift of the Son of Alan, earth's sovereignty shall 
 pass to the hands of God's ancient people, the kingdom be 
 restored to Israel, and all the promises to Abraham and his 
 literal believing seed be at last fulfilled. The " gifts and cal- 
 ling of God " to them are irreversible, a boon their own apost- 
 asy could not invalidate, Rom. xi: 29, the gift of primogeni- 
 ture, the gift of the land, the gift of their mission to be the 
 bearer of the promises and collective mediator of salvation 
 to the world. Their elect remnant was the nucleus of the 
 church. Their elect renmant augmented to fullness, shall be 
 the nucleus of the Kingdom in the coming age. Their gather- 
 ing, last struggle, conversion to Christ, regeneration by the 
 Holy Spirit and political establishment in their own land as 
 \ " ri,?htf(»us nation," and Ihcir transcendent blessing to the 
 
CHAPTER r 11. —THE LITTLE HORN. 85 
 
 nations are guaranteed by the covenant, promise and oath of 
 God, and by a liundred most decisive scriptures in both Testa- 
 ments, Ezek. xxxvi: 24-28; xxxvii: 21-27; Zech.xii: 10-14; 
 Rom. xi: 25, 33; Rev. vii: 4-8; xi: 3, 7, 13, 18, 19; xii: 10, 11; 
 xiv: 1-5. Whatever expansion the New Testament gives to 
 the idea of the " Saints " as heirs of the kingdom, — and it does 
 widen the term to embrace all who have Abraham's faith, 
 whether Jews or Gentiles, — still the contrast, nationally and 
 politically, between Jews and Gentiles is a standing one, while 
 earth endures. Spiritually one body in Christ, yet economic- 
 ally in God's purpose and plan the contrast remains for David's 
 sake, for Abraham's sake and for Israel's sake, " of whom 
 Christ came, who is over all, God blessed forever," Rom. ix: 
 5. To deliver them, baptize them with a fresh aspergence of 
 Divine grace, give them the victory and establish them in 
 glory and honor in the kingdom, the " Son of ?dan," their own 
 " Brother " and ours, will appear in the clouds of heaven. 
 
 And this has ever been the one interpretation of the best 
 Hebrew Doctors in all ages of the world. " The time will 
 come," said David Kimchi, " when Jacob shall prosper and be 
 redeemed and exalted, though now he is scattered and very 
 low, and a wonder to the nations. When the nations are 
 gathered against Jerusalem, God will give to Israel the vic- 
 tory." So the renowned Rabbi Solomon Isaac: "The time 
 will come when Jacob shall overcome the Horns of the nations 
 that scattered him, and be exalted to dominion in the king- 
 dom." So Aben Ezra teaches that " the Judgment in Daniel 
 is the Judgment of the living nations when Israel shall be 
 avenged, as ]\Ioses taught in Deut. xxxii: 39-43; Zech. xiv: 
 1-5. The nations will then believe what they do not now. At 
 last, they v/ill recognize the truth that Israel shall see deliver- 
 ance, a people smitten for their sins, they will say that the 
 stroke fell on Israel for their benefit." So Abarbanel, saying, 
 " God will not only give to Messiah but to Israel a portion 
 with the great, even to Israel the wealth of the nations that 
 have afiiicted him, and who will assail him in the last days." 
 The Targum of Jonathan is no less explicit: " Israel shall see 
 
86 DANIEL'S GREAT PROPHECY. 
 
 the kingdom of Messiah, and from subjection to the nations 
 the Lord shall deliver him. He shall see the punishment of 
 his enemies, and be satisfied with the booty of kings." Such 
 are the " People of the Saints of the Most High," to whom the 
 kingdom will be given " underneath all heavens," — even Xew- 
 Born Israel turned to repentance and faith, and beholding 
 their long-rejected King, the " Lord Himself from heaven." 
 Nor will a greater day have ever greeted the nations than this, 
 " when the Lord will take away the reproach of His people 
 from off all the earth," Isa. xxv: 8, and " Israel shall blossom 
 and bud, and fill the face of the world with fruit." Isa. xxvii: 6. 
 Involuntarily we turn to that beautiful scene of the Sun- 
 clothed Woman in Rev. xii: i-6. the daughter of Zion bringing 
 forth "a manly child to rule all nations" in the time of the 
 great tribulation, "a nation born in a day." Isa. Ixvi: 5-9; 
 Rev. iii: 26-28; Rev: xii: 5. The symbol gives the whole 
 history of the Jew'ish church at both advents, as is the case 
 with other symbols. She appears as the mother of Messiah 
 — her seed, persecuted by Satan, yet sheltered — her Son caught 
 away to the throne of God. She appears also as the mother, 
 in the End-time, of the manly child, persecuted again, and 
 sheltered, her nianly son, national Israel, exalted " to rule the 
 nations" when Gentile power is overthrown. She is clothed 
 in New Testament light and the glory of the Lord, which was 
 not the case when she bore Messiah. She is dressed here in 
 her eschatological attire, according to the representation in 
 Isaiah, "Arise, shine forth, for thy light is come, and the glorv 
 of the Lord is risen upon thee! " Isa. Ix; i. In the tribulation 
 she is sheltered 1,260 davs, the remainder of her belicvinsr 
 seed in the field, persecuted by the Antichrist. The twelve 
 stars are plainly the s}mbol of Israel, at last victorious and 
 crowned. That the "moon under her feet" signifies the old 
 dispensation, passed away, is admitted; but is there not some- 
 thing deeper still in the symbol? Will not her victory be a 
 victory over the Crescent of Islam as well as over Judaism, 
 in the last times? Can we say that Israel's triumph over the 
 Ottoman power is not here included by that divine Spirit who 
 
CHAPTER r 1 1. —THE LITTLE HORN. gy 
 
 sees the end from the beginning? and that the overthrow of 
 both Judaism and Mohammedanism is not here intended? 
 That such will be the fact is beyond all question. Nor can we 
 deny that the symbol is put in direct connection with Michael's 
 standing for the Jews in the tribulation when the Turkish 
 power must pass away and Palestine be restored to the Jews 
 by the interposition of their own Messiah. It is the time when 
 the horns that have exalted themselves against Israel are 
 judged, and the Antichrist meets his doom. Great will be the 
 day! Dr. Dollinger has made the impressive remark, that 
 "the symbol of the Sun-clothed Woman is one of the most 
 beautiful in the Apocalypse, and of wider significance than 
 most suspect." May not that "wider significance" be the in- 
 clusion of Islam's overthrow? the crescent under the feet of 
 the daughter of Zion? the manly child victorious over Gentile 
 power? 
 
"Allah! perchance the secret word might spell; 
 If Allah be, He keeps His secret well. 
 
 What He has hidden, can we hope to find? 
 Shall God His secret to a maggot tell? 
 
 The Koran! Well, just put me to the test; 
 Lovely Id book, although in error drest. 
 
 Believe me, I can quote the Koran too; 
 The unbeliever knows the Koran best. 
 
 And do you think that unto such as you, 
 A maggot-minded, starved, fanatic crew, 
 God tells the secret, and denies it me? 
 Well, well, what matters it, believe tl.r.t, too." 
 
 — Omar Khayyam. 
 
 (88) 
 
Chapter V. 
 
 DANIEL, CHAPTER VIII.— THE EASTERN QUES- 
 TION. RAAI AND GOAT. 
 
 Chapter viii. contributes another striking proof of the truth 
 of our thesis, viz., that the kingdom of Christ cannot come 
 to victory over all the earth until the Second Coming of the 
 Son of Man. Precisely here in this vision we look in vain to 
 find the "Kingdom" which constitutes the goal of Paniel's 
 predictions and the final triumph of the ancient ge-jple of God. 
 The fulfillment of the prophecy lies historically in pre-chris- 
 tian times, a century and a half before the birth of Christ. At 
 the same time its typical " meaning," as an organic and medi- 
 ating link in a complex chain of prophecy having one end in 
 view, points to higher fulfilment in the far " Time of the End," 
 and is in harmony with the visions in chap. ii. and vii. This 
 is confirmed by the fact that though, first of all, the "Time of 
 the End " denotes the near horizon at which the prophet looks, 
 viz., the close of the third empire, B. C. 165, it yet reaches to 
 the " Last Indignation " of God against the Jewish apostasy, 
 vih: 19, an "End" not yet apparent in history, and which 
 comes alone v;ith the destruction of the last Antichrist, the 
 Horn m vii: 8, and " pnnce that shall come " in ix: 27, and the 
 wilful and atheistic " King " in xi: 36, 40-45. Just because the 
 " Time of the End " in the present vision was historically B. C. 
 168-165, no mention is made of the " Kingdom " as set up at 
 that time ; a fact that throws the mind forward to the close of 
 the fourth empire to find it. Here, as everywhere else, even 
 from the very first prophecy in chap, ii, it becomes clear that 
 no part of Daniel's predictions can be fully understood or 
 interpreted, without a knowledge of the whole. The fulfillment 
 
 (89) 
 
go DANIELS GREAT PROPHECY. 
 
 of the prophecy in chap, viii., concerning the Horn that afflicts 
 the Holy People, points to a higher fulfillment in future days 
 when the Jews will no longer be apostate, but a people whose 
 apostasy is " finished," and " sins " sealed, a '' righteous na- 
 tion " forever. Then the kingdom comes with the " last end 
 of the indignation," viz., the close of the Great Tribulation. 
 
 As chap. vii. was supplementary to chap ii., so chap. viii. is 
 supplementary to both. Great space was given to the affairs 
 of the fourth empire, the Roman, in chap. ii. and vii., while 
 only four verses had been given in both to the second and 
 third empires (ii: t,^, 39; vii: 5, 6), the Persian and the Grecian. 
 The vision, therefore, in chap viii., treats more largely of these, 
 yet rapidly runs over them in order to reach the " Little Horn " 
 of the third. Henceforth the whole interest of the book of 
 Daniel circles round Messiah and His relation to those Two 
 Plorns, and to the Jews. As the Horn in chap. vii. is the last 
 Gentile oppressor of Israel, viz., the Antichrist, still future to 
 us, so the Horn in chap. viii. was the last Gentile oppressor in 
 pre-christian times, viz., Antiochus Epiphanes, at the close of 
 the third empire. As in chap. vii. all the introductor}^ predic- 
 tions led up, as introduction, to the Horn there, in like manner 
 all in chap. viii. to the Horn here. The one important purpose 
 of all such i-^troductions in every chapter is to show that amid 
 all changes of empires Israel remains indestructible, that the 
 ci^ntinuity of the Hebrew race, without a kingdom, outruns 
 all kingdoms; that Babylon, Medo-Persia, Greece and Rome 
 may pass away, but Israel lives, and that he is scarce less than 
 demented who can doubt that,in the end, Israel's Kingdom will 
 rise on the ruins of every other. The period covered by chap, 
 viii. is that section of the " Times of the Gentiles " from the 
 capture of Babylon, B. C. 538, to the death of Antiochus Epi- 
 phanes, B. C. 164, a period of 374 years. The whole chapter 
 has to do (i) with the temporal and local circumstances con- 
 nected wuth the vision, viii: i, 2; (2) the vision itself, viii: 3-12; 
 (3) the Angelic Dialogue, viii. 13-14; (4) the Unseen One 
 hovering over the Ulai, and the prophet's physical condition 
 under the power of the vision, viii: 15-18; (5) the Interpretation 
 
CHAPTER nil.— EASTERN QUESTION. 91 
 
 of the Vision concerning the " Little Horn," by Gabriel, viii: 
 19-25; (6) the certification of the Truth of the Vision, viii: 26; 
 (7) the subsequent effect of the vision on Daniel and his com- 
 panions, viii. 27. 
 
 I. As to the Date of the vision. It as in " the third year of 
 the reign of the King Belshazzar," viii: i. Assuming that 
 Belshazzzar is the " Bel-sar-usur " of the monuments, and ac- 
 cording to Oriental usage, a " King," the date of the vision is 
 B. C. 538-, the year of Babylon's fall and of his feast, v: 1-30, 
 first year of Darius, the Mede, to whom Cyrus had given the 
 rule over Babylon, the year when Daniel was thrown to the 
 lions' " Den," the second year before the edict of Cyrus, B. C. 
 536, releasing the Jews, sixty-eight of the seventy years of the 
 captivity havmg passed away. 
 
 II. As to the Place of the vision. The prophet, though 
 bodily in Babylon, was transported in spirit to Susa, whose 
 Assyrian name was " Shushan," the city of the lily and the 
 lotus-flower, once the capital of the Elamite kings far back as 
 the days of Abraham. Situated on the river Ulai, whose 
 waters alone the Persian monarchs drank — the Eulaeus, or 
 Choaspes, or modern Karun — it was conquered by Sardanap- 
 alus, B. C. 1650, afterwards by Cyrus, and became one of the 
 capitals of the Aledo-Persian empire, the chief city in the 
 province of Elam. The province lay in the lower valley of the 
 Euphrates, called by the ancients "Anzan," over which Cyrus 
 reigned before his conquest of Media, Lydia and Babylon. On 
 the south is the Persian Gulf. The city of Shushan is mem- 
 orable in Scripture as, not only the scene of Daniel's vision, 
 but as the home of Nehemiah, who was " Cup-bearer " to 
 Artaxerxes, and as the scene of the whole book of Esther. 
 ]\Iodern English and Erench explorers have excavated from 
 its tumuli relics of its ancient "Apadana," or "palace," mag- 
 nificent in Assyrian, Egyptian and Corinthian architecture, 
 and brilliant with colors of crimson, and gold, silver and blue. 
 At Shushan stands the tomb of Daniel, venerated by the Mos- 
 lem, and sacredly guarded. The Holy Spirit chose the place 
 as the locality of the vision here, because the vision itself fore- 
 
92 DANIEVS GREAT PROPHECY. 
 
 tells the overthrow of the empire of Cyrus, by Alexander, who 
 occupied the city. The prophet's position in the vision is not 
 "in the palace " (as our Enghsh version reads), but "near the 
 fortress,'' encircled as it was by the river. 
 
 III. The Vision itself. It is no less than that of the " Eastern 
 Question," a vision of conflicting civilizations, the Asiatic and 
 European struggling for the mastery of the Old World. Dan- 
 iel sees a " Ram," starting from the East, and pushing West- 
 ward, Northward and Southward, an effort of Asia to overrun 
 Europe and Africa, the effort of the Medo-Persian empire. 
 He sees, in turn, the counter-effort of Europe to overrun Asia 
 and Africa, the effort of the " Goat," or Gr3eco-]\Iacedonian 
 empire. It is Oriental and Occidental civilization in collision, 
 contending for universal rule. On the one hand is an invading 
 host crossing the Tigris and Euphrates and rolling like a tide 
 westward to the Mediterranean; on the other a less numerous 
 but more intelligent, active and efficient one crossing the Hel- 
 lespont and darting eastward, conquering everything before it; 
 in both cases tribulation for the Jewish people, and Gentile down- 
 treading for Palestine, the union-point of three continents. 
 These great world-movements, like those afterwards between 
 the north and south, are mirrors of like collisions to occur in 
 the last days, marking the " Time of the End " — the East seek- 
 ing to control the West, the West the East, Palestine at last 
 the scene of the hottest conflict; and furthermore, the same 
 international struggles involving not only the North and the 
 South, but all the semi-civilized nations and barbarous tribes 
 outside the limits of the old Roman territory. It is the fixed 
 law of history, ancient, mediaeval and modern. There is some- 
 thing very impressive in the thought that the Holy Spirit, an 
 angel from heaven, and inspired prophecy, should so splendid- 
 ly anticipate the inductions of the ablest modern scientific 
 study in the field of history, and forecast, two thousand years 
 ago, the very laws of historical movement, whose recent men- 
 tion has crowned with laurels the supposed discoverers of 
 them. And the thought that Daniel wrote his book, not only 
 in the face of his apostate countrymen, but in the face and 
 
CHAPTER VIII.— EASTERN QUESTION. 93 
 
 front of Babylonian and Persian supremacy, anouncing the 
 doom of both, and of all world-empires and kingdoms, adds 
 grandeur to the heroism of the prophet, as it adds ten-fold in- 
 terest to his predictions. The prophet, so glorious, has mer- 
 ited the title of both an " Anarchist " and " Pessimist " 
 in our day. The disease of " modern progress " ill brooks 
 any hint of its failure. But prophecy is a light and 
 a lesson. The great world-movement of history is 
 planetary motion. " It returneth again according to 
 its circuit." The End-Time will renew the Old-Timc, 
 though under new conditions. " That which hath been 
 is that which shall be, and what is done is that which shall 
 be done, and there is no new thing under the sun!" Eccl. i: 
 6, 9. Empires and kingdoms must "go" that the Kingdom of 
 Christ may "come." 
 
 Lifting his eyes, entranced, the prophet sees the two-horned 
 Ram standing in front of the Ulai on its opposite side, the 
 horns of unequal height, the higher nearest the stream, de- 
 noting the superiority of the Persian over the Median element 
 in the Medo-Persian empire of Cyrus. The duality of the dy- 
 nasties is merged in the unity of the empire. The Ram's mo- 
 tion indicates the conquest of the whole Medo-Persian suc- 
 cession, for two hundred years. Invincibly the Ram butts 
 westward, toward Babylonia, Lydia, Asia Minor and Greece; 
 northward toward Armenia, the Caspian, Bactria, Scythia; 
 southward toward Egypt, Lybia and Ethiopia, viii: 14. A 
 bounding goat with projecting horn, interocular, comes leap- 
 ing from the West, and with unexampled speed skipping across 
 the face of the earth, as if spurning the ground, rushes with 
 irresistible and mad onset into the Ram, breaking his horns, 
 casting him down, stamping upon him; no allies able to save 
 him out of the goat's power. That " Notable Horn " is young- 
 Alexander, first king of the Graeco-^Iacedonian empire, but 
 twenty years of age, whose first leap at the Ram was across 
 the Hellespont, B. C. 334. with 40,000 men, and whose rapidly- 
 fought battles from the Granicus, 334, to Arbela, 331, thence 
 to the bank? of the Indus and the Nile, rlience again to Shu- 
 
94 
 
 DANIEL'S GREAT PROPHECY. 
 
 shan, 325, and dying at Babylon, 323, broke the horns of the 
 Ram, cast him down, stamped on him, paid him in fiiU for his 
 invasion of Greece, and ended forever the ]\Iedo-Persian em- 
 pire. " Notable Horn!" In the words of Napoleon, "Alexan- 
 der deserved all the glory the world has given him." By such 
 symbols the Holy Spirit foretold the fortunes of the Persian 
 and Greek empires. 
 
 While the prophet is gazing he sees the notable horn " brok- 
 en," reads therein the premature death of Alexander, and be- 
 holds the " four notable horns " rising in its place, toward the 
 four points of the compass. They are the four kingdoms into 
 which Alexander's empire was parted, Syria, Egypt, Llace- 
 donia and Asia Minor, viii: 8, all of which have been ruled and 
 are now claimed by the Turk. " Out of one of them," Syria, 
 he beholds an upstart waxing to greatness, a " Little Horn," 
 pushing southward toward Egypt, eastward toward Persia, 
 j\Iedia, Armenia and Babylon, and toward " the Beauty," /. c, 
 the Holy Land, viii: 9. That " Little Horn " sprung from one 
 of the four kingdoms of Alexander's divided empire, is An- 
 tiochus Epiphanes, born B. C. 221, the eighth king of the 
 Seleucid dynasty, usurping the Syrian throne, B. C. 175, and 
 reigning eleven years, the Greek Antichrist, whose capital 
 was Antioch; the brother of Cleopatra, the mother of all the 
 Cleopatras, the tyrant and oppressor of the Jews, and called 
 by the nickname " Epimanes," /. c, " the Madman." 
 
 The vision presents to the eye of the prophet a scene of sac- 
 rilegious horror enacted in the temple-court and city of Jeru- 
 salem; an attempt to exterminate the holy people and the re- 
 ligion of Jehovah, and substitute for both a heathen colony 
 and the Greek idolatry; the first attempt ever made in history 
 to force a people to forswear their faith, or suffer death for 
 disobedience. The God-defying insolence of the Plorn was, 
 till then, without a parallel. Other conquerors of the Jews 
 had, at least, respected their religion. This one had no re- 
 spect. Nebuchadnezzar, Cyrus and Alexander, paid homage 
 to " God, INIost High," and bowed before the holy oracles. 
 This one pays none, and tramples the '' Truth " to the ground. 
 
CHAPTER JUL— EASTERN QUESTION. 95 
 
 With self-magnifying egotism he invades the Holy I.and, and 
 raging in hate against the Holy Covenant, takes the Holy City, 
 assails the " Host of Heaven," /. c, Israel, casts a part to the 
 ground, " stamping " on them, among them the " Stars " of 
 the host, the princes and priests of Israel. Even to the "Prince 
 of the Host," i. c, the High Priest, Onias III., he opposes 
 himself, " doing great things," taking away the " Daily," the 
 stated morning and evening service at the altar; polluting and 
 degrading (nofdestroying") the place of the sanctuary, erecting 
 a pagan altar upon the Altar of Burnt-OfTering, sacrificing a 
 swine upon it, sprinkling with swine's broth the holy places, 
 and setting up beside the altar a statue of Jupiter. Yet more, 
 in his madness, he continues his work, introducing the youth 
 of Jerusalem to the Greek gymnasia, customs and games es- 
 tablished for their recreation, weaning them away from their 
 religion, supplanting the practice of virtue by the lewd sports 
 of Plercules, the Feast of Tabernacles by the festival of Bac- 
 chus, and teaching them to undo, by artificial means, the token 
 of their national distinction. With those who " forsake the 
 Holy Covenant," xi 130, he enters intoanew"covenant," i Alacc. 
 i: II, 12, putting up the high-priesthood for sale to the high- 
 est bidder, farming out the mitre, breast-plate and robes of 
 Aaron's office for 440 talents of gold as annual payment for the 
 dignity; the apostate bidder selHng the golden altar of incense, 
 the golden candlestick, the cable of shewbread and the sacred 
 vessels, in the market of Tyre, for 1,800 talents, to pay Anti- 
 ochus the annual sums demanded. To crown the infamy, he 
 winks at the assassination of tlie lawful High Priest, Onias 
 HI., because protesting against the sacrilege, defaces, by ob- 
 scene pictures, and casts to the ground, the Pentateuch and 
 the Prophets, the authoritative law and sanction of the Hebrew 
 worship, forbids Jewish rites, orders the erection of idol altars 
 in every town and city, massacres 80,000 of God's saints in his 
 first attack, 20,000 at the second, devastates the city, and with 
 abominations surpassing those of Manasseh, and lust beyond 
 that of a Sardanapalus, defiles the place, the holiest known on 
 earth since the beginning of the creation of God. Thus does 
 
96 DANIELS GREAT PROPHECY. 
 
 he " do." The full story of his deeds, here recited only in part, 
 is fonud in the books of the Maccabees — a picture of hor- 
 ror symbolized in outline, in the vision here given to the 
 prophet. Using the language of the Levitical law, in Num. 
 iv: 23; viii: 24; in which the word " Host " is employed to de- 
 note the Hebrew sacrificial " Service," the prophet states that 
 " a host was given " to the tyrant, i. c, allowed to him by 
 God's permission, because of Israel's transgression in for^. Ic- 
 ing God's covenant — a heathen "Service" ministered by heath- 
 en priests within the temple-court, in place of the daily offer- 
 ing, and that the Horn " practiced and prospered " in unhind- 
 ered activity — the Jewish worship abolished, the sanctuary 
 and Jewish Host trodden under foot; apostasy installed in the 
 form of an abomination in the very precincts of the temple. 
 To the soul of the prophet the vision was appalling, viii: 10-12. 
 IV. The Angelic Dialogue. While the prophet is gazing 
 at the horror, suddenly he hears " One Holy One speaking, 
 and another Holy One saying to that Certain Holy One," as 
 yet unknown — " Palmoni," or " Peloni Almoni," that " Some 
 One or Other," a " Wonderful Numberer " — " How long the 
 vision of the Daily, and the transgression of the desolation, 
 giving both the sanctuary and the Host to be trodden down?" 
 viii. 13. We have here a glimpse into the angel world, which 
 rationalists use to discredit the Book of Daniel as a spurious 
 production, deriving its angelology from the Zoroastrian sys- 
 tem with its "Amshaspands," or fairy beings, analogous to the 
 Sylphs and Fauns of the Greeks! Nothing is more false. The 
 Biblical angels are the " Holy Watchers," Dan. iv: 13, 17-23; 
 vi: 22; whose vigils remain unbroken, the sleepless sentinels 
 of heaven who take interest in all the afTairs of the earth, 
 among whom are Gabriel, vi: 22; viii: 16; ix: 21; x: 10, 
 14, 18, 21; xi: i; and Michael, x: 13, 21; xii: i; and 
 over whom the Unslumbering Keeper of Israel presides, 
 Ps. cxxi: 4. Daniel hears Gabriel asking Palmoni " hovv' 
 long " the horror shall be, Palmoni answering " Until 
 2,300 evening-morning; and the Sanctuarv shall be justified," 
 /. c, restored to its lawful use, since so long as profaned it lay^ 
 
CHAPTER nil.— EASTERN QUESTION. 97 
 
 under condemnation. The dialogue is evidently meant for the 
 benefit of Daniel, to whom the vision was given. If the 
 " 2,300 evening-morning " are whole days, they are six years, 
 four months, twenty days; if half days, the recurring times for 
 morning and evening sacrifice, they are three years, two 
 months, ten days, the time of the Maccabean tribulation, B. C. 
 168-165, 3-t whose close the sanctuary was " cleansed " by 
 Judas Maccabaeus, and the Jewish worship restored — the 
 death-year of Antiochus being 164. 
 
 V. The Apparition of a Man. The holy prophet is stili 
 perplexed. He betrays his confusion and anxiety to understand 
 the " meaning " of what he had seen. It was not enough that 
 the duration of the horror should be determined. lie would 
 know the import of the scene itself. " I, even I, Daniel, 
 would know the m.eaning." The Lord regards his distress 
 and commands immmediate relief. "That Certain Saint," the 
 " Holy Some One or Other," " Palmoni," as yet unseen, utters 
 his voice. With a tone of superior authority and dignity, such 
 as belongs only to One made higher than the angels. He bids 
 the questioner in the dialogue make known the " meaning " to 
 Daniel. If we really desire to know the " meaning " of God's 
 revelation, God will grant our desire. From between t^ie 
 banks of the Ulai, where hovered the form mysterious above 
 its waters, the order comes, "Gabriel, make this one to under- 
 stand the vision." Holy angels are admitted to the secrcus of 
 God, and reveal to mortals His mind. The prophet, affected 
 by his environment, and overborne by more than magnetic 
 power, and weak as a child, passes into a "deep sleep." The 
 angel " touches " him, imparting strength to stand erect and 
 receive the revelation. Gabriel bespeaks his closest attention, 
 since the vision relates to the " Time of the End " and God's 
 " Last Indignation" against Israel, for their apostasy from His 
 holy covenant. " Understand, O son of man, for at the Time 
 of the End the Vision shall be." " Behold, I will make thee 
 know what shall be in the Last End of the Indignation, for at 
 the appointed time is the End," viii: 19. Solemn the thought, 
 that nothmg happens by chance, not merely by man's free will, 
 
98 DANIEL'S GREAT PROPHECY. 
 
 but that all history eventuates at the " time appointed " of 
 God. The ang-el proceeds to interpret. 
 
 VI. The Interpretation of the Vision. Much of this has al- 
 ready been anticipated. First of all, the " Ram " and the 
 " Goat " represent the kingdoms and kings of the ]Medo-Per- 
 sian and Graeco-IMacedonian empires. These are the second 
 and third, and correspond to the Silver and Brass of the Co- 
 lossus in chap, ii., and to the Bear and Leopard (or Panther) 
 in chap, vii.; viii: 20, 21. Here we have Divine authority 
 against the rationalism that substitutes wrong empires in the 
 sacred text. We know that the first empire in the Colossus is 
 that of Babylon, ii: 38, and the second and third those of 
 Aledo-Persia and Graecia, or Javan, viii: 20, 21. The fourth, 
 therefore can only be the Roman, since all history shows that 
 it succeeded Alexander's broken empire, and the Revelation 
 by John demonstrates the fact that the tcu-horncd Beast in 
 John is the Roman Beast, identical with the ten-horned beast 
 in Daniel. The IMedian empire was destroyed by Cyrus in 
 B. C. 549, or eleven years before his capture of Babylon, and 
 to the empire of Macedon, founded by Philip. Alexander ad- 
 ded his conquest of Graecia. It is absolutely certain, therefore, 
 that the fourth empire, in chap. ii. anC vii., is the Roman. Of 
 the four kingdom.s of Alexander's partec! empire, and the rise 
 of Antiochus Epiphanes "out of one c: them," sufficient has 
 been said. The angel adds that none of (hem should equal in 
 strength that of Alexander; " not in his power," viii: 22. Ga- 
 briel's interpretation of the rise and career of Antiochus is full 
 of political significance, and mi^ht be applied, with perfect 
 justice, in most respects, to the rise and career of t!ie ^^.loslem 
 power, and in fact to the international politics of Europe. The 
 Horn, as to his personal aspect, will be " a king of fierce coun- 
 tenance," viii: 23, a cruel-faced man, yet more, a master in 
 diplomacy, quick to detect and skillful to fram.e and under- 
 stand dark sentences," viii: 23, i. c, a man of double-dealing, 
 expert in obscure and ambiguous propositions, a political in- 
 triguer, intelligent as a Macch-iavclli, a Tallevrand, a Sultan, 
 a Vienna, London, or Berlin congress, dealing deceitfullv, 
 
CHAPTER J'lir.-EASTERX QUESTION. 99 
 
 uttering lies while pretending to speak truth, entering into 
 covenants and treaties— not purposing to keep them, promis- 
 ing but not performing. A power among " Powers," he wnl 
 be " mighty," yet " not by his own power," viii: 24, but by the 
 help of other powers, maintaining him, aiding him, and enter- 
 ing into compact with him — the mode by wdiich Antiochus 
 arose, acquired and kept his throne, xi: 21-23, 27. By such 
 means, he should wax tc greatness, and persecute God's saints, 
 leagued with apostates from the true faith, men who should 
 espouse his own in order to save their lives. " He shall de- 
 stroy wonderfully," the world astonished at his cruelty— 80,000 
 massacred during his first assault upon the Holy People at 
 Jerusalem, B. C. 170; 22,000 during his second, B. C. 
 168 — men and women "of whom the world was not 
 worthy." Heb. xi: 35-40; i Mace, vii: 1-20. Practicing 
 and prospering he should "destroy the mighty and the 
 Holy People," viii: 24, by means of his policy, viii: 25. 
 Affecting to favor peace, while preparing for war, he should 
 " cause craft to prosper in his hand," i. c. his own intrigues to 
 be successful, viii: 25. " by peace destroy many," creating con- 
 fidence in his promises, then betraying his victims, and thus 
 possess and hold, as did Antiochus, Palestine, Egypt, Mace- 
 donia, Syria and Asia JNIinor, "for an appointed time," viii: 
 19. His self-exaltation and deification w-ill be not a momentary 
 passion but an abiding conviction " in his heart," viii: 25, lead- 
 ing him to stand up defiantly even against the "Prince of 
 princes," viii: 25, the God of Israel. Nevertheless he "shall 
 be broken," not as other horns are broken in the day of battle, 
 but "without liand," viii: 25, by some mysterious judgment 
 of God. So did it happen to the tyrant who, by the strange 
 judgment of God, was struck with loathsome and mortal di- 
 sease while returning from the plunder of an ancient temple, 
 and died at Tabae in Persia, B. C. 164. The awful vision and 
 its interpretation, Gabriel certifies to Daniel as " true," com- 
 manding him to " shut up the vision," because its time of ful- 
 filment was yet " many days." /. r.. years, viii: 27. 
 
 Five different expressions are used to mark the time when 
 
lOO DANIEL'S GREAT PROPHECY. 
 
 the vision would be accomplished, (i) The " Time of the 
 End," viii: 17; (2) the " Last End of the Indignation " of God 
 against Israel's apostasy, viii: 19; (3) the " Latter Time of 
 their Kingdoms," /. c, the time of the decline of the four king- 
 doms into which Alexander's empire was divided, viii: 23; 
 (4) " when the transgressors are come to the full," i. e., when 
 Israel's apostates have filled up the measure of their sins; (5) 
 " for many days," i. c, many years after the date of the vision, 
 viii: 26. By the " Time of the End " is not meant the end of 
 time, nor the end of the world, but the closing days of a period 
 of " many days," /. c, years preceding; a long time elapsing 
 between the giving of the vision and its fulfillment. Here is 
 proof conclusive that the prophecy was not written in Mac- 
 cabean times, by a Maccabean Jew, but long years previously, 
 xii: 4; vii: i; xi: 21. The phrase "Time of the End" is a 
 technical expression in prophecy, indefinite and general in 
 itself, including (i) a near horizon of fulfillment, and (2) a ho- 
 rizon more remote, as in all typical prophecy. Here, it de- 
 notes, first of all, the "2,300 evening-morning" at the close of 
 the third empire in its four-parted state, " the latter times of 
 the four kingdoms," when the Jewish apostasy would come to 
 its height in pre-Christian times — " many days," i. e., 370 years 
 after the date of the vision. History has proved the truth of 
 the prediction. On the other hand, the " Indignation " is a 
 technical term in prophecy, denoting God's judicial wrath 
 against Israel for their transgression of His covenant, and the 
 "Last End of the Indignation" that final stroke of punishment on 
 all apostates from the covenant immediately preceding the 
 final deliverance of the Jews, Deut. xxxii: 35-43, and of which 
 the previous strokes, Isa. x: 23; xxviii: 23; and the Roman 
 destruction of Jerusalem, Rom. ix: 28, are types. It is the 
 period of the "Great Tribulation," Dan. xii: i; Alatt. xxiv: 
 21 ; Rev. vii: 14; xiii: 5. It is clear, therefore, that not only was 
 the period B. C. 168-165 not the " Last End of the Indigna- 
 tion," since the Jews " filled up the measure " of their fathers' 
 sins by crucifying Christ, Matt, xxiii: 32, and the " Indigna- 
 tion " again fell upon their city and upon themselves, but that, 
 
CHAPTER VIII.— EASTERN QUESTION. loi 
 
 once more, in the far " Time of the End," it will fall upon them 
 in the last crisis of their history, vii: 26; ix: 27; x: 14; xi: 
 40-45; xii: I, 7, 9. Therefore the " meaning " of the prophecy 
 is not limited to the times of Antiochus, but looks to the close 
 of the last 1,260 days of the Horn in chap. vii. In this sense, 
 again, the vision is " for many days." Every child of Abraham 
 knows the " meaning " of the great phrase " the Time of the 
 End." It is the time of the cessation of Israel's last suffering 
 and unbelief, and their enjoyment of the Kingdom when 
 Messiah comes. To that the eyes of Daniel were directed, as 
 were those of Moses and dying Jacob— a goal the desire of all 
 the patriarchs, the transport of the prophets, and the expecta- 
 tion of all the ancient people of God. 
 
 Modern false criticism has labored hard to identify the two 
 " Little Horns " of chap. vii. and viii. in order to arrest the 
 scope of Daniel's predictions at B. C. 164, and so deny the 
 Messianic character of the book, and its eschatological value. 
 Vain effort has been madetoequatethe i,i5cdays of Antiochus 
 with the 1,260 days of the Antichrist, and to insert an inde- 
 pendent " Median Kingdom " between the fall of Babylon and 
 the alleged rise of the Persian under Darius Hystaspes. By 
 this means the second empire becomes the "Median," the third 
 the Persian, and the fourth that of Alexander and his succes- 
 sors! This is done because of the "Similarities" that exist 
 between the two Horns. These arc the invasion of the Holy 
 Land by both, the persecution of the Jews, the profanation of 
 the Temple, a defined career for both, an egotistic, self-magni- 
 fying and self-deifying character for both, and a tragic end. 
 But the " Dififerences " between the Horns are so great, the 
 identification becomes impossible. The Horn in chap. viii. 
 rises out of one of four kingdoms into which the third empire 
 was broken in pre-Christian times, persecutes during 2,300 
 evening-mornings, and dies at Tabae, in Persia, B. C. 164. 
 The Horn in chap. vii. rises among ten kingdoms into which 
 the fourth empire is divided, plucks up three, and persecutes 
 during 1,260 days, next preceding its destruction at the Second 
 Coming of Christ. One expires at the close of the forty-fifth of 
 
I02 
 
 DANIELS GREAT PROPHECY. 
 
 Daniel's seventy weeks, ix: 24, the other expires at the close 
 of the seventieth week, ix: 27; vii: 26; xii: 7. Other points of 
 similarity and difference it is needless to mention. The 
 "Similarities " are as undeniable as are the " Differences," 
 and as necessary, too. For this reason, Paul gives the title 
 "Alan of Sin"— "Aner llamartolos" (Sept.)— which the mar- 
 tyrs of the law gave to Antiochus, to the future Antichrist him- 
 self, and paints the last in the colors of the first, but with fea- 
 tures also different from the first. The Horns are morally one, 
 historically two. One is past, the other is to come. 
 
 The deep ground of the " Similarities " lies in the fact that 
 the Ages and Ends are all prearrranged in the counsel of God, 
 each a mirror in which the other is seen, and that the World- 
 Power is an organic growth of essentially the same nature in 
 every age, and producing essentially the same characters at 
 the end of each age, only in higher dcvelopn.ent. It lies in 
 the fact that a law of degeneration runs parallel with a law of 
 improvement, evil ever waxing to its height, coming into 
 closer and deadlier antagonism with the good that seeks to 
 restrain and hem it in. The more energetic the forces of good, 
 the more powerful and persistent the aroused and excited 
 forces of evil, and but for the intervention of God, the evil 
 overcoming finally the good. Shar]KM-, and deeper, and wider 
 becomes the conflict. Wholly by the supernatural power of 
 God is the life of His Kingdom maintained. Its supremacy 
 is not due to human agencies. Civilization is not grace. 
 Ethics, better laws, science, sociology, never eradicate sin, 
 bind Satan, or remove the material objects that tempt men and 
 nations to aim at self-aggrandizement regardless of justice, 
 truth, humanity and liberty, and the equal rights of the weak 
 and oppressed. The moral wickedness of the World-Power in 
 its social, civil, political and international relations, its lust 
 after wealth and supremacy, its opposition to the spirit and 
 the truth of God, and its alienation from righteousness, pre- 
 cipitate the last struggle between evil and good, and make the 
 dissolution and the " End of the Age " a necessity, in order to 
 save the Kingdom of God. And with the " Time of the End," 
 
CHAPTER rill.-EASTLKX QUESTION. 103 
 
 the old personalities reappear, according to an ever unerring 
 law of history and of nature, like producing like, deepening 
 opposition to' Cod and His Kingdom here, intenser devotion 
 there, the world-kingdoms ever more deaf to the appeal of the 
 people of God. And the nearer the " End " of any dispensa- 
 tion, age, or period, to the " Last End," the more " Similar " 
 to the last Antichrist appears the one that preceded him— Ccl- 
 shazzar pointing to Ilaman, Haman to Antiochus, Antiochus 
 to Antichrist. Such is the law of development along the ages, 
 and such the grounds of the *' Similarities " between the two 
 Horns. Only with the ruin of the last, and of all Gentile 
 politics and powers, come Israel's redemption and the King- 
 dom of Christ in victory " underneath all heavens." 
 
 This vision was given to unveil the future of the Jewish 
 people subsequent to their return from Babylonish exile, to 
 warn apostates and prepare and comfort the faithful in view 
 of the tribulation to come upon them. It is a signal proof of 
 the fidelity, care and compassion of God. Though severe, yet 
 the tribulation should be short, and the outcome as glorious 
 as the contact was painful. In any case, " the righteous are in 
 the hands of God," and "their blood is precious in His sight." 
 The vision is elaborated in chap, xi., where the several cam- 
 paigns of the Syrian tyrant are exhibited and the grand resist- 
 anc'e of the Alaccabcan heroes is immortalized- a resistance in 
 behalf of the " Truth " and " Covenant " of God, which, with 
 a perfect knowledge of their history, fired the soul of Paul to 
 re-immortalize their deeds, and celebrate their faith as worthy 
 to stand beside the faith of an Abel, Enoch, and Noah, aa 
 Abraham and all the patriarchs, a Closes, Joshua and all tl:e 
 Judges, supported alone by the promises of God, and cheered 
 ])y the hope of the resurrection from the dead. But for tlus 
 prophecy, the history might have been otherwise. It shows 
 what a power the hope of Messiah's Second Coming had even 
 ^vilh Old Testament saints. And how the example of the 
 .Maccabees inspired Xcw Testament believers to witness a 
 good confession, '^ looking unto Jesus," tlie wcrds of Paul suf- 
 fice to show. They are set forth as an example for us. " The\-, 
 Avithout us. are not made perfect." 
 
" The earliest attempt to interpret the seventy weeks was in Macca- 
 bean times. Ignorantly, the Two Little Horns and the prince that 
 shall come were identified, and a perverted reckoning was accepted 
 by the Alexandrian amenders of the Septuagint. Both the reckoning 
 and the Septuagint were repelled by the post-lMaccabean Palestinian 
 Jews and by the Christian Church which adopted the text of Theo- 
 dotion. Our Lord's use of the expression, 'abomination of desolation,' 
 Matt, xxiv: 15, applying it to future times beyond His own day, proves 
 that He interpreted Dan. ix: 26, 27, as a double prophecy, pointing 
 first to the destruction of Jerusalem, and next to the 70th week that 
 closes the Times of the Gentiles. His own prophecy thereby became 
 a double one, and for this reason the admonition is given, ' Let him 
 that readeth understand.' Clearly, His mind was resting on all the 
 places in Daniel where the expression, 'abomination of desolation,' 
 is used, or the idea is given, viz., Dan. ix: 27; xi: ^i; xii: 11; the 
 times of Antiochus being regarded as typical of the last times. Here 
 is seen that law of delay in prophecy and history by which the end 
 of one age becomes the type of another." — Fraidi. 
 
 (104) 
 
Chapter VI. 
 
 DANIEL, CHAPTER IX.-THE SEVENTY WEEKS. 
 
 Chapter IX. affords a fourth and signal confirmation of our 
 thesis, viz., that the Kingdom of Christ can never come to 
 victory over all tl-e earth, till the Coming of the Son of Man 
 in the clouds of heaven. The great prediction, here, is the 
 answer to a prayer of the prophet, and is found in the last four 
 verses of the chapter, ix: 24-27. The angel speaks in plain and 
 obvious language, although sometimes of difficult construc- 
 tion, owing to its brief and lapidary style, piling clause upon 
 clause, and even of various interpretation. The first necessity 
 is that of a good translation, King James' version being both 
 obscure and defective, the Revised A'ersion itself not without 
 fault. Twenty different events are here foretold, in four verses, 
 extending over the Times of the Gentiles, and relating entirely 
 to Jewish affairs. Among these are the Return of the Jews 
 from exile under the edict of Cyrus, the Building of the Second 
 Temple and the City in times of distress; the First Coming of 
 Christ, His Crucifixion, the Destruction of the Rebuilt Temple 
 and City, and subjection of the land and people to war and 
 desolations down to the end of Gentile times. Still further, the 
 coming of the Antichrist is again predicted as that of "a prince, 
 tlic one that shall come," (alluding to chap, vii: 8,) a Desolator, 
 on wing of abomination, invading the Holy Land, having pre- 
 viously enacted a covenant, for a Week of Seven Years, with 
 the masses of the Jewish people while in their unbelief, granting 
 the practice of their ancient worship for financial considera- 
 ation, as did Antiochus, and as matter of political necessity; 
 then, in the middle of the "Week," breaking his covenant by 
 causing "oblation and sacrifice" to cease, and inaugurating the 
 
 (105) 
 
io6 DANIEL'S GREAT PROPHECY. 
 
 Great Tri1)u]ation. I'inally, his end is announced as "in the 
 flood," i. e., in the military overflowing of the Holy City, and 
 under the outpoured vials of the wrath of God. Everywhere 
 in the Scriptures a military invasion is compared to the rising 
 01 a flood advancing on the land. Still, again, the angel pre- 
 dicts that, so far from the withdrawal of the divine mercy from 
 the seed of Abraham, the Lord will crown their last struggle 
 with a sixfold blessing, the sum to them of all salvation. Six 
 great events shall occur, viz., (i) the finishing of Israel's na- 
 tional apostasy, called "7//r transgression, or breach of God's 
 covenant; (2) tlie cessation or end of their "sins;" \i) the cover- 
 ing of their "iniquity;" (4) the introduction of enduring "right- 
 eousness;" (5) the sealing or verification of "prophecy and 
 vision" concerning them, and (6) the consecration of a new 
 " Holy of Holies," or Sanctuary, unto God. In short, Israel 
 will never more be apostate from God, but pardoned, renewed 
 and restored, will serve Him in "newness of the spirit and not 
 .n the oldness of the letter,'' nor even wander from His com- 
 mandments. Reconciled to God by atoning blood and sancti- 
 fied by the Holy Spirit, they shall be His people, He their God. 
 The W'hole prediction is given under the terms of a definite 
 chronological scheme of definite periods of time, with their 
 included intervals, stretching from Daniel's day to the Second 
 Coming of Christ. 
 
 I. As to the Date of the Prophecy. It was "in the first year of 
 Darius, the son of Ahashuerus of the seed of the Medes, ix: i, 
 who was "made king," by Cyrus, "over the realm of the Chal- 
 deans," ix: I, 2, and from whom he "received (not "took") 
 the kingdom" when Bab\lon fell. No exegete denies the dif- 
 ficulties of the problem here presented, and the Higher Criti- 
 •4sm has made the most of them, in disparagement of Daniel's 
 book. Even Professor Sayce, imagining that the monuments 
 have told us all they have to tell upon the question, has con- 
 cluded that a stupendous error is here, and that the supposed 
 Maccabean writer of the book has " reflected " the times of 
 jJarius Hystaspes into the times of Cyrus, and Farrar with a 
 keen zest for anything that tends to make Daniel a myth, and 
 
CHAPTER IX— THE SEJ'EyTY li EEK^. 107 
 
 his book a nursery-tale, leaps at the ungt;arded concessicn. 
 Scholars and archaeologists, of equal authority with Sayce, 
 earnestly dispute his conclusions. It is refreshing to hear a 
 life-long student of such problems as the one here presented, 
 Professor Hommel, say this present year, "I see signs of the 
 approach of a new era in which men will be able to brush aside 
 the cobweb theories of the so-called " Higher Critics," and 
 leaving such now old-fashioned errors behind them, attain to 
 a clearer perception of the real facts." What we need is more 
 " Fresh Light from the Monuments," and a better knowledge 
 o: ancient history. This much is certain, that it was the custom 
 of Oriental kings, Egyptian, Assyrian, Babylonian and Per- 
 sian, to associate with themselves a co-regent, and of history 
 to date the reign of the associate, not from the date of his sc's 
 reign, but from that of his co-rcgciicy, and to honor the associ- 
 ate with the title of " king." In the words of Eeswick, " The 
 reigns of the kings were counted from the date of co-regency, 
 so that the total length of a dynasty is greater than the actual 
 length would be by counting the sole reign of each. The asso- 
 ciate became the heir apparent, and was henceforth regarded 
 as kingand successor to the throne." Thus Daniel calls Ne'.U-had- 
 nezzar "king" before his father's death, and Celsliazzar "king" 
 before the death of Xabonnaid. \Vhat he teaches as to Darius the 
 Alede is that Cyrus, having captured Babylon, and being king 
 of Babylon as well as of Persia, delegated the rule of Babylon 
 to Darius the Mede, he Cyrus remaining in the field to pursue 
 his conquests. Thus B. C. 538 was the 'Tu'st year of Darius, 
 the son of Ahashuerus, of the seed of the Medes." \\'ith a 
 masterly hand, Lenormant, Diisterwald, Unger, and many 
 others have defended the verity of Daniels statements. The 
 objection that " Darius the Alede" is, by this name, unknown 
 to history and to the monuments, is absolutely worthless, since 
 ancient lustory omits, in various authors, the names of many 
 kingfs whose reigns were brief, and the names of Abraham, 
 Pul, and Sargon, were unknown to the monuments till recent 
 excavations. Equally vain is the objection that Darius and 
 Ahashuerus are not Median, but Persian names. It is set aside 
 
io8 DANIEL'S GREAT PROPHECY. 
 
 completely by the facts (i) of the common origin and affinities 
 of the Medes and Persians, and of their languages, their conti 
 guity and nii^rcourse, the use of the same wor-ds and names 
 under different forms, and the plurality of royal titles used as 
 proper names and applied to different persons; (2) the fact that 
 both Cyrus and Xerxes were called Ahashuerus, a name de- 
 rived from the old Persian " Kshayarsha," which is the Aledian 
 " Uvakshatra," Persianized in form into " Kshayarsha," He- 
 braized into "Ahashverosh," Graecized into "Kyaxares," and 
 Latinized into "Assuerus;" (3) the fact that Darius, both a title 
 and proper name, is the Median " Dareh," a "holder" or "actu- 
 al ruler," its old Persian equivalent "Daravesh," its Hebrew 
 form " Darjavesh," or Darius, its Greek " Dareios." Again, 
 in the words of Rawlinson, "The language of the Persians was 
 almost identical with that of the Medes. The remnant left us. 
 of Median speech, bears out the statement that substantially 
 one and the same tongue was spoken by both people. Many 
 Median names are absolutely identical with Persian. Others 
 are merely variants. Kyaxares (Cyaxares) is the Grecian 
 form of the Aledian Uvakshatara." (4) The fact that 
 notwithstanding all criticism, Xenophon's account is 
 still trustworthy, and that Astyages the Mede was the Ahash- 
 uerus in Dan. ix: i, his son Cyaxares H., no other than the 
 Median Daravesh, to whom Cyrus, as a stroke of policy, com- 
 mitied the rule over Babylon, in lieu of the overthrow of the 
 Ivledian empire, the Median and Persian dynasties now united 
 in one; (5) that the temporary appointment of Gobryas, the 
 general of Cyrus who entered Babylon, as governor of the 
 city, in no way conflicts with this; (6) that the intermarriage 
 of the royal houses confirms it, and (7) that the statements of 
 Daniel, so long familiar with all the details of Median, Persian 
 and Babylonian history, are not to be discredited by any haste, 
 rashness, ignorance or speculations of modern critics, at whose 
 blunders in deciphering many inscriptions, and at whose con- 
 clusions, Daniel, were he alive, could only smile. " Darius the 
 Mede" is as historical as Daniel himself, and the date of the 
 prophecy is 538 B.C. Time will solve whatever difficulties 
 attach to the discussion of the question. 
 
CHAPTER IX.— THE SEVENTY WEEKS. 109 
 
 II. As to the Place of the Prophecy. That it was Babylon 
 is clear from the fact that the exiles had not yet been released 
 from captivity, that in this year, under Darius, Daniel was 
 thrown into the Lion's Den, and that the whole prayer of the 
 prophet assumes his presence in the heathen capital on the 
 banks of the Euphrates, pleading for the restoration. 
 
 III. As to the Occasion of the Prophecy. It was the fact 
 (i) that Babylon had fallen, (2) that 68 of the 70 years of the 
 captivity had expired, (3) that Daniel had betaken himself 
 " by prayer and supplications with fasting and sackcloth," ix: 
 3, to plead with God, if so be that he might advance the hour 
 of Israel's deliverance, and not delay their release, and (4) 
 that, although he "understood," from Jeremiah and the sacred 
 books, "the number of the years the Lord would accomplish," 
 even 70, "in the desolations of Jerusalem," ix: 2, yet, perad- 
 venture, the time might be conditional in God's purpose, and 
 the Lord, full of mercy, might shorten it just a little, and now, 
 even now, end the captivity; all the more since Babylon had 
 already fallen! He knew well the enormity of Israel's trans- 
 gression, for he had the Pentateuch before him, and had read 
 "the curse, and the oath written in the Law of Moses," ix: 11,13. 
 He had the prophets before him, the whole extant canon of 
 the Old Testament, "Hassepharim," the "Biblia," or "Books," 
 and saw the mighty promises of mercy and love even to a 
 sinful people not forsaken, ix: 2. He was himself a writer of 
 Holy Scripture, vii: i ; viii: 26; x: 21 ; xii: 4, 9; Matth. xxiv: 15; 
 a deep "searcher" of the Word of God, i Pet. i: 10-12; 2 Pet. 
 i: 19-24; and if any had a claim on the ear of God, it was he. 
 Therefore did he plead. In pressing his suit he confesses the 
 crimes of the whole nation of Israel from the day of its birth, 
 and pleads with his mouth in the dust — the crimes of "Judah," 
 "Jerusalem," "all Israel near and far," their "kings, princes, 
 judges, and fathers," the nation God had delivered "out of the 
 land of Egypt," and implores "forgiveness and mercy" for the 
 sanctuary, city and people, even "the People of the Saints of 
 the Most High," " Thy City Jerusalem," " Thy Sanctuary," 
 " Thy People," the whole organized nationality of Israel, as 
 
no DANIEL'S GREAT PROPHECY. 
 
 one body, now broken and scattered, and made a "reproach." 
 And the burden of his prayer is this, that God will end Israel's 
 apostasy, i. e., the great "transgression," pardon their "sins," 
 and cover their "iniquity," closing their "rebellion" against 
 Him, and make haste to restore them, and rebuild Jerusalem, 
 and "do," and "defer not" for His own name's sake, ix: 3, 19. 
 He pleads with a "covenant-keeping God," for those who had 
 broken the covenant, ix: 4, 11, 13. 
 
 IV. The Answer to the Prayer, the Prophecy Itself. It is 
 in the last four verses of the chapter. It came at 3 o'clock in 
 the afternoon, or "about the time of the evening oblation," ix: 
 20, 21. At such a time "Gabriel," whom he "had seen in the 
 vision," in chap, viii., "being caused to fly swiftly," sped his way 
 through the constellations, entered the earth's atmosphere, 
 and alighted near Daniel, with a message from the throne of 
 God, and "touched" him. He accosts him: "O Daniel, greatly 
 beloved! " — man failed with holy desires after the kingdom of 
 God — " I am now come to give thee skill and understanding." 
 " The order came to me, at the beginning of thy supplication, 
 and I am come to show thee, for thou art greatly beloved. 
 Therefore understand the matter," i. e., the import of my ap- 
 pearing here, "and consider the vision," ix: 23. 
 
 V.24,"Seventy sevens (of years) are decreed upon thy people 
 (the Jews) and upon thy holy city (Jerusalem) to finish the 
 transgression, and to make an end of sins, and to cover over 
 iniquity, and to cause everlasting righteousness to come, ami 
 to seal (verify) vision and prophet, and to anoint a holy of 
 holies." 
 
 V. 25, " Know, therefore, and discriminate; from the issuing 
 of a word to restore, and to build Jerusalem, unto Prince Mes- 
 siah, shall be Seven Sevens (of years), and Sixty and Two Sev- 
 ens; she shall be restored and built as to street and rampart 
 (street and wall), and in distress shall be the times." 
 
 V. 26, "And after those Sixty-two Sevens, Messiah shall be 
 cut ofT, and there is not to Him (no guilt and no just judg- 
 ment); and the city and the sanctuary shall they destroy, viz., 
 the people of a prmce, the one that is to come, and his end 
 
CHAPTER IX.— THE SEVENTY WEEKS. 
 
 Ill 
 
 shall be in the overflowing; and unto that end shall be war, a 
 decreed (measure or limit) of desolations." 
 
 V. 2/, "And he (the prince to come) shall cause to prevail a 
 covenant for the many, One Seven; and he shall cause sacrifice 
 and offering- to cease. Half of that Seven; and upon wing of 
 abominations (he shall come) a dcsolator, even until the con- 
 sunimation and (until) that which is decreed (God's wrath) is 
 poured upon the one desolating." 
 
 This marvelous prophecy and answer to the prayer covers 
 every point made in the prayer itself, as to the Jew, Jerusalem, 
 the Sanctuary, unveiling the whole future of Israel down to 
 the Destruction of the last Antichrist. The restoration of the 
 Jews pursuant to "a word" or order, issued by Cyrus, B.C. 536, 
 the Building of the Second Temple, and the City, the First Ad- 
 vent of Messiah, His Rejection by the Jewish Nation, and be- 
 cause of it, the Destruction of Jerusalem and the Temple by 
 Titus, and the Times of the Gentiles following, full of war and 
 desolations; all these, with the conversion of the Jews to Christ, 
 a pardoned and righteous nation, apostate no more, but serv- 
 ing God in their own land, in a new sanctuary, all are here pre- 
 dicted in the clearest manner. That all this mercy to Israel is 
 grounded in the atoning w^ork of the Messiah at His first ad- 
 vent, and that in Him personally— that " Holy Thing" born ot 
 the virgin. Himself a " Temple," "Altar," and " Sacrifice " 
 anointed l^y the Spirit — and that in each believer "a temple of 
 the Holy Ghost," and in the whole church collectively, a "spir- 
 itual house," the prophecy has been fulfilled, is beyond all 
 question. As little to be questioned is the fact that the six-fold 
 blessings promised to Israel, in verse 24, as the outcome of the 
 70 weeks with their intervals, are applied, in the New Testa- 
 m.cnt, to the literal seed of Abraham according to the flesh — 
 Israel in the Old Testament sense — and eminently so in Paul's 
 epistles and in John's Apocalypse. There is, therefore, a glori- 
 ous future for the ancient people of God. That the Jews wil) 
 be gathered again to their own land, be born of the Spirit, 
 converted to Christ, and established as a holy nation, at the 
 second coming of Christ, and be as "life from the dead" to the 
 
112 DANIELS GREAT PROPHECY. 
 
 nations, is as certain as the word of God is true. The wealth 
 of the proof is amazing. We read it in Isa. Hx: 21, 22; Rom. 
 xi: 25; Acts iii: 19-21 (R. V.) Isa. Ixv'.: 5-16; xi: 4; 2 Thess. 
 ii: 2, 8; Dan. vii: 21-27; ^^- 40-45; ^ii: i-3> 7! J^Iic. iv: 8; Ezek. 
 xxxvi: 24-28; xxxvii: 1-28; Jer. xxxi: 33-40; Zeph. iii: 8-20; 
 Zech. xii: 2-14; xiii: i; xiv: 2-1 1; 16-21; Matth. xxiii: 39; 
 xxiv: 25-28, 29-31; Rev. vii: 4-8; xiv: 1-5; xx: 9; and scores 
 of other texts too numerous to enumerate. And "the strength 
 of Israel will not lie," Dcut. xxxii: 36-43; xxxiii: 26-29. The 
 six-fold blessing foretold in Dan. ix: 24, is simply the sum of 
 the whole Messianic hope of Israel, to be fulfilled in them, 
 literally in the Time of the End. The Israel, Jacob, Judah, 
 Jerusalem, Zion, of Old Testament prophesy, are not the 
 " Church," but the literal Israel, Jacob, Judah, Jerusalem, 
 Zion, of Old Testament history and of the Four Gospels, the 
 Acts, the Epistles, and the Apocalypse. 
 
 V. The Interpretation of the "Seventy Weeks." The under- 
 standing of the weeks is indispensable to every student of 
 prophecy. Neither our Lord's Olivet Discourse concerning 
 the End, nor Paul's Thessalonian letters concerning the Tribu- 
 lation and the Antichrist, nor John's Apocalypse can be under- 
 stood without them. It is no objection that men have failed, 
 so long, to understand them. They were given to be under- 
 stood; " Know, therefore, and understand," ix: 25. The angel 
 declares that in the " Time of the End " they shall be under- 
 stood, xii: 4. From the bosom of the prophecy a sun-burst 
 of surpassing brilliancy will break forth, as Israel's deliverance 
 draws nigh. The book is not an undecipherable hieroglyph, a 
 Sphinx whose riddle is insoluble, least of all an apocalypse 
 whose apocalypse is unapocalxpscd, but an eftulgent unveiling 
 of the future, whose light is obscured only by our ignorance. 
 
 The "Seventy Sevens." or "Weeks," selected from the whole 
 course of time, as weeks relating entirely to Jewish affairs, are 
 Weeks of Years, each seventh part being literally one year. 
 As seven days constitute a week, so seven years constitute the 
 prophetic week. All the weeks are of equal chronological 
 measurement, each week consisting of seven literal years, or 
 
CHAPTER IX.-THE SErENTY WEEKS. 113 
 
 2,5^0 literal days. The sum is, therefore, 490 years. These 
 weeks are distributed into three divisions of 7,62,1, that is, into 
 49.434.7» years respectively, and, excepting Babylon, span the 
 whole liciglit of the Colossus in ch. ii., and the lives of the 
 Tour Beasts in ch. vii., i. e., from B. C. 536, to the second com- 
 nig of Christ. They cover the whole subsequent period of 
 Israel's national prostration under the Gentiles. They are 
 said to be " Nihtak," ix: 24, "severed off," "decided," "deter- 
 mined," along the course of Gentile time, and given entirely to 
 Jewish afifairs. Two Intervals come in between them, one 
 unseen and undefined between the third and fourth weeks, the 
 other stated as between the 69th and 70th weeks. They are, 
 therefore, not to be counted unbrokenly. The first group of 
 seven falls into two groups of three and four, i. e., of twenty- 
 one years and twenty-eight years, as the history of the time 
 shows. The true starting-point of the 70 weeks is the Edict of 
 Cyrus, B. C. 536, or "going forth of a word to restore and 
 build Jerusalem," Dan. ix: 25; Ezra i: i, 4; 2 Chron. xxxvi: 
 22, 23; Isa. xliv: 26-28; xlv: 1-6. The beginning of the 21 
 years was that Edict, their end the completion of the Second 
 Temple, in 6th Darius Hystaspes, B. C. 515. Then came the 
 first Interval of 57 years. The beginning of the 28 years, fol- 
 lowing this Interval, was the commission of Ezra, in 7th Arta- 
 xerxes, B. C. 458, their end the close of Nehemiah's activity 
 or end of the Restoration-period, B.C. 430, in 34th Artaxerxes, 
 Ezra vi: 15; vii: 1-7; Neh. xiii: 6, 7; v. 14. The Interval of 
 57 years consists, therefore, of the following periods, (i) from 
 6th Darius to the end of his reign, 515-485, a period of thirty 
 years. (2) The entire reign of Xerxes the Great, 485-464, a 
 period of 21 years. (3) Six years of the reign of Artaxerxes, 
 464-458, a period of six years ending with 7th Artaxerxes. 
 Ezra vii: 1-7.* 
 
 *That the Jctvs will build their Temple again is certain. Also 
 revive their bloody sacrifices, (i) Isaiah predicts it. Isa. Ixvi: 1-4. 
 (2) Gabriel says it will be the 'result of a covenant. (3) Jesus Christ 
 predicts the "abomination."' Matt, xxiv: 15. "of which that in Dan. 
 viii: 13, 14; xi: 31, was the type. (4) Paul says the " Man of Sin" 
 
114 
 
 DANIELS GREAT PROPHECY. 
 
 The sum of this Interval, 304-21+6 is 57 years. The Restor- 
 ation-period was a Double-period, the total secular time bein-; 
 106 years (21+57+28^=106) of which the 21 and 28 were tho 
 first " Seven Weeks," or 49 years, assigned of God for Restor- 
 ation-work, the uncounted Interval being- one of open apostasy 
 from His covenant. The diagram of the time stands thus: 
 
 THE RESTORATION PERIOD. 
 
 BC. 3 B.C /Inter\-al\^^C^ _4 B C . 
 "536 21 515 \ 57 } rs. / 45S 28 430 
 
 the first section, that of the " Days of Zerubbabel," Neh. v: 49: 
 the last that of the " Days of Ezra the Scribe and Nehemiah," 
 Neh. v: 26, 47.* 
 
 The rest of the interpretation is not difficult. The 62 weeks 
 reach from the close of the Restoration to the birth of Christ, 
 A. D. I. These imited to the seven preceding are 69 weeks, 
 or 483 years, to which adding the 57, the result is 540, the ex- 
 cess of four years due to the error in our common Dionysian 
 reckoning, the true date being B. C. 536. Thus, by the dis- 
 covery that the Interval of 57 years was really concealed in the 
 
 shall sit in the " temple of God," in the time just preceding the Second 
 Advent, the rebuilt temple at Jerusalem. 2 Thess. ii: 4. (5) John ex- 
 hibits the Anti-Christ's Week, the 70th, and the building of the tem- 
 ple, Rev. xi: 1-3, 7, the very time given in Isa. Ixvi: 1-5. (6) Daniel 
 foretells tlie period of the reconstruction of converted Israel's worship, 
 after the revived time of Israel's national repentance, faith, and Pente- 
 costal baptism by the Spirit,. Zech. xii: 10-14: xiii: i. The true title 
 of Isaiah, chapter Ixvi., and Revelation, chapter xi., is Scenes in Jerusa- 
 lem tinder the Anti-Christ. As to Ezekiel's Temple and its sacrifices, see 
 " The Thousand Yean in Both Testaments, by Rev. Nathaniel IVest, pp. 
 424-434. F. H. Rcvcll, Chicago and Nezv York." 
 
 Note. " Silently the book of Ezra passes over the time following 
 the dedication of the second Temple, and a gap of more than fifty 
 years yawns unbridged before us." Rabbi Rosenzwcig, " Das Jahr- 
 hundcrt nach d. Bab. Exile," p. 50. 
 
 " The times of Zerubbabel are not connected with the times of 
 Ezra, in the book of Ezra, except by the phrase "after these things," 
 
The Resu rrection. 
 
 The Seco nd Adve nt. After the Sixth Vial. 
 
 Midd'e of 70th Week. 
 
 The Kingdom. 
 The DeHverance. 
 
 End of 70th Week. 
 
 
 6 w 
 
 o 
 
 The Anti, Christ. 
 
 Beginning of 70th Week. 
 
 W 
 
 oJ O 
 
 O P 
 
 U 
 
 Destructi.onof City and Sanctuary. A. D. 70, 
 The Cruci fixion. A fter the 62 Weeks. A. D. 33. 
 
 The First 
 
 Advent. 
 
 End of th e Four W 
 End of In terval. 
 
 1;:; 57 Years' 
 
 Birth of Christ. A. D. i. 
 The Maccabees. 1 63 -165. 
 Antiochus. 175-164. 
 
 eeks. Y^ud. of Restoration. 430. 
 
 Beginning of the Four Weeks. 45S. 
 
 Interval. 
 
 End of Fi'rst Three Weeks. Temple Finished. 515. 
 Edict of I Cyrus. |The Liberation. B. C. 536. 
 (115) 
 
 to 
 
THE SEVENTIETH WEEK. 
 
 Dan. ix: 27. 
 
 ^ 
 
 
 
 
 m 
 
 
 
 
 
 3V2, 1260. 
 
 
 
 3^^, 1260. 
 
 C 
 
 
 Cw 
 
 The Great Tribulation. 
 
 < 
 
 This first Half- Week is 
 
 
 
 
 
 P 
 
 Filled, partly in Dan. ix: 
 
 !^ 
 
 Unfilled, in Daniel ix: 27. 
 
 
 
 27; vii: 25; xii: 7; and 
 
 
 
 < 
 
 further, in Revelation 
 
 rt 
 
 Filled, in Revelation xi: 2. 
 
 <u 
 
 xii: 6, 14; xiii: 5; xi: 
 
 > 
 
 
 H 
 
 3. 7- 
 
 
 
 
 
 
 u 
 
 
 
 
 The Antichrist's Week. 
 The End. 
 
 (116) 
 
CHAPTER IX.— THE SEVENTY WEEKS. 117 
 
 breast of the " Seven Weeks," the perplexing problem, un- 
 solved for 2,200 years is satisfied at last, and Biblical and secu- 
 lar chronology brought into perfect harmony. 
 
 The second Interval lies between the 69th and 70th weeks, 
 with two great events at its head, the Crucifixion or Christ, 
 A. D. 30, and the Destruction of Jerusalem, A. D. 70. It is 
 called "Uiito the Ejid/' Dan. ix: 26; interpreted by our Lord as 
 meaning, "Until the Times of the Gentiles be fulfilled," Luke 
 xxi: 24. During this period, 1,826 years of which have passed 
 away since the legions of Titus camped on Mount Olivet, 
 Jerusalem has been "trodden down of the Gentiles," unable to 
 rise to her glory because of the unbelief of her sons, and the 
 occupation of the Holy Land by a " European Concert " that 
 gives to the Turk his power. Upon the Holy City "war and 
 desolations" are decreed and upon the people "dispersion" till 
 the " End " of their weary way, when, under the providence 
 of God, yet after severe conflict, Palestine will become the 
 asylum of the Hebrew race, reclaimed from Gentile hoofs, a 
 land "married to the Lord," her city a "city sought out, not 
 forsaken," her people "the redeemed of the Lord," a holy 
 nation of which it is said, " In righteousness shalt thou be 
 established; thou shalt be far from oppression, for thou shalt 
 not fear; and from terror, for it shall not come nigh thee." 
 Isa. Ix: 1-22; Ixi: i-ii; Ixii: 1-12; liv: 1-17. 
 
 But prior to this glorious outcome, lies the " 70th week." 
 It coincides with and closes the " Times of the Gentiles." It 
 
 Ezra vii: i, i. e., after the dedication of the Second Temple, Ezra vi: 
 15. But it would be ridiculous to conclude that no Interval separated 
 these two great epochs. We know that more than 50 years flowed 
 between them."— D'Envieu, Le Livre du Prophete Daniel, Tome II., 
 B., p. 1454. 
 
 After patient study, I have been led to this solution of this age-long 
 problem, and have given it in full discussion in a previous work. 
 Reviewed widely, and accepted by all who have tested the proofs, it 
 remains unassailed from any side. See " The Thousand Years in Both 
 Testaments," by Rev. Nathaniel West, Pref. VII., pp. 152-1G1, 
 175-197- F- H. Revell, Chicago and New York. It has remained a 
 secret, till now, that the Interval, here mentioned, lay concealed by the 
 angel in the bosom of the first seven weeks. — N.W. 
 
Il8 DANIEL'S GREAT PROPHECY. 
 
 is the last "7 years," or "One week," in Dan. ix: 27, the Anti- 
 christ's week, the week of the " Little Horn" in ch. vii., the 
 week of "the prince that shall come on wing of abomination," 
 ix: 27, invading the Holy Land, and swooping like a vulture 
 on its prey. His last campaign is given in Dan. xi: 40-45, and 
 elaborated in Zech. xii: 2-8; xiv: 1-4, 12-15, ^^^ i" Jo^^ iii- 
 9-17. The week is opened by the advent of the Antichrist and 
 his "covenant" with the Jewish masses, Dan. ix: 27, a treaty 
 whereby the power holding Palestine will concede a peaceful 
 modus vivcndi with the Jews, tolerating their ancient worship, 
 and obtaining from their magnates financial help as in the days 
 of Antiochus. The week is divided into two equal parts, each 
 "Half" a period of 1,260 days, or 42 months. The first "Half," 
 unfilled in Daniel, is filled in John, Rev. xi: 3, with the preach- 
 ing of the "Two Witnesses" sent to form the Jewish Christian 
 Church of the "Time of the End" and prepare the Jews for the 
 Second Coming of Christ. The "covenant" with the Jewish 
 masses is broken in the middle of the week, the revived "obla- 
 tion and sacrifice" being caused to cease, ix: 2^, an event con- 
 temporating with the slaughter of the "Two Witnesses," Rev. 
 xi: 2, 7. This violation is, doubtless, due to some signal event 
 in the history of the Jews, at that time, to all appearance their 
 conversion, and which leads the Antichrist to vent his rage 
 against all Jews, believing or unbelieving, and all Christians. 
 The second " Half " of the week is the " Great Tribulation," 
 when the Desolator, on wing of abomination, shall devastate 
 everything before him, occupy Jerusalem, sit in the temple, 
 then in process of completion. Rev. ix: i,Isa.lxvi: 1-6, claiming 
 divine honors for himself, 2 Thess. ii: 4, persecuting "the people 
 of the saints of the Most High" and all God's saints everywhere, 
 vii: 25; xii: 7; Matth. xxiv: 15-28; Rev. ix: 2; xii: 6, 14, 17; 
 xiii.* 
 
 It is the final testing for both Jews and Gentiles who believe 
 
 Note. — No " Year-Day " theory exists any where in Daniel. The 
 word to Ezekiel, " Son of Man, I have given thee each day for a 
 year," was not spoken to Daniel. His " Sevens" are not seven d.:ys 
 put for years, but seven years of 360 days cacli, prophetic time — a year 
 
CHAPTER IX.-THE SBrEXTY WEEKS. 119 
 
 in Christ, the "Great Tribulation" spoken of in Jer. xxx: 7, 
 as that of "Jacob's trouble," in Matth. xxiv: 15-28, as that of 
 "Christ's Elect," in Rev. vii: 14, as that out of which the elec- 
 tion of Israel, vii: 4-8, and the election of the Gentiles, vii: 9, 
 shall come; and in Dan. xii: i, as that which is followed 
 by Israel's deliverance and the resurrection of the holy 
 dead. The close of the last 1,260 days of this week is 
 the close of the "time, times, and dividing of a time," i. e., 
 3-i years, in Dan. vii: 25; xii: 7, which is signalized by the 
 overthrow of the Antichrist at the Second Coming of the Son 
 of Man. The same scene of the Lord's intervention is pictured 
 in Joel iii: 16, 17; Isa. lix: 19-21; Ixiii: 1-6; Ixvi: 14-16; Zeph. 
 iii: 14-20; Zech. xiv: 1-5. With these mighty events the "70th 
 week" terminates, viz., with New-born Israel, the Second Ad- 
 vent, the Resurrection of the Holy Dead, the Destruction of 
 the Antichrist, the Downfall of the Colossus and the setting up 
 of the Kingdom of Christ in victory over all the earth. Then 
 are fulfilled to Israel the six-fold blessings predicted in chap, 
 ix: 24, viz., the termination of Israel's apostasy, the pardon of 
 Israel's sins, the reconciliation of Israel to God, the introduc- 
 tion of enduring righteousness, the verification of all prophecy, 
 and the consecration of a new Holy of Holies. This is the 
 glorious goal at the " End " of Israel's long and painful way. 
 Here, then, in ch. ix., we have attained a view of the world 
 framed in a chronology of the world, in connection with the 
 Jewish race, and their relation to the empires and kingdoms 
 of the world, which entitles Daniel to the proud distinction of 
 being the founder of the true philosophy of history, the first 
 writer on universal history itself. The four great conceptions 
 of " Welt-Anschauung," " Welt-Gcschichte," " Welt-Gericht," 
 and "Wclt-Chronologie," are here represented. The second, 
 th.ird and fourth enipires, Israel's pathway full of sorrow, and 
 Israel's end full of joy, the doom of Gentile politics and power, 
 
 fcr a year, and in eacli 3-ear a day for a day, and not a day for 360 
 years. The 70th Week in Daniel ix: 27 is not 2,500 years, but twice 
 i,_lO, or 2,520 days. The 1,260, or " time two tunes, and a half," are 
 not i,2Co years, but zV^ years. Otherwise, the 69 Weeks would be 
 173,880 years! All the Weeks are commensurate. 
 
I20 DANIEL'S GREAT PROPHECY. 
 
 and the kingdom of God in victory, all are here. In the 
 inost solemn manner Gabriel informs the prophet that 
 the history of God's people courses its way-throngh different 
 periods of time, all determined by the immutable measure- 
 ments of God; that as the road-surveyor determines his track 
 with culvert, tunnel, curve and grade, or a landscape painter 
 sketches his plan on the canvass, draws its lines, fixes its 
 measurements, projects the long perspective, the gloomed 
 defiles and shining end, so God has constructed here the way 
 for Israel's feet to walk and reach their rest. For wisest reas- 
 ons, one point, alone, is undefined, impossible by us to be de- 
 termined, until we come to it, the point when the "what with- 
 holdeth" is "taken out of the way," and the 70th week begins. 
 2 Thess. ii: 6, 7. Still, all is " Nihtak," decreed, determined, 
 decided of God; the 70 weeks, the 7,62, and i, the 2,300 eve- 
 ning-morning, the twice 1,260 days, and, as we shall see, the 
 1,290 and 1,335 clays, xii: 11, 12, all measured by Palmoni, 
 the Wonderful Numberer, that Certain Holy One, whose voice 
 came from between the banks of the Ulai, viii: 13. To "know" 
 and "understand" the true interpretation of the 70 weeks is 
 the first necessity of the student of Old and New Testament 
 prophecy, and apart from which, ignorant of God's plan, he will 
 flounder and wander in darkness, the victim of a hundred false 
 time-reckonings, and of expectations born of enthusiasm worse 
 than these. 
 
 With perfect confidence we may rest in this interpretation. 
 Great diversity of opinion has existed during the last 2,200 
 years as to the proper reckoning, owing (i) to defective 
 chronology and history, and (2) to the unseen gap between 
 the third and fourth weeks. Le Long enumerates 56 different 
 views, Graetz 107, as far as to the 15th century, and Reusch, 
 I'Vaidi, and D'Envieu, have tabulated all the views of the 
 church fathers, the middle age, and of modern times. Three 
 different hypotheses exist as to the scope of the 70 weeks, (i) 
 that they end with the times of Antiochus, B. C. 164, (2) with 
 the times of Titus, A. D. 70, (3) with the Second Coming of 
 Christ to destroy the Antichrist. The first is impossible, since 
 
CHAPTER IX.— THE SEVENTY WEEKS. 121 
 
 our Lord declares that Daniel predicts the Roman fall of 
 Jerusalem. The second is deficient since our Lord declares 
 that the "abomination" will stand "in a holy place" in the 
 time immediately preceding His Second Advent. He thereby 
 makes Dan. ix: 26, 27, a double prophecy, looking first to the 
 end of the Jewish age, A. D. 70, and next to the end of the 
 Christian age, at the Advent. The third is, therefore, the only 
 correct one. The inverted Hebrew text and construction of 
 IX : 26, viz., "and the city and the sanctuary shall destroy the 
 people of a prince, the one that is to come." an inversion in- 
 tended to -connect as closely as possible the future "prince" 
 with the subject of the verb "confirm" in the next verse, and 
 to show that neither Antiochus, Titus, nor Christ can be that 
 prince, finding "his end" in the military overflowing, estab- 
 lishes this beyond all doubt.* The 70th week is the last Anti- 
 lishes this beyond all doubt. The 70th week is the last Anti- 
 christ's week, both by prophecy itself and our Lord's own 
 
 *" After the most thorough investigation, all modern scholars are 
 agreed that the suiTix 'o' in the Hebrew 'qetstso,' Dan. ix: 26, is mas- 
 culine and refers to the 'prince that shall come,' and who is the sub- 
 ject of the verb 'confirm,' and that 'his end' is the correct rendering." 
 "It refers neither to Antiochus, Christ, or Titus." Fraidi, Die Exegese 
 dcr sicbzig Wochen, p. 68. " The suffix and its noun can only be rend- 
 ered 'Ins end,' viz., that of the hostile prince, and at Jerusalem. The 
 prophecy here does not refer to Antiochus, nor Ins times, but to the 
 times immediately before the second advent." Wolf, Die siebcig 
 Wochen, p. 50. "The suffix refers directly to its nearest antecedent in 
 gender and number, viz., the prince to come. It does not refer to the 
 people of the prince, nor to the city, or the sanctuary, nor to Antio- 
 chus, Christ, or Titus, but to the last Antichrist." Klieforth, Das Biich 
 Daniels, p. 36/. Grandly, Prof. Tiefenthal. of the College of St. Anselm, 
 Rome, says, "Nowhere, in the New Testament, does Christ confirm 
 a covenant only for a week. The covenant here is that of the Anti- 
 christ with the Jews. It is the common opinion that in Matth. xxiv: 
 15, and parallels, the Lord refers the 'abomination of desolation spok- 
 en of by Daniel the prophet, solely to the destruction of Jerusalem, 
 by Titus. On the contrary, Daniel speaks of the 'abomination' in 
 Dan. xi: 31, and in xii: 11, the first of these texts containing the type 
 of the second, the time of the second that imm.ediately before the 
 Advent. The suffix and noun are correctly rendered 'his end,' viz., 
 that of the prince that shall come." Daniel E.vplicatus, p. 304-5- 
 
122 DAM ELS GREAT PROI'HECV. 
 
 teaching. The use of the definite article "the" in the phraso 
 "iJic one that is to come," i. e., after the destrucLion of the 
 city by Titus, points back to the " Little Horn," in ch. vii., as 
 to a character already well-known to Daniel, and which was 
 the object of his interest in a previous vision. The translation 
 "his end," instead of "the end thereof," and "unto the end, 
 war," instead of "unto the end of the war," in ix: 26, rest upon an 
 absolutely correct text, and are now conceded by all exegetes. 
 The sudden spring from Jerusalem's destruction to the time- 
 of the last Antichrist, by means of the inverted Hebrew con- 
 struction in ch. ix: 26, is in perfect harmony with the manner 
 of Daniel's predictions. The English rendering, "and for the 
 overspreading of abominations he shall make it desolate," ix: 
 27, must at once be discarded and the correct rendering, "and 
 upon wing of abominations he shall come, a Desolator," put 
 in its place. The idea that by the word "wing" (kenaph) is 
 meant the "top of the altar," or "top or extremity of the Tem- 
 ple," rests upon the false Septuagint rendering of the Hebrew 
 word (kenaph) by the word "temple" (hieron) and must be 
 rejected. What the Hebrew text foretells is that "the prince 
 to come" shall invade the Holy Land, coming on the "wings" 
 of his army like a vulture swooping down on his prey, himself, 
 his army, and its military ensigns an "abomination," xi: 40-45. 
 These corrections are vital to the understanding of the text. 
 While it is true that, for 2,200 years, none have seen the gap 
 between the third and fourth weeks, yet nearly all the earlv 
 church fathers saw the gap between the 69th and 70th weeks. 
 Of tins the vast majority were certain, viz., that the 70th week 
 is the last Antichrist's week, at the "End" of Gentile times, and 
 that the starting-point of the 70 weeks is either the "first Da- 
 rius the ?\Iede," or "first Cyrus as sole king of Babylon." So 
 Justin, Irenaeus,Clcmentof Alexandria, Tertullian, Euscbius in 
 one of his calculations,Origcn,Hippolytus, Hilary, later on Poly- 
 chrcnius, and Bruno of Asti; still later. Calvin, Oecolampadius, 
 Bullinger, L'Empereur, Cocceius. Bervaldus, Dathc, Blayney, 
 Uri; later still, Jungman, Koch, J. 1). Michaelis, Pringle, 
 Haucnkamp, Veltliuscn; yet later, Klicfoth, Kcil, Koch, 
 
CHAPTER IX.— THE SEFEXTV WEEKS. 123 
 
 Cliristiani, Fraidi, D'Envien, TiefeiUhal, Dornstetter, Diistcr- 
 wald and many others, Eriggs holding also to the Cyrus date. 
 Farrar's distortions of the evidence, and his special pleading, 
 only repeat, second-hand, the efforts of the Higher Criticism 
 to limit the prophecy to the times of Antiochiis. It was not 
 till the fourth century that the Artaxerxes date, invented pre- 
 viously by Africanus, was fastened upon the church, viz., 20th 
 Artaxerxes as the beginning of the 70 weeks, and a "lunar" 
 reckoning adopted, supported by the mistranslation of the 
 word "decreed," "determined," in ch. ix: 24, as if it meant 
 "abbreviated," a retrogade mode of reckoning from the cruci- 
 fixion of Christ, working backward on the theory that the 
 "middle of the 70th week" means the death of Christ!! It was 
 meant also to close the Gap between the 69th and the 70th 
 weeks, unmindful of the fact that our Lord had opened it out 
 so luminously in Luke xxi: 24, when interpreting the words, 
 "and unto the end, war," in Dan. ix: 26 (R. V.), and thus to 
 smite "Chiliasm" by removing from the Church the idea of a 
 Great Tribulation at the end of the Gentile Times, followed 
 by Israel's restoration in the kingdom of God "underneath all 
 heavens" at the second coming of Christ. The idea that time, 
 history and the planet ended with the advent, and that the 
 promises of God related to nothing earthly, began to prevail. 
 A crass Chiliasm, held by some Judaizing sects, abusing the 
 true doctrine, assisted the anti-ciiiliastic movement. The spir- 
 itualizing method of interpreting Old Testament prophecy, 
 applying all the "curses" to the Jew, and all the "blessings" to 
 the Church, came into vogue. A Pjpe of Rome headed the 
 movement — Pope Damasus. The subject and the contents of 
 the prophecy were changed to mean the "Church," whenever 
 Israel, Zion, Jerusalem, Jacob, the land, were spoken of as 
 destined to latter-day glory, and God's covenant with the lit- 
 eral believing seed of Abraham, and Israel's whole future, 
 were wiped out from the faith of the Church. Such was the 
 orir,in of Post-^Iillennialism — a fact which nearly every mod- 
 ern Church historian, outside of Rome, has emphasized. It 
 placed the 70th week at the beginning, instead of at the end of 
 
124 
 
 DANIEL'S GREAT PROPHECY. 
 
 our age. It was part of that tremendous revolution m the in- 
 terpretation of prophecy, during the fourth cencury. when the 
 Church emerged from the martyr-flame, and, united to the 
 State, prosperous in temporal affairs, began to dance around 
 the tranquility of the empire, supported by the State, and turned 
 to politics and ethics, philosophy and science, and the reform 
 of the world. It bred the fearful condition of affairs that gave 
 to Mohammed his opportunity, to the popes of the Aliddle 
 Age their pretentions and career. So much, in brief, for the 
 Artaxerxes date and its environment. It involved the Church 
 for fifteen centuries in hopeless confusion.* 
 
 If ever any people on earth kept time, they were the Jews. 
 From Daniel's death to Maccabean times there was no possi- 
 bility of ignorance as to the number of years elapsing. The 
 date of the completion of the second temple was imperishable. 
 Tlie long-aged High-Priests made daily, monthly, and annual 
 observations, and registered the years, as pait of their official 
 duty. Still more, the Seleucid Era, B. C. 312, they knew oc- 
 curred in the 25th of the 70 weeks of Daniel, reckoned from 
 the Edict of Cyrus, B. C. 536. That Era was accepted by them. 
 It is the only Era from which the reckonings are made in the 
 
 *The following speaks for itself as a speciman of American imita- 
 tion of the foreign Higher Criticism " There is one particular term 
 of Seventy Weeks at the end of which something is to happen; and it is 
 explained that these are weeks of years. * * * There is nothing in the 
 world to hinder anybody from putting the terminus a quo at the time 
 of the Battle of Waterloo, or the landing of the Pilgrims, and then 
 looking for something very important to happen at the end, four hundred 
 and ninety years from this time. And Farrar — always Farrar — is 
 quoted, saying in his way, that the Christian Fathers leave us " Wel- 
 tering in a chaos of uncertainties and contradictions." Washington 
 Gladden, Puzzling Bible Books, pp. 1^8, I7g. The " weltering" of the 
 Critics in their own "chaos" as to this and other "particular terms," — 
 the "2,300 evening morning," the "1.290 and 1.335 days," — besides 
 the " Chaos" of the Seleucids and Ptolemies, the Second and Fourth 
 Empires, the Date of the Book, and in fact the whole Book, is, of 
 course unintentionally, omitted! Even Hitzig could call the Higher 
 Criticism "An abomination of desolation, standing in a holy place, the 
 Scriptures!" 
 
CHAPTER IX.— THE SEVENTY WEEKS. 125 
 
 Maccabean books. Still more, the assassination of the High 
 Priest, Onias III., impressed the whole nation profoundly, and 
 its date was never forgotten, B. C. 170. It was in the 45th of 
 the 70 weeks. The continuity of the priesthood was unbroken, 
 and its official relation to the calendar and to histor>' made its 
 entries authoritative and conclusive. The chain of tradition 
 was complete. Nehemiah, when young, knew Daniel, and 
 lived to a "high old age." The high priest Alexander, when 
 young, knew Nehemiah, and also lived to be "very old." Sim- 
 eon, who held the infant Jesus, had known many men whose 
 fathers had seen Judas Maccabaeus. The same was true of 
 Zacharias to whom Gabriel came. It was also true of the 
 teachers of Gamaliel, the teacher of Paul. All knew, perfectly, 
 that the 69th week did not end in the times of Antiochus, much 
 less the 70th. None of the blessings in Dan. ix: 24, had been 
 reahzed. Messiah Himself had not come; how could they be? 
 They knew perfectly that the awful vision concerning Anti- 
 ochus, in Dan. viii: 9-14, and xi: 21-35, ^^^d been fulfilled, and 
 as certainly they knew that the prophecy in ix: 26, 27, had not 
 been fulfilled. They knew that no such campaign as that de- 
 scribed in Dan. xi: 40-45, ever occurred in their history. When 
 Caesar was assassinated, in B. C. 44, they knew it was in the 
 62d of the 70 weeks, reckoning from B. C. 536. \Mien Au- 
 gustus was made emperor, they knew it was in the 66th week, 
 B. C. 28, and but three more weeks had to run "unto Messiah 
 the Prince." Carnal Judaism was in revolt shouting for a 
 Maccabean Caesar. The few who were godly, like a Simeon and 
 Anna, waited in hope for "Israel's Consolation." The counting 
 of the years was daily. As the time wore away, the excitement 
 grew, and false Messiahs appeared. The perverted reckoning 
 in the Septuagint, of the 70 weeks, the Palestinian Jews re- 
 jected. They had common sense enough to know that the 
 70th week had no more to do with the 2,300 evening-mornings, 
 B. C. 168-165, than Julius Caesar had to do with David, and 
 that the 69th week was even then impending. 
 
 That the 69 weeks ended with the birth of Christ, is con- 
 firmed by the world-wide expectation of J -is coming — an ex- 
 
126 DANIEL'S GREAT PROPHECY. 
 
 pectation Held by Tews and Gentiles alike It pervaded pagan 
 literature as well as Jewish. It found an echo in the Sibylline 
 books, and was sung- in the " Secular Song" of Horace, and 
 in the 4th Eclogue of Virgil — a Christmas carol before the 
 time. It was discussed in the Senate House of Rome by Luci- 
 us Cotta and the friends of Caesar, insisting that the "King" 
 predicted m the^ oracles was Caesar himself, and resisted by 
 Cicero and Brutus to the last extremity. By order of the 
 Senate, the Sibyl was remanded to her chest, under lock and 
 key, the question left undecided, till the Star shone over Beth- 
 lehem. On no other ground can this universal expectation 
 be accounted for. Only the knowledge of Daniel's predictions 
 by the Magi, at the head of whose order Daniel stood for 70 
 years, and the currency of Balaam's prophecy among the Gen- 
 tiles, concerning the "' Star out of Jacob," brought tlie " Vise 
 Men" from Babylon and Persia, with the question on their 
 lips, " Where is He that is born King of the Jews, for we 
 in the East have seen His star and are come to wor- 
 ship Him?" Matt, ii: 2. They reckoned well! Significant 
 for faith in prophecy, is the fact that the heathen were 
 the first to bring to the Jews in their capital, the an- 
 nouncement of the birth of their own Messiah! It is 
 the strongest confirmation that B. C. 536, is the true starting- 
 point of the 70 weeks. Gabriel moreover, who gave the proph- 
 ecy, had already come to Zacharias and to Mary, Luke i: 11, 
 26, 2y. It was the "fulness of tJic time when God sent forth 
 His Son," Gal. iv: 4. The events that follow the birth of 
 Christ, viz., (i) His Crucifixion, and (2) the Destruction of 
 Jerusa4em, Daniel has predicted with the same unerring clear- 
 ness. The Roman Times of the Gentiles succeeding that cata- 
 strophe, even "unto the end, war," have been literally fulfilled 
 as far as'to A. D. 1898. What remains of these times is known 
 only to God. At their close comes the 70th Week, the Anti- 
 christ, the Second Coming of Christ, Israel's Deliverance, the 
 Resurrection of the holy dead, and then the " Kingdom." Our 
 thesis is the one thesis underlying the whole book of Daniel 
 and is invulnerable. To know this and see it, is a blessing. 
 
CHAPTER IX.— THE SErENTV U'EEKS. 127 
 
 To teach and to preach it, is to teach and preach the Word of 
 God. 
 
 Finally, the jurisdiction of the doctrine of the seventy weeks 
 is absolute over both Testaments, New and Old, and deter- 
 mines for us the time-point of both Advents with unerring 
 certainty. For this purpose it was given. The angel reveals 
 the Parousia in Humiliation, Dan. ix: 26, the Parousia in 
 Glory, Dan. vii: 13, and assigns to each its own time-point 
 in the calendar of history. The first occurs at the close of 
 the 69th, the second (after the Interval "unto the End") 
 at the close of the 70th week. As to the close of the 69th week 
 all the prophets looked, even though to Daniel it was reserved 
 to furnish chronology, so to the close of the 70th week they 
 all looked from AJoses (Deut. xxxii: 36-43) to Alalachi (iv: 
 i-C), as did the evangelists and apostles from Matthew (l\Iatth. 
 xxiv: 15-31) to John (Rev. xix: 11-21J. Here, as everywhere 
 in prophesy, the way of simplicity is the way of truth. No- 
 where in all the Word of God is there any First Advent for 
 any purpose, prior to the close of the 69th week. Nowhere, 
 in ail God's Word, is there any Second Advent, for any pur- 
 pose, prior to the close of the 70th week. In every representa- 
 tion, in both Testaments, the Parousia in Glory follows the 
 Parousia of the Antichrist, and occurs in order to terminate 
 the Great Tribulation (1) by the Resurrection of the holy 
 dead and Rapture of the Church, and (2) by the Destruction 
 of the Antichrist and the Judgment of the living nations, 2 
 Thess. i: 6-10. Clear, simple, uniform and persistent is this 
 divine revelation of the time — a rock of truth against which 
 all the wild theories of men dash themselves into foam. By 
 no vain dream of an imagined "special revelation" to Paul, in 
 I Thess. iv: 14-18; by no perverted exegesis of Alatth. xxiv: 
 29-31, or of I Thess. iv: 14-18; 2 Thess. i: 6-10; 2 Thess. ii: 
 1-8, or of any other texts, can this remarkable decree of God 
 be set aside. In the Old Testament this Parousia in Glory, at 
 the time-point stated, as a Parousia to raise the holy dead, 
 destroy the Antichrist, deliver Israel and judge the nations, 
 is everywhere exhibited as one that is a " Shining," an " Ap- 
 
128 DANIEL'S GREAT EROPHECY. 
 
 pearing" of Jehovah, for His saints, zc/Z/j His saints the holy 
 angels. It is enough to cite Ps. 1: i-6; Isa. Ixvi: 5; Dan. vii: 13; 
 xii: 1-3; Zech. xiv: 1-6. In the New Testament that great 
 and definite event is exhibited under three different terms, 
 all of equivalent signification, viz., Parousia, EpipJiaucia, Apo- 
 kalypsis, i.e., "Arrived Presence," "Appearing," " Revelation." 
 All are one and inseparable, one conception in three relations 
 — the first relating to Time, the second to Space, the third to 
 Circumstance or Condition, the close of the 70th week domin- 
 ating all. The first marks the timepoint of the personal arrival 
 of the Son of Man in the clouds of heaven, viz. at the close 
 of the " time, times, and dividing of a time." The second de- 
 notes the outbursting splendor of His presence, tlie glory 
 radiating into space. The whole expresses the fact that He 
 who so long has been concealed is now no longer so, but 
 openly revealed. It is the same everywhere in the New Tes- 
 tament. The hope of His " appearing " is the one hope to 
 which the faith of all believers is directed, and not to any 
 invented secret unseen advent prior to the close of the Tri- 
 bulation. Had our Lord or His apostles taught otherwise, 
 they had arrayed against themselves the whole body of Old 
 Testament prophecy, put the New Testament in opposition, 
 and involved both it and themselves in irreconcilable contra- 
 diction. But " the Scripture cannot be broken." On the 
 doctrine of the 70th week, the Interval between the 69th and 
 70th, and the 70th week itself, all the devices of interpretation 
 which torture the word of God to support a vain theory of 
 exemption of the Church from the Tribulation, are forever 
 shattered. The Lord identifies His Second Coming for the 
 Resurrection of the holy dead and the Rapture of the Church, 
 Matt, xxiv: 29-31, 40, 41, 42; xxv: i, with the timepoint at the 
 close of the 70th week in Daniel, for the Resurrection of 
 Israel's holy dead and the destruction of the Antichrist. The 
 Parousia in Dan, vii:i3; xii:i-3 is the same Parousia and at 
 the same time-point as in ]Matt. xxiv: 29-31. The resurrec- 
 tion of Israel's holy dead and our resurrection, our "gather- 
 ing together unto Christ," and "in the air," 2 Thess. ii: i; i 
 
CHAPTER IX.-THE SEVENTY WEEKS. 129 
 
 Thess. iv: 17, are coincident. It is one and the same event. 
 "They without us are not made perfect," Heb. xi: 35-40; x- 
 35-37- 
 
 It is remarkable how plainly the 70th week dominates the 
 structure of our Lord's Ohvet-Discourse from Matt, xxiv: 
 15 to Alatt. XXV : 40. Warning- against three snares, (i) that 
 His Advent might be any moment, xxiv: 4; (2) that it might 
 be a secret one, xxiv: 27; (3) that it might precede the close 
 of the Tribulation, xxiv: 29-31, He addresses the four apostles 
 j\Iark xiii: 3, as representatives of " the Twelve," and of the 
 
 whole Church as a corporate unit surviving till He comes 
 
 the " Ye " and the " You " of the great commission— and 
 answers the questions as to the "When" and the "What," the 
 Time and the Sign of His Second Coming and of the End 
 of the Ag-e. He first of all describes the painful and 
 checquered " Times of the Gentiles," down to the " End", the 
 Interval between the 69th and 70th weeks, yet covering- sil- 
 ently the 70th week itself, even to the " End," xxiv: 4-14.'' He 
 then reverts to the middle of the 70th week, when the "Abomi- 
 nation " will " stand in a holy place," xxiv: 15, and proceeds 
 to describe the great Tribulation, or last 1260 days of the 
 Antichrist, xxv: 15-29. At the close comes His Parousia for 
 His saints, precisely as Daniel had pictured it, Dan. vii: 13, 
 25-27; xii: 1-3. He calls it the "thief -time," xxiv: 44, as 
 John also docs, placing the "thief-time" after the 6th Vial, 
 Rev. xvi: 15, which with the 7th closes the Tribulation at the 
 last loud sound of the 7th Trumpet, Rev. xi: 15-18. He makes 
 the Resurrection and the Rapture the first acts at His com- 
 ing, the gathering of Plis elect by His angelic ministry. 
 xxiv: 30, 31, 40, 41, 44; xxv: i. He next pictures the judg- 
 ment of the living nations, xxv: 31-46, gathered, as they will 
 be, zi Jerusalem, in their last conflict with Israel, His throne 
 of glory overhanging Olivet in front of the city, the nations 
 separated right and left, converted Israel holding the city 
 delivered by His hand. In that Judgment the Antichrist is de- 
 stroyed. He points to New-Born Israel, the nearest His throne, 
 and calls them "these my brethren," xxv; 40— Daniel's "people 
 
I30 
 
 DANIEL'S GREAT PROPHECY. 
 
 of the saints," Dan. vii: 2y. He makes their deHverance 
 immediately subsequent to the rapture of the church, this 
 occurring at xxiv: 30, 31, 40, 41; xxv: I; that at xxv: 40; 
 and, Hke Daniel, crowns the whole scene with the destruction 
 of the wicked, the salvation of the righteous, the " Kingdom" 
 and the " Life everlasting," Alatth. xxv: 34, 46; Dan. xii: 1-3, 
 13. From, first to last the book of Daniel is his guide. He 
 simply puts together the events in the Ends of Daniel's book, 
 chapters ii., vii., ix., xi., and all of xii., the events of the 70th 
 Week, and assigning the church to her place, "ye" and "you," 
 in the same perspective, adding parables and admonitions, 
 concludes His answer to the questions proposed. He separates 
 Jerusalem's destruction, Dan. ix: 26, from His Parousia, Dan. 
 vii: 13, by the interval of the "Unto the End," Dan. ix: 26, or 
 "Times of the Gentiles," Luke xxi: 24. He identifies His 
 second coming with the " End of the Age," the end of Gentile 
 times, the end of the 70th Week. In Heb. xi: 35, 39, 40, Paul 
 declares that Israel's resurrection and ours occur at the same 
 point of time, and are one. 
 
 It is needless to say that the apostles followed their Master's 
 teaching, and took His Olivet discourse as the text-book of 
 their eschatology. It ruled the whole faith of the early church. 
 It settled every heresy as to the time of the advent. It cor- 
 rected the Thessalonian error as to the "any moment view." 
 Paul appeals to it to decide the question. He calls it the 
 "Word of the Lord." He had it on his table when he wrote 
 both letters to the Thessalonians. He uses its very language. 
 The 70th Week covers his own words in 2 Thess. ii: 1-8. 
 John reproduces it in full, in its two halves of twice 1,260, 
 and gives its middle point as that of the slaughter of the " Two 
 Witnesses" in Jerusalem, by the Antichrist, during the time of 
 the building of their temple in unbelief. Rev. xi: 2, 3, 7. See 
 Isa. Ixvi: 1-6. He repeats the last 1,260 days again, in Rev. 
 xii: 6, 14; xiii: 5; and gives their end-point in xi: 15-19; xiv: 
 13-20; xix: 1 1 -2 1. Every prophecy of the New Testament, 
 and every representation of the time-point of the second com- 
 ing of Christ for His saints, is dominated and determined by 
 
CHAPTER IX.— THE SEVENTY WEEKS. 
 
 131 
 
 the jurisdiction of the Interval and the 70th Week. This is ab- 
 solutely conclusive against all the vain time-reckonings and 
 the groundless inventions of men of modern times unskilled 
 in the "sure word of prophecy." 
 
 The doctrine of the Seventy Weeks provides for us the only 
 data in connection with the "signs of the times," as foretold by 
 our Lord, for any approximate determination of the nearness 
 of the advent. How much of the interval between the 69th and 
 70th weeks remains to run is known only to God. When the 
 Antichrist and the Jews are in "covenant," at the beginning 
 of the 70th week, and clearer still, when the breach occurs 
 between them at the "middle of the week," then the determi- 
 nation of the year, perhaps the month, but never of the "day 
 or hour," will be certain, i, e., to all believers. To watch 
 always and wait patiently is the believer's privilege. Prophetic 
 nearness is one thing, chronological nearness another, and yet 
 faith and hope overleap all intervening events. The relatively 
 brief remainder of the interval, and the Antichrist, are what 
 is immediately before us, and with all sobriety we can say 
 that it is this that lends an interest, so solemn and absorbing, 
 to the attitude of the nations, the extensio'n of missions, the 
 Jewish movements, the Eastern Question, the crimes of Chris- 
 tendom, and the current events in both hemispheres of the 
 world. 
 
" Here we have a true Apocalypse. The Glorious One who sways 
 over the Hiddekel is the 'Alpha and Omega' who appeared to Jolm 
 upon the island of Patmos in the Aegean sea, not far from Ephesus, 
 and is tlie ' Son of Man' whom Daniel had already seen in the vision 
 of Chapter VII.; — there, in a night-dream; here, in open day; — there, 
 in one form; here, in another. He is the same whose back part Moses 
 saw from the cleft of Horeb, and Isaiah saw high and lifted up, and 
 Ezekial saw above the firmament, and whose fear fell upon them. 
 Unable to endure the sight orthe voice, Gabriel interooscs to strengthen 
 and compose the shattered frame and mind of the prophet, and restore 
 him to his strength." — Fehrmann. 
 
 (132) 
 
Chapter \'II. 
 
 DANIEL, CHAPTERS X-XII.— VISION OF THE 
 "TIME OF THE END." 
 
 These chapters form one continuous prophecy, the 
 longest in the book, and furnish the last and crowning proof 
 of the truth of our thesis, viz, that the Kingdom of Christ can 
 never come to victory on this present earth until His Second 
 Advent in the clouds of heaven. The time covered by them is 
 the entire future, from the date of the vision to the Advent, i. 
 e,, the whole time of the Colossus, save the Head of Gold, and 
 of the Four Beasts, save the Lion, therefore including the time 
 of the Ram and the Rough Goat, the Four Horns pnd Little 
 Horn of the Third Empire; also the Little Horn of the Fourth 
 Empire, both Horns; in short, the period of the seventy 
 weeks together with their Intervals. The Two Tribulations 
 are here, that under Antiochus, xi: 28-35, ^^^ that under the 
 Last Antichrist, xi: 40-45; xii: i, the great prophecy ending 
 with the final Deliverance of the Jews, the Resurrection of the 
 holy dead, and the blessed time in the victorious Kingdom of 
 God on earth, xii: 1-13. 
 
 Chapter x., which gives us the Christophany and a wider 
 glimpse than before into the unseen world, is the Prologue, or 
 introduction to xi. and xii., which contain the proper " Reve- 
 lation " made to the prophet concerning the " Time of the 
 End," including the near and far horizons of the third and 
 fourth empires. The Epilogue is xii: 5-13. The theme of the 
 picphecy is the "Warfare Great," the Eastern Question and 
 its solution. Each of the chapters, x., xi., xii., forms a general 
 separate section of the whole prediction, the first verse of 
 xi. properly belonging to the close of x. All tlie way from 
 
 (133) 
 
134 
 
 DAXIEL'S GREAT PROPHECY. 
 
 x: 4 to xii: 13, we stand on the banks of the Hiddekel, 
 see the vision, watch the actions of the prophet, hear the Lord, 
 the Angels, and Daniel talk, and listen to the revelation given. 
 At xii: 4, the scene changes, final explanations are made, and 
 the prophet is dismissed to his rest. 
 
 I, As to the nature of the Revelation itself. The prophet says, 
 a " Thing," literally a " Word," was revealed to him by means 
 of a " Vision," and that the word was true, and related to great 
 and long-continned military struggle. The translation of the 
 clause in King James' Version, " and the time appointed was 
 long," is simply a defective paraphrase of the Hebrew text. 
 The correct rendering is, " and Truth is the Word, even War- 
 fare Great," i. e., the Revelation he records is that of Israel's 
 long struggle with the World-Power in its successive empires 
 and kmgdoms, from the third year of Cyrus down to the final 
 deliverance ot the Jews from Gentile hands, and the consum- 
 U'ation of the Kingdom of Christ at His Second Coming. In 
 a somewhat similar manner Virgil and Homer began their 
 great epics with " Arms and the Man I sing," and Thiers and 
 Macauley their histories with " I propose to write " so and so. 
 If, imitating the title to John's Apocalypse, we might affix 
 one to this section of Daniel's book, it would be this: " The 
 Revelation of the Angel of Jehovah which God gave to Him 
 to show unto His servants the things which must come to pass 
 in the latter days, concerning the destiny of Israel and the 
 ^^^orld-Powers; and He told this word by His angel Gabriel, 
 whom He sent to His servant Daniel, commanding him to 
 shut up and seal the book unto the Ti:ne ^ End. Blessed 
 
 is he who waits and comes to the end of the days." 
 
 II. As to the Date of the Prophecy. According to Baby- 
 lonian reckoning, the " first year of C^^ru:;, " was that of the 
 overthrow of Bab}lon, B. C. 538. For this reason, it is said 
 that Daniel " continued to live " in his ofificial activity under 
 the king of Babylon, i. e., under all the Chaldean kings, " to 
 the first year of Cyrus," when their empire expired, Dan. i: 2T. 
 He also "prospered in the reign of Darius" (the Mede\ vi: 
 28, who " received " the kingdom or rule over Babylon from 
 
CHAPTERS X-A7/.— " TIME OF THE EXD." 135 
 
 Cyrus himself, verse 31, and " was made king " over the Chal- 
 deans at that time, B. C. 538. Upon the death of Darius, B. C. 
 536, Cyrus assumed the sole reign over Babylon, issuing his 
 edict for the emancipation of the Jews. According to Jewish 
 reckoning, as seen in 11. Chron. xxxvi: 22, Ezra i: i, " the first 
 year of Cyrus " was regarded as the first of his sole reign, the 
 year of Jewish liberation. The " third year of Cyrus," there- 
 fore, according to this first post-exilic prophecy, Dan. x: i, 
 was B. C. 534, or the fourth year after Babylon's fall, or two 
 years after the Edict of Cyrus. Cyrus is called the " King of 
 Persia," first, because he was " King of Persia " first of 
 all, and as such conquered both Media and Babylon; 
 and, second, because in 536 Darius, the Alede, hav- 
 ing passed away, the Persian dynasty, the higher of the two 
 horns of the Aledo-Persian empire, was now in the ascendant. 
 Dan. viii: 3-20. If, as the best tradition reports, Daniel was 
 seventeen years old when carried captive, B. C. 606, his age 
 was eighty-nine when this last revelation was made, B. C. 534. 
 III. As to the Place and Time of the Vision. The place was 
 by the banks of the river Tigris, whose Accadian name was 
 " Iddiklat," called biblically " Hiddekel," the third of the four 
 great rivers into which the river of Eden parted, " that which 
 goeth toward the east of Assyria," Gen. ii: 14. Daniel's defi- 
 nite statement, " I was by the side of the great river Hidde- 
 kel," taken in connection with his description of the conduct 
 of his companions, " the men that were with me," makes it cer- 
 tain that the prophet was not visionally transported there, but 
 was bodily present, x: 4, 7. The Euphrates and Tigris, Nine- 
 veh and Babylon, were now the possessions of Cyrus, and Dan- 
 iel's official duties doubtless required his presence in this part 
 of the augmented empire. The special time of the vision is 
 given as the " four and twentieth day of the first month." i. e., 
 the 24th Abib, called Nisan by the piost-exilic Jews, our ^larch- 
 April, the Passover month whose feast commemorates Israel's 
 deliverance out of Egypt. Yet, further, the vision was given 
 at the close of " three full weeks " of fasting, the fast com- 
 mencing on the 3d and ending on the 24th of Nisan. Some 
 
136 DANIEL'S GREAT PROPHECY. 
 
 deep sig-nificance lies here, in the association of this vision of 
 Israel's deliverance from their last oppressor, with the Pass- 
 over month that commemorates their deliverance from their 
 first oppressor, the Egyptian. Already, one seems to hear the 
 " Song- of Moses and the Lamb " united. All the more impres- 
 sive is this association since in xii: 5, in the Hebrew text, " the 
 River " is called by the name of the Nile — " Yeor " — one of 
 those quick-glinting- intimations we often meet in prophecy 
 when least suspecting it, to tell us that, hereafter, in the End- 
 Time it will be with Israel " as it was in the day that he came 
 up out of Egypt " Isa. xi: 16, Rev. xv: 2-4. The Holy Spirit's 
 prophetic glances, fore and aft, are wonderful!* 
 
 IV. As to the Occasion of the Vision. It was the sad intel- 
 ligence received concerning the state of affairs at Jerusalem. 
 Babylon indeed had fallen, and 45,000 exiles had returned, 
 pursuant to the order of Cyrus, to build the temple and the 
 city. The " foundations " had indeed been laid, but the old 
 men had " wept with a loud voice " as they contrasted the pres- 
 ent poverty of structure with the grandeur of the ancient house, 
 Ezra iii: 11, 12. Worse than all, the temple-work had been 
 suspended, through the machinations and accusations of Sa- 
 maritans against the Jews, and Persian sympathy had been 
 withdrawn, Ezra iv: 4-16, 23, 24. Moreover, a scheme was con- 
 trived to build a counter temple on Gerizzim, in Samaria. De- 
 
 *As the waters were divided, so will it be again, Isa., xi: 15; Rev. 
 xvi: 12. As the walls of Jericho fell, so shall it be again, Isa., ii: 15; 
 Rev. XV : 19. As the mountains were rent and skipped, so shall it be 
 again, Ps. cxiv: 4, 10; Rev. xvi: 19. As hailstones fell at Bethoron, so, 
 with mightier force shall it be again. Rev. xvi: 21. As the transjordan- 
 ic regions, Ammon, Moab, Edom, were held by Israel, so shall it be 
 again, Isa. xi. 14; Dan. xi: 40-45. As plagues of sores and darkness 
 and of water turned to blood, marked the coming out of Egypt, so 
 shall Israel's final deliverance be marked, Rev. xvi: 2, 3, 10. As the 
 dividing of the sea for Israel's escape, so for the same purpose the 
 Mount of Olives shall be divided; and as Sun and Moon stood still 
 during Joshua's long day. so Zechariah's nocturnal day and solar 
 night, a day unique, "not day, nor night," points to yet corresponding 
 phenomena. " It shall be as it was," in multiplied ways. Zech. xiv: 4 
 6. 7. 
 
CHAPTERS X-XII.-" TIME OF THE END." 137 
 
 jected in sorrow, the prophet gives himself to " mourning, 
 fasting and prayer for three full weeks," even in joyous pass- 
 over-tinie, during which he " ate no pleasant bread, neither 
 came flesh nor wine into his mouth, nor did he anoint him- 
 self," x: 3, At the close of this period, the venerable saint, 
 burdened with the weight of years, and enfeebled by this long 
 fast, received the Vision and the Revelation, 24th Nisan, B. C. 
 
 534- 
 
 V. The Vision itself. It is a Christophany, or appearing of 
 the Angel of Jehovah in human form. The prophet lifts his 
 eyes and sees in open day a " Certain Man " of supernatural 
 presence hovering over the waters of the Hiddekel, a man 
 wearing not the " Talar," but the shining byssus garment of a 
 Jewish High-Priest, his loins cinctured with " gold of Uphaz," 
 his body in color like a " Tarshish," or brill-'ant Chrysolite 
 such as sparkled in the pectoral of Aaron, his face " flashing 
 like the lightning," his eyes like " torches blazing," his arms 
 and feet like " polished brass," and his voice as " the voice of 
 a multitude," x: 5, 6; or, as the word imports, like surges 
 breaking on the shore, or the noise of shouting armies in the 
 distance, or as of deep, low, bursting thunder. Omnipotence 
 and sublimity are here. It is a vision of Jesus Christ before 
 His incarnation, yet symbolized in the dignity of His royal, 
 priestly and prophetic offices, in the terror of His judicial maj- 
 esty, the forecast splendor of His exalted humanity, and the 
 glory of His deity; a " Man," both ]\Ian and God, incompara- 
 ble in the mystery of His person and His natures — a face above 
 the brightness of the sun, a voice vocal as the thunder. His 
 transparent body means His sanctity and glory. His white 
 robe means that He is a priest. His golden girdle that He is a 
 King, His uttering voice that He is a prophet. His eyes like 
 searching fire mean omniscience. His arms and feet, like 
 burning brass, mean judgment for His enemies. His face ef- 
 fulgent means that God is there! Elsewhere in the book of 
 Daniel this same glorious person, who is the central figure of 
 it all, is presented as the " Stone " detached from the moun- 
 tain, ii: 34, 45; " One like a Son of God," iii: 25; a " Watcher 
 
138 DANIEL'S GREAT PROPHECY 
 
 and Holy One," who cares for Israel, iv: 13; " One like a Son 
 of Man," coming in the clouds, vii: 13; a " Certain Holy One, 
 Palmoni, Wonderful Numberer," whose voice Daniel heard 
 coming from between the banks of the Ulai, viii: 15, 16; "[Mes- 
 siah " born and crucified, ix: 26, and now the " Linen Clothed 
 Man " hovering sublime above the Hiddekel. In all these 
 forms and relations He appears as the Crusher of the Colossus 
 of earthly politics and power, the Companion of His suffering 
 saints in the furnace and the den, the Judge of all the earth, 
 the Measurer of the Ages and the Ends, the Seasons and the 
 Times, the Revealer of the truth and Unveiler of Israel's path- 
 way and goal, the atoning Redeemer of His people, the De- 
 stroyer of the Antichrist, the Deliverer of the Jews, the im- 
 mortal Monarch of the Fifth Empire, and Bringer of the King- 
 dom of God to victory over all the earth. Here, in the present 
 vision, x: 5, 6, He appears in His greatest splendor and is that 
 Glorious One John saw " in the isle that is called Patmos," 630 
 years later; the Walker in the midst of the golden candlesticks, 
 the Lamb on the Throne, the many-crowned Warrior on the 
 white horse, and, as in Moses and John, so here, the Oath- 
 Swearing Angel with uplifted hand to heaven, Deut. xxxii: 40; 
 Rev. x: 5, 6; Dan. xii: 7. He is the " Angel of the Covenant," 
 Israel's " Savior " and " Hope in time of trouble," He ate in 
 Abraham's tent, saved Isaac from the altar, was the Mystic 
 Ladder Jacob saw. He spoke to Moses at the Bush, and from 
 the Pillar of Cloud by day and Fire by night. Ezekiel, Dan- 
 iel's contemporary, calls Him the " Glory of the Lord," Ezek. 
 i: 26-28, and saw Him lingering, then departing from Jeru- 
 salem, yet returning to the eastern gate. Zechariah, alluding 
 to the very time the present vision closes, says of Him, " The 
 Lord my God shall come, all the holy ones with Thee! and His 
 feet shall stand, in that day, on the Mount of Olives," Zech. 
 xiv: 1-5. 
 
 \'T. The Persons in the Scene. They are (i) the Linen- 
 Clothed Man, (2) Daniel and his companions, (3) Gabriel, (4) 
 IMichael, and (5) " Two Others," referred to in chap, xii: 5, 6. 
 Whether the companions of Daniel were Zechariah, Haggai 
 
CHAPTERS X-XII.—" TIME OF THE END." 
 
 139 
 
 and Malachi, or Shadrach, Meshach and Abednego, or some 
 servants of the prophet, is indeterminable. Conjectural is 
 every view as to who the " Two Others " are. Michael is ex- 
 pressly named, x: 13, 21. Gabriel is not named, but the char- 
 acteristic mode of addressing the prophet as a " man greatly 
 beloved," and of " touching " him to strengthen him, and the 
 fact that he who addresses and touches is the revealing angel, 
 leaves no doubt that the " hand " in contact with the pros- 
 trate prophet, x: 10, 16, 18, is not that of the Linen-Clothed 
 Man, x: 5, 6, but is the " hand " of Gabriel. Compare chapter 
 x: 21-23, ^^'i'^^'^ viii: 15, 16. There is nothing in the expression, 
 " one like the similitude of the sons of Adam touched my lips," 
 x: 16, to indicate otherwise. The expression is not the same as 
 that in chapter vii: 13, " One like a Son of Enash," coming in 
 the clouds of heaven. The action and speech of the angel in 
 chapters viii. and ix., and here in chapter x., in connection with 
 all these prophecies, prove that Gabriel is the Toucher, the 
 Speaker and the Revealing Angel, all the way from Dan. x: 10 
 to xii: 4, and — save chapter xii: 7, where the Linen-Clothed 
 Man answers a question — is the Speaker and Revealer of the 
 whole prophecy. The prophet does not say that the Linen- 
 Clothed Man laid " His hand " upon him, as John says of 
 Christ in Rev. i: 17, but simply "a hand" touched me, Dan. 
 x: 10, viz., the hand of Gabriel. 
 
 Vn. The Effect of the Vision on the Prophet and his Com- 
 panions and the Circumstances of his Recovery, (i) On his 
 companions. Like those of Saul, when the Lord appeared to 
 him on the way to Damascus, they " saw not the vision of the 
 man." They heard " a voice," but not articulate. To both, a 
 flash and a sound were the whole phenomena. To those who 
 have no eyes to see, the glory of God is but as natural light- 
 ning. To those who have no ears to hear, the voice of Christ is 
 only as rolling thunder. Unbelieving science neither sees nor 
 hears anything supernatural. Unlike Saul's companions, who 
 "fell to the ground," Daniel's ran away "quaking,"' and "fied af- 
 frighted to hide themselves," x: 7, Acts ix: 7, xxii: 9, xxvi: 14. 
 (2) On the prophet himself, left " alone," the effect was utter 
 
140 
 
 DANIEL'S GREAT PROPHECY. 
 
 physical and mental prostration. The supernatural shock sus- 
 pended all normal functional activities of mind and body, de- 
 stroying not only the power of locomotion, but of erect posi- 
 tion, producing nervous and muscular paralysis and semi-con- 
 sciousness and threatening dissolution. At the age of eighty- 
 nine years, and after three weeks' fast, it seemed to be apparent 
 death. So John, of nearly the same age, when narrating tlie 
 effect of the Christophany in Patmos, says, " When I saw Him 
 I fell at His feet as dead!" Rev. i: 17. Into the mystery of the 
 necessity of such phenomena, when protracted, minute, and 
 mighty revelations are about to be given, we may not pry. 
 Doubtless the purpose was to strip the prophet of all human 
 strength and cause him, in the strength of God alone, to re- 
 ceive and record the great communication. 
 
 He describes his condition. Pathetically he narrates that 
 his " strength " had departed, his " comeliness " been turned 
 to " corruption," and that, as soon as he heard the " voice of 
 the words " of the Linen-Clothed Alan he was thrown into a 
 " deep sleep," prostrate, his " face toward the ground " x: 8,9. 
 Haggard, withered, disfigured, the freshness of his counte- 
 nance gone, stupefied, overpowered by the Divine presence, 
 
 ihe fell comatose and heavy to the earth. The awful splendor 
 and voice of Jehovah had shattered him. Once before, under a 
 vision less powerful, he says he was "astounded," "fainted," and 
 was "sick for many days," viii: 27. Nevertheless, the power 
 
 'I that prostrated him re-invigorated and recovered him. The 
 mysterious Form that hovered over the Hiddekel withheld 
 himself now from the eyes and ears of the prophet unable to 
 endure more, and sent an angel to succor and support him. 
 Thrice the prophet is " touched " and addressed by Gabriel 
 x: 10-20. At the first touch, x: 10, he is raised from the 
 ground, resting on his " knees " and the " palms of his hands." 
 Like a quadruped, he stands on all fours. His crouching po- 
 sition is that of one endeavoring to rise but too feeble to suc- 
 ceed. The angel comforts and instructs him, " O, Daniel, 
 man greatly beloved!" tells him he has a message for him, de- 
 sires him to understand it and bids him " stand upright." 
 
CHAPTERS X-XII.-' TIME OF THE END." 141 
 
 Weak, yet obedient, the prophet rises. " When he had spoken 
 this word to me, I stood, trembling" x: ii. The angel as- 
 sures him that, from the first day he had " set his heart to un- 
 derstand and chastened himself before God," his prayer had 
 been heard, and that now, in answer to prayer for his sake, 
 he, Gabriel, had come to him, x: 12. He explains the delay 
 and gives the prophet a glimpse into the conflicts of the un- 
 seen world, showing what interest the angels, good and evil, 
 take in the affairs of human governments. He says that for 
 twenty-one days following the beginning of Daniel's prayer, 
 he had stood at his post counteracting the influence of the evil 
 angel-prince of Persia, who was responsible for all the mischief 
 and machinations at Jerusalem, and for the cunning schemes 
 to change the Persian policy adversely to the Jews; that 
 Michael, the guardian prince of Israel and commander of the 
 heavenly hosts, had come to his help, that both had won a vic- 
 tory over the evil influence at the Persian court, and that thus 
 relieved from his watch he, Gabriel, had hastened as rapidly as 
 possible to cause the prophet to understand not only this but 
 future things, x: 13, 14. Herein the prophet is assured, first 
 of all, that, in spite of all opposition, the Temnle should be 
 built, although in troublous times, and, so far, the prophecy in 
 chapter ix: 25 be fulfifled; that the lost edict of Cyrus would 
 yet be discovered and reenforced by a new decree of Darius, 
 the son of Plystaspes, and the court-demon, whether at Bab- 
 ylon, Shushan, or Achmetha, be foiled, Ezra v: 13, i^; vi: 1-7, 
 8-12, 15-22. Here was comfort, indeed. But, as the prophecy 
 in both chapters viii. and ix. looked into future times beyond 
 the Persian rule, even into Greek and Roman times, and on to 
 the end of Israel's long pathway, even to the 70th week in 
 chapter ix, so had he hurried specially to tell the prophet what 
 should " befaU his people in the latter days, x: 14. He uses an 
 expression — " acharith hoyyanmn," " the afterness of the 
 days " — well known to Daniel, a technical expression includ- 
 ing all near and far horizons, but eminently the remote, Dan. 
 viii: 17, 19, 23; ii: 28. He tells him, in sum, that the message 
 he brings is no less than a prophecy in detail of " Warfare 
 
142 
 
 DANIEL'S GREAT PROPHECY. 
 
 Great,'' x: I, covering all Persian, Greek and Roman times, 
 reaching to the last crisis and the last deliverance. 
 
 This solemn word is too much for the trembling prophet to 
 endure. If indeed he had been comforted and strengthened 
 somewhat by the angel's word and touch, yet deeply affected 
 by what he now heard, he seems to relapse. The thought of 
 further tribulation for his people overcomes him. He becomes 
 dejected again and " dumb." " When he (the angel) had 
 spoken such words to me, I set my face to the ground, and I 
 became dumb," x: 15. A second time the angel commiserates 
 his frailty and touches his " lips," signifying that he wishes 
 him to speak. The prophet opens his mouth and pleads in 
 plaintive tones his incapacity, " O, my Lord, by reason of the 
 vision my pains came upon me, and I retained no strength. 
 For how can the servant of this my Lord talk with this my 
 Lord, for, as for me, no strength has remained in me, no breath 
 left in me," x: 16, 17. Stricken prophet! Old man, weak from 
 years and from fasting, overpowered by the sight above the 
 liiddekel, and now weighted afresh with the burden of Israel's 
 future woes, how could he " talk " ? A bruised reed and smok- 
 ing flax, trembling, flickering, bent, breathless and powerless, 
 how demean himself otherwise than in silence, as befits the sor- 
 rowing, or how charm into cheerfulness the countenance made 
 sad, or into utterance the chords made mute, by the vision and 
 the voice? " I was dumb, I opened not my mouth, because 
 thou didst it!" A third time the angel touches him and ad- 
 dresses him. "O man, greatly beloved! Courage! Peace be 
 unto thee! Be strong and be strong!" Behold how angels sa- 
 lute the sufi'ering saints of God! — "Ish hemdoth! Tiryeh lo! 
 Shalom leka! Hazak ve-hazak!" — words powerful enough to 
 comfort the saddest, encourage the faintest and doubly con- 
 firm and strengthen the weakest. Almighty energy revived 
 his almost exanimated frame, sent new pulses through his 
 blood and stiffened into strength his palsied limbs. The color 
 returns to his face. " Be strong and be strong!" Courageously 
 he " talks." He is ready now to receive the Revelation of the 
 " Tsaba Gadol " — the " Warfare Great." " Let my Lord speak, 
 
CHAPTERS X-XIL-" TIME OF THE END." 143 
 
 for thou hast strengthened me," x: 19. And yet the angel 
 would be certain that the mind of Daniel is clear and his mem- 
 ory still faithful to its function. " Knowest thou wherefore I 
 am come to thee ?" x: 20. Remembcrest thou the words I 
 spake before the second touch? my mission? the object ot my 
 coming? the victory won over the evil angel-prince of Fersia? 
 x: 14. Satisfied that Daniel's mind is clear, the angel resumes 
 his exordium, broken off by Daniel's weakness, and meant as 
 a preliminary word to his revelation of the " Warfare Great." 
 Doing so, he continues to comfort and strengthen the prophet 
 by making known two things, viz: 
 
 (i) That, as in the past, so in the future, Daniel's 
 people are under the special guardianship of the an- 
 gels of God. In the midst of their trials, angelic 
 power shall defend the faithful. For this reason, Gabriel in- 
 forms liim that he must " return " to the Persian court to main- 
 tain the advantage already gained, x: 13, and continue to 
 "fight with the angel-prince of Persia," x: 20, during the 
 whole period of the Persian supremacy, and so incline the 
 kings of Persia to favor Israel — a fact made evident in all the 
 Persian history and particularly so in the times of Esther. He 
 adds, however, that there will be a time when, after he is gone 
 away and is at his post of watchfulness, another enemy, the 
 evil " angel-prince of Grecia shall come," x: 20. The Persian 
 supremacy will pass away, the Jews shall fall under Greek do- 
 minion and again experience tribulation. Nevertheless, the 
 angel will stay long enough to " show," i. e., explain, to the 
 prophet " what is noted in the Scripture of Truth " concern- 
 ing not only the times of Persia and Greece, but the end of 
 Roman times also, even the end of the " Warfare Great." He 
 further adds that, although the sufferings of the Jews will be 
 severe, yet the outcome will be victory for the people of God. 
 All the more evident is this since but twenty-one days ago, he, 
 Gabriel, stood up against the evil angel-prince of Persia and 
 foiled the intrigues at the Persian court, x: 13; Michael, his 
 only help, and "none but Michael," the archangel and guardian 
 prince of Israel, was needed then or would be needed hereaf- 
 
144 
 
 DANIELS GREAT PROPHECY. 
 
 ter, to " exert himself against these," i. e., the powers of Persia 
 and Greece, or against the " Powers " in the closing struggle 
 of the "Warfare Great," x: 21. No human allies will be 
 needed even in Israel's last extremity. Still further, the angel 
 reminds the prophet that, in a great crisis only four years ago, 
 he, Gabriel, Michael assisting, x: 13, " stood up in the first year 
 of Darius, the Alede, to strengthen and confirm " that weak- 
 minded vacillating monarch, Dan. vi: 4-27, against the mach- 
 inations of the satraps, stopped the mouths of the lions in tlie 
 den where Daniel was thrown, delivered Daniel and caused his 
 promotion under the Persian empire; in fact, that two angels of 
 God, Gabriel and Michael, had been all-sufficient to sway 
 the minds of both Cyrus and Darius to execute God's judg- 
 ment on Babylon and defend triumphantly the interests of Is- 
 rael. The inference is irresistible that, in coming days under 
 the Greek tribulation, and in the " Great Tribulation " that will 
 close the Gentile times, xiii: i; Rev. xii: 7; Zech. xii: 8, Israel 
 will not be overwhelmed by the " Powers," nor forsaken by a 
 covenant-keeping God. Jacob's hope will not be in human 
 allies, always a curse to him, but in the " Lord of Hosts " alone. 
 Hereby he recalls to the prophet the memories of the Hebrew 
 history. What allies, in any crisis, ever saved Israel from their 
 enemies? What victories did Israel ever win by foreign aid? 
 What battle ever lost when Gabriel and Michael " stood up " 
 in Israel's behalf? One angel, alone, smote the firstborn of 
 Egypt; another laid low in a single night the entire army of 
 Sennacherib. Was it not enough that the " Captain of the 
 Lord's Host" appeared to Joshua? What allies had the 
 Judges? The murmurs of the Red Sea, the tumbling walls of 
 Jericho, the sun standing still over Gibeon and the moon in 
 the valley of Ajalon, can these be forgotten? The glittering 
 hosts of Mahanaim, whose quivers are filled with lightninrjs 
 and whose step is in the thunderstorm, are more than a match 
 for all the helmeted batallions of all the " Powers." " Cour- 
 age, Daniel. Be strong and be strong!" No fear for the fu- 
 ture! Of Israel it is said, " The Eternal God is thy Refuge and 
 underneath are the everlasting arms, and He shall thrust out 
 
CHAPTERS X-XII.—" TIME OF THE END." 145 
 
 the enemy before thee " — Greek, Cossack, Turk or Persian — 
 "and shall say, Destroy them! Happy art thou, O Israel, O 
 people saved of the Lord who is the Shield of thy help and the 
 Sword of thine excellency!" Deut. xxxiii: 26-29 Thus in 
 " words " and in substance, not less than by " touches," does 
 the angel revive the memories of the past, kindle the hopes of 
 the future and reinvigorate and comfort the mind of the 
 prophet. 
 
 (2) The final comfort given is the solemn Sanction of the 
 angel, soul-assuring and inviolable, to all the revelations Dan- 
 iel has received, and to the " Book " in which, from the first, 
 he had recorded them. He calls Daniel's book the " Kitab 
 Emcth " or " Writing of Truth," i. e., " True Scripture," and 
 not fiction, x: 21, and in xii: 4, calls it "Hassepher," "The 
 Book." This " Writing of Truth " is not any unwritten book 
 of God's decrees, nor of His providence, nor is it the " book of 
 life," nor of " God's remembrance," nor any archives of angels 
 in heaven, but is the visible and manual " Scripture " of the 
 revelations given and recorded by Daniel in human alphabetic 
 characters, Hebrew and Aramaean. It was something in Dan- 
 iel's possession — a " Sepher," or " Book " which, when com- 
 pleted, was to be placed among the " Sepharim " or canonical 
 " Books " of the Jewish people, like the " Sepharim " or 
 "Books" in ix: 2, of which " Hassepher," "the Book" of 
 Moses was one, Exod. xvii: 14; Dan. ix: 11, 13. Already, from 
 B. C. 603 to 533, the prophet had received various revelations, 
 viz.: those in chapters ii., vii., viii. and ix., and with the histories 
 connected with them, i., iii., iv., v., vi., had faithfully recorded 
 them in " the Book," xii: 4. He " wrote " them, vii: i, at the 
 time of their occurrence, as did other prophets, Isa. vii: 3; Jer. 
 xix: 14; Hos. i: 2, and " shut up the vision," viii: 26, and he 
 tells us, as a prophet, and in view of his account, that what he 
 wrote was " Truth," not fiction, and " Truth " given by an 
 angel from heaven, and by the Spirit of God, in answer to 
 prayer, ii: 17, 18; ix: 4; not a human invention, or production 
 of his own will, or private interpretation of the mind of God; 
 nothing of a psychological genesis, or even of a logical con- 
 
146 DANIEL'S GREAT PROPHECY. 
 
 elusion from any premises, nor a pious imagination, but an 
 " Apocalypse," a " Secret Revealed " by the " God of Heaven," 
 ii: 18, 22, 27, and much of which he could not understand, 
 viii: 2y. These revelations contain the forecast outline history 
 of the World-Power and of the Jews, with a chronological 
 clock of the Ages down to the Second Advent of Christ — an 
 apocalypse in which the Holy Land, the Holy City, and Israel, 
 the Holy People, endure persistently, from first to last, in spite 
 of all adverse fortune, reserved for a glorious destiny in the 
 " Time of the End." 
 
 And novv^ the angel comes to add one more " Revelation " 
 and " Word of Truth," showing more particularly certain great 
 events in Persian, Greek and final Roman times, to be added 
 to Daniel's " Book," so completing it, sealing it officially and 
 transmitting it to be read and studied in the " Time of the 
 End," xii: 4. This final revelation the prophet solemnly de- 
 clares is " Truth " because the angel so declared, x: 1-21. Ga- 
 briel also calls Daniel's whole " Book " a " Kitab Emeth," a 
 " Writing " or " Scripture of Truth." Thus, from chapter i. to 
 xii. inclusive, all is " Truth," not fiction. By friend and foe 
 alike, the unity of the book and its authorship is conceded. 
 Upon the supposition of the author's piety and honesty, his re- 
 peated statements that the predictions were a " revelation " 
 from God at the dates and places specified, and that an angel 
 from heaven pronounced the words he brought, to be "Truth," 
 and Daniel's book a book of " Truth," its prophecies to be ful- 
 filled only " after many days," x: 14; xii: 4; upon this suppo- 
 sition the modern critical hypothesis, that it originated neat 
 400 years after Daniel was dead, and was composed by a 2^1ac- 
 cabean novelist, is eternally excluded. Otherwise, no man 
 more wicked, sacrilegious or insane, than he who, making such 
 statements as the author of this book has made, and knowing 
 them to be mendacious, would palm them off as true. Doubly 
 insane, and cruel with a mocking sympathy, for writing a book 
 like this, January, B. C. 164 — as the critics say — after the trib- 
 ulation was past and gone, December, 165 B. C. — the Temple 
 cleansed — in order to arm beforehand and comfort with a fie- 
 
CHAPTERS X-XII.—- TIME OF THE EXD." i^j 
 
 tion, God's people, in view of that same tribulation yet to begin 
 B. C. 1 68! — still more, attributing the book to Daniel who, for 
 the Maccabean writer, was no more than a myth! Therefore, 
 did the Holy Spirit use, purposely, the designation " Scripture 
 of Truth" warning against the false criticism which, in all 
 ages, would assail the " book," and especially in ours, when 
 the time for its last fulfillment approximates. Knowing that 
 the scofTer would come in the last days, curling his crest 
 against the Pentateuch, the Prophets, the Sacred Books of 
 History, and eminently against the Book of Daniel, the wis- 
 dom of God fore-issued this divine declaration against the un- 
 belief that would account it a " fiction," and so would fortify 
 God's people everywhere in opposition to a scientific skepti- 
 cism that sports with a " Revelation " from heaven, an angel- 
 spoken " word of Truth," recorded by a holy " prophet," and 
 sanctioned by Christ and His apostles. " O, Daniel, greatly 
 beloved, be strong and be strong!" 
 
" The Eastern Question is not a question of to-day, nor of yester- 
 day. When history first began to be written, it was already there. 
 When it is re-opened, all the world is concerned. It is Occidentalism 
 in its inevitable conflict with Orientalism. Who is to be the champion 
 or leader of Occidentalism, now — the Anglo-Saxon or the Slav? The 
 world is arraying itself in two grand camps. It is no longer a question 
 who shall hold Constantinople, or control the Suez Canal, or com- 
 mand the pass of Thermopylae, or dictate the oracles of Delphi. It is 
 the old question, stated now in terms of greater things. The battle 
 opens on the same old field, but the habitable globe is involved. 
 Isla:n was the reaction against Alexander's inroads, and Turkey tarries 
 in Europe only because the forces of Occidentalism are not united." 
 — Wheeler. 
 
 (148) 
 
Chapter VIII. 
 
 DANIEL, CHAPTERS X-XIL— TSABA GADOL. WAR- 
 FARE GREAT. MACCABEAN TRIBULATION. 
 
 In chapter xi. the angel resumes and unfolds the prophetic 
 history of the Medo-Persian and Graeco-Macedonian empires, 
 and, after a transition-section, in which both type and anti- 
 type are blended, springs from the " Time of the End " of the 
 3d empire to the " Time of the End" of the 4th, i. e., from An- 
 tiochus Epiphanes to the last Antichrist. Such the manner of 
 Drophecy. By this means he brings the close of his " Revela- 
 tion " concerning the " Warfare Great " into harmony with 
 the close in ii., vii. and ix., and terminates in xii. his amazing 
 apocalypse of the future of the Jews and of the kingdoms of 
 the world. Chapter xi., therefore, busies itself with (i) the 
 Ram and Rough Goat of viii., expanding their history; (2) 
 with Two of the Four Horns by which the Notable Horn in 
 viii. was succeeded; (3) with the Little Horn that rose out of 
 one of the Four, viz.: w'ith Antiochus Epiphanes; (4) with the 
 Little Florn that shall rise among the final Ten Horns of the 
 4th empire, viz.: the last Antichrist represented here as " the 
 King," xi: 36, the Antitype of Antiochus. Thus the angel 
 " shows," i. e., explains, by amplification, " what is written in 
 " the Scripture of Truth." It is not possible to imagine a more 
 powerful proof of the truth of our thesis. The "Warfare Great" 
 continues till closed by the Destruction of the Antichrist. The 
 Millennial Kingdom follows when "war shall be no more." 
 The two ages cannot run parallel. What we are now to con- 
 sider in this long and difficult chapter, is the events of Persian 
 and Grecian history, which lead up to the Maccabean perse- 
 cution; then, in the next article, pass to the Antichrist, liis 
 
 (149) 
 
I30 DANIEL'S GREAT PROPHECY. 
 
 last campaign, the Great Tribulation, ending in xii. with the 
 Resurrection of the holy dead, Israel's deliverance, and the 
 " blessed " time of the kingdom. First, however, a critical 
 word. 
 
 Modern criticism has specially attacked this chapter, (i) on 
 account of the minuteness, multiplicity and exactitude of its 
 details, and (2) on account of its perfect historical fulfilment, 
 as far as xi: 35, and partly as far as xi: 39. It is regarded as a 
 spurious production, the work of a Jew who, under the mask of 
 prediction, wrote the history of his own times, nearly 400 
 years after Daniel was dead, attributing the same to the proph- 
 et of the exile who, for him, had no existence.* The clearness 
 and precision of the prophecy are used as arguments against 
 its genuineness and authenticity, and the perfection of the 
 prophecy is made a ground of objection against its inspiration. 
 This modern reproduction of Porphyry, " the bitterest enemy 
 of Christianity," 1^^233-303, 1500 years ago, met its unan- 
 swerable refutation in the same antiquity from the pens of 
 Jerome, Eusebius, Apollinarius, Methodius, Chrysostom and 
 others, as it has again from the most eminent scholars who 
 have replied to the modern assault. 
 
 The criticism is worthless when once the reason of the 
 prophecy is remembered, in connection with the fact that pre- 
 cisely for want of further details the vision in viii. was " not 
 understood," viii: 27: that, because of the suspended work at 
 Jersualem, the prophet had "mourned and fasted " and seemed 
 
 *The criticism decides that there is nothing genuine in x-xii: ex- 
 cept xii: 1-4, and annexes tlicsc four verses to ix. That is, all after ix, 
 save these verses, is a " Maccabean interpolation!" And ix and xii: 
 1-4 end with Antiochus! It is worthless. Ecclesiasticus, B. C. 180, 
 or 16 years before B. C. 164, when the critics say Daniel's book was 
 composed, recognizes Dan. x: 13, 20, and imitates the texts. The 
 Septuagint, begun B. C. 281, or 117 years before 164, recognizes the 
 whole book of Daniel. Meinliold has critically proved that the book 
 was in existence from B. C. 250-300 before Christ. But, more than all, 
 by friend and foe aHke, the unity of the authorship of the book is 
 confessed. The concession to the critics, here, by Zockler in Lange, 
 is unfortunate. Kampliauscn has trumpeted it most vigorously. 
 
CHAPTERS X-XII.—EASTERX QUESTION. 151 
 
 to think that the prediction in ix. might not be fulfilled, x: 2, 3; 
 and that having now received the details he declares that he 
 came to " understanding of the vision," x: i. If such state- 
 ments are the fabrications of a novelist it is a crime to retain 
 the book in the canon, and, moreover, the whole New Testa- 
 ment eschatology founded upon it is false. They are not fab- 
 rications. The reason of the prophecy is all-sufficient. It was 
 in the purpose of God that prophecy should cease with Alala- 
 chi, and that during 400 years, next ensuing, no prophet should 
 arise to guide God's people in a crisis that threatened to sweep 
 away their new-built city, temple, religion, and even their ex- 
 istence. What wonder, then, that, commiserating the plaint of 
 the prophet who desired more details concerning the future, 
 and knowing well the thunderbolt that would strike the Jews 
 for their apostacy, the Lord, in xi., should repeat and amplify 
 what had been begun in viii., just as He repeated and ampli- 
 fied in viii. what had been begun in vii. and ii.? What wonder 
 that He should thus forewarn the faithful against the soph- 
 isms and seductions with which the spread of Greek culture 
 would ensnare them, and by the very details of forerunning 
 events cause "them of understanding among the people," xi: 
 33, to see approaching danger, and so prepare and arm the 
 faithful with the courage and the constancy that made the 
 Alaccabean victory so glorious? The forecast events, as year 
 after year, they were realized in history and the day of trouble 
 drew near, could only incite those " who feared the Lord to 
 speak often one to another," Mai. iii: 16, and confirm their 
 own and their children's faith. And as to the far-off " End " 
 on which the hope of Israel rested, what other termination 
 could be given to this prediction of the " Warfare Great," than 
 that which crowns the \vhole complex prophecy of this 
 " Book " with Israel's ultimate and full deliverance, connected 
 with the Resurrection of the holy dead at Messiah's Second 
 Coming? In both respects, xi. and xii. are an illustrious 
 proof of the love and care of God for His people, a monument 
 of His unchanging faithfulness to all generations. The objec- 
 
152 
 
 DANIELS GREAT PROPHECY. 
 
 tion to muiutcncss and multiplicity of details may be brought 
 with equal force against the prophecies in ii. and vii. concern- 
 ing the close of the 4th empire, and in ix. concerning the chro- 
 nology and close of the 70 Weeks. It is wholly worthless. It 
 would rule out the apocalypses of Ezekiel and John, and the 
 minute predictions of all the prophets. 
 
 It is no man-made narrative, under the mask of prophecy, 
 wc have here, but true prediction, the tone, gaps, leaps, style 
 and manner of prediction, its organic and typical relations. It 
 is a prophecy of " Warfare Great " not only between the na- 
 tions, but between Israel and the nations. There is not, in 
 this chapter, a line, movement, campaign, alliance, intrigue, 
 succession, victory or defeat, by sea or land, that does not in 
 some way, affect the fortunes of the Jews and Palestine. There 
 is not a movement of the Jews that does not in some way affect 
 the empires and the kingdoms of this world. It is a long 
 " Warfare," whose final action is decided alone by the Second 
 Coming of Christ; a " Warfare Great " made necessary by the 
 laws of history, the moral order of the universe, but, more than 
 all, by the Kingdom of God and the relation of Israel and the 
 Nations thereto. With clairvoyant gaze, the eyes of the angel 
 see the world-movements of Persia and Greece, from East to 
 West and from West to East, and of the kingdoms of Syria 
 and Egypt, from North to South and from South to North, in- 
 volving Eut-ope, Asia and Africa, Palestine now quivering like 
 an aspen leaf in the wind, now crushed like a grape cluster in 
 the winepress. A deep philosophy of history is here, a mys- 
 tery great, an age-long contention by rival powers for Pales- 
 tine, involving a Jewish History that even Hegel confessed 
 could not be explained on principles of natural evolution, a 
 riddle whose solution is Israel hated by all nations, at last the 
 master of all. The angel sees in the situation at the close of the 
 3d empire a type of the situation at the close of the 4th, the 
 Jews being the last bone of contention among the " Powers." 
 He shows how the nations hold each other at arms' length 
 while professing friendship; how vain are the intrigues of kings 
 
CHAPTERS X-XIL— EASTERN QUESTION. 
 
 153 
 
 and courts, the schemes of diplomats, merchants and explor- 
 ers, revenue raisers and colonizers; how alliances and crowns 
 are no effective pledge of national stability, and armies and 
 fleets no guarantee of national security; how the reasons of de- 
 feat or victory lie deeper than tactics and strategy, even in a 
 plexus of causes social, moral, religious, civil and political, all 
 under the controlling hand of God, and in a purpose of God with 
 respect lo the Jeicish race zuJiicli tJie zvJwle concert of earth's 
 " Pozvers " is unable to thzvart. He selects and unveils momen- 
 tous crises and epochs in the drama of the age next following 
 the Exile — pivotal events around which the fortunes of the 
 Jews and Palestine with all its destiny revolve — all of them 
 prefigurations of the last crisis that ends with Israel's victory 
 and the triumph of the Kingdom of God. 
 
 The geography of the prophecy is easily determined. It is 
 that of the empire of Cyrus, eight times greater than the em- 
 pire of Babylon, stretching from Thibet and the Indus to the 
 Mediterranean and Aegean seas, and from the Danube, Black 
 Sea, Caucasus, Caspian and the Jaxartes, to the Indian Ocean, 
 Persian Gulf and the deserts of Arabia and Nubia — the empire 
 of one who struck the fetters from the Jews, restored the exiles 
 and enabled them to build their temple and their city. It is 
 the empire of Alexander who carried his conquests still farther 
 southward to the cataracts of the Nile. It is the empire of 
 Rome extended yet farther westward to the British Isles. It is 
 the territory covered by the Colossus of Gentile politics and 
 power in ii. — the scene of the " Warfare Great." Having 
 glanced at the earlier world-movements East and West and the 
 fortunes of the Jews under Persian and Greek supremacy, the 
 angel specially unveils the movements North and South, his 
 eyes ever resting on the Holy Land, the middle union-point of 
 the three 01d-\\'orld continents, the envy of all kings from the 
 beginning of the world. Nor even here does he narrow the 
 scope of his vision, as the crisis for Israel comes on. He 
 causes to pass before us the whole East and West, North and 
 South, the Syrian, Egyptian and Roman powers contending in 
 
154 VAX I EL'S GREAT PROPHECY. 
 
 Asia, Europe and Africa, Scipio in the field, Popilius on the 
 sea; Euergetcs marching not merely to Antioch but to the Eu- 
 phrates and trundling homeward images and statues once the 
 booty of Cambyses. The expulsion of Antiochus the Great out 
 of Europe, the ruin of Epiphanes in Persia, are here, both con- 
 nected with the fortunes of the Jewish people — a vivid illustra- 
 tion of that "ever-recurring law" of historical movement, which 
 a Rawlinson, Stanley and Creasy have noted — invasion from 
 Xorth to South, and East to West, provoking counter move- 
 ments, and regularly so at fixed though unequal interv^als of 
 lime. The Euphrates, Babylon, Persia, Armenia, Syria, Egypt, 
 Asia Minor, Italy, Greece, Crete, Cyprus a.ud always Pales- 
 tine, are here; the Persian Gulf, the Caspian and Black seas, 
 the Aegean and the Mediterranean, all that pertains to the 
 Turkish empire, are here; the Dardanelles, the Bosphorus and 
 old Byzantium. The shore-line of Palestine the fortresses of 
 Sidon, Gaza, Seleucia, and Pelusium are here; Antioch, Je- 
 rusalem, Damascus and Aleppo, the OrontCG, the Jordan, the 
 Nile and the Tiber — all clear to him who st jdies the " mean- 
 ing " of the vision. We hear, as we read, ihe shouts of en- 
 countering hosts, and see the assaults on bcleagured citadels, 
 the sea-fights at Ephcsus and Chios, the battles of Raphia, 
 -.lagnesia, Mount Panium near the sources of the Jordan, the 
 horrors at Jerusalem, and sit beside diplomat, and kings intrig- 
 uing in their palaces to unite their kingdoms, with Palestine 
 as the dowry of their royal brides. It is the " Eastern Question" 
 that is here, a question not limited or locai, but ubiquitous, 
 affecting to-day the deepest interests of Russia, England, 
 France, Austria, Germany, Egypt, Greece, Turkey and Palcs- 
 line, in their relations to each other, to India, China, and 
 Japan, and to Africa, affecting the whole world; an age-long 
 contention between confiicting civilizations, with creeds and 
 forms of government, and prejudices of race and tradition di- 
 verse and opposed as the poles; that "inacJic athanatos" of Plato, 
 the " immortal confiict " between truth and error, right and 
 wrong, wdiich endures till a " new cycle " of time shall bring 
 
CHAPTERS X-XIl.—EASTERX QUESTfOX. 155 
 
 its close. What statesman in any cabinet or chamber of mod- 
 ern legislation has ever lifted his voice to tell the world that, 
 as in Moses, Isaiah, Ezekiel, Zcphaniah and Zechariah, so 
 here Daniel has exhibited, in chapters viii. and xi., the " East- 
 ern Question " in terms impossible to be misunderstood, or that 
 the waters of the Hellespont, the yEgean and ^Mediterranean 
 sea&, with the Isles of Greece and Asia Minor, and the main- 
 lands washed by them — the storm-centre of the Eastern Ques- 
 tion in every age — form for the prophet the geographical thea- 
 tre of his vision of the " Warfare Great?" or that here the fleets 
 of the nations must meet to sink and sail no more, in that final 
 crisis when " Heaven, Earth, Sea, Dry Land, and all Nations" 
 are " shaken?" It is the light of prophecy that enables us to 
 see and understand the immense significance of the recent acts 
 of the " Powers " in reference to Crete, Greece, Turkey. Arme- 
 nia, and what the parallel Jewish movements forebode. In the 
 words of a great and deep writer in our day, " International 
 politics, the world over, are resolvable into some form of the 
 Eastern Question. It haunts the history of civilized mankind." 
 But to come back. It belongs to the very perfection of the 
 prophecy, whose compactness and lapidary brevity are without 
 a parallel, that volumes of detail can be crowded into its expo- 
 sition. It is a " Scripture of Truth " covering the fortunes of 
 the Jews in contact zcith the nations, from 3d Cyrus, B. C. 534, 
 to nth Antiochus Epiphanes, B. C. 164, a period of 370 years, 
 together with the scenes and events preceding and during the 
 70 Weeks in chapter ix., the near horizon of the 3d empire, a 
 type of the far horizon of the 4th, 
 
 GENERAL DIVISION. 
 
 The division of the chapter is not difificult. It falls into the 
 following sections; (i) verses 2-4; (2) verses 5-9; (3) verses 10- 
 20; (4) verses 21-35; (5^ verses 36-39; (5) verses 40-45. 
 
 I. Verses 2-4. The Persian and Greek supremacies. The 
 angel first of all unrolls the Persian succession after Cyrus, as 
 far as to the fourth in the line. Three kings, the false Smcrdis 
 
156 DANIEL'S GREAT PROPHECY. 
 
 omitted, shall arise after Cyrus, the fourth one the proud in- 
 vader of Greece, 1 1 :2. These are 
 
 (i) Cyrus to Cambyses, B. C. 538-529. 
 
 (2) Cymbyses to Darius Hystaspes, 529-521. 
 
 (3) Darius Hystaspes to Xerxes, 521-480. 
 
 (4) Xerxes' Invasion in 5th year, 480, a period of 58 years. 
 Overleaping next a period of 148 years, filled by a succession 
 of eight Persian kings, he unveils the empire of Alexander the 
 Great and his counter invasion of Persia and the East, 11:3. 
 
 (i) Alexander's empire, B. C. 334-323. 
 (2) Alexander's death, 323. 
 
 Overleaping a period of 21 years, he unveils the quadriparti- 
 tion of Alexander's empire, B. C. 302, into the 
 
 DIADOCHIAN KINGDOMS. 
 
 (i) Egypt and Palestine ruled by Ptolemy. 
 
 (2) North Syria ruled by Seleucus. 
 
 (3) Macedonia and Thrace ruled by Cassander. 
 
 (4) Asia Minor ruled by Lysimachus. 
 
 These four generals of Alexander are called " Diadochi " or 
 " Successors," yet " not of his posterity," 11 :4. Of these king- 
 doms the two selected by the angel for special prophecy were 
 chosen because Palestine lay between them. Under the title 
 " King of the North," i. e., of Syria, seven Seleucid kings, and 
 under the title " King of the South," i. e., of Egypt, six Pto- 
 lemies, are included, as follow, according to the times of their 
 reigns: 
 
 PTOLEMIES AND SELEUCIDS. 
 
 (1) Ptolemy I. Soter, B. C. 323-285; Seleucus I. Nicator, B. 
 C. 312-280 — 11:5. 
 
 (2) Ptolemy II. Philadelphus, B. C. 285-247; Antiochus II. 
 Theo'S, B. C. 261-246 — 11:6. 
 
 (3) Ptolemy III.Euergetes, B. C. 247-221; Seleucus II. Kal- 
 linikos, B. C. 246-226 — 11:7-9. 
 
 (4) Ptolemy IV. Philopator, B. C. 221-205; Seleucus III. 
 Keraunos, B. C. 226-222 — 11:10-12. 
 
CHAPTERS X-XII.— EASTERN QUESTION. 157 
 
 (5) Ptolemy V. Epiphanes, B. C. 205-181; Antiochus III., 
 the Great, B. C. 222-187 — 11:13-19. 
 
 (6) Seleiicus IV., B. C. 187-175 — 11:20. 
 
 (7) Ptolemy VI. Philometor, B. C. 181-146; Antiochus IV. 
 Epiphanes, B. C. 175-164 — 11:21-35. 
 
 that is, six Ptolemies and six Seleucids prior to Antiochus 
 Epiphanes; twelve in all, or thirteen in all, the reign of Antio- 
 chus I., B. C. 280-261, being overleaped and unnoticed. 
 
 THE INTERVALS. 
 
 Remarkable are the Intervals or Gaps in this prophecy of 
 the future from 3d Cyrus to nth Antiochus Epiphanes, 534- 
 175=35^ years. The angel chooses the events he foretells as 
 stepping-stones to the crisis. Prophetic history is one thing, 
 ordinary secular history another. No uninspired v^riter would 
 write history as here forecast, (i) An interval of 146 years lies 
 between verses 2 and 3, from 5th Xerxes 480 to Alexander 334, 
 including eight Persian kings. (2) Another of 21 years, be- 
 tween the clauses in verse 4, from Alexander's death to the 
 partition of his empire, 323-302. (3) Another of 30 years, be- 
 tween 5 and 6, covering the omitted reign of Antiochus I., 280- 
 261, and on to the alliance with Berenice, 250. (4) Another of 
 three years, between 6 and 7, from the murder of Berenice to 
 the invasion of Syria by her brother, Euergetes, 250-247. (5) 
 Another of 20 years, between 9 and 10, from Euergetes to the 
 sons of Seleucus II., 247-227. (6) Another of 13 years, be- 
 tween 12 and 13, from the defeat of Antiochus III. at Raphia 
 to his second invasion of Syria, 217-204. (7) Another of eight 
 years, between 17 and 18, from the alliance with Cleopatra to 
 the last campaign of Antiochus III., 198-190. The sum of the 
 Intervals is 241 years, out of a period of 359 years covered by 
 the prophecy. The great interval of 2061 years already gone 
 between verses 39 and 40, will be seen hereafter. No " histo- 
 rian " would write history in this way. No " forger " would. 
 The intervals are proofs of the supernatural origin of the 
 prophecy. The angel unveils the 
 
158 DANIELS GREAT PROPHECY. 
 
 WARS OF SYRIA AND EGYPT. 
 
 The warfare wages from Ptolemy I. and Seleticus I. to the 
 death of Antiochus Epiphanes, 11:5-35, ^ C. 306-164, a period 
 of 142 years, somewhat more than the whole of the 3d and 
 somewhat less than the half of the 2d century before the First 
 Advent of Christ. The angel gives us a picture of the " War- 
 tare Great " at the close of the 3d prophetic empire, the strug- 
 gle of the Northern Power to gain Coelo-Syria, Palestine, Phe- 
 nicia and Egypt, then Macedonia and Asia Minor, in order to 
 form one undivided empire, and so control the world's com- 
 merce and acquire supremacy over the three great continents 
 of Europe, Asia and Africa, the type of a scheme yet to be, 
 under the last Antichrist before the Second Advent of Christ. 
 
 II. Verses 11:5-9, ^- C. 306-247, a period of 59 years, from 
 Ptolemy I. and Seleucus I., " one of the princes " of Ptolemy, 
 and founder of the Syrian kingdom, 11:5, to the first invasion 
 of Syria by Ptolemy III., 11:7. Overleaping the reign of An- 
 tiochus I., 280-261, or 20 years, the angel foretells the disas- 
 trous alliance between Syria and Egypt, by the betrothment 
 of Berenice, daughter of Ptolemy II. to Antiochus II., Antio- 
 chus divorcing his wife in order to unite the two kingdoms 
 with Palestine as the dowry of Berenice; the scheme ending in 
 ihe assassination of the latter, 1 1 :6. He foretells also the in- 
 vasion of Syria under Seleucus II. by Ptolemy III., "a branch" 
 out of Berenice's " roots," i. e., by her own brother, sprung 
 from the same parents, in order to avenge her death; an inva- 
 sion reaching to the banks of the Euphrates, Ptolemy return- 
 ing with " captives," " gods " and " gold and silver vessels," 
 and surviving Seleucus four years, ii :6-9, B. C. 247. 
 
 III. Verses 11:10-20, B. C. 227-175, a period of 52 years, 
 (i) Overleaping 20 years, 247-227, down to the " sons " of 
 Seleucus II., viz.: Seleucus III., 22y, and Antiochus III. the 
 Great, 224, the angel foretells the invasion of Egypt by the 
 latter and his ovei whelming defeat at Raphia by Ptolemy IV., 
 a victory, however, thrown away, 11: 10-12, B. C. 217. (2) 
 Overleaping 13 years, called '* certain years," 217-204, the 
 
CHAPTERS X-y 11. —EASTERN QUESTION. 159 
 
 angel unveils the second invasion of Egypt by Antiochus III., 
 his stupendous victory over Ptolemy Iv'. at the battle of Mount 
 Panium, near the sources of the Jordan, the elite of the Egyp- 
 tian army unable to withstand him, his recovery also of the 
 fortress of Sidon and the " fenced cities," and his conquest of 
 Palestine, " with destruction in his hand," 11:13-16, B. C. 198. 
 Irresistible force, a rich military chest, and strong allies should 
 accomplish this. But more, the " Robbers " of the Jewish 
 people, the " Violent among the Jews," the revolutionists of 
 the Holy Land, should league themselves with the King of 
 the North to aid him, }iopi)ig thereby to i^nii the independence of 
 falesiiiie, but signally fail, liereby they should only bind on 
 themselves the Syrian yoke, pave the way for the horrors to 
 come under the Greek Antichrist, and so, without intent, help 
 " fulfill the vision" of the " Warfare Great," 11 : 14. 
 
 (3) After an imposing military demonstration there should 
 be a second alliance between Syria and Egypt, a scheme again 
 for the union of the two kingdoms, based on what Eastern 
 monarchs would call " equitable negotiations " (not " upright 
 ones "), all the more so since Egypt should be in her con- 
 queror's power; the scheme this, viz.: the marriage of Cleo- 
 patra, the daughter of Antiochus, to Ptolemy V., in order to 
 betray Egypt into her father's hands, a scheme foiled by her 
 wifely fidelity to her husband; Cleopatra or ruin, the " equita- 
 ble negotiations!" 11:17, ^- ^- I95- (4) Einally, Antiochus 
 should undertake an expedition against the coast islands of 
 Asia Minor, B. C. 190, but suffer a fair and honorable yet last- 
 ing defeat by Scipio Asiaticus at the battle of Alagnesia, losing 
 also his fleet at Ephesus, and thus, punished for his insults, be 
 driven in retreat toward his own stronghold, compelled to sur- 
 render all his European possessions, his eastern ones also west 
 of the Taurus, forced out of Europe by the Romans, loaded 
 with indemnity, killed while plundering the temple of Jupiter 
 at Elymais, and so disappearing forever from human history. 
 11:18, TQ, B. C. 187. His successor— Seleucus IV.. a " Reve- 
 nue Raiser " causing Helioderus to go through Palestine, 
 
l6o DAXIEVS GREAT rROFHECY. 
 
 and attempting to plunder the temple, — should enjoy a brief 
 reign, and sufier by poison at Heliodorus' hands a death as 
 ignominous as that of his predecessor, 11:20, B. C. 175. Thus, 
 in his own way, in 11 :5-20, the angel foretold the founding of 
 the Syrian kingdom, 11:5; unveiled two diplomatic scenes, one 
 in the palace at Antioch, 1 1 :6, the other in the palace at Alex- 
 andria, 11:17, o^s invasion of Syria, 11:7-9, ^^^o invasions of 
 Egypt and the conquest of Palestine by the King of the North, 
 ii;io-i2, 13-16. Also his last campaign and ignominous end, 
 11: 18, 19, with that of his successor, 11:20 — the whole in- 
 tended to lead up to the advent of the " Madman," or Greek 
 Antichrist, viz.: 
 
 ANTIOCHUS IV., EPIPIIANES. 
 
 IV. Verses 11:21-35, B. C. 175-164. Of this wild beast in 
 human form the angel foretells that a " Vile " or " Contemp- 
 tible Person " should, in the place of (" the state of ") Seleu- 
 cus IV. stand up in his pride, a younger son of Antiochus the 
 Great, born B. C. 221, dying B. C. 164, the " Little Horn '" in 
 8:9, 20 years a hostage at Rome, and without title to the 
 jirone, and should, at the age of 58 years, effect a successful 
 coup d' ctat, usurping by craft the Syrian crown, 11:21, B. C. 
 175; that, under him, the same playing fast and loose with 
 truth and treaties, which distinguished his house, and now pre- 
 vails in modern times, should continue, the same diplomacy in 
 foreign affairs, the utter absence of good faith and presence of 
 dissimulation, the pretence of peace while preparing war, the 
 promise of reforms for Israel while effecting none, the practice 
 of menace, intrigue, and force, to secure dynastic interests, a 
 policy in which financial and political would be the first and 
 justice, truth, humanity and righteousness, the last considera- 
 tions — that, true to the traditions of this house, he would estab- 
 lish his kingdom (i) by leaguing with apostate Jews, Palestine 
 now in his possession, breaking a pre-existing covenant to 
 give the Holy Land to Egypt's queen as her dowry, and in 
 which Ptolemy Philometor was " prince of the covenant," 11: 
 
CHAPTERS X-XII.— EASTERN QUESTION i6i 
 
 22, repelling by superior force "the arms of a flood;" Ptolemy's 
 invasion of Syria to enforce a treaty right, and entering into a 
 new treaty; and, that "after the league made with him," he, 
 Antiochus, would " work deceitfully," 11:23; (2) by taking ad- 
 vantage of the wars in Macedonia, Greece and Southern Eu- 
 rope, he would endeavor to conquer Egypt, uniting both king- 
 doms in one, then Macedonia, Thrace, Greece and Asia Minor, 
 so forming one mighty empire out of all, controlling the Aled- 
 iterranean and acquiring supremacy over the three continents. 
 The angel predicts that his 
 
 CAMPAIGNS AGAINST EGYPT 
 
 would be three, and in the following order, viz.: 
 
 (i) The First Campaign would be a crafty entrance into 
 Egypt with a small force, *' in time of security," marching 
 along the rich provinces of Lower Egypt — the Nile Valley — 
 coming up as far as Memphis, simulating friendship yet plun- 
 dering the country, and, in order to become " strong " with 
 the Egyptians, distributing wealth and spoil to the people, con- 
 trary to the custom of his house, and plotting against the for- 
 tresses, 11:23, 24, B. C. 173. 
 
 (2) The Second Campaign would be in force, courageously, 
 defeating the great army of Ptolemy betrayed by his own cour- 
 tiers into the hands of Antiochus; that, then, forming a new 
 treaty, one king in the power of the other, " both these kings' 
 hearts would be to do mischief," both " speaking lies at one 
 table," yet unsuccessfully, because God had set a time-limit to 
 their intrigues. The angel here draws a picture of modern 
 diplomacy also, true to the life. He paints Gentile politics and 
 l)Ower in living costume, the code and cunning of the great 
 Colossus, the inner life of the Beasts, 11 :25-27, B. C. 170. 
 
 (3) The Third Campaign should be in force again, but disas- 
 trous to Antiochus, since Popilius Loenas and the Roman fleet 
 from the naval stations at Cyprus and Crete — " the ships from 
 Kittim " — would compel him to vacate Egypt at once and try 
 his hand elsewhere, 11:29, 30» B. C. 168. 
 
 Still more, the angel predicts that his 
 
1 62 DANIEL'S GREAT PROPHECY. 
 
 CAMPAIGNS AGAINST PALESTINE 
 
 would be two, and in the following order, viz.: 
 
 (i) The First Campaign would be upon his return north- 
 ward from his Second Expedition against Egypt. Furious be- 
 cause of distraction and excited by rumors of revolt in Jeru- 
 salem, he would assail the " Holy Covenant " — a technical ex- 
 pression for the Holy City, Temple, People, Worship and Mo- 
 saic institutions — invading the Holy Land, devoting to de- 
 struction 80,000 Jews, taking 10,000 prisoners, rifling the tem- 
 ple of 1,800 talents equal to $3,250,000, set up a High Priest to 
 suit himself, the mitre, robes and breast-plate of Aaron al- 
 ready sold for 440 talents, 150 more given him for the right to 
 erect a Greek Gymnasium to please young men of Jerusalem 
 weary of their covenant with God. Thus should he " do " and 
 go home to Antioch, 11:28, B. C. 170; L Mace, i: 16-28; H. 
 Mace, v: 11 -21. 
 
 (2) The Second Campaign would be upon his expulsion from 
 Egypt by the Roman fleet under Popilius, 11:30, when, humil- 
 iated, and raging like a madman, he would return northward, 
 with indignation against the '' Holy Covenant," and, in league 
 with the apostates, devote 20,000 more to massacre, pollute 
 the bulwarked sanctuary of God, abolish the Daily Sacrifice, 
 set up " the Abomination causing desolation " — a pagan altar 
 on the altar of Jehovah — violating mothers and daughters and 
 hanging infants, increasing by corruption the number of apos- 
 tates and giving orders to his generals if failing to Hellenize 
 the Holy People, then to "root out the seed of Abraham," 
 " root out their religion," " root out the whole race of Jews " 
 and " make Jerusalem a common burying-ground," 11:31, 32. 
 All which he would '' do " or attempt to " do," B. C. 168-165; 
 I. Mace, i: 29-64; iii: 32-37. The climax of horror was reached 
 15th and 25th December, B. C. 168. The vision of it is given 
 in chapter viii: 9-14, 23-25. 
 
 Rut. though ground between contending empires, God 
 would not forsake Plis people. His covenant stands fast. 
 Evermore there shall be " a remnant according to the election 
 
CHAPTERS X-XII.-EASTERN QUESTION. 163 
 
 of grace," a company of overcoming souls, faithful to death, 
 ordained to wear a crown brighter than David wore and jew- 
 eled with gems more lustrous than the stones on Aaron's 
 breast. If Antiochus can " do," God's people also shall ' do." 
 The angel foretells 
 
 THE MACCABEAN TRIBULATION. 
 
 He depicts the unsurpassed courage of a holy Mattathias 
 and his five sons, among whom Judas lAIaccab^us, the " Ham- 
 mer " of God— a Charles Alartel before his time— and all his 
 Asmonean heroes should stand forth strong in the strength of 
 God, resisting the commandments of the Greek Antichrist- 
 God's own, who, through faith should "obtain a good report," 
 when persecution would be the greatest, the tyrants rage the 
 hottest. " The people who know their God shall be strong and 
 dor 11: 32. Soul-thrilling is the record of their deeds, in I. 
 ]\Iacc. ii: 1-70. He predicts that the holy Teachers, the "' Mas- 
 Mimr or men of understanding, should instruct the people 
 to stand for the truth, God, and the religion of their fathers in 
 the midst of captivity and martyrdom by Hame and sword, 
 spoiled of all things, their only raiment sheepskins and goat- 
 skms, their home the battle-field, their shelter the dens" and 
 caves of the earth; that a little band of pious souls, the faithful 
 "Chasidim," would rally to their help, when all seemed lost; 
 that a crowd of cowards, deserters in time of danger, hypocrites 
 and flatterers in time of victory, would cleave to thim; that 
 among the slain should be some of the brave hero-leaders who 
 would win the martyr's crown; that God's design was to "try, 
 purify and make white" His loved ones, show to the world the' 
 indestructibility of grace, the power of faith and patience of 
 hope, and that neither tribulation nor distress, nor persecu- 
 tion, famine, nakedness, peril or sword, could separate them 
 from His love; and, finally, that though severe, the tribulation 
 would be short, even "for an appointed time "—the 11 50 days ^301 
 mentioned in viii: 14. So does the angel unveil the " War- "^^''*^'^ 
 fare Great " at the close of Old Testament times. That the il- "^^^^ 
 lustrious heroes of the Maccabsan age were sustained by the 
 
i64 DANIELS GREAT PROPHECY. 
 
 Hope of the Resurrection, which their holy prophets, from 
 Moses to Daniel, had set before them — yea, from Abraham's 
 day — their history most touchingly attests. Thrilling, beyond 
 description is the story of the martyrdom of the iMaccabsean 
 mother and her seven sons — a story without a parallel for 
 pathos and efifect upon the heart, save in the case of Him who 
 was the Author and Finisher of their faith. The " Seven," tor- 
 tured and slaughtered, one by one, before the eyes of her who 
 bore them and nursed them in their infancy, died zvith her 
 under God's covenant of everlasting Itfc, their noble mother 
 cheering and sustaining them amid their agonies, then crown- 
 ing the aceldama with her own triumphant death. With what 
 calmness, holy resolution and courage of faith, they met their 
 fate! " Thou, O persecutor, takest us out of this present life, 
 but the King of the Ages wih raise us up to life everlasting " — 
 an allusion to Dan. xii: i. " These bodies, this corruptible, we 
 lay down for the sake of His laws, hoping to receive them 
 again." This they knew, that " God will restore to His saints 
 their bodies when He shall raise to life the dead men of this 
 nation, even the slain of His people " — an allusion to Isa. xxvi: 
 19. Sublime in moral heroism are the words of the seventh 
 son, the other six already weltering in their blood: " And thou, 
 O godless wretch, of all men most abominable, be not lifted 
 up. Our brethren, having nozv suffered a short pain, have died 
 under the covenant of everlasting life, but thou shalt receive, 
 through the judgment of God, the just punishment of thy pre- 
 sumption." Already the fourth son had as calmly and solemn- 
 ly spoken, " It is good being put to death by men, to look for hope 
 from God, to be raised again, but, for thee, there shall be no res- 
 urrection to eternal life " — an allusion to Isa. xxvi. 14. Then, 
 lastly, the immortal mother who, in the ecstasy of immolation 
 poured forth the full tide of her unbosomed love and faith, and, 
 slaughtered, fell on sleep to wake with her sons in the resurrec- 
 tion of the just. " Blessed are the dead who die in the Lord," 
 Rev. xiv: 13; 2 Mace, vii: 1-12; 5 Mace, i: 13. Thus did the 
 Old Testament saints look to the second coming of Christ 
 
CHAPTERS X-XII.— EASTERN QUESTION. 165 
 
 with an intensity of faith and ardor of expectation, tliat puts 
 to shame the attitude of the Christian church to-day, with 
 reference to that subhme and glorious event. 
 
 The holy Apostle Paul has embalmed the memory of these 
 martyrs of the Law, and extolled their exploits with the unc- 
 tion of his inspiration. His heart heaves and his pen burns as 
 he presents them to us for our imitation, crowned by the exam- 
 ple of the blessed Jesus. " They waxed valiant in fight and 
 turned to flight the armies of the aliens," as did Judas Macca 
 bjeus, scattering at one time 9,000 of the foe with only i,50(i 
 men, at another 110,000 with only 8,000, the battle-cry on their 
 lips, " God our HclpT " Victory from Jehovah!" " The Kingdom 
 Forever f — proof that the modern maxim, " God is on the side 
 of the strongest battalions " is a lie! " Out of weakness they 
 were made strong." "They were tortured, not accepting deliv- 
 erance (as was the fact with the mother and her seven sons) 
 that they migJit obtain a better resurrection T Others had trial of 
 cruel mockings, yea, moreover, of bonds and imprisonments. 
 They were stoned, they were sawn asunder, they were slain 
 with the sword. They wandered about in sheep-skins and 
 goat-skins, being destitute, afflicted, tormented, of zvhom the 
 zvorld zvas not ivorthy! They wandered in deserts and in moun- 
 tains, and in dens and caves of the earth! And all these" — the 
 Old Testament heroes of the faith — " having obtained a good 
 report through faith, received not the promise (of life ever- 
 lasting, never to die), God having provided some better thing 
 for us (even Christ at both His comings) that tJicy, zuithout us, 
 should not be made perfect " Heb. xi: 34-40. 
 
 These glorious martyrs of the Law at the close of the 3d 
 prophetic empire — twice immortalized in the Scriptures — the 
 prophet Daniel teaches us are the fore-runners of martyrs yet 
 to be, at the close of the 4th empire, under the last Antichrist, 
 Dan. vii: 25; ix: 27; xii: i. 7. The apostle Paul set them be- 
 fore the New Testament saints as examples to inspire their 
 courage and lead to imitation of their fortitude — " a cloud of 
 witnesses," then beholding and now beholding our warfare 
 
1 66 DANIEL'S GREAT PROPHECY. 
 
 and our race. He adds to them " Jesus," the Christian proto- 
 martyr, the Author and Finisher of the " faith " by which 
 those heroes obtained a good report. 
 
 By such examples and the love of Christ, that " cloud " has 
 been expanded to 20,000,000 martyrs more in New Testa- 
 ment times, the latest the brave Armenians who were " slain 
 with the svvord " rather than abjure their faith and accept the 
 creed of Islam. The holy John assures us that the early Chris- 
 tian martyrs, also, were the forerunners of martyrs yet to be in 
 the Time of the End, who will cheerfully drink — as did they — 
 the Cup the Saviour drank, and be baptised with the baptism 
 He was baptised with. And foremost shall be their glory, as 
 foremost was their suffering. In that galaxy of saints shine a 
 Stephen, Peter, Paul and James; a Polycarp, Ignatius, Irenaeus 
 and Justin; a Wickliffe, Huss and Jerome of Prague; a Wish- 
 art and Hamilton; a Rogers, Cranmer, Latimer, Ridley and 
 holy Bradford; with millions more, the victims of Antiochus, 
 of Nero, of Torquemada, the Duke of Alva, Claverhouse and 
 " Abdul the Damned " — a happy fellowship, whose effulgence 
 in the resurrection shall correspond to the suffering by which 
 they testified their loyalty and love. To comfort such, in view 
 of the tribulation to come upon them, every apocalypse in 
 both Testaments was given, without exception. To be among 
 that blessed company, Paul desired that literally he might 
 " be made conformed to the death of Christ, if by any means he 
 might attain to the resurrection out from among the dead " 
 Phil, iii: 10, 11, and nobly won his desire. 2 Tim. iv: 6. Of 
 such, with special emphasis — sharers with the Maccabaean he- 
 roes — the Holy Spirit has said " the world was not worthy " — 
 peerless souls whom God Himself has " counted worthy of the 
 Kingdom of God," Heb. xi: 38; II. Thess. i: 5; while the 
 " timid and unbelieving," who " love their lives " and seek to 
 " save " them, shall " lose " them and have their portion among 
 " them that are without," Rev. xxi: 8; xii: 11. 
 
I saw, far down he coming time, 
 
 The tiery chastisement of crime. 
 
 With noise of mingling hosts, and jar 
 
 Of falHng towers and shouts of war; 
 
 I saw the nations rise and fall 
 
 Like fire-gleams on the whitened wall; 
 
 I saw them draw the stormy hem 
 
 Of battle 'round Jerusalem. 
 
 Who trembled a my warning word? 
 
 Who owned the prophet of the Lord? 
 
 O prophet of the beating heart. 
 For God's great purpose set apart. 
 Before whose far-discerning eyes 
 The future as the present lies. 
 Beyond a narrow-minded age 
 Stretches thy prophet's heritage; 
 Through heaven's dim spaces, angel-trod, 
 Through arches 'round the throne of God! 
 Thy audience, worlds! — all time to be 
 The witness of the Truth in thee! 
 
 — Whittier. 
 
 (.68) 
 
CnAPTER IX. 
 
 DANIEL, CHAPTERS X-XIL-TSABA GADOL. WAR- 
 FARE GREAT. TYPE AND ANTITYPE. EAST- 
 ERN QUESTION. 
 
 The previous article dealt with the angel's words, concern- 
 ing the "Warfare Great," as far as to the Maccabean period, 
 viz., to xi: 35. The present deals with the remainder of xi. 
 in connection with xii. The first thing here is 
 
 THE TRANSITION-SECTION. 
 
 V. Verses xi: 36-39. The death of Epiphanes is not recit- 
 ed at the dose of xi: 30-35, B. C. 164, as it was given 
 already in viii: 25, in the words "he shall be broken without 
 hand." The silence is doubtless due to the fact that type and 
 antitype are blended in "the King," xi: 36, continuing together 
 through the section, until the one is displaced by the other 
 at xii: 40. The exit of "the King," the Antichrist, is ex- 
 pressed in the words "he shall come to his end and none shall 
 help him," xi: 45. "His end" here, is "his end" in ix: 26, i.e., 
 the end of the "prince that shall come." 
 
 The vital question that decides the division of the chapter 
 from xi: 21, onward to the end, is how much refers to Anti- 
 ochus, and how much to the Antichrist? We encounter it at 
 verses 21, 36, and 40. It is (i) whether from 21 to the end of 
 the chapter, all relates to Antiochus; or (2) all to the last Anti- 
 christ; or (3) all to both; or (4) whether 21-35 relates to Antio- 
 chus alone, and 36-45 to the Antichrist alone; or (5) whether 
 40-45 relates to the Antichrist alone. These views exhaust 
 the history of the interpretation. The first was held by Por- 
 phyry in ancient times,— and is held by the higher critics. 
 The second was held by Jerome and some of the church fath- 
 
 (169) 
 
lyo 
 
 DANIEL'S GREAT PROPHECY. 
 
 ers, the Interval between Seleucus I\\. xi: 20, and the Anti- 
 christ being placed between 20 and 21. The third view w^as 
 next held by Jerome also, Theodoret and others, two senses, 
 the literal and typical allowed in order to include both Epiph- 
 anes and the Antichrist. Only in this sense was it that Jerome 
 asked "Suppose these things arc said of Antiochus, what harm 
 comes to our religion?" The fourth view, viz., partly to 
 Epiphanes, 21-35, ^""^^ partly to the Antichrist, 36-45, was 
 that of the learned Jews of Jerome's time, and which he himself 
 was inclined to adopt. The fifth, viz., only 40-45 relates to the 
 Antichrist, arose after the rise of Alohammed, and is adopted 
 by some Romanists, some Protestants, and some of the Greek 
 church. It regards ^^lohammed in the line of his successors, 
 as the Antichrist, on the year-day theory. 
 
 As to the first view — all to Antiochus — it is excluded by 
 the fact that nothing in the career of Antiochus corresponds 
 to this campaign of 40-45; that Porphyry's assertion to the 
 contrary is void of all support; that the fancy that the three 
 campaigns of Antiochus against Egypt, and the tw'o against 
 Palestine, in 23-35, ^^^ here "rccapitiilafccf' is absurd, as 
 Jerome himself discovered, since never at any time did Antio- 
 chus march through Palestine, as "the King" here does xi: 41, 
 to invade Egypt, but only entered Palestine on his "return" 
 from Egypt to Antioch, xi: 28, 30, — besides never having "the 
 Lybians and Ethiopians at his steps." As to the second view, 
 — all to the Antichrist — it is excluded by this, that the "\'ile 
 Person," xi: 21, is the immediate successor of Seleucus l\\ 
 in xi: 20 B. C. 175., i.e., stands up "in his estate," therefore 
 cannot be the last Antichrist at the close of Gentile times. 
 There is no interval, therefore, between 20 and 21. As to 
 the third view — all to both — it is excluded by this, that the 
 features peculiar to the Antichrist, and not found in Antio- 
 chus (and such are admitted, especially his self-exaltation 
 "above every god.") cannot be common to Both. As to the 
 fourth view, viz.. partly to Antiochus. 21-35, ^"^ partly to the 
 Antichrist, 39-45, it is certain (i) that the term "the King"' 
 is here first used absolutely, apart from the qualifying adjunct, 
 
CHAPTERS X-XI I. —WARFARE GREAT. ■ 171 
 
 "of the North," and is connected immediately with a descrip- 
 tion of absokite atheism in its extremest form, which was not 
 true of Antiochus; (2) that, in verse 40, the pronoun "/inn" 
 in the clause "push at him," — and "///;n" in the clause "come 
 against him" — and "/ir" in the clause, "he shall enter," all 
 refer to "the King" in 36, the antitype of Antiochus, as do all 
 the pronouns "He,'' "His" "Him," in all the verses following. 
 Keil, holding the common view^ has endeavored to dispute 
 the above, but unsucessfully against Klicfoth, who with 
 others has victorously defended it; (3) that the "Warfare 
 Great" ends onlv with the final deliverance of the Jews from 
 the grasp of "the King" in 36, and with the resurrection of 
 the holy dead, xii: i, at the coming of the Son of Man, and 
 the King's destruction, vii: 13; (4) that "the Time of the End" 
 xi: 40, is identical with "at that time" in xii: i, and therefore, 
 "the King" in 36, is the "Him,'' "He," "His" in 40-45, who is 
 destroyed at the second coming of Christ. A greater than 
 Antiochus is hcrc\ The identity of this blaspheming atheist 
 with the last Antichrist is established by Paul, 2 Thess. ii: I- 
 12, and by John, Rev. xiii: 5-7, incontrovertibly. Therefore 
 did Hippolytus, the ablest and first real exegete of the early 
 church, say: "Here is the Antichrist in xi: 36, 37." So did the 
 Jews believe, and Jerome say of thern, "The Jews maintain 
 that the things here spoken relate to the Antichrist," adding 
 further, "Our writers hold that the things here predicted re- 
 late to the Antichrist, — which, indeed, we also understand of 
 the Antichrist." As to the fifth view that only 40-45 refers to 
 the Antichrist, it is excluded by the above considerations, while 
 yet it remains true that 40-45 refers solely to him and not to 
 Antiochus. 
 
 The only question, therefore, is this, viz., if 36-39 is the 
 transition-section, including a double personality, type and 
 antitype in one description, where is the Interval between 
 these two persons, i.e., between Antiochus and the Antichrist. 
 Is it between 35 and 36, or 39 and 40? The answer made 
 by the most patient specialists, and supported by the strong- 
 est arguments from men of opposite schools is for example 
 
t72 DANIEL'S GREAT PROPHECY. 
 
 that "the section, xi: 40-45, cannot be explained of Antiochus, 
 in any way, and the Interval must lie between verses 39 and 
 40." (Dornstetter.) "The transition is at verse 36, and the in- 
 terval lies between 39 and 40." (Tiefenthal.) Even Cornill, 
 like Kuenen, Hitzig, Bevan. Behrmann, confesses that the sec- 
 tion cannot be referred to an}thing known in the history of 
 Antiochus. "I hold such an explanation to be impossible. It 
 is excluded b}' the structure of the whole chapter which gives 
 a clear chronological succession of campaigns and events from 
 Cyrus to Antiochus. A leap backzcards at xi: 40, in order to 
 make a resume, is unknown to prophecy and inconceivable at 
 its culminating point. The words 'And in the time of the 
 End' denote progress in events, not regress in discourse, and 
 are decisive against :t." (Cornill.) Xor, again, can 40-45 be a 
 fourth campaign of Antiochus, since the tyrant was expelled 
 from Egypt, by Roman force, B. C. 168, and "ever after, Egypt 
 was under Roman protection" (Welzhofer), until it was "deed- 
 ed as a farm, by will, to the Roman people and in vain was 
 sought to be revived to Cleopatra by Caesar and Antony," 
 (Alariette). Aloreover, the battle of Pydna, B. C. 168, shatter- 
 ed forever the Syrian power. What then? Shall we say, as a 
 last resort that 40-45 is the dream of a Alaccabean writer, not 
 yet informed of the death of Antiochus, and forecasting an 
 imaginary future for him? Porphyry spurned that idea, "Such 
 exposition is the last resort of rationalistic criticism." (Wolf). 
 "The probability of a resume is an improbability, the dream 
 of a possible fourth campaign is the dream of an impossibility, 
 and the resort to an imagination of a Maccabean Jew is only 
 what we might expect from a criticism which itself is a dream" 
 (Herzfeld). It remains, therefore, that 40-45 is a true predic- 
 tion, and that the interval between Antiochus and the Anti- 
 christ, lies between verses 39 and 40. That interval stretches 
 from B. C. 164 to A. D. 1898, and is 2,061 years, or 237 years 
 greater than the interval in ix: 26, between A. D. 70 and 1898; 
 an interval of i ,827 years. At xi : 40, we take farewell of Anti- 
 ochus forever, and are transported into the "Time of the End" 
 of our present age. Here, we rest with confidence, as to the 
 
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TYPE AxND ANTITYPE. 
 
 1. The Double Personality, the King. Dan. xi: 36 
 
 2. The Transition-Section. Dan. ix: 36-39. 
 
 3- The Great Interval Between. Dan. xi: 39, 40. 
 4. The Time of the End. Dan. xi: 40-45. 
 
 (174) 
 
CHAPTERS X-XIL— WARFARE GREAT. 175 
 
 interpretation. Jerome's words are conclusive of the mature 
 judgment of tlie early church. "Our writers hold that the 
 things here predicted relate to the Antichrist." Fraidi's words 
 are conclusive as to the judgment of the :\Iiddle Age, "The 
 judgment of antiquity was that of the centuries following." 
 Diistcrwald's words are conclusive as to modern times, "All, 
 save the rationalists, hold that verses 40-45 pertain to the 
 Antichrist." As to the contents of the section before us, we 
 come, now, to the 
 
 PIIOTOGILVPH OF THE ANTICHRIST. 
 
 It surpasses that of Antichus in viii, bad as that is, and 
 transcends all historical accounts of the Syrian tyrant. The 
 angel paints in bold relief the three predominating characteris- 
 tics of "the King." (i) His atheistic self-deifving egotism a nd 
 blaspheming mouth. Epiphanes, indeed, stood up against the 
 "Prince of princes," Israel's Jehovah, and opposed him, viii: 
 25, but it is not said that he exalted himself "above every god," 
 or blasphemed the "God of gods," and refused to "regard any 
 god," as is said of "the King," in xi: 36, 37. Here is an 
 atheism so absolute as to smite every Pantheon in antiquity. 
 every ethnic god, as well as Jehovah. Epiphanes, however, 
 was not "AtJicoi' in an ethnic sense. "TJicos'^ belonged as a 
 title to his line, as "Dkiis" did to the Csesars. He worship- 
 ped Olympian. Zeus, set up his statue in Jerusalem, made 
 presents to the god of Tyre, and created a temple in Antioch 
 to Capitoline Jove, well known to his fathers. Livy de- 
 scribes him as diligent "In deorum cultu." His ambition 
 was to root out Judaism and instal the Greek Pantheon in its 
 place, and everywhere. \'ery differently "the King," in 36, 
 exalts himself "above every god," reckless of "any god," and 
 with eruptive mouth, face skyward, explodes his blasphemies 
 against the "God of gods," the only true God. He speaks 
 marvelous things against the "God of gods." This, to the life, 
 is the "Little Horn" in vii: 11, 25, who "speaks great words 
 against the Most High." He is Paul's "Man of Sin," 2 Thess. 
 ii: 4, "who exalteth himself above all that is called God, or is 
 worshipped," and will sit in the temple of God, showing him- 
 
1^6 DANIEL'S GREAT PROPHECY. 
 
 self that he is God," a thing' Epiphanes did not do, nor any 
 Caesar. He is John's personal Beast who "has a mouth speak- 
 ing great things and blasphemies," lifting his "mouth in blas- 
 phemy against God, to l)laspheme His name, His tabernacle, 
 and them that dwell therein." Rev. xiii: 5, C. It is in verses 
 36. 2)7y St the head of this transition-section, Paul and John 
 both find the final "^lan of Sin," the "Beast," "the Antichrist,'' 
 the "Horn," in Dan. vii: 8. (2) His imbruted soul, dehuman- 
 ized and dead to all the tenderest affections of human kind, 
 dis regarding even woman 's love, — "Jicindalh JiasJiiui/' (com- 
 pare 2 Sam. i: 26), her desire of husband, home, maternity, the 
 babe on her breast, her children, her daughter's sanctity, the 
 endearments of domestic life, and, like a ^loslem or a Mongol, 
 a Sultan or Khan, devoting all to outrage, agony, and mas- 
 sacre. It is not a Syrian god or goddess that is meant by the 
 phrase "love of women," nor celibacy, nor illicit love. So far 
 from this, Antiochus was the father of a family, left his son 
 Antiochus V. as his successor tO' the throne, and moreover, 
 consorted publicly with the lewdest characters: Only in so 
 far as his debaucheries were a disregard of woman's purest 
 love, does the description here apply to him. (3) H is adoption 
 of a new god, in spite of his atheism, an d fdr the sake o f his 
 followers as a stimulus to their military ardor, and a means 
 of propagating his religion, viz., "Allah Maocii)}," the god of 
 fortresses," or "sfroiigJiohls," placing here his confidence, 
 whether in the strongholds of the Orontes, Nile, Euphrates, 
 Tigris, or Bosphorus, — in Syria, Egypt, ^Macedonia, or Asia 
 Minor, — (the parted empire of Alexander) — honoring "Allah" 
 with "gold, silver, precious stones, and costly things, — a god 
 unknown to his ancestors and whose religion he would propag- 
 ate by the sword, procuring for his strongholds garrisons of 
 people who acknowledged his strange god, increasing them 
 with glory while putting to the sword all others, causing them 
 to rule over the many, and because needing money for war, 
 dividing the land he conquers, for the sake of gain." This the 
 meaning of this dif^cult verse. Such the three great charac- 
 ters of "the King": The first was not seen in Antiochus to the 
 
CHAPTERS X-XIL— WARFARE GREAT. 177 
 
 extent here predicted. The second was seen, in his butchery 
 of infants in Jerusalem, his treatment of the Maccabean mcther 
 and lier sons, and his inhuman conduct everywhere. The 
 third was seen in the confidence he placed in fortresses, and in 
 the propagation of his rehg-ion by the sword. But yet, the full 
 reality of all awaits the future and the final Antichrist. And, 
 now, overleaping the great interval between verses 39 and 40, 
 we come to the close of the fourth divided empire, and, the 
 antichrist's last campaign. 
 
 VI. Verses xi: 40-45. It is only in his military character 
 the Antich/ist is here presented, and it is only a section of the 
 world-wide "Warfare Great" that is here given; that which 
 pertains to the final struggle of the Jews for the re-possession 
 of their land, and their final deliverance from Gentile power. 
 The time is called the "Time of the End." 
 
 In whatever sense the words "at that time" in xii: i, are 
 taken, — a sense determined by the events described in 1-3, 
 in the same sense the "Time of the End" in xi: 40-45 must be 
 taken, because the "Time of the End" here, is "that time" 
 there. The two are chronologically one, and the events of xi: 
 40-45 contemporate with those in xii: 1-3, the Deliverance of 
 Israel and the resurrection from the dead directly connected 
 with the destruction of "the King," xi: 45. No interval exists 
 between xi: 45, and xii: i. The "Time of the End" here, is not 
 the "Time of the End" in xi: 35. and viii: 25, viz., 
 that of the third empire, the Greek, but is clearly that of 
 the fourth in its ten kingdomed state, the Roman. Nor is 
 the expression "the Time of the End" the same as the "End of 
 Time." It does not denote the end of history, nor of the planet, 
 nor of nations, but the end of our present age. the 70th week 
 itself in ix: 27, the last half of which is seen in vii: 25, and xii: 
 7. It is the time when the Antichrist will make a "covenant," 
 or "treaty," with the Jews, granting them a modus z'izrndi, in 
 their own land, with civil rights, and permission to revive 
 their ancient worship, then suddenly soon after because of 
 some important event in their history which threatens his own 
 empire, perhaps their efifort to gain their independence, or the 
 
1 78 DANIELS GREAT PROPHECY. 
 
 conversion of the remnant, violate his "covenant," ix: 27, and 
 "on wing of abomination," become their bitterest enemy, seek- 
 ing their extirpation. By such means he accelerates his own 
 destruction. Coincident with his last campaign is the first 
 campaign of "Gog and Magog," led by the "Prince of Rosh, 
 Meshech, and Tubal,"' and connected with the defeat of both 
 (^og and the Antichrist, and with the restoration of Israel. 
 Ezek. xxxviii: 1-23; xxxix: 1-29; xxxvii: 1-28. 
 
 The "Time of the End" is of the intensest interest, as it 
 brings the end of the "Warfare Great," with the momentous 
 events that follow. The angel predicts that, of all the "Pow- 
 ers" then in the field, three shall be prominent, (i) the "King 
 of he South," who is not Ptolemy Philometor, but the power 
 holding Egypt, the horizon of the South in the last days ex- 
 tending to the Nile-sources, as in Isa. xviii, and Zephaniah 
 iii; (2) the "King of the North," who is not Antiochus Epiph- 
 anes, but the power ruling the North, the horizon extending 
 beyond the Caucasus, as in Ezek. xxxviii; the East reaching 
 beyond the Euphrates, as in Revelation xvi, the West beyond 
 the Mediterranean, again as in Ezek. xxxviii; (3) "The King" 
 (jf xi: 36, the antitype of Antiochus, viz., the Antichrist; that in 
 "the Time of the End," the power ruling the South, shall 
 "push" at "the King" of xi: 36, that is, cross swords with him, 
 (compare viii: 4, 6), and open the great campaign; that the 
 power ruling the North, — mighty, abundant in horses, wheel- 
 ed armament, and ships, a great naval and military power, 
 strong in cavalry, — shall come cycloning "against him," the 
 same "King" of xi: 36: that, notwithstanding these demon- 
 strations, "the King" will moijilize his forces, "enter into the 
 countries" round about, "overflow" them with his troops, and 
 "pass over" into Palestine "the glorious land," and that 
 "myriads shall be overthrown" (see xi: 12); in short, that en- 
 tering Palestine from the north, his line of march will be south- 
 ward through Palestine, subjecting the insurrectionary Jews, 
 many here as elsewhere being "overthrown"; that, neverthe- 
 less, the transjordanic regions occupied by Israel when they 
 first entered the IIolv Land, viz., Edom, Moab, and the chief 
 
CHAPTERS X-XlI.—irARfAKE GREAT. 179 
 
 city of Amnion, "sJiall be delivered out of his haiids,'" — lands 
 called by Isaiah "the shoulders (i.e., mountains) of the Philis- 
 tines," occupied in this crisis by returning Israel, (compare 
 Isa. xi: 11-16); — that, notwithstanding this, "the King" shall 
 enter Egypt, and the tribes of North and South Africa shall 
 flock to his standard, and "Egypt shall not be able to deliver it- 
 self J' and that the treasures of Egypt shall be at the King's 
 command. This, the first result to the power holding Egypt, 
 for "pushing" at the King, viz., its temporary loss, xi: 41-43. 
 The whole description goes to show that the final contest for 
 the repossession of the Holy Land, by the ancient people of 
 God, has come. The angel further predicts that "tidings out of 
 the East and out of the North" (East and North of Egypt) will 
 be the Nemesis that will precipitate the doom of the King, — 
 rumors of insurrections in Palestine and further East, of ris- 
 ings in the North, — some strategic movement also in the East 
 and North by som : military power advancing on Palestine, 
 in force, compelling him to go forth," i.e., abandon Egypt 
 and concentrate his strength in the Holy Land as his last 
 hope; and that occupying Jerusalem, by assault, (Zech. xiv: 
 2), he will plant his military headquarters on Mount IMoriah, 
 "the mountain of the beauty of holiness," between the Medit- 
 erranean and Dead seas, and there, — at Jerusalem, — "come to 
 his end, with none to help him." xi: 45. Thus, he will perish 
 in the military overflowing, — "in the flood" ix: 26, Isa. lix: 
 19, — struck by the second coming of Christ, vii: 13, 25, 26, 
 Isa. xi: 4. 2 Thess. ii: 8. Rev. xix: 11. 
 
 Still further, the angel predicts that, "at that time,'' a spec- 
 tacle unparalleled in magnificence, and followed by events 
 incomparable in importance for the kingdom of God, shall 
 take place; that the "Warfare Great" shall extend itself to 
 the unseen world; that "Michael the great prince that stand- 
 eth for the children of thy people" (Daniel's people, the Jews), 
 shall "stand over" them, and there shall be "War in HcavenJ' 
 Rev. xii: 7, a battle of battles in aerial regions between the 
 powers of light and darkness, a conflict of principalities and 
 powers leagued for Israel's destruction, with angelic hosts 
 
i8o DAXIEUS CHEAT rROl'JlECV. 
 
 leagued for Israels defense; an onset by "MicJiacl and his an- 
 gels," againt the ''Dragon and his angels," a warfare against 
 "the hosts of the high ones on high," as well as against "the 
 kings of the earth on the earth," Isa. xxiv: 21; heaven, earth, 
 sea, dry land, all nations, shaken; — commotion above, com- 
 motion below, commotion everywhere, and specially in Pales- 
 tine. Elsewhere, we learn that Michael's standing "over" the 
 children of Israel, is at the middle of the yoih zceek, the time 
 when the "Two Witnesses" are slain, Rev. xi: 7, and the con- 
 version of the Jews is announced, Rev. xii: 10-12, and ^Michael 
 is victorious over Satan, dejecting him from aerial regions 
 to the earth. Rev. xii: 9. Then the Great Tribulation begins. 
 Rev. xii: 12, Matth. xxiv: 22. This fixes the date of Michael's 
 standing as the date when the Antichrist is forced out of 
 Egypt, a part of the alarming "tidings" being that many Jews 
 have become Christian, a rumor that excites the wrath of the 
 Antichrist, and impels him to "go forth" resolved to break 
 his "covenant" with all Jews and "root out the seed of Israel 
 from the earth." Then he will war not only with the sun-cloth- 
 ed woman, but with the whole body of believers everywhere. 
 The angel predicts that the tribulation will continue three 
 and a half years, Dan. xii: 7, and that, at the close of this period 
 the final deliverance of the Jews shall take place, the resurrec- 
 tion of the holy dead also, and the destruction of the Antichrist, 
 xii: 13, 7. These events so stupendous are inseparable from 
 the second coming of Christ to close the "Warfare Great" and 
 introduce the millennial age. That will be a time which who- 
 ever lives or is waked from his grave to see, is a "Blessed" 
 man; — in short, the time when the "Kingdom" of Christ is 
 brought to victory "underneath all heavens." vii: 2'/. 
 
 As to the fulfillment of the vision, enough has been said 
 already, to show its impossibility in the time of Antiochus. 
 Up to 1898, all the i)rophecies of Daniel save the remainder of 
 the interval from 1898 to the 70th week, and the 70th week it- 
 self, have met their literal accomplishment in the exactest and 
 minutest manner. This alone, awaits the future. That it was not 
 fulfilled in the siege of Jerusalem by Titus, is evident from this, 
 
CHAPTERS X-XIL— WARFARE GREAT. i8i 
 
 that our Lord i)laces the great tribulation here spoken of, Dan. 
 xii: I, 12, in the future, commencing with the middle of the 
 70th week, when the "abomination of desolation stands in a 
 holy place," and ending with His coming in the clouds of 
 heaven. IMatth. xxiv: 15-31, Dan. vii: 13. The whole tenor 
 of Old and New Testament prophecy seems to fix the time 
 when the "Man of Sin" will "sit in the temple of God," 2 
 Thess ii: 4, as the time when Satan is dejected from his aerial 
 sphere by ^Michael, and rumors of the conversion of the Jews 
 reach the Antichrist in Egypt. It is then that Satan enters him 
 and he invades Palestine from the South. Rev. xi:7; xii: 17; 
 (compare ix: 1-21). It is then that in his madness, he slays the 
 "Two Witnesses," seeks to root out Israel, "sits in the temple of 
 God," Rev. xi: I, makes war with the saints everywhere, Jews 
 or Gentiles, and inaugurates the Tribulation. Whatever fore- 
 lights of this have been recognized in the Saracenic and Turk- 
 ish "Woes" upon apostatising Christendom in the Middle 
 Age, and in the capture of Jerusalem by Caliph Omar, A. D. 
 637, and last of all, by the Turk, A. D. 1187 and 1517, it is still 
 certain that the campaign of the last Antichrist lies in the 
 future. The all-embracing prophecy includes all, and ever- 
 more the last is the highest, most exhaustive, and literal ful- 
 fillment: 
 
 That this last crisis is impending, is undeniable. The whole 
 world is preparing for the last act in the tragedy of the "War- 
 fare Great." Christendom is already one vast military camp 
 and naval depot. The son of Pethuel is again on his watch- 
 tower, blowing the trumpet in Zion, summoning the nations 
 to "conic up" to Jerusalem, and the Lord and His mighty an- 
 gels to "come dozi'n" from heaven. Joel, iii: 9-16, has dram- 
 atized the scene in the most thrilling manner, — the scene of the 
 advance of the nations, marching to the "A^alley of Decision," 
 where the "Eastern Question" will be "decided." 
 
 THE LORD. 
 
 "Proclaim ye this among the nations. Prepare war. Wake 
 up the mighty men. Let all the men of war draw near. Let 
 them come up. Haste ye, and come, all ye nations round 
 
l82 DANIEL'S GREAT PROPHECY. 
 
 about and assemble yourselves together." This the summons. 
 
 THE PROniET. 
 
 "Thither cause thy mighty ones to come down, O Lord!" 
 This the prayer. 
 
 THE LORD. 
 
 "Let the nations bestir themselves, and come up to the Val- 
 ley of Jehoshaphat, for there will I sit to judge all the nations 
 round about." This the locality. 
 
 THE LORD TO HIS HOSTS. 
 
 "Put ye in the sickle, for the harvest is ripe. Come; tread 
 ye; for the wine-press is full, the vats overflow, for their wick- 
 edness is great." This the order. 
 
 THE PROPHET A SPECTATOR. 
 
 "Multitudes! Multitudes! in the A'allcy of Decision! for 
 the Day of the Lord is near in the \'alley of Decision! The 
 sun and the moon are darkened, the stars withdraw their shin- 
 ing. And the Lord shall roar from Zion, and utter his voice 
 from Jerusalem. iVnd the heavens and the earth shall shake; 
 but the Lord will be the Hope of His people, and a stronghold 
 to the children of Israel." This last the consolation. 
 
 Such the solemn scene, where the Antichrist is judged and 
 Gentile politics and power go down in blackness and blood. 
 The same scene is given in Isa. lix: 19-21, and Ixvi: 5-16; in 
 Dan. vii: 9-14; in Zcph. iii: 8-20; in Zech. xii: 2-14; xiii: i; 
 in xiv: i-ii. It is given in ]\Iatth. xxv: 31-46. It is the scene 
 of the sickle-judgment, and the winepress with "blood up to 
 the horses' bridles" in Rev. xiv: 12-20, and of "Heaven Open- 
 ed" for the Antichrist's destruction, in Rev. xix: 11-21. It 
 follows the Armageddon rendezvous in Rev. xvi: 12-16. and 
 is the end of the "Warfare Great" when the Son of Man 
 comes to "take away the Sultanate" of the Horn, and "con- 
 sume and destroy it to the end." Dan. vii: 26. All the projih- 
 ets, Christ and His apostles, have looked to this "End" of our 
 age. 
 
 And the nations arc "preparing." History is the after- 
 
CHAPTERS X-XIL— WARFARE GREAT. 183 
 
 clap of which prophecy is the fore-stroke; the echo of which 
 prophecy is the voice. The growth of modern armies and the 
 nian-kilhng power of their weapons, the destructive enginery 
 of modern warfare by land and sea, during the last twenty- 
 five years is appalling. The augmented war-material, and arr^» 
 ies swollen beyond all precedent, in times of peace, are the 
 omen of disaster to the world. They are the presage of the 
 judgment day on all nations, no arbitration can arbitrate away. 
 The guilt of Christendom must meet its punishment. The 
 condemnation of the "Christian Nations" is their military 
 strength. The peace-footing of Italy, to-day, is 1.473,000 men 
 of all arms; of Austria, 2,076,000; of Germany, 4,300,000; of 
 France, 4,300,000; of Russia, 4,800,000; — not to mention Great 
 Britain, Turkey in Europe, Denmark, Sweden, Norway, Bel- 
 gium, Spain, Portugal, and the millions in Asia and Africa, 
 nor to think of the enormous naval strength of the world. 
 Omit the whole, save the militar}- force of the "Five Powers" 
 on the continent of Europe including Russia, and the peace- 
 footing for .\. D. 1897, is 16,049,000 armed men. The "■zc'or- 
 footiiig" according to the same budgets, for i897-'98, is Italy 
 2,200,000; Austria, 2,518.000; Germany, 7,200.000; France, 4,- 
 700,000; Russia's "prospective army," 12,000.000, — a total of 
 28,618,000 men within the limits of these "Five Powers" — pow- 
 erless to compel the Turk or each other to justice or human- 
 ity. The causes of this vast "military Christendom of the 
 Nineteenth Century" are familiar to all; the advance of 
 science in destructive agencies, mutual distrust of the nations, 
 their rivalries and jealousies, treachery and breach of treaties, 
 balance of power, the peace of Europe, enormous increase of 
 wealth, expansion of commerce, the fact that resistless powerl 
 knows no moral law, the ambition of Europe to divide the non- 
 Christian nations, partition Asia and Africa, and control the 
 mines and markets of the world, lust for supremacy, want of 
 righteousness, the discontent of the masses, the increase of un- 
 belief and crime, and the corruption of Gentile politics and 
 power. Add to those the apprehension of a collision between 
 the East and West, and the coming struggle with Islam, Jud- 
 
l84 DANIEL'S GREAT PROPHECY. 
 
 iasm, and each other. The prehide t o that will he th^ ap- 
 p arent harmony of the 'Tower s" of the world for a period of 
 time, — the "silence for the space of half an hour, in heaven," 
 the "four angels holding back the winds," the solemn hush 
 when the air is breathless and the leaves are motionless; then 
 the thunder-burst of Judgment! At such a time, Israel's claims 
 wull come up for settlement such as Europe, Asia, and Africa 
 cannot make. 
 
 Prepare war! Come up to the Valley of Decision! It is 
 the "Eastern Question." It was the burning question w'hen 
 Joel spoke, 900 B. C. the burning question now, and now as 
 then the nations are waiting the order to march! It is an old 
 question. Its antiquity remounts beyond the days of Chedor- 
 laomer and Abraham. It existed before Russia, England, 
 France, or Turkey was born — before ever Constantinople, 
 Rome, Alexandria, or London, had a name. It means the con- 
 flict of civilizations, — a conflict governed by "the ever-recur- 
 ring law of history," viz., invasion at stated intervals, from 
 East to West, and reversely from West to East; from North 
 to South, and reversely, till at last the whole world is involv- 
 ed. It was the question that sank the Persian empire and 
 brought to Greece her national existence and her glory: — the 
 question on which a Pericles and Demosthenes exhausted 
 their oratory, and where a Cicero stood in the majesty of elo- 
 quence, a Caesar in the splendor of arms, — the question for 
 Antiochus Epiphanes, — the Huns and the Mongols, the 
 Tartars, — Islam! — in every case the "Holy Land" its centre. 
 The middle age saw all Europe precipitate itself on Palestine, 
 only to be hurled back by the Moslem, after 300 years of war. 
 Turn whatever way, it is identified with the fortunes of the 
 Jew. Deeper and broader interests than those of England, 
 France, Russia. Austria, Germany, Greece. Turkey. India, 
 China, and Japan in the oceans, seas, waterways, markets and 
 mines of the world, are involved; — the interests of Israel and 
 of the kingdom of God. The cry of the muezzin sounds daily 
 over two cities of universal fame, — Jerusalem and Constanti- 
 nople, — where once the Religion of Jehovah and the Religion 
 
CHAPTERS X-XIL— WARFARE GREAT. 185 
 
 of Christ ruled supreme, and the Imaum's prayer to Allah 
 ever ascends, "O Allah, destroy the infidels, defile their abodes, 
 and give their women, children, friends and wealth as booty to 
 the Moslem!" — all this with the "consent" and "concert" of the 
 so-called "Christian Powers!" How can the "kingdom" come 
 apart from a judgment day and the decision of the "Eastern 
 Question?" That gifted historian, J. von Mueller, has not said 
 in vain, "No thoughtful man can read history, or look upcn 
 the face of Christendom, and not be impressed with the ccii- 
 viction that the same law of righteousness that brought the 
 ancient empires to their end, must prevail at last against the 
 empires and kingdoms now existing." Nemesis must come. 
 And say what men may, the battle opens in the same old 
 centre, the Aegean Sea, and the relation of the Holy Land 
 and Israel, geographically and politically, as well as relig- 
 iously, must assert itself, as before, the more the "Warfare 
 Great approaches its end. Nor is there anything in interna- 
 tional politics anywhere that does not lead to this centre, even 
 as the Roman roads all led to the Golden MilestO'ne of the 
 Forum. 
 
 It is not for nothing that the histories of the "Seven Great 
 Monarchies" and the hundred histories of the "People Israel," 
 and of the "Religion of Israel," and the "Explorations in Pal- 
 estine," have been written in these last days, and the schol- 
 arship of modern times been called to exert itself in Old 
 Testament studies as never before. The "Future" has become 
 a theme of exciting interest. What means the unexampled 
 interest, to-day, in the "]\Iaps and Survey of Palestine," in such 
 books as "The Recovery of Jerusalem," the "History of Jer- 
 usalem," "Palestine under the Moslems," "The City and the 
 Land," "Judas Maccabseus and the War for Independence," 
 "The Latin kingdom of Jerusalem," all by the first scholars 
 of our generation? And what the reversal of the English pol- 
 icy towards Turkey, and of the Russian also, each occupying 
 the place the other did, five years ago? \Miat the scenes in 
 Mediterranean waters, the unparalleled growth of the Zionist 
 movement, the lectures in European Universities on the "Jew- 
 
l86 DANIEL'S GREAT PROPHECY. 
 
 ish Problem," the "Societies" among Christian peoples for the 
 conversion of the Jews; the absolute control of the finances 
 of the nations, by the Jews, and their influence over 
 science, literature, journalism, the seats of instruction, and the 
 international politics of the Old World? And what the threat- 
 ening attitude of the East and West, the South and North, 
 and the alliances of the "Powers?" 
 
 It is with some providential intent the labors of a Curtius 
 and Grote, a Stanley and Rawlinson, a Mueller and Weltz- 
 hofer, a Meyer and Brandis, have drawn attention to the "laws 
 of historical development," and shown how the destiny of the 
 Jew's affects the destiny of all nations, and that "in the near 
 future, the world may expect to see the operation of the law, 
 more powerfully than ever." The "Powers" will not be allow- 
 ed of God to continue their concert of crime perpetually, for 
 their own benefit, and the hindrance of the kingdom of God. 
 The rivalries of the Greek states, after Alexander's death, left 
 the Eastern Question unsettled for many generations, Pales- 
 tine passing from one powder to another. After the "push" 
 of Europe against the Moslem, Jerusalem, regained, was lost 
 by the rivalries of Kings, Dukes, and Barons, unworthy of 
 the valor of a Tancred and Godfrey. After the defeat of the 
 Turk before the walls of Vienna, again the rivalries of Europ- 
 ean sovereigns left the question unsettled, remaining so to this 
 day. Doubtless, God's hand was in this, as well as Satan's 
 and the hand of man, for the "End zvos not yet." More de- 
 velopment, more missionary work, more preparation for the 
 solution of so vast a problem, were rec|uircd: — more atrocity 
 in demonstration of the unchanged selfishness of the "Pow- 
 ers," more ripening in sin and disregard of moral righteous- 
 ness. But now, "the time appointed" plumes its wings. The 
 power holding Palestine must prepare for the power ruling the 
 South to "push at him," and the i:)ower of the North to "come 
 against him," and both for the holder of Palestine to resist 
 them, and all mankind for "the Kings from the East, and of 
 the whole world (ihe Roman) to gather together to a place 
 called in the Hebrew tongue Armageddon (Ilar-Magedon)." 
 
CHAPTERS X-XIl.— WARFARE GREAT. 187 
 
 Rev. xvi: 12-16. Zech. xii: 11. That conflict will decide all 
 questions forever; and Israel redeemed, delivered and re- 
 established in their own land, as the first "Righteous Nation" 
 on earth, Isa. xxvi: 1-24; Rev. xv: 3-8; will be the solution 
 long--desired;— the end of the "Warfare Great"; — the bond 
 and union-point of international amity, peace, and righteous- 
 ness — all peoples one people, all nations one nation, all gov- 
 ernments one government, all religions one religion, and 
 "War no morcf The nations will have had experience enough 
 of this! Then Jesus Christ will be recognized as the "Only 
 Potentate." "The King of Kings and Lord of Lords." Zech. 
 xiv: 9. Rev. xi: 15. And the terrible, yet immortal battle- 
 field on which that issue will be decided, and that result achiev- 
 ed, will be the Reservation the ]\Iost High chose as His own 
 ■^l;ien — long before Abraham was, — He divided to the nations 
 their inheritance, and limited the boundaries of the peoples 
 relatively to the land appointed for the twelve tribes of Israel. 
 Deut. xxxii: 8. Such, the importance of Palestine, the Jew, 
 and the "Warfare Great," for the triumph of the kingdom of 
 God. From that early moment the "Eastern Question" be- 
 came a necessity. Its solution is before us. 
 
" Then shall be great tribulation, such as was not since the begin- 
 ning of the world to this time, no, nor ever shall be. And, except 
 those days should be shortened, no flesh should be saved; but, for 
 the elect's sake, those days shall be shortened." ISIatt. xxiv: 21, 22. 
 
 " Then shall the righteous shine forth as the sun in the kingdom 
 of their Father; who hath ears to hear, let him hear." IMatt. xiii: 43. 
 
 " Beloved, think it not strange concerning the fiery trial that is to 
 try you, as though some strange think happened unto you. But re- 
 joice, inasmuch as ye are partakers of Christ's sufferings, that when 
 His glory is revealed, ye may be glad with exceeding joy." i Pet. iv: 
 12, 13; i: 7. 
 
 "When the Lord shall build up Zion, He shall appear in His glory." 
 Ps. cii: 16. "Appear to your joy." Isa. Ixvi: 5. 
 "Thy Word is Truth," 
 John xvii; 17. 
 
 (1S8) 
 
Chapter X. 
 
 DANIEL, CHAPTERS X-XIL— END OF THE WAR- 
 FARE GREAT. THE GREAT TRIBULATION. 
 RESURRECTION. DELIVERANCE. 
 
 The chapter falls into three divisions: (i) the Conclusion 
 of the prophesy, xii: 1-3; (2) The Completion of the Book of 
 Daniel, xii: 4; (3) the Epilogue or closing Vision, xii: 5-13. 
 
 (i) The Conclusion of the Prophecy, xii: 1-3. These verses 
 disclose in what way the constancy and faith of God's people 
 will be tried in the final crisis, by what means the Lord will 
 separate converted Israel from their apostate brethren, Isa. 
 Ixvi: 5, and how he will break in pieces the oppressor and 
 redeem from deceit and violence the souls of the poor and 
 needy, Ps. Ixxii: 4, 13, 14. The fate of Israel and the world 
 will not be decided by the diplomats and kings of Europe, 
 Asia, and Africa, nor by the bankers of Antwerp, Berlin, Paris, 
 London or Vienna, but by the hand of God. The doctrines 
 of the " Balance of Power," and the " Sceptre of Alammon," 
 will perish together. It will be decided at Jerusalem by the 
 Coming of the Son of Alan. The solution of what is called the 
 Eastern Question requires a higher power than all the baffled 
 sovereigns of the world, a solution only possible upon the 
 overthrow of all the Gentile Powers themselves, of the corrupt 
 forms of religion by which they are supported, of antichristi- 
 anity everywhere, and of Antichrist, the last leader of Satan's 
 kingdom on the earth. Whatever power the Jews may have 
 acquired by means of their wealth, influence and alliances, 
 among the nations, in the last times, or in Palestine, will be 
 unavailing here. The struggle to gain their independence 
 while in their unbelief will be signally defeated. It is not by 
 
 (189) 
 
I go DANIEL'S GREAT PROPHECY. 
 
 force of arms, alliances or wealth that Israel is delivered, but 
 by the wonder-working power of God, when their own power 
 is utterly annihilated. Deut. xxxii: 36; Dan. xii: 7. This final 
 act in behalf of the faithful is connected with the resurrection 
 of Israel's holy dead, waked from their graves to meet and 
 greet the delivered ones, and to shine as the sun and the stars 
 in the Kingdom of God. What we have here is 
 
 (i) The Definition of the " Time " of these events. It is " at 
 that time," xi: 40, when the Antichrist camps on Mount Mo- 
 riah, xi: 45, hence neither in the times of Antiochus. nor of 
 Titus, since it is immediately followed by the " Great Tribula- 
 tion " that next precedes the Second Coming of Christ. Dan. 
 vii: 13, 25; xii: 1-3, 7; Matt, xxiv: 15-29; II. Thess. i: 6, 7; 
 ii: 1-12; Rev. xiii: 5; xix: 11-21 ; xx: 1-6. It will be " such a 
 time as never was " prior to A.D. 33, when our Lord made this 
 statement, therefore not in the times of Antiochus; "no, nor 
 ever shall be " prior to the days immediately before His Sec- 
 ond Coming, therefore not in the times of Titus. The char- 
 acter of the time is faithfully delineated by our Lord as cor- 
 responding to Antediluvian and Sodomite times. "As it was 
 in the days of Xoah," and of " Lot," Luke xvii: 26-37. The 
 Gospel will have gone, as a testimony, to all nations, and 
 Christendom, the field full of Tares and Wheat, will be burd- 
 ened with " scandals " to be " taken out " by the sickle of 
 judgment. Matt, xiii: 41. Modern Culture and Civilization 
 will have done their best and worst, and amid antichristianity, 
 lawlessness, church-defection, and a world in war, Israel's 
 problem will demand solution. 
 
 (2) The intervention of Michael in behalf of Israel. "At that 
 time, Michael, the great prince standing over the children of 
 thy people (the Jews), shall stand firm," xii: i. By Michael 
 is not meant the "Angel of Jehovah," nor "Jesus Christ," but 
 the guardian angel-prince of Israel, who with Gabriel exer- 
 cises a protectorate over God's ancient people. He is the 
 " archangel Michael " who contendevl for the body of Moses, 
 Jude 9, and who, with Gabriel, " stood up " for Israel in the 
 days of Cyrus and Darius the Mede, and in the days of Anti- 
 
CHAPTERS X-XII.—EXD OF WARFARE GREAT. 191 
 
 ochus, to give the victory to Judas Maccabaeus, Dan. x: 13, 20; 
 xi: I. Once more he "stands up," "over," and "firm for" 
 converted Israel, "the holy people," xii. 7; "these my breth- 
 ren," Matt, xxv: 40; the 144,000, Rev. vii: 4-8; xiv: 1-5; xii: 
 10, 11; Isa. Ixvi: 5, i. e., "the people of the Saints of the Most 
 High," vii: 27. Here again we have a glimpse into the angel 
 world. Satan is still the " god of this world " (age), and 
 " prince of the power of the air," and has the right to "accuse" 
 before God the Jewish people as apostates from their covenant 
 so long as they remain in unbelief, and even to " accuse " be- 
 lievers before God, because of their sins. Job ii: 1-5; Zech. iii: 
 I. The significant fact here is that when Michael stands up, 
 at the time specified, Satan and his angels — till then allowed 
 to roam the air — are " cast out " from their serial spheres and 
 dejected to the earth. Rev. xii: 9. With this dejection of the 
 Dragon the great tribulation begins, the cause of Michael's 
 standing up being Israel's conversion to Christ, at the middle 
 of the 70th week. Rev. xii: i-ii. The ground of Satan's ac- 
 cusation is cut away by the Jewish acceptance of Jesus Christ 
 preached to them by the " Two Witnesses," Rev. xi: 3, and by 
 the Church, to whom the " open door " of missions to the 
 Jews is given," Rev. iii: 7-11; Acts iii: 19-21; Rom. xi: 26. 
 The battle of Michael and his host is, first of all, in the air, 
 where Satan roams and sends his evil angels and his influence 
 to sway the powers of the earth adversely to the Jews. Then 
 there is " War in Heaven," i. e., in the aerial regions. John 
 describes it. " Michael and his angels fought against the 
 Dragon; and the Dragon and his angels fought and prevailed 
 not, neither was their place found any more in heaven." Rev. 
 xii: 7, 8. They are cast down to rage on the earth a "short 
 time," viz., during the last 3^ years of the 70th week. Rev. 
 xii; 12; Matt, xxiv: 22. The conversion of the Jews, at least, 
 of their first instalment, and the dejection of the Dragon, are 
 simultaneous events, at the middle of the 70th week. This 
 overthrow of Satan in the air is the preliminary action on the 
 skirmish line, as it were, the assault of the advanced-guard on 
 the outposts of Satan's kingdom, viz., on "the hosts of the 
 
192 DANIELS GREAT PROPHECY 
 
 high ones on high," Isa. xxiv: 21. It is intended to clear the 
 air from the evil angels and prepare the region for the Rapture 
 of the Saints at the Coming of Christ in the clouds of heaven. 
 
 But if the conHict is aerial, it is also terrestrial, and chiefly 
 in the Holy Land, where " the nations are gathered against 
 Jerusalem." Here also angelic intervention shall occur in 
 Israel's behalf. " Thither cause Thy mighty ones to come 
 down, O Lord! " Joel iii: 11. The " War of the Great Day of 
 God Almighty" includes " the kings of the earth on the earth,' 
 as well as " the hosts of the high ones on high." Isa. xxiv: 21. 
 Angels execute the " Harvest " and the " Vintage " orders. 
 Rev. xiv: 12-20; Zech. xiii: 8; xiv: 5; Jude 15. Great, how- 
 ever, as is the help of Michael, the destruction of the Anti- 
 christ is reserved for Christ alone, Isa. xi: 4; II. Thess. ii: 8; 
 Isa. lix: 19, 20; Dan. vii: 13; Rev. xix: 11-21. There is right 
 and propriety in this. It is when the Lord himself appears 
 in person to raise His saints, and smite the Antichrist, that the 
 " Warfare Great " is terminated and Israel is delivered. To 
 Him belongs the victory, the kingdom, the power and the 
 glory. 
 
 (3) The Great Tribulation. " There shall be a time of 
 Trouble such as never was since there was a nation, even to 
 that same time," xii: i. Of this, much has already been said. 
 It is that period of aftliction described so graphically and so 
 frequently in both Testaments, by Moses, Deut. xxxii: 39-43; 
 by Balaam, Num. xxiv: 23, 24; by Isaiah, xxvi: 8-21; lix: 16- 
 21; Ixvi: 5-16; by Jeremiah, xxx: 7; by Ezekiel, xxxviii: 1-23; 
 xxxix: 1-29; by Joel, iii: 9-16; by Zephaniah, iii: 8; by Zech- 
 ariah, xii: 1-14; xiii: i; xiv: 1-5; by our Lord. Matt, xxiv: 15, 
 28; by Paul, II. Thess. i: 6, 7; and by John, Rev. iii: 10; vii: 
 14; xi: 7; xii: 12; xiii: 1-18, covering the second half of the 
 Apocalypse from chapter xii. to xx. Here is found the formal 
 condenmation of all the modern optimistic schemes, social 
 theories, and wide-spread false teaching, that looks for the re- 
 form of the whole world and conversion of the nations before 
 the Second Coming of Christ. If wc ask the Prophets. Christ 
 ^nd His Apostles, zi'hat they expected in the Future, after the 
 
CHAPTERS X-XII.—END OF IV ARE ARE GREAT. 193 
 
 Gospel seed had been scattered over all the earth, their reply 
 will be found to be one and harmonious. By the side of the 
 Wheat, Satan's seed, the Tares, will occupy the field of the 
 world "together" till the Lord comes. During the Times of 
 the Gentiles Israel will remain in unbelief. Along with the 
 progress of Christianity, externally waxing to a power in the 
 world, and allying itself with governments and states, shall 
 go prosperity, internal corruption and decay, a deepening de- 
 parture from the faith, as the last times draw near — antichris- 
 tianity at last ascendant, the world controlling the Church, 
 false teaching, false Messiahs, false culture and civilization, 
 crime universal, the faithful a "little flock" to whom it is "tht 
 Father's good pleasure to give the kingdom." The great 
 apostasy in Christendom shall culminate in the Antichrist, 
 and bring the crisis of the " Warfare Great," viz., the "Great 
 Tribulation," the world still " lying in the Wicked One." 
 They looked for all this, and for the return of the Jews to their 
 own land, their conversion in the midst of the crisis, and the 
 Second Coming of Christ to put an end to the whole disorder 
 and bring His Kingdom of righteousness and truth to victory. 
 No other future than this is found in the Sacred Scriptures, 
 save the Millennial Age and the final New Heaven and Earth, 
 both which follow the Advent of the Son of Man in clouds. 
 The triumph of the Kingdom comes only to those who, faith- 
 ful to Christ, pass through this Tribulation, and, sealed by His 
 Spirit, are " overcomers " who have " gotten the victory over 
 the Beast and His Image, his ^lark and the Number of liis 
 Name," even as before in early times, Rev. xv: 2; xx: 4. The 
 unwritten in the Book of Life " worship the Beast " and perish 
 in his punishment. Rev. xiii: 8. The conversion and reform 
 of the whole world before the Second Advent is a human fic- 
 tion, contradicted by both Testaments. 
 
 In Daniel's Book the Tribulation, though universal, is con- 
 fined to the Jews and the Holy Land, the election out of Israel 
 being prominent, as in Rev. vii: 4-8, but not the election out 
 of the Gentiles, who yet pass through the same Tribulation, 
 Rev. vii: 9-17. Territorially, the vision covers Europe, Asia 
 
194 DANIEL'S GREAT PROPHECY. 
 
 and Africa, within the Hniits of the old Roman empire, yet 
 Palestine is the centre of the drama. For the Jews the Holy 
 Land will be a furnace seven times hot, and a lion's den. As 
 in Maccabean days, they shall fall " by the sword, by flame, 
 by captivity and spoil." Tried the faithful will be, as were the 
 first Christians, as were the martyrs in Papal times, as were 
 the faithful Armenians in our own day. Tried they will be by 
 apostates of their own race who will cast them out, as the 
 Jews go on building their Temple, Isa. Ixvi: 1-5; Rev. xi: 1-3; 
 and by the Antichrist, doubly enraged because of their conver- 
 sion on the one hand, and the effort of apostates on the other 
 to gain the independence of Pale-stine. Both these events are 
 the cause of the Antichrist's breach of his covenant, of his 
 sitting in the Temple as God himself, demanding homage from 
 all on pain of death for disobedience. Tried they will be by 
 the Rabbinism of the magnates among them, who seek to de- 
 velop Judaism in opposition to Christianity, ejecting them 
 from their fellowship, ostracised socially, destroyed commer- 
 cially, persecuted personally, and, if scorning to be bribed, 
 then betrayed, massacred, and left unburied in the streets — vic- 
 tims, not only of the sword of the Ottoman, but of the "Cher- 
 em," or " curse," of the Jew, pronounced upon them. Isa. 
 Ixvi: 5; Rev. xiii: 7-10. 
 
 (4) The Deliverance, " Thy people shall be delivered," xii: 
 I, i. e., at the close of the Great Tribulation, xii: 7; vii: 25-27; 
 ix: 27. Here is proof conclusive that the final gathering of 
 living Israel, and the resurrection of Israel's holy dead, are 
 contemporaneous events at the close of the Great Tribulation, 
 Dan. xii: 1-3, and that " our gathering together unto Christ " 
 is at the same time-point of Israel's Deliverance, viz., at the 
 close of the 70th week. II. Thess. ii: 1-3. This promise of 
 Deliverance of the " Remnant " is ancient as Moses and runs 
 through both Testaments. Not exempted from trial, or even 
 martyrdom, yet the " Remnant " shall not be destroyed. Sealed 
 of God, kept safe from the power of temptation, delivered out 
 of all their troubles, as were their fathers before them, they 
 shall be overcomers through the blood of the Lamb. "Alas, 
 
CHAPTERS X-Xll.—END OF WARFARE GREAT. 195 
 
 for the day is great, so great that none is hke it; it is the time 
 of Jacob's trouble but he shall be saved out of it." Jer. xxx: 7. 
 Accounted worthy to escape the licentiousness, drunkeness, 
 surfeiting, cares of this life and snares of the antichristian time, 
 and the judgments to fall on the ungodly, they shall stand, a 
 faultless company, with their Redeemer, on the earthly 
 " Mount Zion," where He promises to come to them. Isa. 
 lix: 20; Rom. xi: 25, 26; Rev. xiv: 1-5.* 
 
 The deliverance will be miraculous, (i) by the personal ap- 
 pearing of the Son of Alan, first of all in the clouds of heaven 
 Dan. vii: 13; (2) in the next place, "His feet shall stand on 
 the Mount of Olives," and a way of escape for the Jews be 
 provided by earthquake shocks, sundering the mountain, 
 
 *Remarkable is the space given to Israel in the Revelation by John. 
 Elect Israel is sealed, Rev. vii: 48. The " Little Book " in x: 8, contains 
 the fortunes of the Jevi^s in the Time of the End, when the "mystery 
 of God " foreshown to Daniel and the prophets concerning Israel's 
 rejection and recovery, and the overthrow of the Kingdoms of this 
 world, is completed — the Little Book symbolising the contents of the 
 following chapters. The 70th Week, and Scenes in Jerusalem under 
 the Anti-Christ, enter at xi: i, and continue through, with other 
 events, to xx: i, i. e., through the last 1,260 days. All from xii: i to 
 XX : I is the last 1,260, i. e., is the seventh trumpet, which is the seven 
 vials. The Beast, in xi: 7, is the Antichrist. The Sun-clothed Woman, 
 in xii: i is the Daughter of Zion, the Jewish Church, seen in her 
 whole history at both advents. The 144,000, in xiv: 1-5, are delivered 
 Israel, the same as in vii: 4-8, but safe with their Redeemer returned 
 to them on the earthly Mount Zion, at the close of the Tribulation. 
 The vision is proleptic. In xv: 2-4, the martyrs of Israel are harping 
 in heaven, even as the martyrs and confessors of the church are seen 
 in heaven, in vii: 9-17. In xvi: 16, is Armageddon in Palestine. In 
 xi: 18; xiv: 13-16; xvi: 15; xx: 2-^; are the Second Advent, the Resur- 
 rection of the holy dead, the Reaping of the living saints, the en- 
 thronement. In xiv: 17-20; xix: 11-21; the Valley of Jehoshaphat, the 
 Blood-Bath, the Destruction of the Anti-Christ, the Deliverance of 
 Israel, at Jerusalem. In xix: 1-9, the Hallel over the ruin of Babylon 
 and the Marriage-time of the Jewish wife, long separated from, but 
 now returned to her husband. Isa. Ixii: 3-5. Hos. ii: 19-23. In xx: 
 9, is Jerusalem the " Beloved City," the metropolis of the millennial 
 age. Such the place of Israel in New Testament prophecy, in the 
 " Time of the End," and millennial age. 
 
196 DAM EL'S GREAT PROPHECY. 
 
 Zech. xiv, 10; (3) by the tripartition of the city previously, 
 its fall of "one-tenth" of it, and the engulfment of "7000 men 
 of name," the supporters of the Antichrist; Rev. ii: 13; (4) by 
 the destruction of the Antichrist and his hosts "outside the 
 city," Rev. xiv: 20; Dan. ix: 2y; vii: 26; xii: 7; 2 Thess. ii: 8; 
 Rev. xix: 11; (5) and, as stated, by the coming of the Lord to 
 "Zion," the last military station where the Antichrist en- 
 camped, Dan. xi: 45. It will be an elect deliverance even of 
 "as many as are written in the book," Dan. xii: i; "the holy, 
 every one written among the living in Jerusalem," Isa, iv: 3; 
 the surviving " We who are alive and remain unto the coming 
 of the Lord," even as in the case of Gentile believers, who have 
 just been caught away, i Thess. iv: 17. It will be a spiritual 
 deliverance of Israel new-born and penitent, accepting Christ 
 and trusting for pardon through His blood, Zech. xiii: i; 
 xii: 9-14; Ezek. xxxvi: 24-29; Acts iii: 19-21 (R. V.); Rom. 
 xi: 26; Isa. lix: 20-21. It will be a political deliverance from 
 subjection to the Gentile Powers, to restoration of long lost 
 sovereignty, and of an absolutely independent kingdom which 
 no sword or diplomacy shall ever wrest from their possession, 
 — a kingdom in which Judah and Israel shall be one and un- 
 divided forever, Zech .xii: 3; Ezek. xxxvii: 22 — an Israelitish 
 kingdom, the centre of Messiah's kingdom, wide as the world, 
 Luke i: 32, 33; i: 70-74. It will be a jubilant deliverance, 
 the ransomed of the Lord returning to Zion "with songs and 
 everlasting joy upon their heads," Isa. xxxv: 10. It will be 
 a deliverance, God-glorifying and irreversible. " They shall 
 dwell in the land, even they and their children, forever," 
 Ezek. xxxvii: 25, God's sanctuary among them, He their God 
 and they His people — His Name " magnified among all na- 
 tions." Ezek. xxxvii: 2y, 28; xxxviii: 23; xxxix: 27-29; 
 Dan. ix: 24. If the Tribulation is great, the Deliverance is 
 greater still. It gives birth to the first time in history when 
 God's name is universally "hallowed" by the nations, and pro- 
 fanity expires, — and when the will of God is "done on earth as 
 it is in heaven," Rev. xv: 4. Of such importance is Israel for 
 the kingdom of God. 
 
CHAPTERS X-X/I.-EXD OF WARFARE GREAT. jgj 
 
 (5) The Resurrection of the Holy Dead. Not only shall 
 liAang Israel's election be delivered, but the holy dead be 
 waked to share the joy. Decisive and clear are the words of 
 the angel, "At that time," when Israel is delivered, — "many 
 shall awake (literally, be separated) out from among the 
 sleepers in the earth-dust; these (who awake at that time) shall 
 be unto everlasting life, but those (who do not awake at that 
 time) shall be unto shame and everlasting contempt," xii: 2. 
 The "those" include two classes (i) the wicked, long-buried 
 in the earth, (2) the slaughtered wicked, still unburied on the 
 field, "an abhorrence to all flesh," Isa. Lxvi: 24; Rev. xix: 17- 
 21; Ezek. xxxix: 11, 17-20. A simultaneous resurrection of 
 all mankind, good and bad, is nowhere taught in the Scrip- 
 tures. It is the resurrection of the holy, and of Israel's holy 
 dead that is here predicted, as in Isa. xxvi: 19, and the non- 
 resurrection of the wicked, "at that time," Isa. xxvi: 14. The 
 resurrection here taught is the "First Resurrection," Rev. xx: 
 3-6; that of the already spiritually raised, John v: 24, 25; that 
 of "the just," Luke xiv: 14; the "out-resurrection," Phil, iii: 
 11; the hour when Old and New Testament saints are to- 
 gether "made perfect" in their communion and in the consum- 
 mation of their blessedness, both waked from their graves by 
 the voice of the Son of God. Heb. xi: 35, 40. No greater 
 epoch has earth ever known. Its time-point is given with the 
 utmost precision in the Scriptures. It is the time-point of the 
 Second Advent for the salvation of the righteous and destruc- 
 tion of the wicked, even as at the one time-point Noah and 
 his family entered the Ark, and the ungodly perished in the 
 Flood; and Israel was redeemed when Egypt was whelmed in 
 the sea; and the Church fled to Fella when Jerusalem was de- 
 stroyed. It is a time-point for both Judgment and Salvation. 
 Asaph calls it the •' shining" of the Lord, Ps. 1: 1-6. Isaiah 
 calls it His "Appearing," lxvi: 5, in order to raise the holy 
 dead, deliver Israel, destroy the Antichrist, and bring to vic- 
 tory the kingdom. Five times in the Old Testament this il- 
 lustrious Parousia of Christ is described as (i) the Coming of 
 the Son of ^lan in the Clouds of Fleaven, Dan. vii: 13; (2) 
 
tqS DANIEL'S GREAT PROPHECY. 
 
 of the Conqueror from Bozrah, descending over Edom, Isa. 
 Ixiii: 1-6; (3) of the Coming of the Lord to Ohvet, Zech. xiv: 
 5; (4) and to Zion, Isa. Hx: 20, and (5) in Clouds for both 
 Judgment and Salvation, Ps. 1: 1-6; xcvi:i3; xcvii: 2-8; 
 xcviii: 1-9; ex: 1-7; Ixxii: 2, 4, 9-14, 18, 19; cii: 13-17. Not 
 less great does it appear in the New Testament, and precisely 
 for the same events, with others added. Ten times again this 
 time-point is fixed at the close of the Great Tribulation, and is 
 described (i) as the Lord's Coming with His Saints, the Holy 
 Angels, for His Saints the Holy Living and the Holy Dead — 
 a " Gathering of His Elect ," universally, involving first of all, 
 the resurrection of the holy who sleep in the dust of the earth, 
 then the rapture of these and the Holy Living ones, and their 
 meeting of the Lord in the air Matth. xxiv: 29-31, 40, 41; 
 XXV : I; these scenes, followed by the deliverance of con- 
 verted Irael, — "these, my brethren," Matth. xxv: 40, the 
 Judgment of the Nations, xxv: 31-46, and the welcome to 
 the kingdom; (2) as the time-point for "Our gathering to- 
 gether at Christ," 2 Thess. ii: i, "in the air," i Thess. iv: 17; 
 (3) as the "thief -time,'' Matth. xxiv: 43; (4) as the Coming to 
 judge the World-Power. Rev. vi: 12-17; (5) as His Coming 
 under the Seventh Trumpet, to vindicate the holy dead by their 
 resurrection, Rev. xi: 15-17, 18; (6) as His Coming to reap the 
 holy living, Rev. xiv: 14-16; (7) and at the "thief-time," Rev. 
 xvi: 15; (8) and after the Sixth Vial, Rev. xvi: 12; (9} and to 
 destroy Babylon, Rev. xvi: 19; (10) and the Antichrist, Rev. 
 xix: 11-21; (11) and to enthrone and reward His Saints, Rev. 
 XX : 1-6. So great is this greatest of all time-points in the his- 
 tory of the world, when the Jews are restored, and Gentile 
 politics and power are destroyed, and the holy dead are waked 
 from their graves. From Moses to Malachi, and from Mat- 
 thew to the Apocalypse by John, the Resurrection of the 
 Sleeping Saints is placed at no other epoch than the close of 
 the " Tribulation Great," and of the " Warfare Great." 
 
 The idea, therefore, of a Secret Parousia for the resurrection 
 of the holy dead, prior to the a]-)pcaring of the Son of Man in 
 the clouds of heaven at the close of the tribulation, is contrary 
 
CHAPTERS X-XII.—END OF WARFARE GREAT. 199 
 
 to the Word of God. To this time-point of the revelation of 
 Christ in His glory, to raise the dead, deliver Israel, and de- 
 stroy the Antiehrist, the hope of both Old and New Testa- 
 ment saints, was directed. Matth. xxiv: 29-31, 40-44; 2 Thess. 
 i: 6-10; ii: 1-8; I Thess. iv: 14-17; Rev. xi: 17; xiv: 13-20; 
 xix: 1 1 -21; XX : 1-6; xvi: 15; Dan. xii: 1-3; Alatth. xiii: 40. 
 In view of that hope, Old Testament martyrs, accounting 
 themselves dead even before the tyrant had struck them, re- 
 fused to "accept deliverance" at the cost of foreswearing their 
 faith. The New Testament martyrs did the same. The "better 
 thing" they grasped by faith was the " better resurrection," 
 when both, washed in the blood of Christ, Heb. ix: 15, should 
 together be perfected, body and soul, in the likeness of Christ, 
 at His second coming, and satisfied, Ps. xvii: 15; 1: 
 3-6; Dan. xii: 1-3; Matth. xxiii: 40; xxiv: 29-31. One in 
 Christ, and one -with each other, both saved in the same way. 
 God foresaw and provided the plan concerning us, "that they 
 apart from us, should not be made perfect." Heb. xi: 35, 40. 
 ]\Ioses and Paul. Isaiah and John, are one in Christ. 
 
 (6) The Splendor of the Risen Saints. They that be wise 
 shall shine as the brightness of the firmament, and they that 
 have turned the many to righteousness, as the stars forever 
 and ever," xii: 3. The angel employs two words nowhere 
 else found in the Old Testament, (i) Hayi Olaiu, life ever- 
 lasting, i. c: to die no more, and (2) Hicliir, shall shine, from 
 Zohar, splendor. This last one is beautifully rendered by the 
 German word Hiiumclglaji::, the gleam of Heaven. Closes 
 describes the firmament as a "sapphire pavement" beneath the 
 feet of the God of Israel, "the body of heaven in its clearness," 
 Exodus xxxiv: 10, and Elihu compares it to a "molten mir- 
 ror," shining with undimmed resplendency. Job xxxvii: 18. 
 Ezekiel describes it as " an appearance of brightness as the 
 look of the brightness of burnished gold." Ezek. viii: 2. To 
 the golden sheen the angel adds the incandescent glory of the 
 "stars," literally of the "glitterers." Our Lord and Paul al- 
 lude to these expressions in their brilliant language when 
 speaking of the resurrection and its different degrees of glory, 
 
^ )0 DANIEL'S GREAT PROPHECY. 
 
 Matth. xiii: 43; i Cor. xv: 41. An instance of the reality, 
 we have in the Transfig^uration of the Lord in the "holv 
 mount," when His face did shine as the Sun, and His raiment 
 was white as the hght," Matth. xvii: 21, "white as snow and 
 ghstering-," Mark ix: 3;. Luke ix: 30. What the angel teaches 
 is that the wise shall shine like the crystal sheen of a sunlit 
 firmament, and the converters of the many to righteousness 
 shall glow with the glitter of the stars in a cloudless canopy. 
 Still more, their efifulgence shall be eternal — a glory unob- 
 scured forever, xii: 3. This their Zohar. Degrees of glory 
 there will be, even as the three in Orion's belt excel in magni- 
 tude and glory the lesser stars of the constellation. The trans- 
 figuration of the living will equal that of the dead. The Lord 
 extends the splendor to all the "righteous." Matth. xiii: 40. 
 Allusion is here doubtless to the Maccabean teachers of the 
 law, in xi: 33-35, but the prophecy includes the whole sacra- 
 mental host of God's elect, who share the glory ready to be 
 revealed. All who are instrumental in the salvation of the 
 many will be clothed with a surpassing brightness. Eminent, 
 the martyrs of Jesus will shine, saints who have not deemed 
 as dear to them their lives, for Jesus' sake. Rev. xx: 4; xiv: 
 13; 2 Thess. i: 5; Heb. xi: 35-39; Rev. xii: 11 ; 2 Tim. iv: 6-8. 
 Such the "out-resurrection." Phil, iii: 11. If a splendor so 
 great and enduring, for the body alone — even to be glorified 
 like Christ, whose brightness Paul tells us eclipsed the noon- 
 day sun — is the reward of a Tribulation so brief, then indeed 
 the sorest afflictions are but as the puncture of a pin. and the 
 longest but as a moment — not worthy to be compared with the 
 " far more exceeding and eternal weight of glorv." Rom. viii: 
 18. Earth never wore a diadem so royal as that composed of 
 risen saints. The eloquence of all antiquity, or modern times, 
 has furnished no description equal to this conclusion of the 
 prophecy; a scene so imposing, majestic and impressive; so 
 sanctifying and sublime; so solemn and subduing! We have 
 seen the rainbow braided on the brow of the dying storm, but 
 here a glory-crown of saints, the jeweled diadem of God, is 
 
CHAPTRRS X-XI1.~END OF WARFARE GREAT. 
 
 201 
 
 placed upon the head of the dark Tribulation itself— a vision 
 that can never vanish from the soul of the believer. How quick 
 the transit from the cross to the crown, from shame to honor, 
 from sufifering; to glory! The end of the " Warfare Great " is 
 the outburst of an illumination which celebrates a victory for 
 the Kingdom of God that is everlasting. Time cannot dim its 
 brightness. Eternity will only enhance its greatness. 
 
 II. The Completion of Daniel's Book. The great prophecy 
 of Daniel is now ended. The whole future has been disclosed 
 to the Second Coming of Christ, and now the angel issues his 
 order to the prophet. " But thou, O Daniel, shut up the words 
 and seal the Book, even to the time of the end." xii: 4, i. e., 
 (i) to the end of the third empire, and (2) to the end of the 
 fourth. By the "words" is meant the words of the last revela- 
 tion just given, viz., chapters x, xi, xii: 1-3. By the "book," 
 the whole Book of Daniel, from first to last. By "shut up the 
 words" is meant, bind them with the rest of the parchments, 
 as part of the Book. By "seal the book" is meant, attach to 
 the roll the ofificial seals of its authentication, and deposit the 
 same in the archives of the Jewish nation, as part of Holy 
 Scripture. Preserve it for the warning and comfort of God's 
 people. This does not mean that its contents shall remain in- 
 accessible to the High Priest or to teachers of the people. The 
 order relates alone to the preservation of the original text. It 
 was the custom of the prophets, before binding the separate 
 parchments, to transcribe copies for the public use, from which 
 still others were transcribed by official hands, under penalties 
 for error. Thus the Book of Daniel descended to the Jews, 
 in a standard text, with which all copies could be compared as 
 the near "time of the end" approached. The order of the angel 
 implies no less than this, that Daniel was the author of the 
 whole book, most of which was written during the exile, and 
 Its finisher in post-exilic times, during the Persian reign. 
 
 HI. The Prediction of the Study of the Book in the " Time 
 of the End." " Many shall run to and fro, and the knowledge 
 shall be increased." Dan. xii: 4. This explains the reason of 
 
^02 DANIEL'S GREAT PROPHECY. 
 
 the order. A long period will intervene between now and then, 
 and only then will the contents of the book be completely un- 
 derstood, therefore "seal the book," that a sure and standard 
 text may be preserved. Proof conclusive, again, that the book 
 was written long before the Alaccabean times. That it existed 
 then and was studied with unabated interest, is established by 
 indisputable testimonies. That it is studied to-day, yet more 
 than ever, is a sign of the nearing "time of the end." By the 
 words "run to and fro" is meant, not "modern locomotion." 
 nor "missionary enterprise," nor "rushing here and there," 
 but the diligent perusal of the book with intensity and earnest- 
 ness, by the method of turning forward and backward its 
 pages, comparing prophecy with prophecy, in order to under- 
 stand its contents. The angel means that, as the "time of the 
 end" approaches, whether the near or far horizon, "multi- 
 tudes" will devote themselves to a study of the book, and come 
 to the "inner perception" (the knowledge) of its meaning. 
 Light will burst forth as Israel's day draws near. The definite 
 article " the," before the word " knowledge," in the original 
 text, is conclusive against the idea of modern locomotion and 
 knowledge of every kind. It means the knowledge of the 
 prophecy. 
 
 IV. The Epilogue or Closing Vision, xii: 5-13. With the 
 termination of the order, what we have is 
 
 (i.) The sudden change of the scene; and not without some 
 deep significance. The linen-clothed-man reappears, hover- 
 ing over the Iliddekcl to which the name of the Nile — "Yeor" 
 — is given, as if to remind Israel that hereafter, in the crisis it 
 shall be again as it was "in the day when he came out of 
 Egypt." Isa. xi: 14-16; xix: 21-25; >^>^vii: 12, 13. Besides Ga- 
 briel and IMichael, "two others" appear in the scene, one on 
 this, the other on that side of the river. Clearly, they are intro- 
 duced as two witnesses of the oath about to be made by the lin- 
 en-clothed man. Expositors dififer greatly as to who these "two 
 others" or "after ones" arc, whose names are purposely wtih- 
 held, and whose position alone is indicated. As angels, they 
 are supposed to be Michael and Gabriel — an impossibility, 
 
CHAPTERS X-XII.—END OF IVARFARE GREAT. 203 
 
 since they are expressly called "two others," (2) as two of the 
 holy watchers over Israel, but of rank subordinate; (3) as the 
 "two" who afterwards appeared at the sepulchre of our Lord, 
 and again as sent from the ascension-cloud to comfort the 
 apostles. As vicn, they are supposed to be either (i) Enoch 
 and Elias, or Moses and Elias, foretold to appear at the time 
 to which the vision here refers, therefore "the two witnesses of 
 me," of whom the Lord speaks as testifying to the Jews in the 
 first half of the seventieth week, Rev. xi: 3, viz., the "two" 
 who appeared on the Mount of Transfiguration, Luke ix: 30. 
 Most regard them as angels. The question still remains an 
 open one. 
 
 (2) The dialogue between the linen-clothed man and one of 
 the "two" — a conversation introduced for Daniel's benefit. 
 One of the "two" asks the linen-clothed man "How long shall 
 it be to the end of these wonders?" xii: 6, i.e., "how long 
 from the invasion of Palestine by the Antichrist, xi: 40, to the 
 Resurrection, the Deliverance, and the Kingdom and Glory? 
 The two-fold answer is (i) that "a time, two times, and half a 
 time," 1260 days, shall be the length of the time, and (2) that 
 the end will be signalized by the fact that whatever "power" 
 the Jews may have in the last days, it shall be broken, the Jews 
 helpless in the hands of the Antichrist, with whom they make 
 alliance. Anti-semitism will wax to triumph among the 
 "powers," in spite of the counter movement to rehabilitate the 
 Jewish state. Deut. xxxii: 36-24; Dan. xii: 7. Both hands 
 uplifted to heaven, the Linen-clothed Man swears in the pres- 
 ence of the " Other Two," and " by Him that liveth forever," 
 that not one syllable of the prophecy shall fail, but that all 
 shall be accomplished. The last Invasion of the Holy Land 
 shall take place, the Great Tribulation shall come, the Jews 
 shall be driven to the wall, Alichael shall stand up, the holy 
 dead shall be raised, Israel be delivered, and the Antichrist 
 destroyed. By the life of God, these things shall be so! This 
 is tremendous adjuration. See Deut. xxxii: 40-43; Rev. x: 
 5-7. It was not without intense significance the angel had 
 
204 DANIEL'S GREAT PROPHECY. 
 
 said in viii: 26, that " the vision is truth; " in x: i, that " the 
 word is truth; " in x: 21, that Daniel's book is a " Scripture of 
 truth;" and declares in xi: 2, "I will show thee the truth." 
 And not without the same deep sig-nificance does he further 
 admonish the prophet, yea, command him, to "close the 
 words," and "seal the book," xii: 4, and declares them "closed 
 and sealed till the time of the end," xii: 9. Yea, more, he 
 crowns the whole with an oath, "by the living God," — both 
 hands held up — that all these things shall be accomplished," 
 i. e., that none of them is fiction! In the name of all that is 
 sacred and solemn, why does the angel thus repeat himself, 
 exhausting all sanctions, angelic human and divine? If the 
 writer of the book is not a pious impostor, the whole book is 
 true as God is true, and not a Maccabean novel, as our modern 
 Higher Critics would have it. No other book in all the Bible, 
 save John's apocalypse, has such a weight of attestation, Rev. 
 xxii: 18, 19. The "Vision" is "Truth," the "Revelation," 
 the " Writing- " of it, the very " words," the " book " itself. — 
 all is " Truth," God-sent, angel-given, Spirit-breathed, ever- 
 lasting " Truth," closed, sealed, authenticated, and attested 
 by angels, sworn to by the Lord Himself, and transmitted to 
 our times to be studied with the intensest interest. Had criti- 
 cism any conscience or fear of God before its eyes, it would 
 quail in the presence of such transcendent confirmation. God 
 the Almighty, thundering from heaven, could give no stronger 
 demonstration of its verity. It has the sanction of Father, 
 Son, and Holy Ghost, angels, prophets, Christ and His apost- 
 les, to its Chiliastic doctrine, and is established by no less than 
 2,500 years of human history. 
 
 (3) The Perplexity of the Prophet. " I heard, but I under- 
 stood not. Then said I, O my lord, and what shall the Aftcr- 
 ncss of these things be? " xii: 8. What was it he did not under- 
 stand? Expressly, he declares, he " understands the vision," 
 x: I. What perplexed him was the definition of the time, 
 given by the Linen-Clothed Man in xii: 7. His soul had been 
 riveted upon the Maccabean persecution, xi: 30-35; the tyrant's 
 
CHAPTERS X-XII.—END OF WARFARE GREAT. 205 
 
 character, xi: 36-39, and the invasion of the Holy Land, xi: 
 40-45. He knew that the " Time " of that horror was to be 
 " 2,300 evening--mornnig," or 1,150 days, 8: 14. But now the 
 announcement of the time, as 1,260 days, xii: 7, confounded 
 him. He could " not understand " how 1,150 could be 1,260, 
 or how the " Little Horn " of the third empire could be the 
 " Little Horn " of the fourth. No Higher Critics were present 
 to show him how things so different are identical! Intent only 
 to hear the angel talk, he had failed to see the double person- 
 ality, type and anti-type, in xi: 36-39, or understand that the 
 great Interval lay between verses 39 and 40, and so missed the 
 transition from the one to the other; from the third empire to 
 the fourth. Therefore the " 1260," xii: 7, confounded him. 
 Confident that the vision in VH was "truth," he leaves the 
 mystery to God, and to the ages, to solve his perplexity, and 
 only begs to know what the ''afterness" of the 1260 shall be? 
 the "afterness" of the "wonders" in xii: 1-3 — what shall follow 
 the Resurrection and Israel's deliverance. It is one of our 
 questions to-day. Curious of the future, his pious interest 
 would keep the angel talking forever. Let us remember that 
 the prophets are never "interpreters' of the visions they re- 
 ceive, or of what is given them to speak to others. This is 
 that in 2 Pet. i: 20, 21. They are simply receivers, announcers, 
 and searchers. Angels, moreover, are not commentators on 
 their own communications, but simply dictators. The mys- 
 tery of the double personality here, the transition, the interval, 
 was reserved to be developed by our Lord, Paul, and John, 
 600 years after. 
 
 (4) First Dismissal of the Prophet. " Go thy way, Daniel, 
 for the words are closed up and sealed to the time of the end^ 
 xii: 9. Tenderly the angel declines to protract the Revelation. 
 He recurs to the thought in xii: 4, expanding it. " Many shall 
 be purified, and made i^'hite, and tried, but the Wicked shal do 
 wickedly. And none of the Wicked shall understand, but the 
 Wise shall understand," xii: 10. Two classes of persons there 
 shall be in the time of the end, the "Wicked" and the "Wise," 
 The world will not all be converted to Christ. Moreover the 
 
2o6 DANIEL'S GREAT PROPHECY. 
 
 Wicked, in spite of the Day of the Lord, will continue to prac- 
 tice wickedness. The tribulation that refines the saints will 
 only incrustate the ungodly. The fire that purifies the gold 
 will only harden the clay. For that reason the Wicked will 
 neither study nor understand the Book of Daniel, but the Wise 
 will do both. Clear to their "inner perception" will be the 
 necessity of the tribulation to sift God's saints from the world- 
 loving and unbelieving professors of religion, and to test their 
 fidelity. 
 
 (5) The Extension of the Time. "And from the time that 
 the daily sacrifice shall be taken azvay and an abomination that 
 makcth desolate be set up, there shall be 1290 days. Blessed is 
 he that waiteth and cometh to the 1335 days," xii: 11, 12. 
 This much the angel concedes to Daniel's further curiosity. 
 The italicised words here, and in the section above, are found 
 also in viii: 12, 13, and xi: 31, 35, where the vision treats of 
 Antiochus. From this fact certain interpreters, both evan- 
 gelical and rationalistic, conclude that the whole section in 
 xii: 8-13, refers to the times of that tyrant. Undoubtedly, 
 there is an allusion here tO' time past, since the angel has al- 
 ready carried the prophet, in xii: 7, into the remote future. 
 But a prediction of the future in terms of retrospective allusion 
 to a prophey, which itself is typical of the far future, in no way 
 loses its own futurity. The common use of the same terms 
 to express different stages in the development of Ijoth proph- 
 ecy and history, is frequent as it is necessary. It springs from 
 the organic and typical relations of prophecy and history alike. 
 One epoch becomes the mirror of another. 
 
 Gabriel's answer, in xii: 9-13, to Daniel's question in xii: 
 8, is a word explaining something of the '\ifterness" of the 
 1260 days. Moreover, the angel has already told Daniel, 
 in ix: 2y, that "a prince to come," at the seventieth week, 
 would come "on wing of abomination," after allowing to 
 the Jews, by treaty, the practice of their "daily sacrifice," 
 and would break their covenant in he middle of the week. 
 The deeds of Antiochus would be repeated, substantially, 
 yet in variant form. " An abomination" — not the abomi- 
 
CHAPTERS X-XII.—END OF WARFARE GREAT. 207 
 
 nation — would be set up, perhaps the image of the Antichrist 
 himself, Rev. xiii: 14. The " time of the end " would be ex- 
 tended first to thirty, then to forty-five days more beyond the 
 1260. Then the "blessed" time would come. That no ''bles- 
 sed" time, such as is here predicted for Israel, followed the 
 "cleansing of the temple," either 1290 or 1335 days after the 
 act of Judas Maccabaeus, is evident from the Alaccabaean his- 
 tory. The citadel remained in the hands of the foe. Two 
 whole years foreign armies, 100,000 strong-, assaulted Jeru- 
 salem. Alliance with Rome became a necessity for Jewish 
 protection. Israel's apostasy continued and culminated in 
 the crucifixion of Christ, the second destruction of the temple, 
 and dispersion of the nation. The six-fold blessings in ix: 24 
 were never realized. 
 
 Ever more increasingly, the ablest interpreters regard the 
 thirty days, following the 1260, as the period of Judah's na- 
 tional repenatance, Zech. xii: 10-14; xiii: i, their baptism by 
 the Spirit, the turning of their mourning into joy, and the 
 destruction of the last remainder of Gentile power. The forty- 
 five days, yet further, are regarded as the period of the return 
 of the residue of the "dispersed" and the "outcasts," brought 
 back by Gentile hands after the Judgment-scenes at Jerusalem, 
 and by those who have "escaped" from that catastrophe. Isa. 
 Ixvi: 20; Zeph. iii: 10, 19, 20; Zech. viii: 20-23. Here comes 
 the consecration of the wealth of the Gentiles, to rebuild, en- 
 large, and beautify the Holy City, Isa. Ix: 18-22; Ixii: 1-12. 
 This the "comfort" for Zion at the close of her long warfare. 
 Isa. ii: 1-4; Mica iv: 1-4, 8, 13; Isa. Ixvi: 10-14. Here belong 
 " the times of the restoring of all things," and " the seasons 
 of refreshing," forespoken by the prophets. Acts iii: 19-21 
 (R. V.) the period of the six-fold blessing .in Dan. ix: 24, the 
 epoch of the complete reunion of all Israel in their own land, 
 and their recognition, by the nations, as an independent king- 
 dom, the local and sustaining centre of the millennial age. 
 It is the time of the new sunrise over Jerusalem. "Arise, shine, 
 for thy light is come, and the glory of the Lord hath risen 
 upon thee!" Isa. Ix: i. Here belong the multitude of glow- 
 
2o8 D AM EL'S CKEAT PROPHECY. 
 
 ing- prophecies in the Old Testament, concerning Israel's 
 latter-day glory. " Via crncis, via litcisl Post ioicbras litxl" It 
 is the motto of all prophecy! 
 
 How "blessed" the time will be, and "blessed" the man who 
 lives or wakes to see it, when the Lord will "apppear in His 
 glory and bnild up Zion," "gathering- the outcasts, healing the 
 /.roken in heart, and binding their wounds," only a pen dipped 
 -n prophetic fire can describe. The angel pronounces a bene- 
 diction and beatitude on the heirs of the kingdom, whom he 
 calls "waiters" for it. And myriads such there are to-day, 
 notwithstanding "blindness in part has happened unto Israel." 
 " Hope springs eternal in the Hebrew breast." There is for 
 Zion a love tender and sacred in the heart of Israel, such as we 
 Gentiles little feel. Magnificent was the unstaggering faith of 
 Sir Moses Montefiore: "I know it! I am certain of it! Pal- 
 estine, the beauty-land, now desolate , shall yet be restored to 
 Israel. The Lord has spoken it!" Touching, the words of 
 Judah Hallevi, as he entered the city: " Prostrate thou art, O 
 Zion, but thy glory is forever! The Eternal has chosen thee. 
 We suffer for our sins, but the blessed time draws near when 
 the Lord will appear in His glory. Blessed he who waits in 
 faith to behold thy rising light!" And tender and sweet, and 
 enough to make the heart-strings of a Gentile vibrate, are the 
 words of Judith Mendelsohn, as with tear-washed cheeks she 
 uttered them when taking leave of the city: " Blessed be the 
 Lord, the God of Israel, forever! Farewell, my loved Jerusa- 
 lem! The fountain of our tears shall ever run in the current 
 of our prayers and our thanksgiving. Peace be within thy 
 walls! One day we shall meet again. The ransomed of the 
 Lord shall return and come to Zion, with songs and everlast- 
 ing joy upon their heads!" What tenderness! What faith! 
 What hope! What love and devotion! Courage, oh Israel! 
 The Lord will yet have mercy on thee — sinful, but not for- 
 saken! " Blessed be he that blcsseth thee, and cursed be he 
 that curseth thee!" 
 
 (6) Second Dismissal of the Prophet. " Go thou thy way 
 
CHAPTERS X-XII.—END OP WARPARE GREAT. 
 
 209 
 
 til the end shall be, for thou shalt rest." xii: 13. The linger- 
 ing- prophet, loth to leave, is again admonished to retire. It is 
 hard to part. But "Go thou!" The GloriousOne who hovered 
 over the Hiddekel has gone! The "two others" are gone! 
 The vision fades. " Go thou thy way," the way of the right- 
 eous. " Go till the end shall be — the end of life, with all its 
 cares — "for thou shalt rest" — a holy repose, entering into 
 peace, thy body in its bed, thy spirit — "walking in uprightness 
 before God." Isa .Ivii: 2. Rest till the end of Israel's weary 
 W'ay. Finish thy Book. Discharge wdiat remains of the 
 duties of life. Dismiss all anxious thoughts. Messiah will 
 come, and though rejected, wdll come again and be accepted. 
 Israel shall be saved with an everlasting salvation, never to be 
 ashamed or confounded, world without end! Be comforted, 
 and " Go!" 
 
 (7) The promise of the Prophet's Resurrection. "Thou shalt 
 stand in thy lot at the end of the days," xii: 13. The transi- 
 tion from a reclining posture to one of standing, implies a 
 resurrection. By the term "lot" is meant the portion of the 
 righteous. The allusion here is to the redistribution of the 
 Holy Land, as given by Daniel's contemporary, Ezekiel. 
 Judah's "portion," to which tribe Daniel belonged, lies next 
 to the "Holy Oblation," near the sanctuary from whose thresh- 
 old the "living waters " flow, and near the "portion of the 
 Prince," under the beams of the Shekinah-Cloud. Ezek. 
 xlvv: i; xlviii: 8; Isa. iv: 5, 6. By the "end of the days" is 
 meant the end of the 1335 — not the time-point of resurrection, 
 but that of the enjoyment of the assigned reward. There 
 Daniel shall "stand," justified, sanctified, glorified, body and 
 soul, a witness of the truth of his predictions. So vanished the 
 vision of the Hiddekel, as a tableau dissolves before the gaze 
 of the beholder, and nothing remains of all that enchanted his 
 eyes. The prophet is left alone — yet not alone, for the sanc- 
 tity and memory of that scene never faded from his heart. He 
 died in hope of the First Advent to atone for sin, and of the 
 Resurrection at the Second Coming of Christ. How blessed 
 
2IO DANIEL'S GREAT PROPHECY. 
 
 to him was life's end! How glorious the hope that pillowed 
 his aged head! His body rests to-day among the "sleepers 
 in the dust of the earth," at Shushan. One day, when Jesus 
 comes, he shall rise again, and shine in the glory! ^lay it be 
 ours to share with him that blest transfiguration! His "lot" 
 may not indeed be our "lot," but if we are Christ's, the glory, 
 though of different degree, shall be the same, for " we know 
 that when Christ shall appear we shall be like Him, for we shall 
 see Him as He is!" i John iii: 2. This is ''Our Hope.'' 
 
" The Age of Gold, which a bhnd tradition has placed in the past, 
 lies before us. But first a Phoenix death-birth, a Palingenesis. De- 
 struction and deliverance go together. All things wax old and roll 
 onward. Judgment is inevitable. A Millennium or reign of peace 
 and wisdom iiaving been prophesied of old, becomes more and more 
 indubitable. If our era is the era of unbelief, why murmur at it? Is 
 there not a better coming? Thou art not alone if thou hast faith. 
 Hast thou a genuine love of truth? Awake! speak forth what God 
 hath given thee, and what the Devil shall not take away. Higher 
 priesthood than that for the truth has been allotted to no man. Re- 
 nounce the cavils that darken into doubt and then denial. Face thou 
 the light, since otherwise darkness is cast upon thy sunshine, that 
 darkness the shadow of thyself!" — Carlyle. 
 
 (212/ 
 
Chapter XL 
 
 SUMMATION. OBJECTIONS. CONCLUSION. 
 
 What the book of Daniel teaches is that, because of Israel's 
 apostasy, the Jewish state was overthrown and the sovereignty 
 of the Hebrew people, whose great ancestor became "heir of 
 the world through the righteousness of faith," was passed 
 by God's decree to the four empires of Babylon, ]\Iedo-Persia, 
 Grseco-Macedonia and Rome, and to the several kingdoms 
 into which the third and fourth of these should be divided; 
 and signally so to the " Little Horn " out of the third, a 
 type of the " Little Horn " of the fourth, yet to appear. 
 Thenceforward, during these " Times of the Gentiles," 
 the Jews should ever remain under the Gentile yoke, 
 scattered among all nations, expatriated from their home, 
 without an organized nationality, and only saved from 
 their subjection at the second coming of Christ, upon 
 their repentance and faith, and after sore tribulation. Then, 
 and only then, their lost sovereignty should revert, their king- 
 dom be restored in glory greater than that of Solomon, and 
 made the local and sustaining centre of the kingdom of Christ 
 in victory "underneath all heavens." Thus, the ancient people 
 of God, converted to a "holy people" in the highest spiritual 
 sense, should be re-established in their old historical relations 
 to the nations of the earth, and be as life from the dead to the 
 world. 
 
 Many are the important lessons here taught; among them 
 (i) the indestructibility of the Jewish race, as a separate un- 
 amalgamated people, a "generation that shall not pass away;" 
 (2) the destructibility and transient character of all the em- 
 pires and kingdoms of the world; (3) that during the Times 
 
 (213) 
 
214 DANIELS GREAT PROPHECY. 
 
 of the Gentiles the triumph of the kingdom of God in right- 
 eousness and peace, underneath all heavens, is not to be ex- 
 pected; (4) that the restoration of the Jews and the re-estab- 
 lishment of the Jewish state are as little to be expected, until 
 the Jewish people have been turned to faith in Jesus as the 
 true Messiah, and resumed the central doctrines of their anci- 
 ent creed, as taught in the prophets, and professed by the first 
 disciples in the holy city; (5) that the time-point, or epoch, of 
 the final Jewish elevation is the time-point of the final des- 
 truction of all Gentile power, viz., the second coming of Christ. 
 
 One by one the prophet sees the ancient empires pass away, 
 beginning with the empire of Babylon, Egypt and Assyria 
 already overthrown. Babylon endures B. C. 625 to 538, or 
 87 years, and is also overthrown by Cyrus; Medo-Persia 538 
 to 330, or 20S years, and is overthrown by Alexander; Grasco- 
 Macedonia, united, then divided, 336 to 146, or 190 years, and 
 passes to the Roman power. The Roman empire, founded 
 by Augustus B. C. 28, endures in its Western half to A. D. 
 476, or 494 years, and in its Eastern to A. D. 1453, both di- 
 visions broken up into independent kingdoms and dependent 
 states, changed by the sword of the conqueror, and existing 
 in their different relations to the present day; each passing 
 away, like those of Constantine and Theodosius, of Charle- 
 magne and the Othos, of Louis and Napoleon; — the Ottoman, 
 with all the kingdoms of Europe, Asia and Africa, fore- 
 doomed like the rest to retire from the scene that the kingdom 
 of Christ may enter victoriously with Israel's kingdom as the 
 centre of the new age. In vain we look, according to the 
 prophet, for the triumph of truth, righteousness and peace, 
 jniblic and private, in this jiresent age. The entrance of Chris- 
 tianity into history, notwithstanding all the blessings it has 
 Ijrought, and the ameliorating inlluence of its peerless and 
 transforming power, — has not changed the essential nature of 
 the W'orld-I'ower. destroyed Sin. bound Satan, or brought 
 to victor}' universal righteousness and peace. 
 
 The projjhet beholds the conflict ever permanent until it 
 culminates in the closing scenes of the "Warfare Great." He 
 
SUMMATION. 215 
 
 takes account of the kingdoms of this workl masquerading 
 in the costume of a nominal Christianity. He sees no hope 
 of the workl's deUvcrance from its evils, under such condition, 
 during the " Times of the Gentiles." He has anticipated the 
 fact that when Christianity should enter history and come to 
 be the religion of princes and the state, in place of Paganism 
 and the old idolatry, it would be embraced, politically, by the 
 Fourth Empire, and the Powers, only to be made subservient 
 to their temporal interests. He foresaw that it would become 
 a military Christianity, a force employed by rulers and legisla- 
 tors, as a means of subjugating nations to their sway, and that, 
 under the pretense of giving the Religion of Christ and a bet- 
 ter civilization to the world, it would veil the rapacity and 
 lust of nominally Christian Powers, seeking temporal domin- 
 ion over the property and lives of men less powerful than 
 themselves, and so "Christianize" the nations. Plistory has 
 verified his foresight, and at no time more openly than now, in 
 the standing armies, and the tleets, of the Christian world. 
 The " Horns " fight each other. That militarism will pre- 
 vail till Christ comes is the teaching of the prophet. The 
 Roman empire accepted Christianity, incorporated the Ten 
 Commandments and the Sermon on the Mount in the Theo- 
 dosian code, organized the "Christian Legions," and began 
 the work of "world-reform." What followed, the student of 
 history knows— the .Middle Age, the Papal power, the ^los- 
 lem holding the fairest portions of the earth once Christian, 
 the politics of Europe, Asia and Africa, even now governed 
 by the same motives that governed the ancient heathen em- 
 pires. The "Church" does not enter the field of the prophet's 
 vision. He is the "Statesman" of Israel and the world. He 
 sees the whole future of Gentile world-power and of Jewish 
 subjugation, and places his hope alone in the coming of Mes- 
 siah. That is his divine philosophy of history. As for him in 
 the prospect, so for us in the retrospect, the story of the 
 struggle of the nations remains forever the same. 
 
 '"Tis but the same rehearsal of the Past, — 
 First Freedom, and then Glory: wlicn that fails, 
 Wealtli. Vice, Corruption. Barbarism at last, 
 And history hath but one page," 
 
2i6 DANIEL'S GREAT PROPHECY. 
 
 The old empires have perished from the earth, and over their 
 dull, dark sepulchres, " Dead for z<'a>it of RigJitcoitsucssJ' is 
 read through the fog that dampens the grave of their glory. 
 Their monuments wake only the reflection that 
 
 " Hardly the place of their antiquity, 
 Or note of those great monarchies we find, 
 Save in their dust, a verbal memory, 
 An empty name is left behind." 
 
 So shall it be with modern empires and kingdoms. "Passing 
 away," are the w^ords the winds moan over their dying great- 
 ness. Thoughtful men — and of schools the most opposite — a 
 Brandis, Hegel, Rawlinson, Macauley, von Mueller, — a Gold- 
 win Smith and Sybel, — how many more, have recognized the 
 law. They vindicate the prophet's view. One kingdom alone 
 is everlasting. 
 
 As to the nature of the conmiunication made to Daniel, it 
 was a divine message, mediated by an angel, as was the later 
 case with John, who, however, includes the "Church" in his 
 apocalypse. As to the fonii. it is an apocalypse, or "secret 
 revealed," Dan. ii: 18, 19, an open unveiling of the future, 
 by means of plastic images or symbols presented to the eye, 
 with their divine interpretation to the ear; a series of realities 
 to be fulfilled in history, in order and succession. As to its 
 contents, they are Israel, the nations, the empires and king- 
 doms of the world, Messiah, and the kingdom of God in con- 
 llict until the final victory. As to the time, it is the entire 
 march of history from B.C. 606, to the second coming of 
 Christ. As to the hrw of its presentation, it is that of advance 
 to the end, retrogression to the beginning, advance again to 
 the same end, retrogression again to the second empire, and 
 advance again under more minute development, with always 
 something new till the final vision is exhausted. As to the 
 End, it is the goal or limit, of (ientile power over Israel, the 
 final triumph of the kingdom of God underneath all heav- 
 ens, in connection with Israel's deliverance and the resurrec- 
 tion of the holy dead. yVs to the Clironology, it is given in a 
 
SUMMATION. 217 
 
 scheme of seventy year-weeks, with their included intervals, 
 reaching from B. C. 538 to the Second Coming of Christ; with 
 intervals besides in the various prophecies. Chief among these 
 are (i) the Interval between the 3d and 4th of the 70 Weeks; 
 (2) between the 45th and the 70th Weeks; (3) between the 
 69th and 70th Weeks; the first of these 57 years, the second 
 2,061 years, the third 1,827 years, already. All from Cyrus, 538 
 to the Second Advent, is covered by 70 Weeks that enter 
 into all New Testament prophecy, and govern every pro- 
 phetic utterance of Christ and His Apostles. As to the political 
 significance of it, for our times, it contains the whole "Eastern 
 Question" in politics, and its final solution. As to the Jezuish 
 aspect of it, it exalts the importance of the Jew for the final 
 triumph of the Kingdom of God on this present earth. The 
 Book opens with the victorious march of the World-Power, 
 under Nebuchadnezzar, against the Jews, Jerusalem, and the 
 Holy Land, and closes with the last war-march of the same 
 Power under the last Antichrist, against the same people, 
 city, and land, ending in the eternal annihilation of the form- 
 er, and the eternal triumph of the latter. As to the sum of 
 it, it is God's own Plan for the development of His Kingdom, 
 crowned with the Second Coming of Christ. ^lodern World- 
 Reformers may here learn the wisdom of keeping their own 
 theories to themselves, while doing all the good they can. 
 
 It has been alreadv noted, and must be borne in mind, that 
 the Jlsion of Juds'ncnt, in Dan. vii., is not that of all mankind, 
 quick and dead, i.e., not the Last Judgment, but the Messian- 
 ic Judgment of the living nations, connected with Israel's res- 
 toration, and the resurrection of the holy dead. The "Na- 
 tions" are not annihilated, but the "Kingdoms" are, and be- 
 come the kingdom of Christ, the nations still remaining. 
 Rev. xvi: 3, 4; 15-18; Dan. vii: 2y: ii: 44- The sovereignty 
 of the Gentiles is indeed taken away, but the "Nations" 
 are saved, through the destruction of that sovereignty. They 
 sur\'ive the loss of their dynasties, recognize the supremacy 
 of Israel, and the eternal sovereignty of Jesus Christ. His 
 Kino-dom comes, not only as a reign, but as a realm, wide 
 
2i8 DANIELS GREAT PROniECY. 
 
 as the world. Here are seen the import and solemn grandeur 
 of the advent, for the world, viz., that, whereas, at the first 
 advent only a few beheld the Son of Man, and in humiliation, 
 now, "every eye shall see Him," and in His glory. Then, 
 ".Vll nations shall come and w'orship before Him." Rev. xvi: 
 3, 4. The aim of the whole judgment is to ''magnify'' and 
 "sanctify'' God's great name, "in the eyes of all nations." 
 All the miracles recorded in the historical portions of the Book 
 of Daniel, and the resulting "decrees" of Xebuchadnezzar, 
 Cyrus, and Darius, were designed to be pledges of this. All 
 the predictions fore-announce the same result. The Lord in- 
 tends to smite the pride of all Clentilc politics and power, and 
 overturn all Gentile kingdoms, as in the days of old. He means 
 "to bring down the mean man, and humble the mighty and 
 the eyes of the lofty," so that "the Lord of Hosts shall be 
 exalted in judgment, and God, the Holy One, be sanctified 
 in righteousness." Isa. v: 16. No concert of the 'Tozccrs" can 
 countervail this oracle, or stay His hand. " Thus," says God, 
 "will I iiiagiiify myself, and sajiciify myself, and I will be 
 known in the eyes of many nations, and they shall know that 
 I am the Lord." Ezek. xxxviii: 23; xxxix: 25-29. On such 
 texts did the mind of the Saviour rest, as on Daniel's book, 
 when teaching His disciples to pray, " Our Father who art in 
 heaven, hallowed be Thy name; Thy kingdom come; Thy 
 will be done on earth, as it is in heaven." Matth. vi: 9, 10; — 
 petitions that will never be fulfilled underneath all heavens, 
 till the Lord comes. 
 
 It is through judgment this great consummation is achiev- 
 ed. It comes with the solution of the world's greatest problem 
 — that concerning the political condition of the ancient people 
 of God. Like all other prophets, Daniel, under the imagery 
 of the 10 Horns, foretells the final conflict through which 
 Israel's lost sovereignty shall be restored. The conception of 
 a sfreat battle in which the assembled Gentile Powers shall 
 be defeated at Jerusalem, in the end of the age, by the inter- 
 vention of Israel's own Messiah, is the conce]ition everywiiere 
 from Moses to Malachi, and frcjni Matthew to the Revelation 
 
SUMMATION. 219 
 
 by John. The prophet, Daniel presents it under the subhnicst 
 and most terrifie synilxihsni, as the elosint;- aet in the drama 
 of the "Warfare Great." It is then, when the Cloud-Comer 
 eomes, all Gentile empires are broken as a potter's vessel, and 
 Israel's kingdom rises on the ruins of them all. 
 
 He is a poor seholar in the study of the Scriptures who has 
 failed to see the deep inner connection between eschatology 
 and the Messiah-doctrine, in both Testaments. A disembodied 
 state in heaven is not the end of the ways of God. The wdiole 
 earth shall be filled with His glory. Through successive sta- 
 dia His kingdom comes, with mighty changes among the 
 nations, till the last catastrophe is reached. Men cannot arbi- 
 trate the " Day of the Lord " out of the Book of God. We can 
 no more dissociate eschatology from the ^lessiah-doctrine, 
 than we can dissociate Messiah from the kingdom. His 
 work was not all completed at His first coming. Prophecy 
 provides the ground-lines of the whole movement in connec- 
 tion with a calculus of time that passes from the Old Testa- 
 ment into the New. If it is true that, in science, indestructibil- 
 ity of matter, persistence of force, and continuity oi motion, 
 are essential axioms of development, and that the last im- 
 ])ctus is from the heterogeneous back to the homogeneous, 
 from diversity to unity, conflict to rest, through age-long 
 transformations, these are no less true of history and the king- 
 dom of God. Long before science announced these, God's 
 Word revealed them, and built all prophecy upon them. Heb. 
 xi: 3. Acts xvii: 26-28. It is to the crisis of the second advent 
 the prophet looks when the world will change front and a new 
 age heave into history. The kingdom is indestructible, the 
 force is persistent, the motion is continuous. The result of 
 the crisis will be the union of Jew and Gentile in the one 
 kingdom- of God on earth, discord giving way to peace, in- 
 iquity to righteousness, evil to good, and the breath of univer- 
 sal benevolence will salute all mankind. God's name will 
 be "magnified" and "sanctified," "the Name that is above 
 cverv name," be on the lips of all, and God's will "be done on 
 earth as it is in heaven." To this "one event,"— not "far ofif," 
 
220 DANIELS GREAT PROPHECY. 
 
 — "the whole creation moves!" The plan, the view, the process 
 of becoming, the way, the end, are as "scientific" as thcv are 
 Biblical. 
 
 If therefore, we ask ourselves what the prophet Daniel has 
 done, the answer is easy. He has unveiled the plan of God, 
 foretold the course of empire, and Israel's way. down to the 
 end of our present age, with a glorious kingdom following. 
 As to the " Time of the End," he has predicted, { i) the final 
 partition of the territory of the fourth or Roman empire, an 
 empire still existing in its divided state; (2) the Interval be- 
 tween the first and second comings; (3) the last Antichrist; 
 (4) his deeds and his destruction; (5) the wreck of all Gentile 
 politics and power; (6) the conversion and restoration of the 
 Jews; (7) the resurrection of the holy dead, and final triumph 
 of the kingdom, — all these in connection with the second com- 
 ing of Christ. This brief summation is sufficient. 
 
 "Objections" abundant there are from every side tO' Daniel's 
 doctrine, which is that of all the prophets, of Christ and His 
 apostles, as to every other doctrine of the Word of God, — 
 "objections" as numerous as they are worthless. It belongs 
 to the truth of God that it always gives occasion for "objec- 
 tions," and is never "received" until the heart is subdued to 
 recognize its authority above the prejudices and the vain in- 
 terpretations of men. The "difficulty" is not in the head, but 
 in the heart, and its normal disposition toward the truth it dis- 
 likes. "Unto the upright there ariseth light in darkness." The 
 chief "objection" is to the "Truth" itself, and here to the 
 truth of the pre-millennial advent of Christ — the "Chiliasm" 
 of Daniel's book, as also of John's Apocalypse — blind to the 
 fact that it is the "Chiliasm" of the whole Bible. To discuss 
 the objections would be to write a large volume. It is not 
 necessary. Truth once established by the word of God, ob- 
 jections arc nothing, — least of all the common-place that the 
 pre-millennial doctrine "disparages the means of grace, the 
 mission of the clnu-cli, and the work of the Holy Spirit,' " — 
 an objection which aniDunts to this, that the W'ord of God 
 disparages itself! That the second coming of Christ precedes 
 
SUMMATION. 
 
 221 
 
 the victory of His kingdom "underneath ah heavens" is as 
 certain as that the sunrise precedes the day, o-r that the first 
 advent preceded the setting up of the kingdom on its spiritual 
 side in conflict. The sequence of the kingdom on the advent 
 to set it up in conflict in undeniable. The sequence of the 
 kingdom on the advent to set it up in victory "underneath 
 all heavens" is not less evident. And as that kingdom in 
 victory is the millennial kingdom, the second advent is pre- 
 millennial. The kingdom in victory follows that advent as 
 inevitably as the fall of the Colossus follows the Stone's 
 impact on its toes, and as the destruction of the Antichrist 
 follows the second coming of the Son of Man, Nothing is 
 more clear. What obscurity of vision not to see that none 
 of the "objections" made against the nature of the advent, the 
 kingdom, or the thousand years, touch the question of the 
 scqucnee of these upon the fact of the advent! Let the king- 
 dom be what it may, its sequence remains undisturbed. Nor 
 is any truth more clear than this, viz., that no advent of Christ 
 could be aught else than pre-millennial. "He is before all 
 things." For he who holds that the "thousand years" have 
 already been, are now, or yet will be before the second com- 
 ing of Christ, must hold that the first advent is pre-millennial. 
 And he who holds that the book of Daniel is truth must hold 
 that the kingdom "underneath all heavens" follows the second 
 advent, and the thousand years are closed by the last judg- 
 ment and final New Heaven and Earth. Did forty advents 
 and ages exist antecedent to "the thousand years," whose 
 starting point is fixed by all the prophets, Christ, and His 
 apostles, at the close of the last great tribulation and Israel's 
 national conversion, each and all would be pre-millennial. 
 In any case the advent is pre-millennial. The only escape 
 is to deny the word of God, and say the millennium may 
 occur in any age. or that there is no millennial age and no 
 sequence in the case, or, like those who were confronted with 
 the question as to John's baptism, answer, "We cannot tell." 
 But an intellect that "cannot tell" whether the Colossus falls 
 before or after it is struck by the Stone, or whether the Anti- 
 
222 .DANIEL'S GREAT PROPHECY. 
 
 christ is destroyed before or after the coming of the Son of 
 Man in the clouds of heaven, or whether the "kmgdoni un- 
 derneath all heavens" is "given to the saints" before or after 
 that impact and that destruction, is incompetent to teach the 
 word of God. The vital (juestion and core of the whole debate 
 is whether the vision in IJaniel vii. is a true prophecy and 
 teaches the literal second coming of Jesus Christ. It is not the 
 intellect, however, that denies, but the moral disposition 
 toward the truth, — the prejudice, the preconceived opin- 
 ion. The fact is that the sequence is denied only be- 
 cause it is seen, and prepossession refuses to admit it. 
 Other considerations, unworthy of a teacher of the truth, pre- 
 vail with not a few to resist it. The sequence is as clear as a 
 first truth in consciousness, — as "I think," — "I exist." It is a 
 datum in prophecy, something gizrii, not left to deduction or 
 induction, an indemonstrable, self-evident and necessary truth 
 in revelation, — not a nebula dimlv discernible, but a thing so 
 obtrusively prominent and present, that he who denies it mus* 
 first have extinguished the light, then put out his own eyes. 
 All methods of escape are vain. The " Truth" remains in spite 
 of all. It is curious to say that the millennial age when "war 
 is no more," has been in the past, is now, or ever w\\\ be, be- 
 fore the close of the "Warfare Great," — a warfare extendmg 
 to the destruction of the Antichrist at the second coming of 
 Christ. It is more than curious, it is comical, to sav that 
 the final New Heaven and Earth which, admittedly, 
 come only after the second advent, arc "the i,ooo years" 
 or millennial age, but that the advent is not /rr-millennial ! 
 And worse than all, it is unpardonable to say that, because 
 the Kingdom of Christ is spiritual, it therefore cannot be an 
 outward polity, sovereignty and realm, on this present earth, 
 but must denote the reign and rest of the saints "in heaven," 
 when the prophet expressly declares — an angel prompting 
 him, — that it is "underneath all heavens!" To dissolve the 
 "Kingdom" into spiritual iiizcardiicss alone, is to deny one 
 half of divine prophecy. 
 
 Let it be remembered, then, that the kingdom is an outward 
 
SUMMATION. 223 
 
 "realm" and "royalty," as well as an inward rule of grace in 
 the heart, and that in it are found "the kings of the earth," 
 and "all nations," reconstructed under the sceptre of Christ 
 "the only Potentate," "King of Kings and Lord of Lords." 
 The proud titles of the ancient monarchs, blazing on the mon- 
 uments that tell their pride. He takes to Himself, and places 
 tiieir diadems upon His head. The advent of Christ does not 
 mean denationalization. The restoration of Israel's kingdom 
 does not mean a narrow Jewish particularism, but a universal- 
 ism wide as the world, and of intensest spirituality, righteous- 
 ness, truth, peace, and holiness. Messiah's kingdom in vic- 
 tory is not His reign over an unorganized mass of spiritual hu- 
 manity, without a nation or a government, but a kingdom 
 where civil, social, political, municipal, and state relations, in 
 public and private life, will tind their highest satisfaction, and 
 where science, art, literature, industry, capital and labor, and 
 even sanitary regulations, will be governed by the letter and 
 the spirit of His gospel. \\'hen the Roman empire came to 
 Palestine, it came also to Spain, Gaul, the British Isles, the 
 East, West, and civilized world. So, when the kingdom of 
 Christ shall come in victory to the Holy Land, it will come 
 to all nations. Expressly, the reign of the saints is declared to 
 he a "reign on the earth" (not over it). Rev. v: 10. God's will 
 is "done on the earth." The saints "reign with Christ a thous- 
 and years," Rev. xx: 6. It is then "the Lord of Hosts shall 
 reign in Mount Zion, even at Jerusalem, before His ancient 
 ones, gloriously," Isa. xxiv: 23. Once more, Jerusalem shall 
 be the center of attraction. Isa. ii: 2-4; Mic. iv: i, 2; Zech. 
 ii: II, 12; Rev. xx: ix. A Shekinah-Light will crown the 
 city. Isa. iv: 1-6. "They shall call Jerusalem the throne of 
 the Lord." Jer. iii: 17. "In that day His resting-place," — here 
 on the earth, — "shall be glorious," Isa. xi: 10, and "the place 
 of His throne, and of the soles of His feet, and of His holy 
 name," shall be "holy," Ezek. xliii: 7. The city that was spir- 
 ituallv called "Sodom and Egypt" shah be called "Beulah. 
 Ilepzibah, a city sought out and not forsaken," Isa. xlii: 4, 12. 
 "The name of the city, from that day, shall be called Jchozvh 
 
224 DANIEL'S GREAT PROPHECY. 
 
 Shammah, flic Lord is there f' Ezek. xlviii: 35, Isa. lix: 
 20; Ix: I, 10, 14, 15. 21; Ixii: 1-12. A luuulred "ob- 
 jections" may fly forth from their quivers, impotent to pierce 
 the word of God. "The day will declare" the truth, 
 One thing is certain, the spirituality of the kingdom 
 is not destroyed by its terrene locality nor is there any 
 evidence that the King is confined either to a throne in 
 the heavens, or to a throne on the earth. His motion is free. 
 Glorified in His transfiguration. He moved among the unglor- 
 ified. Risen from the dead. He showed Himself alive to His 
 disciples. Nor were they less spiritual because of His presence 
 among them, "speaking of the things pertaining to the king- 
 dom of God." Acts, i: 3. Our duty is to dismiss all doubts, 
 believe the word of God, and give Him the glory. To do this 
 is an achievement in our present age. 
 
 From all that has been said, it is manifest that the Millen- 
 nial Age does not lie in the "Times of the Gentiles," there- 
 fore not in the Church-period at any time. That period is 
 described by our Lord, twice, in the clearest manner, (i) in 
 His Olivet discourse, Matth. xxiv: 4-29; (2) in His seven 
 words to the seven churches of Asia Minor, Rev. ii: 1-29; 
 iii: 1-22; in both cases a period wholly dififerent from the 
 I)criod of the kingdom in victory. Rev. xi: 15; xvi: 2-4; xx: 
 1-6. If John has used the phrase, "the 1,000 years," it was 
 simply, as Professor Ewald well says, "because it was a tech- 
 nical expression for the glowing period described by the 
 prophets, a name already well-established, steadfast, and a 
 matter of well-grounded expectation." So, Professor Dorner 
 adds, with truth, "Undoubtedly, the thing common to both the 
 Jewish and the Christian apocalypses is the period of the i.ooo 
 years, commencing with the second advent." We need not 
 dwell on this. What we need to guard against is the great 
 error that, because the "Church" is not the "kingdom" in vic- 
 tory, therefore, the kingdom as foretold by the prophets, is 
 not here now, in any sense, but only comes at the second com- 
 ing of Christ. On the contrary, the Messianic kingdom was 
 SPt-up, on its spiritual side, at the first advent, in conflict, and 
 
SUMMATION. 225 
 
 we are "translated into it," by renewal from the Holy Spirit 
 and our faith in Christ. It came in the person of Christ, in His 
 blessed Gospel, in the power of the Spirit and in the preach- 
 ing of the Apostles. It is the sum of all spiritual good, all 
 grace here, with the promise of all glory hereafter. To seek 
 it, is our first necessity. To enter it is our salvation. It is 
 pardon of sin, peace with God, and life-eternal. And yet the 
 conception of the kingdoni, in the teaching of Christ, is so 
 great and manifold, that it cannot be defined but only describ- 
 ed. No logical definition is adequate. The predicate is too 
 immense. The kingdom is "like" a hundred different things. 
 It has many phases, forms, and spheres. It is inner and spirit- 
 ual; outer and material; moral and pofitical. It is individual 
 and national. It is earthly and heavenly. It is temporal and 
 eternal. It is mixed and separate. It is past, present, and to 
 come. Circumstantially it is many. Essentially it is one. It 
 is the administration of the rule of God in Christ over heav- 
 en, earth, and hell. Its realization, here, is the doing of the 
 will of God on earth as it is in heaven. Incomplete now, it 
 is destined to perfection hereafter. "The 1,000 years" are but 
 its future evolution, mediated by the second coming of Christ. 
 Its conflict now is the postulate of its triumph then. To ablate 
 this "blessed hope" is to call the church to a battle for the 
 world's salvation without the certainty of victory. It is to 
 make Paul's argument in his letter to the Romans, chapters 
 ix-xi; and his exclamation, "O the depths!" the outgush of a 
 deluded mind, and the "Hallelujahs" in John's apocalypse, 
 the wild ejaculations of an excited dreamer. 
 
 The light of science should have taught us better. The 
 orderly succession of the ages and sequences of dispensations, 
 in a grand march to ultimate perfection, is a law as absolute 
 as in the cosmos and the kingdoms of nature and of history. 
 Evolution indeed, yet not without divine intervention. Acts, 
 xvii: 26-28. The procession from the rude beginnings of in- 
 organic being to the elementary forms of organized existence, 
 thence more complex in vast unfoldings and transformations, 
 mediated by catastrophe, and the introduction of new forces. 
 
226 DANIELS GREAT PROPHECY. 
 
 is not more true in geology, astronomy, and biology, than in 
 revelation, prophecy, and history. The same law operates 
 in all, that of "development," — a word that involves three dis- 
 tinct ideas (i) "tollcrc/^ to take away, or abolish, (2) "prcscr- 
 ivrc," to preserve, (3) "clcvarc," to elevate or raise to a higher 
 plane, a higher life, and so bring to perfection. A score of 
 instances present themselves as illustrations of this law, — the 
 growth of the child, the growth of a plant, the growth of a 
 civil constitution, the growth of a doctrine, the growth of a na- 
 tion to its maturity and highest bloom. What is chang- 
 ing and ephemeral in form, passes away, while what is sub- 
 stantial, essential and enduring, moves onward and upward, 
 through sunshine and storm, ever in conflict, ever opposed, 
 yet finally victorious, "So is the kingdom of God." The con- 
 ception constitutes the grandeur of the whole book of Daniel, 
 as of all revelation. Of the eternal ages before our present 
 cosmic order, as of the eternal ages after the regenesis of the 
 planet, we can only speak as "ages of ages," infinitely back- 
 ward and forward. Between these lie the Biblical ages or 
 dispensations, known to history, the antediluvian, the post- 
 diluvian, the Mosaic, the Messianic age in conflict, the r^Ies- 
 sianic or Millennial age in victory, each of these characterized 
 at its beginning by some self-revelation of Christ, pre-incarnate 
 or incarnate. "The Ultimate Age" we call the "Endless Age," 
 only because the curtain of the future here drops, and the 
 line of succession is concealed from view. And yet it is "unto 
 ages of ages, world without end, Amen!" What cycles lie 
 beyond! How vast the contemplation! — the one great aim of 
 all being the sanctification of God's great name, the immortal- 
 ization of man, body and soul together, the glory of Christ, 
 the perfection of the planet, "God all in all!" Therefore, to 
 blend in one historically what is seen oftentimes in one pro- 
 jhciicaUy, is to misuse prophecy, annihilate both time and 
 space, confound the ages and the ends, and disregard the clear 
 distinction between them which later prophecy has made so 
 plain. It is to abuse, by our littleness and short-sightedness, 
 what was meant, on the one hand, to enable us to grasp the 
 
SUMMATION. 227 
 
 total future as a unit, and on the other, to comprehend the 
 ordered and majestic march of the kingdom through diiTerent 
 stadia of development, from conflict to victory. It is to lose 
 that sublime conception of the apostle who says that "By faith 
 we understand that the ages w^ere articulated (to each other in 
 succession), by the Word of God, so that the things which are 
 seen did not become from the things that do appear," Heb. xi: 
 3. The forces and varying forms of all started backward from 
 the infinite past, and reach forward into the infinite future. 
 Herein lies the W'hole Biblical and scientific strength of the 
 Chiliastic doctrine. 
 
 Therefore, at the close of a long life devoted to the study of 
 God's Word, and having prayed that He, who alone can open 
 the eyes of the blind, would vouchsafe that mercy to me, as 
 He did to Bartimseus, and the two wanderers to Emmaus, do 
 I desire to leave on record my unalterable conviction of the 
 truth of the pre-millennial doctrine, a doctrine no other than 
 this, that the second coming of Christ precedes the millennial 
 kingdom "underneath all heavens," — a doctrine for which the 
 prophet Daniel stood at the Babylonian and Persian courts, 
 winning glory for God, and honor for himself and his friends. 
 It is not that a man's convictions are either the measure or the 
 test of "Truth,' or his emotions a proof that his creed is right. 
 The Holy Spirit often dwells in sanctifying power where He 
 does not dwell as an illuminating power in the deep things of 
 God, and time embalms the errors it does not destroy, and 
 creeds are propagated from father to son. But it is that the 
 long, prayerful, and independent study of the truth, — with a 
 sincere desire to know it, — and a heart honest enough to re- 
 ceive it, — does bring with it a self-evidencing and self-inter- 
 i:)reting light, by which the truth is sealed to the conscience in 
 the sight of God, with a certitude transcending all conject- 
 ures, and superior to all the changes of human feeling. 
 — an "assurance of understanding" in the mystery of God. 
 It is that the truth, like its Author is invincible. The 
 question is not what "views" do I hold, but what 
 "views" hold me, and what their ground, and whence 
 
2 28 DAX/EL'S GREAT PROPHECY. 
 
 their origin? In the words of Augustine, "it matters not what 
 / say, what you say, what he says, but what saith the Scripfitrc!" 
 And as to the "meaning" of the Scripture, which is the Script- 
 ure, an interpretation that runs organically current, from the 
 Pentateuch to the Revelation by John, and is simply a self- 
 developing statement consistent and harmonious, amid a 
 hundred variations and expansions, each prophet and apostle 
 leading up to the same objective point, and final focus of the 
 truth, — the [Master confirming all, — is absolutely infallible, 
 and never can be set aside, so long as the \\'ord of God en- 
 dures. Like the encircling concave mirrors of Archimedes, so 
 placed as to flash their converging lights in front of them, 
 so stand the books of the Bible, — that effulgent focus, the 
 glorious second coming of Christ. He who fails to see it, only 
 fails because his vision is perverted. The insight of sucli 
 truth is supplied alone by the "Spirit of Truth" who gave the 
 sacred volume to be the light in all our seeing, and the com- 
 fort in all our searching. And, to the writings of no ])rophet, 
 have the Holy Spirit, the Lord, and His apostles, borne great- 
 er witness than to the writings of "the prophet Daniel." If 
 we fail, here, it is because we do not use the Old Testament 
 as they used it, cite it as they cited it, or believe it as they 
 believed it. 
 
 Therefore do I deem it loyal to the Truth to testify that in 
 Dan. ii: 44, vii: 27, and in Rev. xx: 1-6, lies the bottom, bed- 
 rock, basis, and formal statement of tlie pre-millennial doc- 
 trine, more deep, massive, and enduring than the p"ranite 
 foundations of the earth, — not to speak of a hundred other 
 texts. I deem it "Truth" to affirm that such is the organic 
 connection of both Testaments, and the dependence of the 
 New upon the Old, that the sequence of the kingdom upon 
 the second advent, in Dan. vii, for the Beast's destruction de- 
 termines forever that the scene of the cloud-seated Son of 
 Alan in Revelation xiv., and of the Warrior on the White 
 Horse in xix., are no other than the same as that of the Cloud- 
 Comer in Dan. vii.. and therefore, the second coming of Christ 
 is pre-millennial. Heaven and earth shall pass away, but this 
 
Si\MM.lT/0\\ 229 
 
 connection, dependence, sec[uence and identity, shall not pass 
 away. God's throne is not more firmly established. The 
 almightiness and everlastingness of God's Word are here. 
 ]\Ionnmental brass, marble, and adamant, will wear away 
 corroded by the tooth of time. The solid masonry of 
 men, the rocks on which man's mightiest architecture has re- 
 posed, will become as the shifting sands, and his proudest 
 structures crumble into dust. But this "Truth" shall stand 
 forever. Abused like every other doctrine of the Scriptures, 
 associated with delusions it abhors, error now seeking to enjoy 
 its followship, and now to repel it, wounded in the house of 
 its friends, rejected by those who know the least about it, stud- 
 ied relatively by the few, distorted by the many, victimized 
 to creeds, councils, and special hate, it still lives and will con- 
 tinue to live forever. 
 
 "Time writes no wrinkle 'on its brow." 
 
 The "Hope" it whispers has been tested on the plains of Dura, 
 in the fiery furnace and the lion's den, in Alaccabean caves, the 
 amphitheatre at Rome, the dungeons of Patmos, the recesses 
 of the Cottian Alps, the Armenian mountains, and wherever 
 the blood of the martyrs of Jesus has been shed. V\ reathed 
 with the memories of Olivet, it looks to Olivet in days to 
 come. Twice ten centuries and a half it has been the one 
 bright star that has shone through the gloom of Israel's long 
 night of suffering and expatriation; and now that the brows 
 of the morning are purpling with the tokens of coming day, 
 it beats in Israel's breast with a redoubled pulse. The present 
 age hates it. The self-deluded admirers of human progress 
 turn their back upon it. Sociologists deride it. \\'orld-ie- 
 formers make light of it. The political Zionist hisses at it. 
 The church treats it with indifference, and oftentimes with 
 opposition. ]\Iany good men, from motives of policv, avoid it, 
 unable to refute it. It is not popular with the optimism of a 
 false theology and a blooming antichristianity. But in multi- 
 tudes of hearts it finds a home, and is welcomed as nothing 
 less than the imperishable truth of God. 
 
230 
 
 DANIEL'S GREAT PROPHECY. 
 
 And this I can truthfully and intelligently say, with eyes 
 resting on the history of the church for eighteen centuries, 
 giving full credit to all that Christianity has done for the world, 
 in the gift of civil and religious liberty, the abolition of 
 gigantic evils, the propagation of the blessed Gospel, in the in- 
 stitution of her immortal charities, and in the education of 
 what the early church believed, and how the doctrine came 
 to be corrupted, and by what devices she was persuaded to re- 
 volutionize the faith of that "cloud of witneses" who were the 
 spectators of her early warfare, and versed in the vain attempts 
 to set aside her testimony; and with perfect understanding of 
 all that creeds, councils and polemists, have formulated, and 
 how both ancient and modern sects have nobly but imper- 
 fectly expressed their judgment, and how false teachers have 
 made use of it, and true teachers have been misled, and what 
 dogmatics have objected, and what criticism has to offer, and, 
 better still, what a thorough exegesis has so triumphantly es- 
 tablished in the study of both Testaments; — in view of all, 
 and of my account, I desire to utter this confession, that the 
 doctrine that the kingdom of Christ cannot come to victory, 
 "underneath all heavens," till the Lord Himself comes, is the 
 very "Truth" of God. That great and "Blessed Hope," is our 
 hope, that "Faith" is our faith, as it was the faith and hope of 
 all the prophets, of Jesus Christ, and His apostles. It is the 
 only "Hope" of victory k)V the Church, Israel, the nations, 
 and a groaning world. 
 
 So take we leave, for the present, of the great prophet of 
 the exile, whose pages have been to us a light and a comfort 
 in these our "troublous times." And all the more, since God 
 Himself is fulfilling, now. His own word beneath our very 
 eyes, that "sure word of prophecy unto which we do well to 
 take heed." Would that our feeble efifort had been worthier of 
 the book and its holy author! All vvc can do is to close our 
 own words, and seal our own book, yet saying as w^e drop the 
 pen. 
 
 Blest prophet! second to no seer, 
 
 Wliose ej'es beheld the coming day, 
 
 To whom the sacred task was given 
 
 To paint the End, and point the Way! 
 
SCMMATIOX. 231 
 
 The world's wliole future thou hast seen, 
 The march of empires, ages down; 
 Israel's long pathway to the goal; 
 Their conflict, victory and crown. 
 
 The wars of twice a thousand years. 
 Five hundred more, and more to come, 
 Earth's kingdoms scattered like the chafY, 
 For one alone to find the room! 
 
 For Babylon, a place no more; 
 The Persian, Greek, and Roman line 
 Egypt and Syria swept away 
 To set a throne in Palestine. 
 
 The blood-stained Horns that gore the world. 
 The Teuton. Bourbon, bold to scofif, 
 Islam, Tiara, downward hurled 
 Braganza, Saxon, RomanofY. 
 
 Secrets of terror thou hast told. 
 Of glory, too, so strange to tell; 
 Visions beside the rushing streams, 
 luiphrates, Ulai, Hiddekel; 
 
 Time's footfall measured by the hand 
 That wheels the orbs in orbits high, 
 The Seasons, Ages, Epochs, Ends, 
 The calendar of history: 
 
 Messiah, first upon the cross. 
 Then hidden long from mortal view; 
 Messiah coming on the clouds 
 To judge the Gentile and the Jew. 
 
 The Risen Saints thine eyes beheld. 
 The Antichrist sent to his doom; 
 Delivered Israel, new-born, saved; 
 The " Kingdom, Power and Glory" come! 
 
 O prophet of thy people, great! 
 Above thy grave, to Shushan lent, 
 Thy "Kitab Emeth," " Book of Trutli, 
 Is thine eternal monument! 
 
 In vain the critic plies his art. 
 To fiction make of heaven-born words 
 Immortal still the "words" remain 
 Thine own, the angel's, anH the Lord's. 
 
i2>^ 'DANIEL'S GREAT PROPHECY, 
 
 Rest undisturbed, till yonder morn 
 Awakes the "many" from the dust; 
 Within thy lot thou then shalt stand 
 In resurrection of the just. 
 
 In brightness, like the golden sun, 
 And glittering as the largest star, 
 Splendor shall crown thy labor done. 
 Nor age-long years its brightness mar. 
 
 "Hayi-Olam" , streaming in from God, 
 "Zohar," the gleam that fadeth never; 
 Thy portion these, with Jesus near, 
 Amen! Forever and forever! 
 
 Thy Hope our Hope, thy Faith our Faith, 
 Thy people on our heart in prayer. 
 One day our eyes the joy will see, 
 And then with thee the glory share! 
 
APPENDIX. 
 
APPENDIX. 
 
 ERROR CORRECTED. 
 I think the best apology a teacher of the Truth can make 
 for his errors, and the only one, if he is an honest man, is to 
 acknowledge the same. It is with great pleasure I give to the 
 public the subjoined letter from my friend. Prof. George B. 
 Merriman, formerly Professor of Mathematics and Astronomy 
 in the University of Michigan, Ann Arbor, and more re- 
 cently in the same chair in Rutgers College, New Jer- 
 sey, correcting two errors of mine in my computation of the 
 70 weeks of Daniel. Amid the pressure of so many things 
 upon the mind, and the struggle incident to so wide a field 
 of entangling speculation in the study of a theme so difficult, I 
 neglected to allow for the difference between the soli-lunar 
 years of prophecy, as found in Daniel's book, i. e., prophetic 
 years of 360 days each, and Julian years, in which our calendar 
 is made. Instead of adding I subtracted the Dionysian 4 re- 
 ferred to in the calculation. Prof. Merriman has kindly cor- 
 rected these errors and inadvertencies. The difference of ore 
 year in the interval of 57 weeks between the 3d and 4th weeks 
 is merely a difference between current and completed time, af- 
 fecting in no way the validity of the demonstration. It is a 
 great satisfaction to find the 70 weeks mathematically exact, 
 since, exegetically and historically, nothing is more certain 
 than that B. C. 536 was the starting point of the weeks. Tlie 
 judgment of an authority so careful and competent as Prof. 
 Merriman leaves nothing more to be desired. 
 
 Clifton Springs, Feb. 3, 1898. 
 Dear Dr. West: — 
 
 Allow me to call your attention to an error in your exposi- 
 tion of Daniel's prophecy, on page 86 in September number, 
 i8q7, of "Our Hope." You concede that the 69 weeks, or 483 
 years, of the prophecy are prophetic years of 360 days each, 
 
 (235) 
 
236 DANIEUS GREAT PROPHECY. 
 
 but you have combined them with JuHan years, and, to annul 
 the effect of this error, have, inadvertently, made another by 
 subtracting- 4 years, when you should have added them. I 
 think the following is the explanation you intended to give: 
 
 Daniel's prophecy of 69 "sevens," or 483 years, wdien re- 
 duced to Julian, or years of civil reckoning, makes 476 years. 
 This period terminates, as you interpret the prophecy, at the 
 birth of Christ, B. C. 4. The time to the year A. D. i is evi- 
 dently 4 years longer than 476; i. e., is 480 Julian years. The 
 prophet, you say, took no account of Ezra's "gap," the interval 
 between Ezra's chapters vi. and vii., or from B. C. 515 to B. C. 
 457. This interval, reckoned exclusively or in completed time, 
 as was then the custom, is 56 years. By adding this number, 
 therefore, to the 480 years, we have 536 years as the entire 
 period from the starting point of the 70 weeks to A. D. i. 
 This puts the beginning of the 70 weeks in the very year of the 
 Edict of Cyrus, B. C. 536, and shows the "perfect harmony" 
 you seek to establish between the Biblical and secular chro- 
 nology. 
 
 \^ery respectfully yours, 
 
 Geo. B ]\Ierriman. 
 
II. 
 
 THE PROPHETIC NUMBERS. 
 
 THE 70TH WEEK. 
 
 Dan. ix: 24-27, is the scat and source — the fans ct ongo — of 
 all the prophetic numbers in both Testaments concerning the 
 "End." Each week is 7 years, prophetic time. The "One 
 Week," Dan ix: 27, is the last of the 70 weeks, and is therefore 
 7 years. Its first "Half," or 3^ years (ix: 27), is unfilled in 
 Daniel, but filled in Rev. xi: 3, and called "1,260 days." The 
 middle of the week, when the "abomination" is set up, re- 
 appears in our Lord's Olivet Discourse, ]^fatt. xxiv: 15, and 
 again in Rev. xi: 7, when the "Two Witnesses" are slain, 
 and is furthermore prominent as the time-point when Israel's 
 conversion is announced and the Dragon is dejected. Rev. 
 xii: 10-12, and is the beginning of the Great Tribulation. Rev. 
 xiii: 5; Dan. vii: 25; xii: 7; Matt, xxiv: 15. The second 
 "Half," or 3^ years, is expressed in various ways, yet all com- 
 mensurate: (i) As "a time, two times (dual nu^nber) and the 
 dividing of a time" (Dan. vii: 25; xii: 7; Rev. xii: ^4), a "time" 
 being a prophetic or soli-lunar year of 360 days everywhere in 
 Daniel's book, as when it is said of Nebuchadnezzar that "7 
 times shall pass over him" (iv: 3), i. e., 2,2 "times" are a half- 
 week, as "7 times" are one week. (2) As the 'shortened days" 
 in JNIatt. xxiv: 21, 22. (3) As a "short time," in Rev. xii: 12. 
 (4) As 42 months (I^ev. xi: 2; xii: 5). (5) As the 1,260 days 
 of the sheltered woman (Rev. xii: 6), identical with her "tinie, 
 times and a half" (Rev. xii: 14). Daniel's weeks are weeks of 
 years, not of days put for years, but of years for years, in the 
 first instance. No "Year-Day Principle" finds any place in 
 Daniel. "Son of ]\Ian, I have given thee each day for a vear," 
 was not spoken to Daniel, but to Ezekiel. Daniel's "Sevens" 
 are groups of years, not of days. The utmost caution is need- 
 ful, lest we practice deception on ourselves when using the 
 term "weeks." All the weeks are of equal size, i. e., commen- 
 surate, although the two "Halves" are not identical. Other- 
 wise, the angel would have told tne prophet that in the 69 
 weeks no less than 173.880 years would pass away between the 
 Edict of Cyrus. P.. C. 536, and the Birth of Christ, and that the 
 70th week in Daniel means 2,520 years, the half-week 1,260 
 years. Thus, on the Year-Day Principle, the last half ends 
 somewhere about 1846. or 1866, or 1896, or 1897 or 1898, the 
 Middle of the Week being the Edict of Justinian, or the cap- 
 ture of Jerusalem by Omar, or the temporal donation to the 
 Papacy, i. e., somewhere in the neighborhood of A, D. 500- 
 700. The first half of the last Antichrist's zceek vutsf, therefore, 
 Jhitc begun front 1,000 to 1,200 years before the Antichrist ap- 
 peared, i. c., the /OtJi zceek began more than half a millennium 
 prior to the Birth of Christ! 
 
III. 
 
 TESTIMONIES TO DANIEL, AND TO THE KNOWL- 
 EDGE AND INFLUENCE OF HIS BOOK. 
 
 B. C. 603. Nebuchadnezzar's Hrst testimony. Daniel 18 years 
 old. Dan. ii: 46-49. 
 
 B. C. 598. Ezekiel's first testimony. Daniel 23 years old. 
 Ezek. xxviii: 3. 
 
 B. C. 555. Nebuchadnezzar's second testimony. Daniel 63 
 years old. Dan. iv: 8, 9, 18. 
 
 B. C. 538. Gabriel's first testimony. Dan. ix: 21-23. 
 v: 13, 14, 16, 29. 
 
 B. C. 538. Darius the Mede's testimony. Daniel 83 years old. 
 Dan. vi: 2, 3, 14, 16, 18-20, 24-28. 
 
 B. C. 538. Testimony of the Satraps. Daniel 83 years old. 
 Dan. vi: 5. 
 
 B. C. 536. Nitocris, the Queen Mother's testimony. Daniel 
 85 years old. 
 
 B. C. 536. Belshazzar's testimony. Daniel 85 years old. Dan. 
 v: 13-16. 
 
 B. C. 534. Gabriel's second testimony. Daniel 87 years old. 
 Dan. x: 10, 11, 19. 
 
 B. C. 538-534. Self-testimony of Daniel. Daniel 83 to 87 years 
 old. Dan. vii: i, 28; viii: i, 27; ix: 2; xii: 4, 8. 
 
 B. C. 518. Zechariah's testimony to the knowledge and influ- 
 ence of Daniel's book: (i) In the "Stone" as Mes- 
 siah, Zech. iii: 9; Dan. ii: 45. (2) In the "four 
 horns" as symbols of world-power, Zech, i: 
 18-21; Dan. vii: 7, 13. (4) In the Deliverance of 
 the Jews at the Advent and the setting- up of the 
 kingdom. Zech. xii: 11; Dan. xii: i; Zech. xxiv: 
 9; Dan. ii: 44; vii: 2y. This, more than 300 years 
 before the Maccabean times. 
 
 B. C. 468. Ezra's testimony to its influence. Daniel's prayer 
 a model. Ezra ix: 5-7; Dan. ix: 4-8; 300 years 
 before the Maccabees. 
 
 B. C. 455. Nehemiah's testimony. The Prayer. Neh. i: 5; ix: 
 32; Dan. ix: 8; Neh. ix: 12; 287 years before the 
 Alaccabecs. 
 
 B. C. 333. Baruch's testimony in the Persian period. The 
 Prayer. Baruch 1:15-22; ii: 1-15; Dan. ix: 7-10, 
 12, 13.; 160 years before the Maccabees. 
 (238) 
 
APPENDIX. 239 
 
 B, C. 332. The testimony of Josephus to the exhibition, 332, 
 by Jaddua, the High Priest, of Daniel's prophecy 
 of the Rough Goat to Alexander the Great. Jo- 
 sephus, Antiq. xi: 8, 7. See Farrar's onslaught 
 here. On the other hand. Zockler's Daniel in 
 Lange, Introd. 25. This, 160 years before the 
 Maccabees. 
 
 B. C. 250. Testimony of the Septuagint — begun B. C. 281, 
 finished 247 — to Daniel's z^'holc book; 86 years 
 before the Alaccabces. 
 
 B.C. 170. Testimony of the Sibylline Oracles, Book iii: 396, 
 613, and passim, to expressions borrowed from 
 the Greek version of Daniel; 2 years before the 
 Maccabean persecution. 
 
 B. C. 168. Testimony of IMattathias, father of Judas IMacca- 
 baeus, to Daniel and his companions, i Mace, ii: 
 60. This, 3 years before B. C. 164, when the 
 critics say Daniel's book was composed. See 
 Zockler in Lange, Daniel, Introd., 24, 25. 
 
 B. C. 168. Testimony of the expression "Abomination of Des- 
 olation" applied, from Daniel's book, to the idol- 
 altar of Antiochus, 3 years before the critics' date 
 of the book, and other expressions, i Mace, i: 54; 
 Dan. viii: 11. 
 
 B. C. 132. Testimony of Ecclesiasticus, xxxv: 18-20; xxxvi: 
 1-16; Dan. ii: 35, 45; vii: 25; xii: 7. 
 
 A. D. 33. Testimony of Jesus Christ, passim, the title ''Son of 
 of Man," "Coming in Clouds," the "shortened 
 Days," the "Great Tribulation," the "Abomina- 
 tion of Desolation," the "Resurrection," the 
 "Splendor" of the righteous , the "Times of the 
 Gei'itiles" — "unto the End." Luke xxi: 24; Dan. 
 ix: 26. "Daniel the Prophet," Matt, xxiv: 15; 
 xxvi: 64; xxiv: 4-31; the Deliverance of Israel 
 and Judgment of the Nations, the Kingdom, 
 xxxv: 31-46; Dan. ii., vii.. ix., xii. 
 
 A. D. 53. First testimony of Paul. 2 Thess. ii: 4-8; Dan. viii: 
 12; xi: 36; 2 Thess. i: 6-10; i Thess. iv: 17; Dan. 
 vii: 13; xii: 1-3. See Matt, xxiv: 29-31. 
 
 A. D. 66. Second testimony of Paul. Heb. xi: 33-38; Dan. 
 iii: 25; vi: 22; xi: 33-35. 
 
 A. D. 67. Peter's testimony, i Pet. i: 10-12; Dan. ix: 2; xii: 
 6-12. 
 
 A. D. 75. Testimony of Josephus. Antiq. x: 11, 14; xi: 8; xii: 
 7' 
 
240 
 
 DANIELS GREAT PROPHECY. 
 
 A. D. 95. Testimony of John, in the Apocalypse — passim, 
 "Behold, He comes in clouds," the "Beast," the 
 Horns," the Antichrist, the "Great Tribulation," 
 the "Conversion of the Jews," the "Resurrec- 
 tion," the "Deliverance of the Jews," the "Judg- 
 ment of the Nations," the "Kingdom." The date 
 A. D. 69 or 70, assigned by the Higher Critics as 
 that of the Revelation is indefensible. 
 It was impossible that the Book of Daniel could have been 
 introduced into the Jevvish Canon in Maccabean times, or later. 
 The right of introduction belonged to the prophets, who were 
 the historiographers also of the Jewish nation. The Canon, — 
 notwithstanding all that the Higher Criticism has to say, — was 
 closed by Ezra, Zechariah, Haggai, and JMalachi, and the 
 prophets passed away. No new prophet arose to guide the 
 people of God. Nor did the Jews ever violate their national 
 usage as to the introduction of a new book into the body of 
 their Scriptures. As to the order and place of the books, many 
 different classifications were made, in later times, for various 
 reasons, some good, some bad. In one, the Prophets and the 
 Hagiographa are in the same division. In others they are 
 separate. At one time, Daniel is placed among the Prophets, 
 because of so much prophecy in his book. At another time, 
 he is placed in the Hagiographa, because of so much history 
 in his book. In the Septuagint he comes after Ezekiel. In 
 the Moseretic text he is put in the Hagiographa. Our Lord 
 puts him among the prophets. The "Testimonies" to the pre- 
 existence of Daniel's book, both internal and external, are 
 irrefutable. 
 
IV. 
 DANIEL, THE FATHER OF UNIVERSAL HISTORY. 
 
 To Daniel we are indebted for the formula, "Times and Sea- 
 sons, which occurs so frequently in the Old and New Testa- 
 ments, since his interpretation of the dream of the Chaldean 
 king. In the Chaldee dialect he calls them "Iddanayya" and 
 ' Zimnayya," translated in the Septuagint, Theodotion and the 
 New Testament, as the ''Clironor and ''Kairof appointed of 
 God. Thus, of God Most High, the prophet says He changeth 
 the "Iddanayya vc-Zinmayya," and "removes and sets up 
 kings; He giveth wisdom to the wise and knowledge to them 
 that know understanding." Dan. ii: 25. In Dan. iv: 25, "Seven 
 Iddanin." pass over Nebuchadnezzar, each "Iddan'' a year. In 
 vii: 25, the period of the Great Tribulation is divided into 3 
 periods of "a Time, two Times and the division of a Time" — 
 "Iddan, Iddanin, UpJdag Iddan," i. e., 3^ years, or the "Half- 
 Week" in ix: 27, and xii: 7. In vii: 7, the lives of the Beasts 
 are prolonged a "Season" and a "Time," a "Zcman" and an 
 "Iddan." In the Hebrew dialect the formula is "Mo'adh, 
 Moadhim, vc-Khetsi," xii: 7, "a Time, Times and a Half." 
 With direct reference to these expressions, our Lord, in the 
 New Testament, speaks of the whole period of the subjection 
 of the Jews to Gentile power as the "Times of the Gentiles" — 
 the period from the Babylonish Exile to the Second Coming 
 of Christ, and particularly from the Destruction of Jerusalem 
 by Titus. Luke xxi: 24. So, in Acts 1:17, "It is not for you to 
 know the Times or Seasons which the Father hath put in His 
 own power." In Acts iii: 19-21, Peter urges the whole House 
 of Israel to repent and believe in Christ, in order that God the 
 Father may send back Jesus Christ to them from heaven, 
 whom heaven must retain until the promised "Seasons of Re- 
 viving" and "Times of Restoring" come from the Presence 
 (or Face) of the Lord, pointing thus to the Old Testament pre- 
 dictions of the conversion and restoration of the Jews, in con- 
 ection with the Second Coming of Christ. In Acts xvii: 26, 
 Paul tells the Athenians, when speaking of the historical de- 
 velopment of the Gentiles, the periods, epochs and crises in 
 their progress, that God "hath determined the Times before 
 appointed and the bounds of their habitation." So in I Thess. 
 
 (-4 ) 
 
242 DAXIEVS GREAT PROPHECY. 
 
 v: I, he tells the Thessalonians, when speaking of the Day of 
 the Lord and the Times and Seasons connected with His Com- 
 ing, that "of the Times and the Seasons" he has no need to 
 write to them, for they themselves "knew perfectly" that the 
 Day of the Lord would "come as a thief;" knew all concerning 
 that Day and the Times and Seasons also from the book of 
 Daniel, from the Lord's Olivet Discourse, and from his own 
 instructions. So, in John's Apocalypse, these "Times and 
 Seasons" and the "Day of the Lord" enter into the conception 
 of the whole drama, and are distributed into different series 
 of sevens, connected with the development of events under 
 the fourth prophetic empire. The words "Mo'adli" and 
 "Mo'adhini" are, besides being used of "Times," applied con- 
 stantly to the stated religious "seasons" of the Jewish ritual, 
 and represent definite portions of time measured by the sun 
 and moon. Ex. xii: lo; xxiii: 14; Num. ix: 12; Gan. i: 14. 
 An "IddauJ' a "Zauaii," a "Mo'adh," are each a definite, ap- 
 pointed portion of time, and are called in general a "CJironos" 
 or a "Kairos." At the same time they are employed in an in- 
 definite sense elsewdiere in the Scriptures, long or short, as the 
 case may be, the "Seasons" and the "Times" often coinciding 
 with each other, the "Times" including the "Seasons." As 
 definite, thev are chronologically determined in the Scriptures 
 so far as their ow^n measure is concerned. Others, indefinite, 
 are indeterminable. In both cases they are in the power of the 
 Father; in the one case to make them long or short, as He 
 pleases; in the other to locate them in history, where He will, 
 in their relation to the other times, whose measure is unde- 
 fined. History alone can solve this location and relation. Thus, 
 the period in the words, "after those 62 weeks Messiah shall be 
 cut ofif" (I^an. ix: 26). and in the words, "unto the end," are 
 both chroupJ(\^ically indefinite. History determined the meas- 
 ure of the first by "the length of our Lord's life, viz., 33^ years, 
 and history will determine the second, of which 1897 years 
 have already passed away. While no one is forbidden to 
 "search what time and what manner of time" the Holy Spirit 
 has forctestified concerning "the sufferings of Christ and the 
 glories after these," yet here is the loudest warning against 
 the adventurous efforts of time-reckoners, whether astronomi- 
 cal or chronological, who would fix the year, even the day, 
 when the Lord will come, and against that equally erroneous 
 view that, ever since His Ascension, He might have come "any 
 moment," or may so come now. Although there arc definite 
 times and seasons, or opportunities, yet there ?rc indefinite 
 also, in the government of Ccd, which is not th.at O' mcchani- 
 
APPFNVfX. 243 
 
 cal stoicism, or fixed fate, but is a wise and free government, 
 directed at all times by His sovereign will. How long the In- 
 terval between the 69th and 70th weeks shall be is known only 
 to God, and is in His power. Just when the "Times and Sea- 
 sons" connected with the restoration of the Kingdom to Is- 
 rael shall set in is contingent on the time when the Antichrist 
 shall come, and this is unrevealed. Therefore, to His disciples 
 the Lord said: "It is not for you to know the 'Times or the 
 Seasons,' which the Father hath put in His own power," be- 
 cause the location of the definite ones depends upon the de- 
 termination of the indefinite, whose measure is unrevealed. 
 On the other hand, so far as the measure and relation cff the 
 final "Times and Seasons" to the Day of the Lord and the 
 Coming of Christ are concerned, the Thcssalonians knew them 
 "perfectly," for they are connected with the 70th week in 
 Daniel. It is from Daniel the whole terminology and period- 
 ology of prophecy in the New Testament come. He is the 
 father of it all. Solemn "Times and seasons" there have been 
 in the past, are now, and will be again, and to these our study 
 is divinely directed. 
 
 Therefore, in view of all, has "Daniel the prophet" acquired 
 for himself the enviable title, "Father of Universal History." 
 By means of his predictions we are not left in ignorance of the 
 end of our present age, nor of the way to it. How far we 
 have come, what lies behind us, what is before us, and, in gen- 
 eral, how approximately near we are to the end, is here re- 
 vealed. The "Times and Seasor.s" represent the polilical and re- 
 ligious periods, ages, centuries, epochs and crises of world-his- 
 tory and of the development of the Kingdom of Gocl on earth. 
 Of such ''Times," or "Iddanayya," appointed of God, were the 
 Patriarchal times, the 430 years' sojourn in Egypt, the 40 
 years' wandering, the period of the Judges, the 490 years' 
 monarchy, the 70 years' captivity and the 70 weeks' prophecv. 
 ()i such" Seasons" were Abraham's call, the descent into Egypt, 
 the Exodus, the building of the first Temple, the disruption of 
 the kingdom, the croing into and return from exile, tlte build- 
 ing of the second Temple, the First Advent of Christ, the Day 
 of the Crucifixion, Pentecost, the second destruction of Je- 
 rusalem. "Times and Seasons," represent the vicissi- 
 tudes of kingdoms and nations and of the people of God in 
 all their history, and look to the final "Times and Seasons" 
 when the sure word of prophecv shall be fulfilled. They sig- 
 nify the fact that the whole course of history has be«^n mapped 
 out according to a divine plan, and that the ages and ends, the 
 periods and epochs, were determined, whether definite or in- 
 
244 
 
 DANIEL'S GREAT PROPHECY. 
 
 definite, long or short, as the will of God dictated, and that, 
 thus arranged, the whole was revealed tO' Daniel. 
 
 The profonndcst writers have not been slow to recognize 
 this great truth. The "Scheme of the Four Empires" and the 
 kingdoms sprung from them, wiih the entire pathwa}/ of Israel 
 to the end — the whole theological conception of history — was 
 regarded as a divinely revealed outlook for the future, and 
 ruled the Christian Church, from the beginning to the rise or 
 Rationalism in the 17th century. Herein, viz., in the fact that 
 it has a Teleology, or definite End, it differs from all uninspired 
 history, ancient or modern — that "End"' the Kingdom of God 
 in universal victory. It was the first total conception of his- 
 tory ever made known to mankind, a conception on which 
 Paul built his magnificent oration to the wise men of Athens. 
 The great historians, Gatterer, von Mueller, Schlosser, all ad- 
 hered to the four-empired view of the world's development, in 
 its relation to the Jewish people. Against all Rationalism the 
 view held its ground, that Israel is the centre of all history by 
 divine appointment, and that the destiny of Israel decides tlie 
 destiny of the nations.' Hcinrich Leo, unable to penetrate the 
 deep mystery of Israel's mission and relation to the world, re- 
 jected the four-empired view, in order to work out a universal 
 history on an ideal evolutionary scheme according to natural 
 law. In like manner Hegel, at the beginning of the present 
 century, though unable to account for Israel's history by 
 means of natural evolution, yet dreamed that he had devised 
 a perfect scheme of universal history, which Vatke, his dis- 
 ciple, adopted and applied to the Old Testament, as a hundred 
 others have done since his day. The importance of Daniel's 
 view, however, still asserts itself, since it is from this view 
 alone we learn that the Fourth Prophetic Empire, the Roman, 
 though wounded, is still existing, and will exist, revived, be- 
 fore Christ comes. Luther was perfectly right in believing, 
 from Daniel's book, that "the Fourth Empire must remain 
 till the last day." In like manner, Ortili truly says, "The Co- 
 lossus still stands." Calvin's wrong view that the destructive 
 "Stone" which shatters the Colossus was Christ in His First 
 Advent and establishment of the Christian Church — a view 
 adopted by Mede, as again by many others, and followed by so 
 many, the view of Rome, was defended not on exegetical 
 grounds, but on polemical, in order to meet the equally wrong 
 view that the "Kingdom of God" is not here now. nor wiM be 
 until the Lord comes, and also to counteract the fanaticism of 
 various sects in Reformation times, w'ho held that it ought 
 
APPENDIX. 245 
 
 then to be set up by force of arms. For want of a thorough 
 knowledge of Eschatology, the only way to refute the wrong 
 view was to "spiritualize" the prophecies! 
 
 Nevertheless, the four-empired view has a charmed life. 
 None could deny its influence over Christ and His disciples. 
 The whole Olivet Discourse is based upon it. Peter's Pente- 
 costal second discourse rests its appeal to the Jews on the 
 same view. Paul's appeal to the Athenians has it for its 
 ground. In John's Apocalypse his Roman Empire is the legs 
 and feet of the Colossus. At Jerusalem, on Mar's Hill, in Pat- 
 mos, it gave scope, magnificence and power to every apostolic 
 utterance. Augustine, Orosius, \*ico, Bossuet, all recognized 
 it as the only true guide for the historian. It was the accepted 
 frame of universal history all through the Aliddle Age. It was 
 the soul of the "Chronicon" of John Carion, worked over and 
 edited by Melanchthon, 1532, and again issued, enlarged and 
 improved by Melanchthon, in 1556. No work ever exercised 
 a greater influence during the Reformation of the i6th cen- 
 tury than the great work of Sleidan, "Dc Oitafiior Monarchiis!' 
 no less than 70 editions of which were called for and sold. 
 Eodin's "Method for the Comprehension of P^niversal His- 
 tory," 1566, followed in the steps of Sleidan, and in 1672 Ko- 
 ber, in his "Dissertation," could still ask, "Who that writes 
 history and chronology to-day stops short of the Four Empires 
 as the goal of his endeavor?" It was Keller (Cellarius), in 1685, 
 who first pushed aside the monarchy Colossus, in order to in- 
 troduce his three-fold division of history, viz., "ancient, medi- 
 aeval, modern." Still, tlie view of Daniel holds its ground 
 among all believing writers on the world's progress and des- 
 tiny. The supreme importance of the "Scheme of the Four 
 Empires" lies in this, that it is a divine Apocalypse of the fu- 
 ture, a telescope that penetrates through the entire vista of 
 world-history, and brings to view the end of our age in the 
 most vivid colors, and in svmbols the most gorgeous and 
 terrific. It is a light for the "Tinies of the Gentiles," for Israel 
 and the Church, revealing the government of God over all 
 history, and supporting the hope of the believer as no unpro- 
 phetic history could do. It looks to a "Fullness of the Gen- 
 tiles" and of the "Times of the Gentiles," a "Fullness of Is- 
 rael," the overthrow of all anti-Christianity, all Gentile politics 
 and power, and the victory of the Kingdom at the Coming of 
 Christ. The New Testament simply unveils still more than the 
 Old the events connected with the development of the Fourth 
 Empire. We cannot do without it. A IMiieller, Brandis. 
 Baumgarten in his splendid vohmies en the Acts of the 
 
246 DANIEL'S GREAT PROPHECV. 
 
 Apostles, Liithardt in his "Doctrine of the Last Things," Tie- 
 fenthal in his recent work on "Daniel," Diisterwald in his 
 "End-Time Kingdom," D'Envieu, in his immense four-vol- 
 umned work on "Daniel the Prophet," in fact, all expositors 
 of Daniel, save the Rationalists, are a loud concert of praise 
 to the grandeur and truth of its representations and its world- 
 wide significance. 
 
V. 
 RELATION OF DANIEL'S PROPHECY OF THE 
 
 FOURTH EMPIRE TO THE OLIVET DISCOURSE 
 
 AND THE APOCALYPSE. 
 
 The prophet Daniel spreads before us the entire times of 
 the Gentiles, Babylonian, Alcdo-Persian, Graeco-AIacedonian 
 and Reman, with the kingdoms sprung from the third and 
 fourth empires, from B. C. 606 to the Second Coming of 
 Christ. As to the Fourth Empire, the Roman, he gives: (i) 
 The birth of Christ, A. D. i; His Crucifixion, A. D. 33^; 
 the destruction of Jerusalem by Titus, A. D. 70; (2) the Great 
 Interval of the Roman times of the Gentiles to the 70th week, 
 and (3) the 70th week itself. He thus covers the whole time 
 between the First and Second Advents. That Interval lies 
 between the 69th and 70th weeks, and includes the birth, death 
 and ascension of the Son of Alan and destruction of Jerusalem. 
 Or. if starting from that catastrophe, it lies between A. D. 70 
 and the 70th week.* . tvt 1 
 
 Our Lord, in Matt, xxiv., xxv., and parallels m Alark and 
 Luke, resumes all this, and, building on Daniel, enlarges the 
 prophecy, as<':g!iiiig iJic Church to her place, alongside of Israel, 
 the one' carrying "the Gospel to the nations, the other re- 
 maining in unbelief during the Interval. The period of 33^ 
 years from His birth to His crucifixion lay behind Llim wdien 
 He uttered His Discourse. The whole period from His death 
 to His Second Coming stood before Him. Fie characterizes 
 the Roman "Times of the Gentiles" as the period of Israel's 
 rejection and the cross-bearing of the Church; a period for the 
 development of the world-power, false Christs, war, missions, 
 persecution, famines, pestilence, apostacy; all manner of ca- 
 lamities. To paint in, here, a millennial age of universal 
 righteousness and peace is an impossibility. There is no room 
 for it. The Lord has positively excluded it. 
 
 The Apostle John, in his Apocalypse, building both on the 
 Olivet Discourse and Daniel's prophecy, as well as on other 
 prophecies, gives us, again, the same Interval of the Roman 
 Times of the^ Gentiles and the 70th week, with the Church, Is- 
 rael, the world-power or kingdoms of this world and the King- 
 dom of God. He separates artistically all the events of the 
 future in outline, and, with the lucidity of exposition and per- 
 fect svmmetry of arrangement, displays the whole course of 
 *See Dan. ix: 24, 27. 
 
 (247) 
 
248 DAXIEVS GREAT PROPHECY. 
 
 ihe Church and of the world-power in four great series or 
 groups of sevens, viz., the 7 Epistles to the Asiatic churches, 
 the 7 seals, the 7 trumpets, the 7 vials, with an episode, or 
 pause-vision, between the 6th and 7th places m each series — 
 each series ending- with the Day of the Lord and the Second 
 Coming of the Lord; the Theme of his book, announced in 
 Rev. i: 7, "Belioild, He cometh with clouds!" 
 
 The 7 Epistles unfold the great interval of the Roman times 
 of the Gentiles on its ecclesiastical side, giving in separate let- 
 ters to the churches the difTerent phases of Christianity in the 
 first century, all typical cl the different phases of Christen- 
 dom till the Lord comes. They represent the Church develop- 
 ment and the doom of its last prevailing form, even to be 
 "spued out" of the Lord's mouth. The 7 seals cover the same 
 interval, and give us the civil and political side of the same 
 period, the development of the world-power, proceeding from 
 a state of temporary peace near John's time, going forth ex- 
 ternally, "conquering and to conquer" through scenes of 
 bloodshed and woe, and also the hostility of the world-power 
 toward the Church, her martyrdom anrl the doom of the w'orld- 
 power itself at the Second Coming of Christ. The 7 trumpets, 
 "ntering later, yet covering a large part of the same interval, 
 give the judgments of God upon an apostatising Christen- 
 dom, while still the work of missions continues, and, after the 
 conversion of Israel, ending with the overthrow of the king- 
 doms of this world, their conversion to Christ, and the victory 
 of the Kingdom of God at the Second Coming of Christ. The 
 7 vials, entering last of all, are the judgments under the 7th 
 trumpet, and run on to the same end; judgments specially 
 quick and intense on the Antichrist and his kingdom during 
 the Great Tribulation. The Climax, or Summit-Section, here 
 is Rev. xi: 15-19, zvhich contains, prole ptically, all that is after- 
 ward more minutely developed from xii. to xx: 6. 
 
 The characters in this great "Drama of the End" are (i) 
 the true election out of Lsrael, the sealed 144,000; the sun- 
 clothed woman, or Jewish Church, whose history at both 
 Advents is given; (2) the Dragon dressed in the uniform of 
 the Roman empire; (3) the Roman Beast and the false prophet, 
 his whole history, pagan, papal, infidel, given in the symbols; 
 (a) the false Church, the harlot and her daughters, everywhere; 
 (5) the true Church, or suffering saints of God, whose "pa- 
 tience and faith are tried;" (6) the personal Antichrist, or "8th 
 head"; (7) the worshippers of the Antichrist; (8) the ten horns 
 or kingdoms springing from the Roman empire; (o) Israel's 
 martvrs in TToavcn bv the glassy sea; (lo) God, Jesus Christ, 
 the Holy Spirit, angels and demons. 
 
APPENDIX. 
 
 249 
 
 As to the progress or development of the Apocalypse, Chap- 
 ter i. is general introduction with the fundamental vision of 
 the whole book, the Christophany, the commission to write 
 and explanations of the vision. Chapters ii. and iii. are the 7 
 Epistles to the churches. Chapters iv. and v. are scenes in 
 Heaven at the Ascension of Christ to His Father's throne, the 
 delegation to tlim, formally, of all power by the gift of the 7 
 sealed Book of the future amidst a universal jubilee. Here is 
 the source of "Old Coronation." It is Ephesians i: 19-23, in sym- 
 bols. It is not the Second Advent, but the Ascension, and 
 Coronation, six weeks after Gethsemane and Calvary. Chap- 
 ters iv. and v. are General Introduction to all the Seals, Trvmi- 
 pets and \'ials, just as i. was General Introduction to theWhole 
 Book. On this follows the opening of 6 seals in Chapter vi. 
 Between the 6th and 7th seal is the episode, or pause-vision, 
 given for comfort to- the Church and in contrast with the awful 
 scenes in the seals preceding. Here the dramatic progress is sus- 
 pended. In great typical symbols, or ideal frames, the different 
 phases of the future are represented, all the events correspond- 
 ing to each symbol entering into that symbol, from John's 
 time to the Second Conn'ng of the Lord. Chapters viii. and ix. 
 resume the progress and give 6 trumpet-visions, which arc the 
 7th seal developed. Again, between the 6th and 7th trumpet 
 comes the next episode, in Chapters x. and xi., where the Rain- 
 bow-Angel (Christ) gives the open "Little Book," containing 
 Israel's fortunes in the time of the end, into the hands of John, 
 whose commission to "prophesy again" is executed by the 
 Two Witnesses. Here enters the yrth zceck, as gii'di in 
 Daniel, only more larp-e!y tilled out ivitJi the Antichrist and 
 scoics in jcrusaleni under the Antichrist during the building 
 of the Temple. In xii. we have converted Israel, the Jewish 
 Christian Church of the "Time of the End," Michael standing 
 up, as in Daniel. Chapter xiii. is the Great Tribulation. Chap- 
 ter xiv. is the programme chapter, giving, prolepticallv, (i) a 
 picture of delivered Israel after the Tribulation, their Re- 
 ileemer come to them on the earthly Mount Zion, and (2) 
 the call of the Gospel to the nations, the last warning to all 
 apostates, the climax of the Tribulation, the harvest and the 
 Vintage at the Second Coming of Christ. The time is under 
 the yth trumpet, or 7 I'ials. In xv. we have a special introduc- 
 tion to the vials, Israel's martyrs in Heaven preluding the vic- 
 tory of the Kingdom of God and the universal conversion of 
 the nations. In xvi. the 7 vials pnur the 7 last plagues upon the 
 Antichrist and his kingdom, finishing the mystery of God, and 
 
250 DANIEL'S GREAT PROPHECY. 
 
 bring-ing in the Kingdom of God in victory, amid cosmic con- 
 vulsions and judgments unknown before. The Episode be- 
 tween the 6th and 7th vials so rapidly afi'used, is the brief w'ord 
 111 Rcz'. xvi., 75, 16, aiinoiinciiig the near, imminent and im- 
 pending Adzrnf of the Lord for His saints at the "thief -time," 
 and repeating the admonition, given by Himself previously to 
 the Church, in Matt, xxiv: 42-44, "Behold I come as a thief! 
 Blessed is he that zvatehcth and keepeth his garments, lest 
 he zualk naked, and they (the Antichristian zvorshippcrs) see his 
 shame." It is the time of the gathering at Armageddon, Anti- 
 christ gathering his hosts, Christ gathering His own. 
 
 Chapters xvii. and xviii. are explanatory of Babylon and the 
 Beast, i. e., apostate Christendom, and its relations in the last 
 time, and paint in drastic colors the fall of Rome. Chapter xix. 
 brings the loud "Hallelujahs" and the announcement that the 
 time for the marriage of the Lamb to His long-divorced but 
 now repentant "wife," the Jewish Church, has come. The 
 same chapter gives us again the Second Advent and the de- 
 struction of the Antichrist at Jerusalem, as at the close of xiv. 
 Chapter xx: 1-6, gives us the binding of Satan, and resumes 
 the Resurrection, given in xi. and implied in xiv., in order to 
 associate the same with the kingdom of the i.ooo years. All 
 that Joel, Isaiah, Daniel, Ezekiel and Zechariah have spoken 
 concerning the Valley of Jehoshaphat, the Mount of Olives, 
 Zion. Jerusalem and Israel, the Antichrist and the nations in 
 the last crisis is here involved. John expressly adds Rome, 
 Armageddon and Jerusalem. As in Daniel, so in John's Apoc- 
 alypse, the tzco cities around which the whole Revelation re- 
 volves are Jerusalem, and Rome the capital of the Fourth Em- 
 pire. John expressly emphasizes Rome, Jerusalem, Arma- 
 geddon and the Valley of Jehoshaphat, which he calls the 
 "winepress outside the city." As in the beginning of the Chris- 
 tian age, Jerusalem fell and Rome arose to be the centrrd city 
 of the Christian age for a 1,000 years, so at the end of our age 
 Rome shall fall and Jerusalem "arise" and "shine." the cen- 
 tral city of the millennial age. How completely the roles are 
 reversed in the providence of God! 
 
 Thus the great peculiarity of the Apocalypse is 
 precisely that of Daniel and the Olivet Discourse, 
 only drawn out more at length, viz., that when we 
 think we have reached the "End," still "the End is not yet," 
 since the "End" has its own development. When we came to 
 'jic End in Dan. ii.. still it was not yet, but a new series of 
 visions developed as in vii. And so again in the succeeding 
 
APPENDIX. 
 
 ^51 
 
 prophecies. So was it in tlie Olivet Discourse. When we 
 came to the period of universal war, and supposed the "End" 
 had come, still the End was not yet, but only the "beginning of 
 sorrows." x\nd when, again, vve reached the extension of the 
 (jospel to all nations, still the End was further aeveloped by a 
 retrogression to the middle of the 70th week, thence advancing 
 to the Parousia itself. So it is with the series of the 7 Epistles, 
 7 seals, 7 trumpets and 7 vials. Bj an iyigeniously divine ar- 
 rangement the whole drama of the future is disposed into 
 different series of seven visions each, the Jth in each case 
 blooming into a neiv series, tmtil the yth vial, the ''Vial of 
 the Consnmmatio7i,^^ is reached. Two of these series are 
 parallel, the remaining two entering en echelon, each later 
 than the other. Nothing is clearer to him who un- 
 stands the structure of the Apocalypse than its organic 
 relation to the Book of Daniel and the CJlivet Discourse. That 
 Discourse is the link between them. Daniel's prophecy of the 
 h'ourth Empire furnishes the ground lines for both, the frame 
 into which both are set. Daniel's 4th Beast is John's Roman 
 Beast. The 10 Horns in Daniel are the 10 Horns in John 
 The "Little Horn" in Daniel vii. is the personal Beast who 
 ascends from the abyss in John, Paul's "Alan of Sin," "the 
 Antichrist," "the prince to come" in ix: 27, "the king" in xi: 
 36, 40-45. the Beast in Rev. xiii: 5; xi: 7, and xvii: 8; the 
 "8th head" in xvii: 11, the personal Antichrist being the whole 
 Beast itself, the one in whom the whole x\ntichristian empire 
 in Europe Asia and Africa is centred in the last times. Is- 
 rael, in Daniel, is both apostate Israel, and the 144,000 of elect 
 Israel in John "the People of the Saints of the Most High." 
 The 70th week in Dan. ix: 27, is the 70th week in Rev. xi: 
 2, 3, 7. The 1,260 days of Great Tribulation are the "shor- 
 tened days" in Alatt. xxiv: 21, 22, and "short time" in Rev. 
 xii: 12. Michael standing up in Dan. xii: i, is Michael stand- 
 ing up in Rev. xii: 6. The "these my brethren" in Matt, xxv: 
 40, are the "our brethren" in Rev. xii: 10, ii, the "People of 
 the Saints of the Most High in Dan. vii: 27. The Son of Man 
 coming in the clouds. Dan. vii: 13, is the Son of Man in the 
 clouds. Rev. i: 7, and xiv: 14, and in Matt, xxiv: 29-31. The 
 resurrection of the holy dead, Dan. .xii: 2,j, is the resurrection 
 in Matt, xxiv: jo, jr, followed by the rapture, xxiv: ^0-4^; i. 
 e. the resurrection in Rev. xi: 18; implied also ifi Rev. xiv: ij, 
 the reaping of the living saints. Rev. xiv: 14-16, and their en- 
 thronement in Rev. xx: 3-6. The destruction of the Antichrist 
 and his allies, Dan. vii: 25. 26; xii: 7, is the destruction in 
 Rev. vi: 15-17; xi: 18; xix: 11-21; xiv: 20, at Jerusalem. The 
 
252 DANIEL'S GREAT PROPHECY. 
 
 kingdom in victory imderncalh all heavens, Dan. vii: 2j; ii: 
 4.4.^ is the kingdom in Matt, xxv: j/, and in Rev. xt: /j, ayid 
 XX: 6, and xii: 10. The conversion of Israel, Dan. ix: 24, is 
 their conversion in Matt, xxiii: 39, and in Rev. xii: 10, 11. 
 Such is the organic unity of these three great predictions in 
 Daniel, Matthew and John. If the Vision of Judgment, Dan, 
 vii., is not a prophecy of the literal Second Advent of Christ in 
 person, to set up His millennial kingdom in triumph over all 
 the earth, but is mere "judicial poetry," the authority of Christ 
 and His Apostles and the whole New Testament eschatology 
 are wrecked. The literal Second Coming is annihilated h^ 
 every figurative and spiritualizing process of interpretation. 
 In the Apocalypse the Advcnl is represented in various ways, 
 under various symbols, in order to express its relations to the 
 various characters and events of the closing scene at the end 
 of the age. // enters the drama no less than 7 times: (i) After 
 the 6th Epistle, in its relation to the out-spued Church of the 
 End-Time; (2) under the 6th seal, in its relation to the doom 
 of the world-power; (3) under the 7th trumpet, in its relation 
 to the resurrection of the holy dead; (4) in the programme- 
 chapter, in its relation to the reaping of the living saints and 
 their separation from the wicked thrown into the winepress; 
 (5) in the vial-visions, after the 6th vial, in its relation to the 
 gathering at Armageddon; (6) again under the vials, in its 
 relation to the destruction of the Antichrist at Jerusalem, a 
 special picture connected with the binding of Satan, the re- 
 sumption of the resurrection, to which is added the enthrone- 
 ment of the saints and the 1,000 years; (7) in the epilogue, in its 
 relation to the theme of the whole book, hi all these repre- 
 sentatio7is the time-point of the Advent for the Cluoch is the 
 close of the Great Tribulation. Such the law and the structure 
 of the Apocalypse, in perfect harmony with the Olivet Dis- 
 course, Daniel and all the prophets — from Rev. iii. to xx. 
 There is no Advent of any kind, anywhere, for any purpose, in 
 all the Tiible, save the First Advent, prior to the close of the 
 Great Tribulation, i. e., prior to the "tJiicf-fiuic.'" The ''tliicf- 
 fiinc" in Rev. xvi: 15, is the "fJiicf-tinic"' in Matt, xxiv: 44. 
 
 And now as to John's development of Daniel's 70th week. 
 That week enters in Rev. xi. Chapter xii. shows the con- 
 version of the Jews, as xiii. shows the empire of the Beast and 
 the Great Tribulation,, which extends to xx. Chapter xiv, 
 after an anticipating scene of new-born Israel, with their Re- 
 deemer come to them on the exalted earthly Mount Zion, gives 
 us a view of the state of the world during the last generation 
 of men who survive to see the Advent, and of the last events 
 
APPENDIX. 253 
 
 before the Advent itself. It is the "Time of the End," when 
 it will be as in Noah's day, the time also of the ascendancy 
 of Antichristianity in Europe, Asia and Africa, its wor d-wu e 
 power felt in every nation under heaven, the time of politically 
 dechristianized Christendom, the time when the Jewish prob- 
 lem the fate of the Antichrist and his allied kings, the ate 
 of the HolvLand,of the nations and of the Kingdom of God on 
 earth must be decided. Apostate Judaism in league with Mo- 
 hammedanism, both against Christ, will have hastened the 
 end and the rupture between the Antichrist and Israel wil 
 have hastened the final crisis. In the general programnie of 
 the end (xiv.) John sees, in a special group of 7 visions. 6 ot- 
 ficiating angels and the ''Son of Man' m the clouds of heaven 
 The fifst three are announcers of the Divme wi 1 The last 
 three are the bearers of Divine orders frotn God the Father 
 to the Son of Man, who has now descended from heaven and 
 is now cloud-seated in the air. Between the groups the Ad- 
 vent takes place. The programme stands thus:_ 
 
 (i) The first angel announcing the Gospel, xiv: 0, 7. 
 
 (2). The second' angel announcing the fall of Babylon, xiv: 
 
 8 
 
 (3). The third angel announcing the doom of apostates, xiv: 
 
 ^'(4). THE VISION OF THE PAROUSIA OF THE SON OF MAN. 
 
 ^'^5)!'The fourth angel bearing the order for the harvest. 
 
 xiv: 15- , . • • ^„ 4.:u 
 
 (6) The fifth angel, coming and waiting, xiv: 17, till _ 
 (7). The sixth angel comes and orders the vintage, xiv: 18. 
 In other words, John sees the Zenith-Angel flying m the 
 path of the sun. uttering the last call of the Everlasting Gos- 
 pel to the nations, the Judgment, and urging men to re- 
 pentance. He sees another angel in the air proclaiming the 
 doom of Rome, the corruptress of all the nations of the earth. 
 He see^ another still, and hears him threatening divine wrath 
 on all apostates of the Antichristian time. It is the climax o 
 the Tribulation-. It is God's last merciful and faithful appeal 
 even to an antichristian world, the angels symbolizing those 
 whom God will raise up as messengers to make the last call 
 of His mercy to mankind in this present age, and the last faith- 
 ful warning of the Lord's Coming and impending Judgment. 
 The martyrs are falling, the last blood-witnesses of Jesus, in- 
 terposed 'is a benediction from heaven, upon their graves: 
 "Blessed are the dead, the slaughtered ones in the Lord from 
 now on ■ Yea saith the Spirit; that they may rest from their labors; 
 
254 DANIEL'S GREAT PROPHECY. 
 
 for their works follow with //i!^';;/ . " x i v ; 1 3 , 13. The time-point is 
 immediately before the Advent. "From now on" they are blest, 
 because their works meet now their full reward. It means 
 their resurrection. Any moment, then, the Lord may come. 
 And He comes! John sees what Daniel saw, and the Lord 
 Himself foretold, "One like the Son of Alan on the clonds," but 
 "having- on His h-ead a golden crown (the crown of life, sym- 
 bol of the resurrection) and a sharp sickle in His hand." It 
 is Matt, xiii: 39-43. And now that Christ is cloud-seated in 
 the air, the order-bearing angels bring to Him the word from 
 God the Father to commence and execute the judgment. With 
 loud voice the Harvest-Angel delivers the command to Him 
 who sits on the cloud. "Thrust in the sickle and reap, for the 
 harvest of the earth is over-ripe." Man's wickedness is great, 
 and the time to separate the holy living ones has come. The 
 earth is reaped, the wheat separated from the chafT, and, 
 with the holy risen ones, both are raptured to meet the Lord 
 in the air. It is after the 6th vial. It is Armageddon-time. 
 It is Matt, xxiv: 40, 41. Next, John sees the Vintage-Angel 
 descending from the Temple in Heaven, yet waiting till the 
 Altar-Angel follows and cries with loud voice again to the 
 cloud-seated Son of Man, "Thrust in thy sharp siekle and 
 gather the elusfers of the vine of the earth; for her grapes are 
 fully ripe." The earth's corrupted vine is reaped, its clusters 
 piled into the winepress of the wrath of God outside the city 
 of Jerusalem. The blood flows up to the horses' bridles, dis- 
 coloring the streams and rivers, bridle-deep, 1,600 furlongs ofif. 
 It is the land of Palestine that is the theatre of war. The scene 
 is the Valley of Jehoshaphat, that Joel saw, as did Isaiah and 
 Zechariah. It is the settlement of what we call the "Eastern 
 Question" in the "Great Day of God Almighty;" the same 
 Judgment pictured further on under the Rider on the White 
 Horse from an opened heaven. Such the programc-chapter 
 developing the events of the 70th week, first mentioned in the 
 prophet Daniel. 
 
 After a special introduction to the vials. Chapter xv. comes 
 the final group of 7 visions, the vial-visions in Chapter xvi., 
 showing the mode in which what was programmed in xv. is 
 fulfilled. The first 4 vials, poured upon the earth, sea, river 
 sources and the sun in Europe, Asia and Africa, poison the 
 waters so needful for man, and infect the atmo'spherc and land 
 with plagues made terrible by the scorching heat of the sun. It 
 means great naval and military warfare. East and West alike; 
 the hot, bleak mountains and the arid sands burning the feet 
 of antichristian hosts, and scorching their heads; where water 
 
APPENDIX. 
 
 255 
 
 is, yet "not a drop to drink," the carnage is so great; tlie world 
 still impenitent and still blaspheming. The 5th vial spreads 
 darkness over the seat and the kingdom of the Antichrist, 
 darkness thick as that of Egypt; Jerusalem is darkened, as at 
 the Crucifixion. Sun, moon and stars refuse to shine. In the 
 East the Euphrates is dried up under the 6th vial, to speed 
 the march of the allies of the Antichrist to Armageddon. The 
 kings of the whole earth, now quarreling among themselves, 
 meet, with their armies, in the Holy Land for the last struggle. 
 Rev. xvi: 12-16. "Behold, I come as a thief! Blessed is he that 
 zuatchcth." It is the Advent, the Resurrection-Time. Then 
 the 7th vial, "the Vial of the Consummation." "Done!" The 
 last act of the tragedy of the Warfare Great is completed, amid 
 atmospheric phenomena of rapidly alternate heat and cold, 
 earthquake, cosmic phenomena. Olivet sundered, Holy Land 
 upheaving and subsiding, cities falling, mountains disappear- 
 ing, islands fleeing away, Rome's place subgulfed, hailstones a 
 talent's weight smiting the foe, the wicked calling on the rocks 
 to hide them from the face and the wrath of the Lamb. 
 Specially, and after the explanations given in Chapters xvii. 
 and xviii., John hears the thundering "Hallelujahs" in Heaven 
 over the fall of apostate Christendom, and the announcement 
 that the time of the marriage of the Lamb to His long-divorced 
 but now repentant "wife," New-Born Israel, has come. The 
 vision closes with the picture of the Antichrist's destruction 
 (Rev. xix: 11-21), the binding of Satan and the resumption of 
 the resurrection scene in order to connect it with the king- 
 dom of the 1,000 years. Rev. xx: 1-6. So ends our present 
 age. So comes the Kingdom of God to victory under all 
 heavens. The Colossus has become as "the chaff of the sum- 
 mer threshing floor." The nations, purged by judgment, and 
 destruction of the wicked who have failed to see the hand of 
 Cod and refused to listen to the last call of the Gospel, are 
 saved. It is God's "strange work." "I will sing of judgment 
 and of mercy; unto thee, O God, I will sing!" Ps.ci: i. Thus 
 has John unfolded and filled, in detail, the Vision of Judgment 
 seen bv Daniel in Chapter vii., and expanded in our Lord's 
 Olivet Discourse. The unity of prophecy is indestructible. A 
 millennial age before the Lord comes is impossible. Only 
 through the Messianic Judgment can the w^orld ever attain 
 to an age of universal righteousness and peace. This, the 
 concert of all the prophets, Christ and His Apostles. 
 
VI. 
 
 GOG AND THE ANTICHRIST. 
 
 Ezekiel's great prophecy, Chapters xxxviii. and xxxix., ex- 
 hibits the war march of the northern power, in the last 
 days, against Palestine, for the purpose of acquiring wealth 
 and territory, the Jews having returned in large numbers to 
 their land, dwelling peacefully, and engaged in agricultural 
 and commercial pursuits. It is a state of things impossible 
 except by consent of the Ottoman power. The line of Gog's 
 march is from north to south, then, turning westward, cross- 
 ing the Euphrates, moving through Syria toward the Holy 
 Land; yet southwardly also, gathering the nations around 
 him as he goes, and subsidizing to his standards the Ethiopi- 
 ans and the Lybians, i. e., the tribes of North and South Af- 
 rica. On the western side of Palestine he moves from the 
 Crimean region, the land of the Gomer, or the Gimirra of the 
 manunients, the Kimmerians or Gomerites, and doubtless 
 through the Dardanelles to the ^E^gean Sea and the Mediter- 
 ranean, turning eastward to Palestine, with his ships of war. 
 Elis march is challenged by Arabia and the Mediterranean na- 
 tions, including the British Isles, as they were included in 
 ancient times in the term "Tarshish," which passed from its 
 local significance (Tartessus opposite Gibraltar) to a wider 
 one, involving the whole commercial trade of the West upon 
 the Middle Sea. In concert with these are their colonial de- 
 pendencies, represented as the "young lions," i. e., the princes 
 or rulers who govern them. 
 
 The prophecy of Ezekicl is based, historically, on the fact 
 of the previous invasion of Palestine by the Scythian hordes 
 from above the Caucasus, in the days of josiah; in consequcnje 
 of which the name "Scythopolis" was given by the Greeks to 
 "P>ethshean" (Beisan), where the Scythians camped at the 
 eastern end of the plain of Esdraelon, not far from Megiddo or 
 Har-Magedon. It relates to the far future, and foretells an- 
 other invasion of the Holy Land, "in the latter days," by the 
 same great northern power, strong in horsemen and in vessels 
 of war. Interpreters have seen in the invasion of Palestine by 
 Antiochus Epiphanes a preliminary fulfillment of the prophe- 
 cy. Others have seen a yet stronger fulfillment in the invasion 
 of the land by the Moslem, and again bv the Turk. Both there 
 views are fanciful, since neither Antioclnis, nor the Moslem, 
 
 (-55) 
 
APPENDIX. 
 
 257 
 
 nor the Turk, ever had an army such as is here, composed of 
 m^ny nations, nor moved as Gog moves, nor did they ever 
 meet his fate. Moreover, the time of the fulfillment of the 
 prophecy is strictly the time of Israel's last Great Tribulation 
 and re-establishment in the Holy Land. Clearly, this war- 
 march is pre-millennial, not that described in John's Apoca- 
 lypse, and contemporates with the last campaign of the Anti- 
 christ. Dan. ii: 40-45. Both Daniel and Ezekiel see the same 
 end of Israel's conllict; the difference this: That, whereas^ 
 Daniel's vision is confined to the cultured nations within the 
 hmits of the old Roman territory, Ezekiel's has to do with the 
 semi-civilized and barbarous nations and tribes outside the 
 cultured centre of the Old World. The two visions, therefore, 
 given by these two prophets of the exile embrace the three 
 continents of the Old World, their relations to thcjews in the 
 "latter years" and the final struggle of the ancient people of 
 God. That Gog's march is, first of all. /'/T-millennial is evi- 
 dent from Ezek. xxxviii: 16, 21-23; xxxix: 21-29. 
 
 The question of critical interest is this: Is Ezekiel's "Gog, 
 the prince of Rosh, IMesheeh and Tubal," the same as the 
 "Little Horn" in Daniel vii., the "prince to come" in ix.. and 
 "the king" in xi: 36-45? An eminent writer on the Book of 
 Revelation, Prof. Eehrmann, of the University of St. Peters- 
 burg, Russia, asserts the identity, saying "Gog is the Anti- 
 christ" (Offeiibaning, p. 14^^}, and, like Kliefoth, of Mecklen- 
 burg, Germany, pleads this in the interest of /^o.9/-millennialism. 
 I cannot so understand it. There are similarities between 
 them, in their relation to Israel and the Holy Land. But sim- 
 ilarity is no proof of identity. Antiochus, Gog and the Anti- 
 christ cannot be identified as one. The differences are great. 
 The Horn in Daniel belongs to the Roman Empire in its final 
 form. Gog belongs to the Caucasus and dwells in the high 
 north, outside that empire. Ezek. xxxviii: 15; xxxix: 2. Gog • 
 makes no covenant with the Jews. He does not slay the "Two 
 Witnesses," nor inaugurate the "Great Tribulation." His 
 march is challenged, which is not the case with the Antichrist. 
 He descends from the steppes of Europe and Asia, gathers 
 the nations in his train, compelling some against their will, 
 and compelled to be a "guard" over them, lest they are in- 
 duced to turn against him. Satirically, the prophet bids him 
 "beware." Like the Antichrist, he is full of Antisemitism, a 
 hater of Israel since God declares, "O, Gog, I am against 
 thee!" As the power rulinsf the north, he "comes against" the 
 Antichrist. Dan. ii: 40. The Antichrist's destructio>n is at Je- 
 rusalem (Dan. ii: 45), Gog's grave is in the Vallev of the 
 
258 DANIELS GREAT PROPHECY. 
 
 Crossers over, East of the Mediterranean Sea," the Valley of 
 Megiddo, the plain of Esdraelon. Ezek. xxxix: ii. Joel sees 
 both Gog and the Antichrist, sees both the "Valley of De- 
 cision" and the "Valley of Jehoshaphat." His word for "mul- 
 titudes" in the "Valley of Decision" is "Hamonim" (Joel iii: 
 14), and Gog's "grave" is called "Hamon-Gog" (Ezek. xxxix: 
 15), and his memorial city "Hamonah." Ezek. xxxix: 16. Both 
 and his memorial city "Hamonah." Ezek. xxxix: 16. Both 
 Gog and the Antichrist, though from different motives, are 
 against Israel in that day, and God is against both. 
 
 From all it seems evident that Gog is not the Antichrist, and 
 that the invasion of Palestine by Gog follows its invasion by 
 the Antichrist, and occurs under the 6th vial, when the kings 
 not only from the East, but "of the whole world," are gathered 
 r.t Har-Magedon (Armageddon). Rev. xvi: 14-16. The last 
 campaign of the Antichrist is in Dan. ii: 40-45; that of Gog 
 is in Ezek. xxxviii: 4-12, 15, 16. The result in each case is the 
 destruction of both, the deliverance of Israel, the victory of the 
 kingdom and the sanctification of God's great name among 
 all nations. That is the end of the "Warfare Great." 
 
VII. 
 CANON FARRAR AND THE BOOK OF DANIEL. 
 
 In his late work on the "Book of Daniel," found in the 
 "Expositor's Bible," the Very Rev. F. W, Farrar, D. D., 
 V. R. S., Dean of Canterbury, Archdeacon of Westminster 
 and late Fellow of Trinity College, has the following: 
 
 '' If otir Lord and His Apostles regarded the Book of Dayiiel 
 as containing the viost explicit prophecies of Himself and His 
 Kingdom, why did they never appeal or even allude to it, to prove 
 that he %vas the promised Messiah? How came it that neither 
 Christ nor His Apostles eve; once alluded, or even pointed, to the 
 Book of Daniel and the Prophecy of the Severity Weeks, as contain- 
 ing the least germ of evidcice in favor of Christ' s Alission, or the 
 Gospel preaching? " Book of Daniel, pp. loj, 104.. {189^). 
 
 This is simply the reproduction of Kuenen in his "Prophets 
 of Israel," a work he ordered to be suppressed as death drew 
 near. The assumption is that no such appeal w^as made, and 
 the conclusion is that the Book of Daniel has nothing to do 
 with Jesus Christ, or with any events under the Roman Em- 
 pire. Such the Higher Criticism! The assumption and con- 
 clusion are alike false. Both Christ and His Apostles "al- 
 luded," "appealed" and "pointed" to the Book of Daniel and 
 his 70 weeks' prophecy, and many times, in proof of His 
 Messiahship. That book was the most popular and best read 
 book of all the Old Testament in the days of Christ. The 
 Jewish nation, the Fligh Priest, the Sanhedrin, all regarded 
 it as jMessianic. The burning question of the day was the 
 Messiahship of Jesus. "Art thou the Christ?" Many other 
 proofs He adduced from other books of the prophets in con- 
 nection Avith His person, words and w^orks. yet to none did He 
 appeal more powerfully than to those in the Book of Daniel. 
 The great polemic between Himself and the Jews involved 
 that book, and especially the 70 weeks' prophecy: since, ac- 
 cording to that prophecy, Alessiah must have "come" and 
 been "cut off" between the building and destruction of the 
 second Temple. It is our contention with the Jews, to-day, 
 the very centre of our demonstration, that "Jesus" is "the 
 Christ," — a suffering Messiah, risen, ascended to Heaven, and 
 to come again in the clouds of heaven. Either "Jesus" is the 
 "Messiah'' or the Book of Daniel is false, and the books of 
 Other prophets also. His birth is set at the close of the 69th 
 
 (259) 
 
26o DANIEL'S GREAT PROPHECY. 
 
 week. Gabriel, moreover, who gave that prophecy, had come 
 to preside over its fulfiHrnent, announcing the birth of "Prince 
 Messiah" as that of "Christ the Lord." The proofs of the 
 falsity of Canon Farrar's assumptions are abundant: 
 
 1. The debate of Jesus zvifJi the Jews, recorded in John. As 
 Messiah, asserting His judicial supremacy and authority to 
 hold the Messianic judgment and bring to pass the resurrec- 
 tion and the life, which Daniel predicted (Dan. xii: 2, 3; vii: 
 13), He said: "I am the Resurrection and the Life." John xi: 25. 
 Still more: "The Father judgeth no man, but hath committed 
 all judgment to the Son, and hath given Him authority to 
 execute judgment because He is the Son of Man;" i. e., be- 
 cause He is the One described in the Vision of Judgment in 
 the Book of Daniel. Again, "The hour is coming, and now 
 is, when the dead shall hear the voice of the Son oif God, and 
 they that hear shall live," John v: 22, 25, 2y — a fact fulfilled 
 in the resurrection of Lazarus and at the crucifixion, and yet 
 to be fulfilled in the last day. The "appeal" is direct to Dan. 
 vii., with which Dan. xii. is inseparably connected. All the 
 reader has to do is to attach Dan. xii. to the close of Dan. vii. 
 and see the connection. So well was the allusion known, that 
 to have named the Book of Daniel would have been no less 
 superfluous than to tell us to-day that the recital of the resur- 
 rection of Lazarus may be found in the Gospel of John. From 
 the vision in Dan. vii. the title "Son of Man" — "Bar EnasJi'' — 
 given to Messiah, was taken and used by Jesus, the Jews and 
 the Apostles, 84 times in the New Testament. The appeal 
 to the Book of Daniel to prove that Jesus was the "Son of 
 Man" and "Son of God," i. e.. Son of the "Father," the 
 "Ancient of Days," and therefore "Messiah," and that to 
 Him the judgment the resurrection and the life were com- 
 mitted, could not have been more direct. The Jews so under- 
 stood it, and "marveled" that the Nazarene assumed to Him- 
 self prerogatives pertaining only to God. It asserted no less 
 than the supernatural constitution of the person of Messiah 
 as both God and Man, and. therefore, of Jesus Himself. Jesus 
 did "appeal," "allude" and "point" to the Book of Daniel in 
 proof of His Messianic claims. It is a IMessianic book, and 
 does predict events under, the Roman or Fourth Prophetic 
 Empire, in spite of the Critics, and of Farrar. thcfr second and 
 third hand imitator and repeater. 
 
 2. The answer to the JligJi Priest. Li a paroxysm of rage 
 the High Priest, contesting the claims of Jesus, vociferated, 
 "I adjure thee by the living God, that thou tell us whether thou 
 
APPENDIX. 261 
 
 be the Messiah, the Son of God!" Caiaphas himself is alluding 
 and pointing to Dan. vii. as well as to other prophecies. Could 
 the answer be misunderstood? "Hereafter ye shall see the 
 Son of Man sitting on the right hand of power, and coming 
 in the clouds of heaven." Matt, xxvi: 63, 64. Vain the effort 
 of the critics, saying that the name of the book is not men- 
 tioned. The whole Sanhedrin understood it, and condemned 
 Him to death for blasphemy. It is needless to say that Jesus 
 identified Himself with the "Son of Man" in that judgment 
 scene. That He did so in His Mount Olivet Discourse, two 
 days previotisly, is self-evident. Matt, xxiv: 29-31. 
 
 3. Again, did our Lord never once "appeal," or so much 
 as "allude" or "point" to the 70 weeks' prophecy? "These 
 arc the words I spake unto you while yet I was with you, that 
 all things must be fulfilled which were written in the Law of 
 Moses, and in the Prophets, and in the Psalms, coneeniing Me. 
 Then opened He their understanding that they might under- 
 stand the Scriptures, and said unto them. Thus it is zvritteii, 
 and thus it behoved Messiah to suffer and to rise again from 
 the dead the third day. And, beginning at Moses and all the 
 Prophets, He expounded unto them, in all the Scriptures, the 
 things concerning Himself." Luke xxiv: 27, 44, 45. Here is 
 a dispute between rs and the Jews. They refuse to admit a 
 suffering Messiah. Only 5 days before this exposition He had 
 dignified Daniel as "Daniel the Prophet," and, in keen fore- 
 sight of the Higher Criticism of our times, as well as in re- 
 proof of the critics of His own time, uttered these words, — a 
 crushing testimony Canon Farrar would take from the Lord's 
 own mouth on the authority of two corrupted codices where 
 the expression is omitted! That Daniel's book was a part of 
 of the Old Testament "Scriptures" cannot be denied. Nor 
 can it be denied that the Book of Daniel, as we have it, was the 
 standard Palestinian and Temple text of the prophet, turned 
 into Greek 250 years before Christ was born, and accepted by 
 the Jews, Christ and His Apostles, as part of the God-breathed 
 and closed canon of the Scriptures, authoritative in the mouth 
 of Christ. Nor can the critics deny that the 70 weeks' prophe- 
 cy is the only prophecy in that book which foretells that iNIes- 
 siah should be "cut off"— a Messiah the critics would make 
 to be "Onias HL, P>. C. 170!" as Canon Farrar also does, as 
 a matter of course. Dan. ix: 26. Nor will it be denied that the 
 rubric, "the Psalms," because of their place at the head of 
 this whole "Third Division" of the Jewnsh Scriptures, was a 
 title given to the whole of that division, in which the "Book 
 
262 DANIEL'S GREAT rROPHECY. 
 
 of Daniel" stood prominent. The conclusion is irresistible 
 that, since our Lord expounded 'in all the Scriptures tJic tilings 
 concerning Himself," He did not omit to refer to Dan. ix: 26, 
 containing a si.c^nal prediction of His own death, and so did 
 "appeal," "allude" and "point" to the 70 weeks' prophecy 
 where that prediction occurs, and only there in Daniel's book. 
 It is the companion-piece of Isa. liii: 4-13; Zech. xi: 10-13; 
 xiii: I, 7; Ps. xxii; 1-21. Had the Lord only "opened the 
 understanding of the critics, their eyes would have seen things 
 now forever hid from them. 
 
 4. But, more. Our Lord's answer as to the destruction of 
 Jerusalem His Advent and the End of the Age is built, step 
 by step, on the Book of Daniel, and appropriates even the 
 terms used by the prophet in his prediction of the 70 weeks. 
 He combines in His Olivet Discourse the events found in the 
 closing parts, or Ends, of Daniel, Chapters ii., vii., ix., xi., and 
 the whole of xii. — i. e., the events under the Roman Empire — 
 in one connected prophecy, uses again the title "Son of Alan," 
 again coniirming His claims by the Book of Daniel. It is His 
 guide. In Matt, xxiii: 32, introducing that discourse, and 
 taking leave of the Temple, the words "Fill ye up the measure 
 of vour fathers" are a direct allusion to the verb "lecalle," to 
 "fill up" or "complete the transgression" in Dan. ix: 24. He 
 "points" toi the "abomination of desolation spoken of by 
 Daniel the prophet." IMatt. xxiv: 15; Dan. ix: 27; xi: 31; xii: 
 II. He interprets Daniel's expression, "Unto the End, w^ar," 
 Dan. ix: 26, as "Until the times of the Gentiles be fulfilled," 
 Luke xxi: 24, and in all shows that He is the Messiah of the 
 70 weeks' prophecy, and wall come in the clouds of heaven, 
 raise the dead, destroy the Antichrist, deliver Israel, judge 
 the nations and bring His kingdom to victory. Thus did Lie 
 "appeal" "alkide" and "point" to Daniel's book, and affirm 
 that it contained explicit prophecies of "Llimself" and Llis 
 "Kingdom," even of His "Messiaship." To those whose 
 minds are warped by their prejudices, false theories and false 
 science, no book is darker than the Sacred Scriptures. 
 
 Finally, here. It is from Dan. xii: 3 our Lord takes His 
 illustration of the righteous "shining as the sun in the king- 
 dom of their Father," when the "Son of Man" comes to reap 
 the harvest. Matt, xiii: 44. His illustration of the "Stone" 
 grinding to powder is from Dan. ii: 34. His "Times and 
 Seasons" are Daniel's "Iildanoyya" and "Zijiinayya," Dan. 
 ii: 21; vii: 25; xii: 7; whose chronology it was not for His 
 disciples, then to know. Acts i: 7; iii: 19-21. Was it from 
 
APPENDIX. 263 
 
 an uninspired novelist, a Alaccabean romancer, a dreaming 
 Hao-^adist or storv-framer, our 1-ord quoted such expressions? 
 st^And did the '"Apostles" never even "allude" to the Book 
 of Daniel, or the 70 weeks' prophecy in confirmation of the 
 Master's claims? Peter, in his second Pentecostal word, not 
 inly appeids to "oil the prophets," Acts iii: 18, and so to Daniel, 
 concernino; the sufferings of Christ, but expressly to the 
 '■Iddanayya" and "Zimuawa" of refreshing and restitution for 
 Israel in connection with the finishing of Israel's apostacy. 
 Acts iii- 19-21; Dan. ix: 24. Pie boldly says that "all the 
 prophets from Samuel and those that follow after"— there- 
 fore Daniel— "have foretold these days." Acts lii: 24. In his 
 first Epistle (i Pet. i: 10, n) he speaks of the prophets as 
 "searching what and what manner of time" the Holy Ghost 
 sio-nified when He "foretestified the sufferings of Messiah 
 ami the dories after these," using the very verb (bmthi) in 
 Dan ix-"2, and so "alludes" and "points" to the 70 weeks 
 prophecv. Dan. ix: 1-28. Paul's description of the "Man of 
 Sin," in 2 Thess. ii: ^-8, is drawn from Dan. viu: 11. 12; xi: 36, 
 ^7-'ix- -^7- xii- 7. the special ''Iddauawa" and "Zimnayya, 
 or' -Times and Seasons/ in i Thess. v: i, are those named 
 bv Daniel, and the scene at the close of the Tribulation (2 
 thess. i: 7. 8)— the coming of the Lord with His mighty 
 ano-cls— is taken from Dan. vii: 13, and from, its repetition in 
 ^latt. xxiv: 29-^1; xxv: 31-46. Still more, he vouches for 
 the truth of the historical parts of Daniel's book by "appeal, 
 "allusion" and "pointing" to Daniel and his companions, who 
 "stopped the mouths of lions," "quenched the violence of fire 
 and "escaped the edge of the sword" on the plains of Dura, to 
 the brave Alaccabees Avhose heroism Daniel foretold (Heb. 
 xi: 33-35; Dan. vi: 22; iii: 25; ii: 13; xi: 32), and to the 
 resurrection in Dan. xii: 23. In i Cor. xv: 41 he takes his star- 
 illustration of the Resurrection-Glorv from Dan. xii: 3. When, 
 in Gal iv: 4, he speaks of the "fullness of the time" when Mes- 
 ciah was born, he alludes directly to the close of the 69th 
 week, and so "appeals and "points" to the 70 weeks' prophecy 
 in confirmation of the Messiahship of Jesus. 
 
 And as to lohn's testimonv to the "Book of Daniel and the 
 "70 weeks' prophecv." in connection with the Cloud-Comer 
 and Destrover of tlie Antichrist, it is simply over^vhelmlng. 
 His ApocalVpse rests on "Daniel's Book," on the 70 weeks 
 prophecv," the interval between the 6Qth and 70th weeks, and 
 the 70th week especially, and on the Olivet Discourse, as al- 
 
264 DANIEL'S GREAT PROPHECY. 
 
 ready has been shown in previous discussions. Especially 
 in Rev. xiv: 14-20 does he use the title, the "Son of Man," and 
 develops in 7 acts the scene in Dan. vii: 13. 
 
 Thus, both Jesus and His Apostles, notwithstanding Dean 
 Farrar's provoking assumptions, did "appeal," "allude" and 
 "point," many times and argumentatively, to the "Book of 
 Daniel" and to the "70 weeks' prophecy" in direct confirma- 
 tion of the Messianic claims of Jesus as the Great Sufferer, 
 the Raiser of the dead, the Giver of Life and the Judge of all 
 mankind. "I am the Resurrection and the Life." To deny this 
 is to deny the New Testament. It is with Dean Farrar pre- 
 cisely, as with all perverters of the Truth, and all false inter- 
 preters of prophecy, whether evangelical or rationalistic. They 
 commit themselves to error, then "stick to it," more anxious 
 in regard to their own reputation than to the truth and the 
 honor of Christ. 
 
 6. We have dwelt at some length on this matter here, be- 
 cause the "Book of Daniel" is one of the great battlefields of 
 the Higher Criticism, so called. The critics assail its Mes- 
 sianic character with rare ferocity — itugiiibus ct rostris. They 
 bury talons and beak into its flesh, clawing its vitals, i. e.. 
 its genuineness and authenticity, its historic credibility, its 
 miracles, its supernatural prophecies, its integrity, its Mes- 
 sianity, its eschatology, its reliability, its inspiration. The 
 whole question, whether these peerless pages were written 
 by an exilic Daniel, or are forged doctmients. compiled and, 
 redacted by a Maccabean novelist — a story book like Ras- 
 sclas, or novel like Ivanhoe, Daniel Deronda or the Arabian 
 Nights — lies here. The denial of their genuineness and au- 
 thenticity is the denial of the "Book," and the conviction of 
 New Testament eschatology as a dream suggested l5y fables. 
 No appeal to certain evangelical scholars who allow a Macca- 
 bean origin, or partly so, and by their "typico-?^Iessianic" 
 tlieory seek to redeem themselves, can avail to vindicate for 
 the book a divine authority. The same device might be ap- 
 plied to every apocryphal production. The book is a unit, 
 and so confessed by all. Its author is one, and if its divine 
 authority be denied, the "typico-Messianic" theory goes for 
 nothing. 
 
 The nwtii'c of the crusade against the book is the same as 
 that of their assault on every other book of the Bible. It is 
 wholly in the interest of what they call their "scientific 
 n>elJwrl,"\\ho9Q first "li'nrkins^-rule'' is the denial and exclusion 
 of the supernatural. Once admit the genuineness and authen- 
 
APPENDIX. 265 
 
 ticity of the book, that it was written in exilic times by "the 
 Prophet Daniel," and it is no longer possible to deny the 
 reality of miracles and far-sighted prophecy which history 
 has verified. The "scientific metliod" and the "working-rule" 
 go to the "tomb of the Capulets." "Othello's occupation's 
 gone!" llah'-and-half expedients are alike exegetically and 
 critically inadmissible. If genuine, it is authentic. If not au- 
 thentic, it is not genuine. It is both. The proofs of its Mes- 
 sianity and of its fulfillment so largely already are legion,, and 
 never can be sterilized by critical devices. Its language is a 
 coin that can never be demonetized so long as the whole New 
 Testament escliatology is of par value with its image and its 
 superscription. The objective point of the whole criticism 
 is the compromise of the character of Christ and his convic- 
 tion, either as a politician knowing Daniel's book to be a 
 fable, yet yielding to the popular belief that it was genuine, 
 thus supporting his jNIessianic claims by fraud, or as a dupe, 
 innocent and victimized by the Jewish Scribes and false tra- 
 ditions, and ignorant of its character. The outcome of the 
 criticism is to undermine the authority of Christ in His per- 
 son and prophetic office, extinguish His glory as the "Light 
 of the World" and reduce the Gospel to a system of "Ethics," 
 "Humanitarianism" and "Sociology." The evidence of this 
 is manifold. The argument of the critics, that the Jewish be- 
 lief in the divine authority of Daniel's book "proves only that 
 it was in the Jewish canon, and is of no more value than the 
 story of the sojourn of Jonah in the belly of the whale," is not 
 only a bad logic and an empty sneer, but spins upon the pivot 
 of the "working-rule," and hums and drones its old objec- 
 tions against the character of Jesus, whose belief was that of 
 the Jews. And yet the sires and seed of such views as these 
 are the authorities Dean Farrar cites as his supports, reckless 
 of the consequences to all who are infected by them. It is a 
 public disgrace to Christendom that any man should be ac- 
 cepted as a Christian teacher who instructs the Church that 
 the A'ision of the Son of ]\lan in Clouds, Dan. vii., and the 
 prophecy of "Messiah," Dan. ix., have nothing to do with 
 Jesus Christ, t gives the lie to Christ Himself. 
 
 "Should a wdse man utter vain knowledge and fill his belly 
 with the east wind?" Job xv: 2. The flukes of the truth and 
 divine authority of Daniel's book are too firmly anchored in 
 the Rock of Ages to suffer the book to be endangered by the 
 assumptions, conjectures, exclusions, illicit processes of the 
 critics, and their scientific method. The inerrant "Teacher 
 
266 DANIELS GREAT PROPHECY. 
 
 sent from God" stands before us as the Interpreter of the Old 
 Testament. Beginning with Aloses, He expounded the Law 
 in ilis Sermon on the Mount, and its ceremonial teaching in 
 His sacrifice upon the cross. Beginning with Isaiah, in t^s 
 Synagogue, He expounded the prophets, showing that the_y 
 spake of Him. Beginning with David, He expounded the 
 Psalms down to His dying day. A Critic He was against the 
 higher critics of His time who would deny to Daniel the rank 
 of a "prophet,'' and against the critics of our time who do 
 deny to Daniel and to Moses the authorship of "Scriptures" 
 dictated by Himself. A critic He was against he lower critics 
 who sought to break the Scripture and make vain the Word of 
 God by tlicir traditions; a Critic He was against Satan him- 
 self, who first redacted the xcth Psalm, then falsely ciuoted it. 
 In all things, moral, religious, textual and critical, He asserted 
 His superiority, and confounded the Scribes and the priests. 
 From Him, arid by His Spirit, the Apostles learned to read 
 and understand the Old Testament, and for us, to-day, He is 
 our Teacher, if we will but hear His voice. It is enough to 
 know that the whole question of the supernatural — of miracles 
 and prophecy — comes at last to be no less than one concerning 
 the person and authority of Jesus Himself, a question whose 
 solution depends upon the recognition of a personal God on 
 the one hand, able to produce s.xh a Person, and, on the 
 other hand, upon the credibility of human testimony, which 
 cannot be discredited by lack of this or that man's experi- 
 ence, or lack in this or that age, nor by any preconceived con- 
 clusions or assumptions built on sceptical grounds. To this it 
 comes at last, "Christ or the critics — which?" and to a true 
 believer the answer can neither be difficult nor doubtful. Each 
 man must choose for himself, and with the full consciousness 
 that "whosoever shall fall on this Stone shall be broken, but 
 on whomsoever it shall fall it will grind him to pozvder!" 
 
VIII. 
 CHILIASM. 
 
 The word "Chiliasm'" means ''Millcnnialismy or the doctrine 
 of "t}ic 1,000 years" in Rev. xx: i-6, the Greek terms for which 
 are, in Enghsh letters, ''Cliilia Etc" — "a thousand years." It 
 stands for 'Trc-AIillenniahsm," by which is meant that the 
 Second Coming of Christ in Daniel and the Revelation, as 
 in all the Scriptures, is "Pre," or before the "thousand years"; 
 i. e., the Advent comes before the kingdom in victory, 
 and is, therefore, a /^;r- ■Millennial Advent, This as an ex- 
 planatory word. 
 
 An eminent Roman Catholic writer and post-millennialist 
 has recently asked the question, "How do the Old Testament 
 prophets relate themselves to Chiliasm?" With great frank- 
 ness he says, "Many times their prophecies are so delivered 
 that it would seem, that an earthly kingdom restored to Israel 
 shall follow the End of the Times of the Gentiles. Especially 
 is that kingdom, which, according tO' Daniel, shall arise on 
 the overthrow of the Colossus and destruction of the Fourth 
 Beast, conceived of as the kingdom of the i,ooo years in 
 John." Nothing is more true. His mode, however, of an- 
 swering this clear revelation is the following — since he keeps 
 his eye on the "Roman Index," a sure reminder that he must 
 teach the post-millennialism of the Roman Church, or find his 
 book "prohibited." He replies, "But neither Daniel, nor any 
 other prophet, knows of a kingdom only a i,ooo years long." 
 He says, "The prophets do not distinguish eh\7rJy between the 
 stages of the kingdom on earth and the eternal states beyond. 
 They present the Alessianic kingdom as at the close of the 
 present age, without any epochs or stages in the same. When 
 the prophets picture the future of the Kingdom of God, they 
 insensibly pass from this side to beyond, nez'cr designating the 
 temporal periods of the kingdom, or the order of their suc- 
 cession, definitely. 0>dy the idea of the contrast between the 
 humanity that is under the dominion of sin and the humanity 
 redeemed from sin passes before their minds. Prof. Atzber- 
 ger, University of Munich, "Eschatologie," p. 95.) I have 
 italicised the words to be denied. Were the author's answer 
 correct, no room would be left for his statement, that the 
 prophets "do," and "many times," so deliver their prophecies 
 that "it appears that an earthly kingdom restored to Israel 
 
 (267) 
 
268 DANIEL'S GREAT PROPHECY. 
 
 shall follow the times of the Gentiles." He takes advantage of 
 ]irophetic perspective in order to deny the clear teaching- of 
 the prophets, especially Isaiah, Daniel, Ezekiel and Zechariah, 
 that there are "epochs and stages" in the development of the 
 Kingdom of God on earth. He sees that the kingdom in 
 Daniel is the i,ooo years in John, and "at the close of the 
 present age," "and underneath the heavens." The answer 
 rests (i)iipon erroneous statements as to the laws of pro- 
 phetic representation; (2) upon a spiritualization of the 
 prophecies; (3) upon a confounding of the Ages and the Ends. 
 
 On the other hand. Dr. Paul Dornstetter, less regardful of 
 the "Index," condemns the post-Nicene judgment of the Ro- 
 man Church concerning Chiliasm, and its "spiritualizing 
 methods." He says, "Not all Chiliasm was condemned by the 
 early Church, but only that gross and sensuous conception of 
 it which prophecy itself condemns. The highest moral ideal 
 belongs to the Biblical Chiliasm. The conversion of Israel in 
 the Time of the End is foretold by the prophets, and by Christ 
 and His Apostles. The establishment of the Kingdom has, 
 for its pre-supposition, the preaching of the Gospel, firstly, to 
 all nations, the Antichrist, Israel's conversion and the coming 
 of the Lord. Haupt spiritualizes the prophecies, and finds 
 nowhere any concrete events of the future, but only moral and 
 religious laws dressed up in Oriental drapery. Renan's idea 
 that the Alillennimn is only "a little Paradise in the middle of 
 the earth" is his conceit. The 1,000 years' kingdom is uni- 
 versal. When Reuss says that this kingdom is "a doerma pe- 
 culiar to John," that statement is simply incorrect. The num- 
 ber, T,ooo years, was only an expression current in the Church 
 for the temporal duration of the victory of the kingdom on 
 earth, achieved at the Second Coming of Christ. It is untrue, 
 m.oreover, when Mr. Carriere asserts "that, out of the disap- 
 pointment felt at the long-continued absence of Christ, the 
 idea gradually grew up that the 'Kingdom of Heaven' is ex- 
 clusively an inner spiritual one, the same as life eternal be- 
 yond the grave." (Dornstetter, "Das end-zeitliche Gottes- 
 reich," pp. 141-144.) 
 
 Once more, another recent Roman Catholic author of the 
 grandest ability. Dr. Eranz Diisterwald, of Bonn, writes, 
 "Antiochus Epiphanes was a type of the last personal Anti- 
 christ, who will be the soul of the Great Tribulation of the 
 Time of the End, the head of the anti-Christian empire of the 
 last times, and chief of a religious war and persecution of the 
 people of God, and after whose annihilation the kingdom 
 
APPENDIX. . 269 
 
 comes in triumph. Of this kin-dom the Prophet Daniel 
 speaks in ii: 44, and vii: 14, 27. Ihis fifth kingdom is clearly 
 set up in opposition to the kingdoms of this world. Already 
 set up, spiritually, the kingdoms of this world stand beside 
 it in conflict, but 'it comes to victory only with their overthrow. 
 According to Daniel, it follows the Messianic Judgment, which 
 is not the final or general Judgment of the world. Among the 
 first Christian expositors o"f the Book of Daniel stands the holy 
 llippolvtus, whose book is chiliastic. To him followed many 
 in the first four centuries of the Church, and. indeed, not a 
 few. The crass Chiliasm, which was the product of heretical 
 sects, and awaited a kingdom of sensuous enjoyments, was 
 rejected by the Church. Otherwise was it with the better 
 Chiliasm. ' This a multitude of the fathers of the ancient 
 Church advocated earnestly. When Jerome says, "Ccssct ergo 
 milk annoriim fabitla," "Let ilie fable of the 1,000 years 
 cease," so has he thereby condemned only the crass Chiliasm, 
 since' he remarks of the true, "which, although zve do not follow 
 it, yet zee dare not condemn, because a multitude of our ecclesiasti- 
 cal men, and the martyrs also, hare believed if." First in modern 
 times, especially by the Protestants, was Chiliasm defended. 
 Aubcrlen has remarked that 'Hengstenberg's defect was the 
 lack of a Biblical Chiliasm.' " For the Roman Catholic 
 Church, he adds, "If we remove from us all that is contrary 
 to the true doctrine, then may the expositors of the Book of 
 Daniel not merely admit it, but, in the words of Dan. xii: 12. 
 find themselves among the 'Blessed who wait and come to 
 the 1.335 days.'" (Diisterwald, "Die Wekreiche und das 
 Gottesreich," pp. 279-280.) 
 
 Attempts have been made, since Mede published his great 
 folio, to set aside his correction of the text of Justin, which 
 the Roman church corrupted in the interest of Post-Millen- 
 nialism, leaving Justin the victim of a self-contradiction, 
 scarcely without a parallel. What Justin says is that the ortho- 
 dox Christians, or "right-minded." who were "pure in pious 
 faith," held with him the Chiliastic doctrine. He states also 
 that there were " Many who are not of the pure and pious 
 faith of the Christians' who do not confess this. They are 
 called Christians, indeed, but are godless, impious heretics, 
 because they teach doctrines in every respect blasphemous, 
 atheistic, foolish. . . . They do not confess this, but dare 
 to blaspheme the God of Abraham. Isaac and Jacob, and say 
 there is no resurrection, cf the dead, but that, at death, souls are 
 received up into heaven. Do not imagine that these are Chris- 
 
270 DANIELS GREAT PROPHECY. 
 
 tians" (Dialogue with Tryplio. Caps. 80, 81). jMcde reatored 
 the " NOT " before the words "of the pure and pious faith," 
 and thus deHvered Justin from the glaring self-contradiction 
 that there were "many of the pure and pious faith of the Chris- 
 tians" who were "called Christians, but are godless, impious 
 heretics, because they teach doctrines in every respect blas- 
 phemous, atheistic, foolish," etc. The restoration of the ''not " 
 justifies itself the moment the text and context of Justin are 
 read. The ''not " was erased, as Mede, and after him scores of 
 others of the first eminence, have shown, like Chillingworth, 
 \'int, Tillotson, Daille, Volk, Christiani, Baur, Fehrmann, 
 Wolff, Donaldson, that the erasure was made in order to com- 
 pel Justin to say that there were "two classes of orthodox" in 
 early times, one holding, the other denying, the pre-miilennial 
 doctrine, and that the deniers were the majority! — a device 
 which would make Justin affirm that one class of the "ortho- 
 dox" were " heretics! " It was natural that Kelly, the "Any- 
 Momcnt Adzrntist," should, in the interest of his' new doctrine, 
 repel the early pre-millcnnialism cl Justin, and Justin's testi- 
 mony to the faith of the early churcli which excluded forever 
 the modern invention. Others have in various ways, for var- 
 ious ends, assailed Alcde's self-commending restoration of the 
 true text, but in vain. 
 
 A recent able writer, Prof. MacDill, of Xenia, Ohio, in his 
 " Pre-Millennialism Discussed," excludes all reference to 
 Daniel Chapter VH., where the Coming of Christ and the 
 sequence of the Kingdom "underneath all heavens" are so 
 clearly stated — the culminating chapter of the whole book — 
 and accepted by Justin and all pre-millennialists as the formal 
 seat of John's doctrine of the i.ooo years. It is remarkable 
 that, beginning the discussion with the statement that "the 
 question concerning the priority of these two events" — Advent 
 i:nd Kingdom in victory — " is not of itself of much import- 
 ance," yet fully one-half of the discussion is devoted to show 
 that it is of prime importance, and that /'o.?f-!\Iillcnnialism is 
 the true doctrine. It is a vivid illustration that we cannot 
 minimize the " importance" of pre or post. There lies the 
 main question. Apart wholly from our personal interest in 
 the coming of Christ, and viewed as a civil and political ques- 
 tion in its relation to the nations and the term of Gentile sov- 
 ereignty over Israel, just as Daniel viewed it, the vital question 
 is, " How long shall the Colossus stand on nationally dead 
 Israel in Israel's valley of Dry Bones?" It is the Eastern 
 Question. By it all other question arc decided in world-his- 
 
APPENDIX. 271 
 
 torical development. It is whether the vision of the Cloud- 
 Comer in Daniel vii. means the literal Second Advent of Christ 
 to bring His Kingdom to victory, or whether a Golden Age 
 of universal righteousness and peace, when war shall be no 
 more, can run parallel with the " Warfare Great " which that 
 Advent terminates. To omit Dan. vii. in a discussion of Pre- 
 Millcnnialism seems to intimate that the Coming of the Son 
 of Alan in clouds ''has nothing to do zvitli the Second Adz'ent! " 
 Criticising deservedly the inconsistencies of certain pre-mil- 
 lennarians — yet not himself free from the same defect — and 
 justly repelling the modern "Any-Moment Adventism," the 
 author has given us one more evidence of the indestructibility 
 of the pre-millennial doctrine. 
 
 Nothing can break the consentient judgment of great schol- 
 ars, historians and exegetes, as to the witness of the early 
 church to the pre-millennial coming of Christ. " It was," says 
 Gieseler, " the general belief of the apostolic age." " It was," 
 says Mede, " the general belief of all Christians in the age next 
 following the apostles, and none but heretics denied it." "It 
 was," says Hase, " the old and popular faith." " The stream 
 of all antiquity ran that way," says Homes. Muencher 
 says, " It was almost universally held by all teachers." Rome 
 wes never able to answer the sword-stroke of the great Chil- 
 lingworth, that " the doctrine was taught and believed by the 
 most eminent fathers of the Church in the age next after the 
 Apostles, and by none of that age opposed or condemned." 
 It is the scholarly Burton who' affirms, in his Bampton Lec- 
 tures, that "the early Church's faith in the pre-millennial Ad- 
 vent of the Lord is beyond successful denial." " The whole 
 Church." says Alford, " for three hundred years held it, and 
 it is the most cogent instance of unanimity which primitive 
 nntiquitv presents. And such are the statements of Binde- 
 mann, Donaldson, Luthardt, Dorner, Volk, Christiani, and a 
 hundred more that could be quoted. It is error to say that 
 Justin taught that in his day any of the orthodox held the 
 idea of a Millennium before Christ comes. It was simply an 
 impossibility. Not till Dan. vii., and Matt, xxiv., and Rev. 
 xix: 11-21, were "spiritualized" did the Chiu'ch ever teach 
 such a folly. It is incorrect to say that the majority of French 
 and German scholars decide against Mede's correction of 
 Tustin's corrupted text. The fact is the other wav, and im- 
 mensely. 
 
 The latest method of vindicating the evaporation of the 
 prophecies concerning the Jews is the effort of Professor D. 
 
272 DANIEL'S GREAT PROPHECY. 
 
 E. Hanpt, of Halle, who announces, in his " Eschatology of the 
 Gospels," as one of the recent " triumphs of scientific criti- 
 cism," the " demonstration " that Jesus said one thing but 
 meant another. In other words, the Lord made use of "Jewish 
 iiunlcs of expression and forms of representation," but " put 
 into them an entirely new and different meaning." The king- 
 dom He preached was exclusively a spiritual one, inner, super- 
 earthly, viz., our personal fellowship with God through Christ. 
 Jesus was " not dependent on contemporary Judaism for His 
 ideas, nor on ancient prophecy, but spake from his own self- 
 consciousness as Messiah the Son of God." He thus poured 
 the " Ncw^ Wine " of a spiritual kingdom into the " Old Bot- 
 tles" of the prophets, rejecting the literal interpretation. The 
 prophecies do not really predict concrete historical events, 
 but only set forth " moral laws and principles clothed in 
 Jewish drapery." The conclusion is that Chiliasm is false, since 
 the prcphcts, our Lord's own teaching, and the apocalypse, 
 "must be interpreted spiritually!" Such the logic, the exe- 
 gesis and the scientific method! The masterly manner in 
 which Professor Schnedermann, of Leipzig, has demolished 
 Haupt's idealism, in his "Announcement and Doctrine of the 
 Kingdom of God, by Jesus," is at least known to all German 
 scholars. He has shown conclusively that the denial of the 
 Biblical Realism is the denial of a literal coming of Christ in 
 the flesh, a literal resurrection of Christ, a literal resurrection 
 of believers, a literal Second Coming of Christ, a literal res- 
 toration and conversion of the Jews, and a literal Kingdom of 
 Glory on the earth; and that the critical separation of the 
 "iJwiigJit " from the "form " in which both the prophets and 
 Jesus expressed themselves, amounts simply to a "denial of the 
 Scriptures." No book of our times surpasses this for its thor- 
 ough review of all the recent German WTiters on the kingdom 
 of God. It defends triumphantly the Chiliasm of Moses and 
 the Prophets, Jesus Christ and liis Apostles. Beside it st?nd 
 Yssel's work, "The Doctrine of the Kingdom of God in the 
 New Testament," crowned by the Hague Society, also the 
 special work of Schmollcr, on " The Doctrine of the Kingdom 
 of God," both most thorough and exhaustive in exegesis and 
 criticism, and both, like Schnedermann, maintaining the literal 
 interpretation. The defense of Chiliasm is complete, and vig- 
 orous as it was by the Swiss, Dutch, French and Russian 
 Professors, Godct, Da Costa, De Saulcy, \''olck and Christian!, 
 and is as victoriously defended by Wolff of Copenhagen, 
 Krueger of Paris, by Crcmer, Wahnitz, and scores of scholars 
 
APPENDIX. 273 
 
 of the first rank. The attitude of the EvangeHcal Churches in 
 the United States, toward this doctrine, to-day, in view of the 
 exegetical labor upon it in Continental Europe during the 
 last thirty years, is no credit either to the Churches, or the 
 Seminaries or the Ministry. 
 
 The words of Professor Reuss are supported by every deeper 
 study of the pre-millennial question; viz., "The post-Xicene 
 hathcrs of the Church escaped the doctrine of the 1,000 years 
 in John, only by substituting- in the text a pretended spiritual 
 interpretation altogether arbitrary, and condemned in advance 
 by the author himself, who shows at everv step that he will 
 have his symbols understood literallv and 'not as metaphors. 
 It was by a system of allegories the Greek Fathers avoided 
 the chihastic consequences, until the Revelation was extended 
 from the Canon. But for the Alexandrian school, which re- 
 stored the book to its canonical authority, although spiritual- 
 izing Its contents, it had altogether been rejected. This theorv 
 of interpretation continues in the Church until the time of the 
 Great Reformation, at leas; among the so-called orthodox 
 and continues still even to our own day." (L'Apocalypse, pp.' 
 40-44. 
 
IX. 
 HOW NEAR TO THE END? 
 
 The only reliable data we have for the approximate de- 
 termination of the question are (i) the Biblical and true dis- 
 tinction between the " End of the Age," and the common 
 term the " End of the World;" (2) The doctrine of the Seventy 
 Weeks in Daniel, with their included Intervals, the last our 
 present age; (3) The Olivet Discourse, in which this Inten^al 
 is defined as the Roman " Times of the Gentiles," and as fol- 
 lowed by the Seventieth Week," at whose middle point the 
 "abomination of desolation" is introduced; (4) The Thessa- 
 lonian letters of Paul, whose eschatology rests on both Daniel 
 and the Olivet Discourse; and (5) The Apocalypse by John, 
 which again covers the same Interval, i. e., the period of Dan- 
 iel's Fourth Empire, and at whose close the Seventieth Week 
 is introduced the last time in Biblical prophecy. Here we have 
 chronological data of definite measure, the Interval alone being 
 undetermined. This chronological indeterminateness is, how- 
 ever, compensated for, in large degree, (6) by the predicted 
 signs and events which "much needs" precede the Advent, 
 and by the assignment of the Christian Church to her place 
 alongside of Israel in unbelief, in the same perspective. Thus 
 the Biblical data are exhausted. Daniel gives no "signs" pre- 
 ceding the Advent, but only the Seventieth Week and the 
 Antichrist's career. Our Lord introduces the signs foretold 
 by other prophets and amplifies by adding certain historical 
 events, cosmical phenomena, and a moral condition of society 
 corresponding to that in the days of Noah and of Lot. John 
 still further amplifies, and arranges the whole in dififerent series 
 cr groups of sevens. 
 
 iXe stand, to-day, with sixty-nine of the seventy weeks, and 
 almost 1898 years oi the Interval between the sixty-ninth and 
 seventieth week, i. e., the Interval of the Roman Times of the 
 Gentiles, behind us. How long this undetermined time may 
 be, how much remains of it before the revelation of the Anti- 
 christ and opening of the seventieth week, none can tell. 
 Manifestly, we are thrown upon the Events and Signs foretold 
 in prophecy, as certain to occur anterior to the Advent. Only 
 thus can we measure our probable nearness to the end. By 
 no astronomical calculation can we fix the time-point of this 
 
APPENDIX. 275 
 
 event. Every effort so to do has been convicted of scientific 
 error. Bv no~ Year-Day theory of reckoning can it be de- 
 cided, since Daniel knows of none such. The series of pre- 
 currcnt events and signs were designed of Christ to be among 
 the objects of the Church's zvatcJiiiig, the special couriers in 
 advance of his appearing. That Coming He has fixed in the 
 most positive manner, as have the Prophets and His Apostles, 
 at the " End " of the Church's Missionary Age, and given with 
 great fidelity its unmistakable omens, ''Behold, I have told you 
 before." These are political, civil, national international, 
 moral, social, religious, cosmical, i. e., terrestrial and celestial. 
 Some enter singly, some contemperaneously, some successive- 
 ly, all increasingly. Some are nearer to us, i. e., remotest from 
 the Advent; some are farther from us, i. e., nearest to the x^d- 
 vent; and as the end approaches are cumulative, more frequent, 
 special, intense and universal. Some are mediate, some are 
 common to all ages, but all together are peculiar to the " End." 
 The earlier precursors do not retire from the field, but still 
 continue. The heralds of the " Day of the Lord " persist and 
 enter into the dav itself. The last sign is " the Sign of the Son 
 of Man in Heaven," that is, the Appearing of the Son of Man, 
 who is Himself His own Sign, as Bengel beautifully says, 
 "Ipse Sigiutni Siti." 
 
 Among the Events which portend the approaching End of 
 the Age, are 
 
 I. those given in the Old Testament, viz.: 
 
 1. The return of the Jews to their own land in numbers suf- 
 ficient to satisfv the prophecy. Isa. xi: 11-16. 
 
 2. The covenant between the Antichrist and the Jewish 
 masses, whereby they acquire a inodiis vivendi with the build- 
 ing of their temple, and revival of their ancient worship, the 
 Lord reproving their unbelieving labor. Isa. Ixvi: 1-4; Dan. 
 
 ix: 27. 
 
 3. The conversion 01 the Remnant and their persecution by 
 their apostate brethren. Isa. Ivi. 5-9. 
 
 4. The breach of the covenant between the Antichrist and 
 the Jews, followed by the Great Tribulation, Dan. ix. 27, be- 
 o-inning with the attack of certain Powers upon the Antichrist, 
 and the Antichrist's Invasion of Palestine. Dan. xi: 40-45; 
 xii: I. 
 
 5. The gathering of the nations against Jerusalem, for the 
 final conflict. Zeph. iii: 8: Zech. xiv: 2: Joel iii: 9-1 1. 
 
 6. The sanguinary action in the -.'alley of Jehoshaphat and 
 Valley of Decision.' Joel iii: 12-14; Isa. Ixvi: 15. 
 
2^6 DANIELS GREAT PROPHECY. 
 
 7. The Cosmic Signs — earthquake, the sundering of the 
 Mount of Ohves, the obscuration of the Heavenly Lights, and 
 commotions in heaven and earth. Zech. xiv: 1-5; Joel iii: 15, 
 16; Hag. ii: 6, 7. 
 
 II. Those given in the New Testament. In the Olivet Dis- 
 course the Lord gives the Signs and Events for both the de- 
 struction of Jerusalem by Titus, and His Parousia, signs com- 
 mon to both, and signs special to the latter. Among the nearer 
 signs are: 
 
 1. The appearing of False Christs, coming in_His name. 
 Matt, xxiv: 5. 
 
 2. Wars, civil and international, disrupting the bonds of 
 amity and peace among nations, xxiv: 6, 7. 
 
 3. Cosmic Signs — earthquakes contemporaneous with spo- 
 radic famines and pestilence, in different places, xxiv: 7, these 
 the signs and events nearest to us, as they were to the Jews 
 before" Jerusalem's destruction — "the beginning of sorrows." 
 
 Among the Middle Signs: 
 
 4. As to the External History of the Church, a universal 
 hatred and bloody persecution of the saints by the nations. 
 The extension of missions has for its pre-supposition not only 
 the reception of the Gospel on the one hand, but its rejection 
 on the other; the conflict of Christianity with the world-powers 
 and the false systems of religion by which they are supported, 
 xxiv: 9. 
 
 5. As to the Internal History of the Church. A Great 
 Apostasvfrom the truth by unbelieving Christians, a departure' 
 from the true faith and life'of the Gospel, and a practical return 
 to a worldly and heathen walk and conversation, by means of 
 false teachers themselves apostate from the truth — unbelief, 
 lawlessness, pleasure, crime and declension of Christian love 
 and vital godliness abounding in professing Christendom. 
 xxiv: 10-12. 
 
 6. The Progress of Missions at the same time; a universal 
 witness to the Gospel among all nations, during a condition of 
 society such as was in the days of Noah and of Lot. xxiv. 14, 
 37; Luke xvii: 26-30. When these two contradictory yet con- 
 current facts meet in history, great missionary work and great 
 apostasy, then the "End" shall come. 
 
 Among the signs remotest from us and nearest to the Ad- 
 vent, are: 
 
 7. The Antichrist, the Abomination of Desolation spoken of 
 by " Daniel the prophet," the Great Tribulation, and false 
 alarms as to the coming of Christ. The political dechristiani- 
 
APPENDIX. 277 
 
 zation of the Christian powers, their subserviency to mammon 
 and Antichristianity, will have advanced with the progress of 
 Christendom in wealth, and its departure from the Gospel and 
 the law of righteousness. What exists, save " Christ's elect," 
 is a moral "carcass" fit only for the eagle's beak, xxiv: 15, 
 21-26, 28; Jas. i: 5-7. Christendom wall be as morally corrupt 
 as it will be architecturally splendid, and, save a faithful few, 
 as dead to Christ and His Spirit, as it is alive to ^Mammon 
 and the work of Satan, under the pretense of "Peace" and 
 "Reform." "Money and Peace" will be its curse, all tlie time 
 preparing for war, — Hypocrisy its policy. Unbelief its creed. 
 
 8. The culmination of the Apostacy. under the teachings of 
 lalse Christs and false prophets, the frog-croaking ministers 
 of the Antichrist and the False Prophet, deceiving the world 
 by means of great signs and wonders, assailing the truth and 
 proclaiming "the lie" that Christ and Christianity are a fraud. 
 xxiv: 24; Rev. xiii: 5-18; xvi: 14. 
 
 9. The Conversion of the Jews and the Gathering of the 
 Nations against Jerusalem, xxiii: 39; xxv: 32. 
 
 10. The Cosmic Signs next to the Advent, viz.. Obscuration 
 of the Heavenly Lights, [Meteoric Showers, the Concussion of 
 the' Heavens, Earthquakes, Distress, Perplexity, Terror and 
 Apprehension, the Sea roaring, xxiv: 29; Luke xxi: 25-26. 
 Then the Son of Man Plimself, His own Sign, in the clouds of 
 heaven, xxiv: 30. 
 
 Such are the signs and events that " must needs come to 
 pass" before the Second Coming o>f Christ. How many of 
 these are in the field now- is for the judgment of enlightened 
 men to determine. As to the Nearer Signs, there can be no 
 question. As to the Middle Signs, the only question is how- 
 long they will continue until the latest ones enter. That they 
 are present in their measure is undeniable. That both the 
 signs nearest to us and the middle signs contemporate and 
 cumulate, in our day. cannot be disputed. The conversion of 
 the world is nowhere a sign of the End in any book of Scrip- 
 ture, and any judgment based upon a presupposition so gratu- 
 itous is worthless. Nowhere has the Saviour said. " When the 
 world is universally converted, then the End shall come." but 
 this, " When the Gospel has been testified to all nations, then 
 the End shall come." Nowhere is the Divine commission to 
 witness to the Gospel in all lands, instructing all nations in the 
 truth, and so discipling them, any pledge that the measure 
 of true conversions will equal the universality of the command. 
 It never has done so in any nation, city, town or village of the 
 
278 DANIEL'S GREAT PROPHECY. 
 
 world, and never will in this present age. That vision is re- 
 served for the future after the Antiehrist is destroyed and Satan 
 is bound. Only then "all nations shall eome and worship be- 
 fore the Lord; because His judgments shall have been mani- 
 fested," and that is when the Antichrist and his kingdom are 
 destroyed, and the Colossus of Gentile politics and power has 
 become as the "chafT of the summer threshing-Hoor." It is 
 after Israel has been converted to the Lord, and their kingdom 
 is restored. Dan. ix: 24; vii: 27; ii: 44. 
 
 The idea that the Locd may come any moment, and that, 
 by a "special revelation to Paul in i Thess. iv: 14-17," He has 
 subverted the whole body of Old and New Testament proph- 
 ecy as to the time-point of His coming, its nature, and the 
 order of events, and that "Signs" are only for the Jews — in a 
 word, that He niiglif have come before Peter had died, and 
 Paul had borne witness at Rome, and Jerusalem had been des- 
 troyed, or any of the church been martyred, and that His inter- 
 cession within the veil, the world's evangelization, and the 
 fulness of the Gentiles, might have only recjuired "a moment," 
 a doctrine which makes Him a self-contradictory Teacher, in 
 view of His assertion that He intended to "delay," "tarry," be 
 gone "a long time," and only "after a long time" return to 
 reckon with His servants — a doctrine, moreover, which de- 
 prives the l)eliever of His place in that l)right resurrection 
 wherein the righteous shall shine as the sun in the Kingdom of 
 their Father, may be allowed, here, to pass without comment. 
 
 On the other extreme are they who remove far into the fu- 
 ture the hope of the believer by indulging the dream that the 
 "Arbitration" of international disputes will introduce the uni- 
 versal reign of righteousness and peace before the Lord comes. 
 This judgment is superfiicial. ft is the honest but misguided 
 view of many Christians. It is the scheme that Mammon 
 will approve — the Stockholder's and the Bondholder's piety 
 for the sake of money. The scheme was tried in ancient 
 times. Argos, Lacedaemon and the Greek States had an "Ar- 
 bitration Treaty" that lasted fifty years, then vanished away. 
 The Italian republics of the Middle Age unsuccessfully at- 
 tempted the same. All Europe, under the jegis of the Roman 
 Church, had the "Truce of God" in the loth century, which 
 is broke in the iith. \Mien the "Crystal Palace" hove into 
 view, at Sydenham, publicists announced that the "Era of 
 Universal Peace" had come. International acquaintance and 
 the spirit of Christianity were regarded as certain to bring 
 speedily the long-desired result. ]\Iore recent efforts among 
 
APPENDIX. 279 
 
 the most Christian nations have failed, for insuperable reasons. 
 The ambitions of men, the rivalries of human governments, the 
 power of sin and the unchained privilege of Satan defy a uni- 
 versal concert of the nations in terms of universal righteous- 
 ness and peace. The diplomatic catch-word, "Peace with 
 honor," beguiles only the sentimental and the inexperienced. 
 A multitude of wars have crimsoned sea and land since Tenny- 
 son sang the time when: — 
 
 "The \var-(lnim throbs no longer, and the battle-flags are furled 
 In the ParUanient of man, the federation of the world." 
 
 Lord Russell. Chief Justice of England, calls it a "poetic 
 dream" for this age, remarking that "Europe is pretty well 
 ck'ili::cd now, but all talk of a general disarmament is invari- 
 ably received with a smile" — the smile of Christian Europe! 
 The fact is that the nations cannot trust each other, and are 
 confronted with coiiditions where "Peace with honor" cannot 
 be maintained. Nor can the "Day of the Lord," that will 
 "burn as an oven," be arbitrated away from the word and the 
 purpose of God, with whom the judgment of the nations is 
 a divine necessity. Peace with Shame, Disgrace, Dishonor, 
 coffers filled with money,— Peace with oppression and injus- 
 tice, — while guiltv Christendom, unmoved, beholds massacre 
 and murder bv the Turk and the Spaniard, year after year, 
 and the I'nited States Government, ruled by the INIoney- 
 Kings, under the plea of "Peace," withholds armed interven- 
 tion' in behalf of Justice, Humanity and Liberty, the blood 
 of 600,000 starved and butchered Cuban men, women and 
 children, crving to heaven for vengeance. 
 
 And far away from the heart of the Church, as a practical 
 power, does the idea of the "universal conversion of the world" 
 remove the hope of the coming of the Lord. Criminal Chris- 
 tendom, excusing its crimes by missionary contributions, 
 preaches the conversion of the world before the 
 Lord comes. Allusion to this has been made al- 
 readv. A close inspection of the facts — not to 
 speak of the plain teaching of Scripture — will satisfy us 
 that this also is a "poetic dream." If we consult die most re- 
 liable statistics as to the progress of Christian missions — fur- 
 nished by Mullhall, Stundhall. Lavoisier, Fournier dc Flaix, 
 Pinkerton, Fabri. \^ihl, the Royal Geographical Society, the 
 Encvclopedia P.ritannica. Behm's Bureau of Statistics, in Ber- 
 lin, and the A. B. C. F. INL Almanac for 1897— we shall get 
 
28o DANIEL'S GREAT PROPHECY. 
 
 as correct a view as is possible in this branch of investigation. 
 In 1800 the population of the globe was 700,000,000, theChris- 
 tion populatioon, including all the unconverted in Christen- 
 dom, being 196,204,000, or 28 per cent, of the whole. In 1897, 
 a century later, the population of the globe is 1,500,000.000, 
 the Christian population, (|ualified as above, being 491,000,000, 
 or ^^ per cent, of the whole, the rate of increase of Christen- 
 dom being relatively 5 per cent, in excess of the rate of in- 
 crease for the total population of the globe. That is, nominal 
 Christendom, including all infidels, criminals, unbelievers and 
 rejecters of the Gospel, all corrupt forms of religion, and all 
 its unbelief, is 2|- times greater to-day than in 1800, while yet 
 the increase of Christendom relatively to that of the whole 
 world's population is only 5 per cent. If, liberally, we estimate 
 nominal Christianity, including all real converts, at 500,000,- 
 000, instead of 490.000.000, th'ere remain still 1,000.000,000 — a 
 thousand millions — in heathendom not yet converted, even as 
 there are millions in Christendom in the same condition. 
 
 And what have Continental Europe, Great Britain and Ire- 
 land, Canada, Australia, the United States, to show to-dav as 
 the converting result of their work in the foreign field? What 
 the status now, after nearly 19 centuries, and the enormous 
 wealth of modern times? In 1897 the statistics stand: 
 
 -Missionaries on the field 11,659 
 
 Native helpers, also 64,229 
 
 Professing Christians 1.121.609 
 
 Under instruction 913.4/8 
 
 Total number 2,111,065 
 
 Such the showing, the Turk still holding the fairest portions 
 of the world which once were Christian. If we compare the 
 2,111,065 of Christians with the 1.000,000,000, what is the 
 ratio of this Christian population, in heathen lands, to tl-e 
 unconverted 1,000,000,000 yet remaining there? This: 
 10,000.000 is I per cent, of 1.000,000.000. and 2.1 11.065 is brt 
 slightly more than one-fifth of this i per cent; that is, ///<? 
 7'a//o of the Christian popiilalion to the non-Chyistian in 
 heathendom is a trifle over one- fifth of i percent, after nearly nine- 
 teen centuries. Concede to the Church, liberally, all she claims, 
 viz., the P)ible translated, in whole or part, into 400 languages 
 and dialects spoken by nine-tenths of the human race, religious 
 books and tracts scattered by the million and increasingly, 
 280 missionary organizations, 25,000 auxiliary societies, 12,000 
 
APPENDIX. 281 
 
 missionaries, 70,000 native helpers of every description, the 
 occupation of vast regions in Asia and Africa, an cver-widen- 
 in"- evant^ehzation, and the number of actual additions in the 
 fo?cion field, for 1897, as 780,858, sfil/ the progress of Chris- 
 tendom, relatively to that of the population of the globe dur- 
 ing 100 years save three is only ^ per cent., and the ratio 
 of Christia7is in heathendom to the vnconverted there is only 
 a little over oneffth of i per r.7//.— the heathen population 
 outrunning that of the civilized nations, Islam outrunning 
 Christianity in manv parts of Asia and Africa, new Hindu isi.i 
 resisting it, all the 'heathen religions still in force._ If, after 
 nearly 19 centuries, the most advanced stage of Christian civi- 
 lization can show onlv one-fifth of i per cent, as the ratio 
 between converted and unconverted heathendom, how long 
 will it take to convert the heathen world so rapidly increasing, 
 not to speak of the unconverted millions in Christendom? 
 How long will it take, in face of the clear statements of the 
 Lord that when He comes, it will be as it was in the days ot 
 Noah and Lot, and of Paul that Apostasy and Antichristi- 
 anity will prevail, and of all the Prophets, Christ and His 
 Apostles, that Christendom must be judged for its crimes? 
 
 But. when we remember that evangelization and conver- 
 sion are not svnonvmous terms, and that of the 1,000,000,000 
 yet unconverted in heathendom vast multitudes have already 
 been evangelized, though still rejecting the Gospel, even as in 
 Christian lands, and that every day the missionary field is 
 expanding through the steady toil of Christian men and 
 women, and thatVhen the Gospel has witnessed to "all na- 
 tions ' in the "whole creation," then the Lord will come, and 
 in a time of deep apostasv and world-wide war, the case stands 
 very different, and the hope of the believer brightens with 
 every hour. The Lord does not expect the world to be con- 
 verted when He comes. In the last prophecy of the New 
 Testament, given bv Plimself to John, the last call of the Gos- 
 pel, svmbolized by the voice of the Zenith-Angel flying on the 
 path 'of the sun,' is to an unchristian world "ripe" for the 
 Judgment. Rev. xiv: 6. But He does expect the world to 
 be e'x'angelized. The commission is to "disciple all nations," 
 i. e., inrtruct them, in the Gospel — to preach the Gospel to 
 "the whole creation." The Greek article placed in the original 
 text, between "whole" and "creation." indicates the univer- 
 sality of the sphere of missionarv labor, the geographical com- 
 pass of the evanq-elization. Palestine was evangelized: yet all, 
 save the "remnant of Israel," rejected the message of salva- 
 
282 DANIEL'S GREAT PROPHECY. 
 
 tion. The Roman Empire was evangelized — the whole then 
 civihzed world, Col. i: 27^ — all aduits and infants baptized, and 
 Christianity made a state religion, and yet it was broken up 
 under the judgment of God. Ihe mediaeval and modern king- 
 doms sprung from it, with others beside, all evangelized, will 
 nieet the same destruction. Heathendom evangelized will 
 share the like fate. 
 
 The Church's missionary work goes on with a rapidity un- 
 paralleled before. Few sections in Africa have been unvis'ted. 
 The Bible, whole or part, is found in every nation. Every 
 province of China has been entered. Asia has missions in al- 
 most every region. India has heard the Gospel. The Pacific 
 Islands are evangelized. Europe has grown gray under its 
 sound. Loth Americas are called Christian. Everywhere 
 Christian and non-Christian nations are in contact, the same 
 creeds, crimes, divisions and denominations found among the 
 one seen also in the other. The message is rejected as well 
 as accepted wherever it goes. A Mecca-programme unites 
 the great chiefs of Islam in Turkey, Persia, and Afghanistan, 
 in a common bond to resist the encroachments of "Christian 
 Europe." The Madras and Calcutta journals scoff at Euro- 
 pean Christianity, and pronounce it "a plagiarism of the Per- 
 sian and Egyptian religions," and the Alahdis and Mullahs 
 of Asia and Africa, the Imaums and Sheiks of Islam but rep- 
 resent a force that Christendom must meet in final conflict. 
 Evangelization indeed advances, but evokes resistance. All 
 the world knows that Christianity in the East is defended 
 solely by military force, and not by spiritual ideas, and that 
 only in this way can the vantage ground already gained be 
 preserved. Retreat O'f the nominally Christian powers of Eu- 
 rope means failure. Advance means collision. The whole 
 East understands that the military conquest of their territory 
 and its occupation by the powers of Europe, for the sake of 
 trade and gain, means its subjection to that type of Christianity 
 which makes aggressive war, not for the sake of justice and 
 humanity, liberty and truth, but for selfish ends. Once more 
 political Judaism and Mohammedanism seek to unite against 
 the Gospel of Christ. 
 
 How soon the Gospel will be preached to the "whole cre- 
 ation," viz., "among all nations," is the undetermined point. 
 The events and signs foretold in prophecy, and as seen in 
 history, are now our only guide. If "the fullness of the na- 
 tions" means, as the Greek term imports, the "full number 
 of the nations," so that no others arc to enter history, that 
 number is now complete, and what remains before the Lord 
 
APPENDIX. 283 
 
 comes is their evangelization, the scenes attcndinp^ the return 
 of the Jews, their last struggle with the nations, and the trial 
 of the faithful everywhere "during the times of the last Anti- 
 christ. In this light the hope of the faithful is bright. The 
 fact is that i/ie chief eiicoiaagancnt of the Chinch, extern- 
 ally, is found not in the meagre increment of 5 per cent., much 
 less in oncfifih of i per cent. , as the fgufcs show, but in the 
 conquest and occupation of heathendom by the European 
 powefs—notu'ithstandieg their crimes— and the attending pro- 
 tection given to Christian missions. The more rapid the in- 
 vasion and partition of the East and South, the more rapid the 
 evangelization, and the nearer the last collision and the solu- 
 tion of that great problem which expires with the end of the 
 "Warfare Great." 
 
 We are left to our own judgment, enlightened by the "sure 
 word of prophecy." All the phenomena now apparent in the 
 social, political and religious world, in both hemispheres, in- 
 dicate that we are now in a transition state. Of this no one 
 doubts. Institutions, both secular and ecclesiastical, which, 
 because of their long duration, have been regarded as im- 
 perishible, are being disestablished. Unbelief in Christendom 
 threatens to sweep away the old faith. The spiritual life of the 
 Church is in inverse proportion to her outward extension, 
 wealth and worldliness. Political and international events, 
 whose weight, multitude, rapid emergence and importance 
 have neverbeen surpassed, continue to crowd upon us. The 
 outward push of a military Christendom, bent on the partition 
 of two continents, is already a fact of daily observation, and 
 threatens a collision, the greatest ever known in history. The 
 Eastern Question, a dozen Western ones._ the world's horrid 
 armament, the antagonism between capital and labor, the 
 greed of empires, and the struggle to survive, the restlessness 
 and expectation everywhere, touch the deepest life of hu- 
 manitv, alreadv strained with over-tension. The old question 
 recurs, 'TTow'long shall it be to the end?" The answer can 
 only be one of two alternatives. Either a new epoch for hu- 
 manitv — the forerunner of the end — stands in sight, or we 
 rush to the proper end itself. Between these it might be dififi- 
 cult to choose, since the interval between the 6r)th and 70th 
 weeks is undetermined. Yet 1897 years of it are gone, and 
 the great prophetic heralds of the end are confronting us on 
 every side. If Tudaism and ^fohammedanism shall combine 
 in a treaty of niutual advantage, the "Christian powers" con- 
 senting for the sake of the "peace of Europe," no greater sign 
 
284 DANIEL'S GREAT rROPHECV. 
 
 of the open political and moral apostasy of Christendom will 
 ever have apjK'arcd in history. We lay no claim to the pro- 
 phetic function. Rather, our claim is this, that the prophets, 
 Christ and His Apostles have already pictured to us the very 
 events our eyes are now beholding. If an opinion must be ex- 
 pressed in regard to a subject so vast, complicated and ab- 
 sorbing, it is bo'th sober and justfied to say that, viewing the 
 state of Christendom and the world, as it is, in the clear light 
 of prophecy, the remainder of the "Interval" must be relatively 
 short, and the "End" not far away. In this judgment the 
 best interpreters of prophecy agree. Many Swiss, German, 
 Russian and Swedish universities now lecture statedly upon 
 the Jewish problem, and the interest taken in the Eastern 
 Question is phenomenal, as Daniel foretold. Some one is 
 calling out of Seir, "Watchman! what of the night?" 
 
 As to the time required for the final arrangement of the 
 ten kingdoms sprung from the old Roman territory, from the 
 nature of modern warfare, though immense fighting must be 
 done, it cannot be greatly protracted. If we take Van Kam- 
 pen's and Kiepert's maps of the ancient world as it was in 
 time following the prophecies of Daniel and Ezekiel, and com- 
 pare them with a good modern atlas, we shall realize the situa- 
 tion. The line between the Eastern and Western foot of the 
 Colossus runs from Belgrade, across the ]\Iediterranean, to 
 Tunis in Africa, losing itself in the desert. On each side in 
 the last arrangement five kingdoms of imperial power must 
 stand. Already six are on the Western and three on the 
 Eastern side of the line. The dismemberment of Austro- 
 Hungary, France going again to the Rhine, the smaller Eu- 
 ropean states swallowed up by the greater, the rending of the 
 Turkish empire, must certainly bring the last arrangement of 
 the kingdoms. The Ottoman power holds the "bridge" (Asia 
 Minor) between the West and East, and the "bridge" (Pales- 
 tine) between the Xorth and South. Here lies the storm-centre 
 of the Eastern Question, nor can the nations have peace, nor 
 can the kingdom of Christ enjoy a universal victory on earth, 
 nor Israel be restored, until both are broken. That will break 
 the rest. Here ends the Eastern Question, which began 2,200 
 years before Christ, when Eastern princes, with their Northern 
 allies, invaded Palestine, and were pursued and slain bv Abra- 
 ham — his victory and recovery of their spoil a type of Israel's 
 victory in the latter day. The evolution of this great ques- 
 tion all believers will await with solemn interest. Prof, Sayce 
 has clearly seen, and plainly said, that "whoever holds Pales- 
 
APPENDIX. 285 
 
 tine will control not only the ]Mediterranean and Constanti- 
 nople, but the politics and commerce of the world." As to the 
 completion of the evangelization of the nations, it occurs under 
 the 7th trumpet, contemporates with the Great Tribulation, 
 and is crowned with the Second Coming of the Son of Man, 
 the resurrection of the holy dead, the rapture of the Church, 
 the destruction of the Antichrist, the deliverance of new-born 
 Israel, the judgment of the nations, and the kingdom. Until 
 then the "Warfare Great'' continues. 
 
 "Till He come" so runs the line, 
 
 ]\Iarking off the term of ill; 
 Darkest hours of power malign 
 
 Never more an hour to fill. 
 
 "Till He come" the might of hell 
 
 Still against the saints shall rage, 
 And, beneath the Tempter's spell, 
 
 Men in strifes and sins engage; 
 
 "Till He come," wrong will prevail, 
 
 And the right be done in vain; 
 Truth's confession still entail 
 
 Toil, and obloquy, and pain; 
 But Our Hope can brook delay, 
 
 Waiting such a glorious day! 
 
 It is best not to dogmatise. The word from the watch-tower 
 of the prophet is, "The vision is yet for an appointed time, but 
 at the end it will speak, and not lie. Though it tarry, wait for 
 it, because it will surely come; it will not tarry." Hab. ii: 3. 
 This attitude of patient expectation is of divine commandment. 
 Amid all vicissitudes the one abiding comfort is this, "Jesus 
 Christ, the Same, yesterday, to-day and forez'cr." Heb. xiii: 8. 
 The Church's duty is clear: (i) To give the Gospel, at once, to 
 the neglected parts of heathendom; (2) to work and pray for 
 Israel's conversion; (3) to save all the souls she can and do all 
 the good she can; (4) to bear a faithful witness to the truth; 
 (5) to keep herself unspotted from the world; (6) to study 
 earnestly the signs of the times, and (7") to wait, watch and 
 pray, uttering back the promise of the Lord, "Amen! Even so, 
 come, Lord Jesus!" 
 
X. 
 
 DATES OF THE PROPHECIES OF DANIEL. AGE OF 
 DANIEL, KINGS, THEME, PLACE, AND CHRONO- 
 LOGICAL ORDER OF THE CHAPTERS. 
 
 CHAP. 
 
 B.C. 
 
 KING. 
 
 AGE. 
 
 THEME. 
 
 PLACE. 
 
 I. 
 
 606 
 
 Neb. 
 
 15 
 
 Captivity. 
 
 Babylon. 
 
 II. 
 
 603 
 
 2nd Neb. 
 
 18 
 
 Colossus. 
 
 Babylon. 
 
 III. 
 
 586 
 
 igth. Neb. 
 
 35 
 
 Furnace. 
 
 Babylon. 
 
 IV. 
 
 558 
 
 36th Neb. 
 
 63 
 
 Mania. 
 
 Babylon. 
 
 VII. 
 
 540 
 
 1st Belshazzar. 
 
 8r 
 
 Four Beasts. 
 
 Babylon. 
 
 VIII. 
 
 538 
 
 3rd Belshazzar. 
 
 83 
 
 Antiochu :. 
 
 Babylon, 
 
 V. 
 
 538 
 
 3rd Belshazzar. 
 
 83 
 
 Feast. 
 
 Babylon. 
 
 VI. 
 
 538 
 
 1st Darius. 
 
 83 
 
 Den. 
 
 Babylon. 
 
 IX. 
 
 53S 
 
 1st Darius. 
 
 83 
 
 Seventy Weeks. 
 
 Babylon. 
 
 X-XII. 
 
 534 
 
 3rd Cyrus. 
 
 87 
 
 Warfare Great. 
 
 Persia. 
 
 That is, under Nebuchadnezzar's reign we have the bioo-ra- 
 phy of Daniel, the Colossus, the furnace and the King's mania; 
 under Belshazzar, the Four Beasts, Antiochus and the .Alac- 
 cabean tribulation, the feast, and the fall of Babylon; under 
 Darius the Mede, the lions' den and the 70 weeks' prophecy, 
 and under Cyrus, the vision of the Warfare Great. The chro- 
 nological order of the chapters is this: i., ii., iii., iv., vii., viii., 
 v., vi., ix., x.-xii. ; that is, after reading i.-iv., we omit v. and vi. 
 and immediately go to vii. and viii.. then return to v. and vi., 
 and from vi., passing over vii. and viii., proceed to ix. and x.- 
 xii. The reason of this is because the prophet has grouped the 
 historical chapters together, viz.. iii., iv., v., vi., between the 
 two great prophecies concern in !^- the World-Power, i. e., be- 
 tween ii. and vii., in order to relate them to both, and unveil 
 between them the hostile character and deeds of the World- 
 
 (2S6) 
 
APPENDIX. 287 
 
 Power toward the people of God, and also to give, in the vic- 
 tory of "God Most High" over it, and in the deliverance of His 
 people, a practical pledge of the sure fulfillment of what is 
 predicted in ii. and vii., and of which all the other predictions 
 are only supplementation. All is written in the Chaldee or 
 Aramsan language, and constitutes the first part of the book. 
 By this means the rest of the prophecies, which unveil the 
 long conflict of the Jews with the World-Power, are also 
 grouped together, unbroken, in viii.-xii., and are written in 
 Hebrew, the language of Israel. 
 
XI. 
 
 CHRONOLOGY. 
 
 B. C. 621. Daniel born under the reign of Josiah. 
 
 B. C. 606, First capture of Jerusalem by Nebuchadnezzar; be- 
 his friends. 
 
 DR WEST— GAL 16 
 
 ginning- of captivity; deportation of Daniel and 
 his friends. 
 
 B. C. 603. Dream of the Colossus. 
 
 B. C. 598. Second capture of Jerusalem; Ezekiel deported, and 
 others. 
 
 B. C. 586. Third capture of Jerusalem; burning of Temple; 
 first destruction of the city; completed deporta- 
 tion. 
 
 B. C. 585. State-concert on the plains of Dura; anniversar}' 
 of Jerusalem's fall; the fiery furnace. 
 
 B. C. 570. The girdled tree; King's mania. 
 
 B. C. 562. Nebuchadnezzar's death. 
 
 B. C. 561. Accession of Evil-Merodach. 
 
 B. C. 555. Accession of Nabonnaid, the father of Belshazzar. 
 
 B. C. 558. Accession of Neriglissar. 
 
 B. C. 549. Overthrow of the Median Empire of Cyrus. 
 
 B. C. 541. Co-regency of Befshazzar, son of Nabonnaid, and 
 grandson of Nebuchadnezzar. 
 
 B. C. 541. Daniel's vision of the Great Tribulation and the 
 Second Coming of Christ. 
 
 B. C. 538. Vision of the Alaccabean persecution and profana- 
 tion of the second Temple; Antiochus. 
 
 B. C. 538. Defeat of Nabonnaid in Accad by Cyrus. 
 
 B.C.' 538. Fall of Babylon; death of Belshazzar: Ck:il)ryas. 
 
 B. C. 538. Accession of Darius the ]\Iede, by authority of 
 Cyrus. 
 
 B. C. 538. Prophecy of the 70 weeks. 
 
 B. C. 538. Daniel in the lions' den. 
 
 B. C. 536. Cyrus sole ruler of Babylon. 
 
 B. C. 536. Edict of Cyrus for Jewish liberation; end of cap- 
 tivity; beginning of the restoration; second 
 Temple. 
 
 B. C. 534. Christoi)hany, and vision of the Warfare Great. 
 
 B. C. 529. Death of Cvrus. 
 
 B. C. ? Death of Daniel. 
 
 B. C. 521. Accession of Darius Flystaspes. 
 
 (28S) 
 
APPENDIX. 289 
 
 B. C. 515. Completion of the second Temple. 
 
 B. C. 490. Battle of Marathon. 
 
 B. C. 485. Accessionof Xerxes the Great. 
 
 B. C. 480. Invasion of Greece by Xerxes; Thermopylae; 
 
 Salamis. 
 B. C. 465. Accession of Artaxerxes I 
 B. C. 458. Ezra's commission. 
 B. C. 444. Nehemiah's commission. 
 
 B. C. 430. Close of Nehemiah's activity; end of the restoration. 
 B. C. 334. Alexander the Great invades Persia. 
 B. C. 334. Battle of Granicus. 
 B. C. 333. Battle of Issus. 
 B. C. 331. Battle of Arbela. 
 B. C. 325. Alexander at Shnshan. 
 B. C. 323. Death of Alexander at Babylon. 
 B. C. 302. Partition of Alexander's empire. 
 B. C. 323. Ptolemy I., Soter. 
 B. C. 312. Seleucus I., Nicator. 
 B. C. 280. Antiochus I. 
 B. C. 285. Ptolemy II., Philadelphus. 
 B. C. 485. Accession of Xerxes the Great. 
 B. C. 285. Septuagint Version of the Old Testament. 
 B. C. 261. Antiochus II., Theos. 
 B. C. 247. Ptolemy III., Euergetes. 
 B. C. 246. Seleucus II.. Kallinikos. 
 B. C. 226. Seleucus III., Keraunos. 
 B. C. 222. Antiochus III., the Great. 
 B. C. 221. Ptolemy IV., Philopator. 
 B. C. 205. Ptolemy V., Epiphanes. 
 B. C. 187. Seleucus IV. 
 B. C. 181. Ptolemy VI., Philometor. 
 B. C. 175. Antiochus IV., Epiphanes. 
 B. C. 173. Eirst campaign of, against Egypt. 
 B. C. 170. Second campaign of, against Egypt. 
 B. C. 170. First campaign of, against Palestine. 
 B. C. 168. Third campaign of, against Egypt. 
 B. C. 168. Second campaign of, against Palestine. 
 B. C. 168. The Maccabean tribulation; profanation of the 
 
 second Temple. 
 B. C. 165. End of the tribulation; cleansing of the second 
 
 Temple. 
 B. C. 164. Death of Antiochus Epiphanes at Tabre, in Persia. 
 B. C. 161. Death of Judas Maccabceus. 
 B. C. 64. Capture of Jerusalem by Pompey, 
 
290 DANIEVS GREAT PROPHECY. 
 
 B. C. 48. Battle of Pharsalia. 
 
 B. C. 45. Debate on prophecy in the Senate House at Rome; 
 the Sibyl; Caesar, 
 
 B. C. 44. Assassination of Caesar. 
 
 B. C. 42. Battle of Phillippi. 
 
 B. C. 28. Augustus Caesar, first Emperor of Rome. 
 
 A. D. I. BIRTH OF JESUS CHRIST, 538 years after the fall of 
 Babylon by Cyrus, i. e., 538 years after Gabriel's 
 prediction of His birth to occur at the close of the 
 69th week of the 70 weeks; and 536 years after 
 the edict of Cyrus for the Jewish liberation; first 
 Christmas. 
 
 A. D. 30. Baptism of Jesus — common reckoning. 
 
 A. D. 34. Crucifixion of Jesus. 
 
 A. D. 70. Second destruction of Jerusalem, by Titus; burning 
 of the second Temple. 
 From B. C. 28 to A. D. 1898, so far, the Roman "Times of 
 
 the Gentiles," or duration of the Fourth Prophetic Empire 
 
 and its kingdoms, i. e., the legs, feet and toes of the Colossus. 
 
 The Fourth Beaft. out of whose horns the Little Horn, or last 
 
 Antichrist, is yet to come, still exists. The Colossus still 
 
 stands. 
 
XII. 
 
 DANIEL'S GRAVE. 
 
 There need be no disinile as to the burial place of the great 
 prophet. Eminent scholars have carefully investigated the 
 whole question. Fabre d'Envieu of the Sorbonne (1888), 
 Diisterwald of Bonn (1890) and Evetts of the British Museum 
 1897) alike reject the statement of the pseudo-Epiphanius, 
 hat Daniel died at Babylon, and confirm the statement of 
 Aboulfaradj, that he died" at Shushan. Benjamin Tudela, the 
 celebrated Spanish Rabbi and traveller, in the 12th century, 
 narrates in his "Excursions" that when he visited Shushan 
 the citv had a population of 7,000 Jews, besides 14 synagogues. 
 In front of one of these stood the tomb of Daniel, whom all 
 the people held to be" the greatest satrap of Babylon and 
 Persia, the most illustrious viceroy of Shushan under Cyrus the 
 Great." This tradition they asserted to be a sacred and un- 
 broken one. Some years 'ago the French explorers, under 
 Dieulafoy. were driven away from the tomb by an armed band 
 pf Arabs', Persians and Jews'. 800 in number, rushing to protect 
 it from the "infidels" who sought to profane it "out of cu- 
 riosity," as they did the tombs of the Pharaohs. The natives 
 believed that "divine vengeance" would fall upon them, should 
 th^y allow the French to violate the repose of "a man so 
 beloved of God." The Sheik Mohammed-Tahir interfered to 
 keep the peace. The Governor of Arabistan petitioned the 
 Persian Government to guard the sacred spot. After pro- 
 tracted negotiations between Teheran and Paris the French 
 withdrew. Interesting accounts concerning the tomb are 
 given in Loftus' "Travels in Chaldea and Susiana," p. 317; 
 in Fabre d'Envieu's "Le Prophete Daniel," i., p. 22; Diister- 
 wald's "AVeltreiche," p. 8, and in Haneberg's "Das Grab 
 Daniel's" in "Geschichte der Bibl. Offenbarung," p. 414- In 
 the Roman Martyrology Daniel's memorial day is July 21. 
 Jew Moslem and Christian alike venerate that holy spot. 
 
 K . ) 
 
MILITARY CHRISTENDOM. 
 
 In Utto Hiibncr's "Statistischc Talicllcn" for 1897. Professor 
 von Juraschck, Austrian Court Chancellor, and i'ellow of the 
 London Royal Statistical Society, gives the population of the 
 globe, from the most recent official sources, as 1,535.000,000, 
 or 23,000,000 more than in 1896. Of this increase, 7.5 per cent, 
 belongs to Africa, 6.5 to Asia, 5.7 to Europe, 3.2 to the Ameri- 
 cas. The population of Asia is 752,000,000, of Africa 265.000,- 
 000, of Europe 378,000,000, of the Americas 140,000,000. Dur- 
 ing 1896 the United States increased over 2,000,000; its popu- 
 lation now 75,000,000. Russia increased over 8,000,000; its 
 population now 135,000,000. The total European population 
 is 378,000,000, or one-fourth that of the globe. Allowing 500,- 
 000,000 as nominally Christian, 1,035,000.000 remain for 
 heathendom. China's population is 345.000.000. India's 296.- 
 000,000, Japan's 45.000,000. Great Britain rules over 382,000.- 
 000 of the human race. 
 
 The military aspect of Nineteenth Century Christendom is 
 not without its significance for those who raise the question, 
 'Ts the world growing better?"' If disorder, blood, murder, 
 massacre, swords, bayonets, guns, torpedoes, dynamite, armies 
 and navies are evidence of moral improvement, and the fruit 
 of Christian civilization, the world is on the rapid road to per- 
 fection. Creat Britain, population 39.000.000 at home, has 
 an army of 220,000 men, besides an Indian armv of 166.000, 
 \'olunteers 261,000, Militia 145,800, Reserves 76,800; total, 
 869.594, with a licet of 854 war vessels carrying 2,564 guns. 
 At the Victoria Jubilee her licet extended 5 miles, fourlines 
 deep, not a vessel called in from any foreign station. Her 
 naval expenditure, 1897, was $38,500,000, augmented for 1898 
 by $127,750,000. Russia, po])ulation 135.000.000. has a pres- 
 ent army of 4,679.000. a "prospective" army of 12,000,000, a 
 fleet of 265 vessels and 1,600 guns. France, population 38.- 
 520,000, ruling 80,000,000, has an army of 4.300.000 and a fleet 
 of 135 vessels, 3,876 guns. The combined expenditure of 
 Russia and I-^rance for naval purposes in 1897 was $26,055,000. 
 augmented in i897-'98 by $100,000,000. the budgets cotVstant- 
 ly increasing, as is the case with all the Powers. Germany, 
 
 (292) 
 
MILITARY CHRISTENDOM. 
 
 293 
 
 population 52,000,000, has an army of 4,300.000 and a fleet of 
 190 vessels, 1.460 guns. Austro-Hungary, population 44.900,- 
 000, has an army of 2,076,000, and a fleet of 142 vessels, guns 
 y72. Spain, population 27,000,000, has an army of 600,000 
 men and a fleet of 130 vessels, 654 guns, both increasing. Por- 
 tugal, population 19,320,000, has an army of 154,000 and a fleet 
 of 34 vessels, 131 guns. Italy, population 31,290,000, has an 
 army of 1,473.000 and a fleet of 341 vessels, guns 1.742. Hol- 
 land, population 38.307,000. has an army of 888,000, a fleet of 
 130 vessels, 669 guns. Denmark, Sweden-Norway and Bel- 
 gium, total population 15.670.000, have together an army of 
 857,000 men, with 146 vessels, guns 957. These nominally 
 "Christian Powers," great and small, have together an armv 
 of 20,196,594 trained men, 2,187 ships of wan with 14,385 
 guns, all powerless by reason of their rivalries, greed, jeal- 
 ousies, mutual fear, international law, and "Concert of the 
 Powers," to restrain the Turk from his atrocities, or compel 
 Spain to des:st from her even greater crimes. The United 
 States, population 75.000,000, with an army not merely of 
 25,000, but capable of increase to 1.000,000 men in 30 days, 
 and overflowing with money more than enough for all naval 
 and army purposes, has witnessed, inactively, for 3 years past, 
 the most inhuman cruelties, butchery, and' extermination of 
 600.000 men. women and children struggling in Cuba against 
 the tyranny cf Spain.— the navy of the United States support- 
 ing in its crimes the bloodiest and most barbarous civilized 
 Christian nation on the face of the earth. It is the "Monroe 
 Doctrine." "It is Christian International Law!" — "Christian 
 International Politics!"— the cry of the "Peace of the United 
 States." even as the transatlantic cry was the "Peace of Eu- 
 rope." No prophet of ancient times could have witnessed such 
 a condition of afifairs among a people in a land called "Chris- 
 tian." and not proclaimed the "Day of the Lord" as "near," 
 and the liypocritfcal catchword, "Peace with Honor," as an 
 omen of judgment to avenge the blood of the innocent and the 
 loss of righteousness, mercy and truth. 
 
 In face of the cries of outraged humanitv. carnage, atroci- 
 ties, and crimes whose mention makes the blood run cold, the 
 governments of earth, ruled by. the gangrened politicians of 
 the day in league with Mammon, and hypocriticallv pleading 
 "Peace," and "Christian Principles." refuse to intervene in 
 behalf of the downtrodden and oppressed, unless their "busi- 
 ness interests" are endangered, or the threatened loss of partv 
 and of power compels their action. The idol they worship is 
 
294 
 
 DANIELS GREAT PROPHECY. 
 
 selfishness, their policy high treason to God, their country, 
 and Humanity, to Righteousness and Truth, to Justice, Lib- 
 erty, and Mercy. 
 
 The like excuse for inaction confronts the fearful situation 
 in the Old World, and retards the deliverance of the Christian 
 nationalities from the Ottoman yoke, and the repossession of 
 his land by the Jews. Military Christendom stands powerless 
 to execute justice and judgment, by reason of its selfishness 
 and fear. England rules 290,000,000 of Asiatics, among which 
 her sceptre covers 78,000,000 of ^Mohammedans, whose good- 
 will is important for her "business interests." Other powers 
 are similarly related to the Moslem world, whose total popu- 
 lation is 272,000,000, spread over India, China, Turkey, Egypt, 
 Arabia, Africa and other places. Of these, 78,000,000 are un- 
 der the British flag, bound together by an antichristian faith, 
 all regarding England now as their foe, Russia and France as 
 their friend. Under China there are 40,000,000; under Russia, 
 20,000.000; under Holland, 20,000,000; under France, 4,000,- 
 000. The Moslem knows that the "Concert of Europe" is a 
 mere device to stave off the settlement of the Eastern Oues- 
 tion, until the opportune moment arrives to divide his bank- 
 rupt estate among the "Powers," and that, while professing 
 friendship for the Turk, Russia's aim is Constantinojile, the 
 revival of the old Eastern Empire, and the sway of Asia ; Eng- 
 land resisting the policy, yet nursing another, viz., the re- 
 possession of Palestine by the Jews, the defeat of Russian 
 influence in the East, and the increase of her own empire. He 
 knows that the "integrity of the Ottoman empire" is neces- 
 sary to the "Peace of Europe" and the "Balance of Power," 
 and plays ofif one Power against another, and, so, is master 
 of the occasion, and occasion of the "deadlock" of the Powers 
 in any movement for the liberation of peoples oppressed by his 
 tyranny. He conciliates the Jew to strengthen his finances, 
 and oppose the policy of "Christian Europe" in any attempt 
 to crowd his empire. England, Queen of the Seas, and Rus- 
 sia, lord of the land, both bid for his sympathy and influence 
 in the East, each opposing the other. 
 
 The object of Europe is the partition of Asia and Africa, 
 each Power envious of the other. England stands alone in 
 her "splendid isolation." checkmated in any movement for lib- 
 erty, humanity and justice among the oppressed nations. She 
 has lived to repent of the Crimean \\'ar, seen the Turk alien- 
 ated from her and embraced by Russia, witnessed a "Triple 
 Alliance" against her, the alliance also of Russia and France, 
 
MILITARY CHRISTEXDOM. 295 
 
 the estrangement of Germany, the control of China by Rus- 
 sia, and the disapproval of her Egyptian and African policy. 
 Germany hates 1- ranee, as France hates Germany, and Russia 
 dreads England, as England dreads Russia. The effect of the 
 total situation is that "Christian Europe," so-called, maintains 
 itself by force of arms, and not by spiritual ideas, nor by a law 
 of righteousness, so that a military force of 20,196,594 trained 
 scldicrs and a navy of 2,187 vessels, guns 14,385, are impotent 
 to suppress the Turk. Hence the revival and reunion of all 
 Islam, and the projected combination of the Moslem and the 
 Jew. 
 
 What changes in alliances will occur, he may tell who can 
 trace the way of an eagle in the air, or of a serpent on a rock. 
 The Russo-French alliance has a double face of war and 
 peace; of peace as a counterpoise to the preponderance of Ger- 
 man influence in Europe, — of war as a dream of the reconquest 
 of the Rhine provinces by France. Germany, Austria and 
 Russia stand for despotic rule, and the repression of demo- 
 cratic freedom. England, Italy and I'rance stand for liberty; 
 all pushing into the^East and South for acquisition of wealth 
 and power, — the Moslem and the Jew the ones with whom 
 they all must reckon. The crisis cannot long be delayed. 
 England, with all her faults, cannot long remain in isolation. 
 Will the three great Northern military Powers stand pitted 
 against the three Southern and Mediterranean naval Powers? 
 Will France go to England, forsaking Russia? Will Greece 
 go to Russia' or to England, or to France, when the crisis 
 comes? Three options remain to England: (i)To unite with 
 the "Triple Alliance," (2) to unite with France and Russia, 
 bringing in Japan as her ally, (3) to conciliate the Turk, break 
 his alliance with Russia, unite with Japan and France, and, 
 maintaining friendship w^ith Persia and Afghanistan, seek the 
 "Reform" of the l\roslem, and promote the interest of the Jew. 
 And the probal)ility is that of a general break in the whole 
 diplomacy of Europe, when the time comes for the last strug- 
 gle, with the Turk ever irreformable, and alliances such as the 
 "shrewdest diplomats have deemed impossible; — a chaos of poli- 
 tics. Anti-Semitism here, Anti-Islam there, Anti-Slavism here, 
 Anti-Hellenism there. Antichrist and Antichristianity every- 
 where! God alone can solve the World's Problem. Ris^hteous- 
 ness and Peace come only through the Judgment of the Na- 
 tions. 
 
 As these lines go to press, the Congress of the United States 
 is contending with the administration in reference to the course 
 
296 DANIELS GREAT PROPHECY. 
 
 to be pursued toward Spain, for her l)rutal treatment of the 
 Cubans and her treaclierous nocturnal assassination of 266 
 American sailors in harbor of Havana, and her destruction of 
 the battle-ship " Maine." All that the power of mammon and 
 business interests can do, backed by the Presidential delay, 
 and a score of expedients, even to mediation by the Pope and 
 foreign powers, has been done to prevent the immediate exe- 
 cution of righteousness in the case, the vindication of national 
 honor, and virtually to make the United States government 
 guarantee the integrity of the Spanish empire, while proposing 
 relief and reform for Cuba. It is the identical policy of the 
 " Concert of Europe" in reference to the Turkish empire and 
 the peoples under the Turkish yoke. It remains to be seen 
 whether the Congress," waked to its duty by the voice of an 
 outraged nation, will put an end to the Presidential "policy" 
 of still further procrastination. Aggressive war for the sake 
 of mammon, commerce, trade, wealth, territory, power, is a 
 crime against (jod and humanity. Aggressive war in behalf of 
 justice, liberty, humanity, mercy, righteousness, and truth, is 
 a duty commanded of (lod, a sentiment of the heart, a dictate 
 of conscience, a part of the international law, and is the un- 
 corrupted voice of mankind. It belongs to the glory of Mes- 
 siah, that He "delivers the poor and needy when he crieth, and 
 him that hath no helper." " He breaks in pieces the rod of 
 the oppressor." When there is "none to help," He chooses 
 some nation as His instrument, and "puts on righteousness 
 as a breastplate, and a helmet of salvation on His head. He 
 puts on the garments of vengeance for clothing, and is clad 
 with zeal as a cloak." Isa. lix: 16-18. " Righteousness exalt- 
 eth a nation, but sin is a reproach to any people," Prov. xiv: 
 24. " In righteousness He doth judge and make war." Rev. 
 xix: II. It remains to be seen whether the United States 
 shall at last coerce Cuba into submission, on terms proposed 
 to her by the President or Congress, even as slaughtered 
 Greece was "coerced," or, in good faith, be made "free and 
 independent." 
 
INDEX. 
 
 A. 
 
 Abolition of Jewish worship, 95, 96, iii, 118. 
 
 Abomination of desolation, 70, 72, 95, iii, 121, 162, 206, 207, 
 
 262. 
 Advent, the first, only in IX., 42, 43. 
 
 the Second, in VII., 55, 57. 
 
 not secret, 58, 198, 218. 
 
 time-point of, 252, 253. 
 
 precedes Millennium, 220-222, 
 
 in John's Revelation, 252. 
 Ages, succession of the, 225. 
 
 of Ages, 226, 227, 
 Age, character of the present, 192, 193, 283. 
 Allah IMaozim, 176. 
 Alexander the Great, 93, 94, 156, 239. 
 Altar, Heathen, set up, 95. 
 Alliances, ancient and niodern, 57, 58, 295. 
 Ancient of Days, 73. 
 Angels, in the judgment, yy, 78, 253. 
 
 special ones, 253, 254. 
 Angelic Dialogue, 96, 203. 
 Antichrist, the, 169-175. 
 
 photograph of, 175. 
 
 types of, 63, 170, 171. 
 
 is "the King," 175. 
 
 sitting in the Temple, 181. 
 
 last campaign of, 171-181. 
 Any-moment Adventism, 127-130. 
 Antiochus Epiphanes, 90, 94-99, 160. 
 
 a type, 170, 171. 
 
 last campaigns of, 161, 162. 
 
 death of, 170. 
 Appearing of Christ, the, our hope, 128. 
 Apocalypse by John, 247-255. 
 Arbitration, 219, 279. 
 Armageddon, 258. 
 Armies, modern, 183, 293-295. 
 
 U97) 
 
^g8 DANIEL'S GREAT PROPHECY. 
 
 Ascension, not in VII. , 8i, 82. 
 Assize, the great, 53-56. 
 
 B. 
 Babylon, Lament by the rivers of, 21, 22. 
 the fall of, 106, 109. 
 
 and the Beast, 250. 
 Bar Enash, 79-81. 
 Battle, the coming great, 250. 
 Beast, the Four, 53. 
 Beasts, the Four, 53. 
 
 identity with John's Beast, 251. 
 Books, The, opened, 78. 
 Book of Daniel, its canonicity, 16. 
 
 its authenticity, 16. 
 
 character and lesson of, 16. 
 
 scope of the, 17, 21-23. 
 
 central thesis of the, 25. 
 
 the, is a "Scripture of Truth, 201, 202. 
 
 critical questions as to, 49"5i- 
 
 completion of the, 201. 
 
 predicted study of the, 201, 202. 
 
 testimonies to the, 238. 
 
 the, is Truth, 134, MS. 203, 204. 
 
 chronology for the, 288-290. 
 
 summation of the, 213-217. 
 Bridge between East and West, 284. 
 
 North and South, 284. 
 
 C. 
 
 Chiliasm, 204, 227-232, 267, 269, 270, 271. 
 
 science and, 225-227. 
 
 objections to, 220. 
 
 testimony to, 227-230. 
 
 testimony to the writer, 227-232. 
 Christendom,' Crimes of, 65-67. 
 
 the judgment of, /S', 185. 
 
 an apostatising, 181. 
 
 military aspect of. 183, 215, 293-295. 
 
 general aspect of, 283. 
 Christ, a Critic of the critics, 266. 
 Christophany, The great, 137. 
 Chronology, secular and biblical, 235, 23O. 
 Chronological Table, 288-290. 
 
INDEX. 2gq 
 
 Church, the, not m Daniel, 215. 
 
 given her place in Olivet discourse, 247. 
 
 her place in the Revelation, 216. 
 
 duty of the, 216. 
 Coming, Appearing, and Revelation of Christ, at the same 
 
 time-point, 128. 
 Coming for His saints, 197, 198. (See "Thief-Time") 
 Conversion of the Jews, 106, in, 112. 
 
 of the world, 193. 
 
 covenant with Antiochus, 95. 
 
 Berenice, 158. 
 
 Cleopatra, 159. 
 
 Ptolemy, 160, 161. 
 
 the Antichrist, in. 
 Criticism, The Higher, 264-266. 
 Culture and Civilization, 190. 
 Cyrus the Great, 156. 
 
 D. 
 
 Daniel the prophet, his birth, 29, 288. 
 
 his character, 29, 30. 
 
 his mission, 22, 28. 
 
 author of the book of, 201. 
 
 three weeks' fast, 136, 137. 
 
 prostration of, 140-142. 
 
 recovery of, 142. 
 
 comfort for, 143-146. 
 
 depression of, 136, 137. 
 
 perplexity of, 204. 
 
 first dismissal of, 205. 
 
 second dismissal of, 208. 
 
 the grave of, 208, 291. 
 
 the resurrection of, 208. 
 
 father of universal history, 241. 
 Dates of Daniel's prophecies, 286. 
 Davs, The 1,150, in VHL, 205. 
 1,260, in VH., XH., 205. 
 1,290, in XH., 205-208. 
 1,335, i" ^11-' 205-208. 
 Development, axioms of, 219. 
 
 meaning of, 226. 
 Diadochian Kingdoms, 156. 
 Diagram of the 70 weeks, 115, 116. 
 
 of the Time of the End, 173. 
 Dialogues, in VHI., X., XH., 96, 203. 
 
300 
 
 DANIEL'S GREAT PROPHECY. 
 
 Difference between Ezekiel's and Daniel's prophecies, 257. 
 ]!)aniers prophecies, 257. 
 Dream of Nebuchadnezzar, 31, 32. 
 interpreted, 32, 33. 
 
 E. 
 
 Eastern Question, 92, 148, 
 
 antiquity of the, 184. 
 
 international politics of, 155. 
 
 storm-centre of, 153-158. 
 
 insoluble by the Powers, 189. 
 Empires, the Four, 53. 
 
 must be judged, 185. 
 
 duration of, 214. 
 
 transient character of, 214-216. 
 End of the Age, how near, 131, 270-274. 
 
 the Time of the, lOO, 152, 220. 
 
 the, "not yet," 250. 
 Episodes in the Revelation, 249. 
 Epiphany is the Parousia, 128. 
 Epilogue to Daniel's book, 133, 202. 
 Epitaph of the Nations, 24, 216. 
 
 Equation of Dan. vii: 13; Matt, xxiv: 29-31; 2 Thess. i: 6-10. 
 I Thess. iv: 14-17, Rev. xi: 15-17, xiv: 14, and xix: 11, 
 as to their time-point. 
 Error of the writer corrected, 235. 
 Eschatology and Messiah, 219. 
 Evangelization not Conversion, 281. 
 Evolution, Development, 219, 225, 226. 
 
 F. 
 
 Farrar, on book of Daniel, 264. 
 Farewell to the prophet, 231. 
 First Resurrection, 197, 198. 
 Fulness of the Gentiles, 282, 283. 
 
 G. 
 Gabriel, 139. 
 
 Gladden Washington, 124. 
 Gobryas, General of Cyrus, 51. 
 Gog, and Magog, 178. 
 
 and the Antichrist, 256. 
 
 is pre-millennial, also, 257. 
 God, the ground of the universe, 24, 25. 
 
INDEX. 301 
 
 ruler of the Nations, 24, 25. 
 
 name of, magnified and sanctified, 218, 219. 
 Grave of Daniel, 291. 
 
 of Gog, 258. 
 
 H. 
 Harvest, the,. 253, 254. 
 Hiddckel, the, 135. 
 
 Higher Criticism, the, Pref. 7-9, 264-266. 
 History, Dififcrence between the prophetic and the crdintuy. 
 
 157- 
 
 does not end with the Advent, 123. 
 
 the laws of, 186. 
 
 Daniel, father of universal, 241. 
 Historical narratives in Daniel, 31. 
 
 Situation, time of Daniel, 30, 31. 
 Horns, the Ten, 55. 
 
 identity with' the Toes, 42. 
 
 discovered, 63. 
 
 they are Christians, 65. 
 
 final arrangement of, 62, 63, 284. 
 
 retribution upon the, 71. 
 
 the Two Little, not the same Horn, the Little Horn, 5;^ 
 55. 69. 70, 71, lOI. 
 Hope of Israel, 208, 229. 
 
 of Believers, 229, 230. 
 
 of the Nations and World, 230. 
 
 Image of Nebuchadnezzar, 21. 
 
 of the Antichrist, 207. 
 Interpretation, the spiritualizing, 43, 123, 268, 271, 272. 
 Intervals in prophecy, 113, 217. 
 
 in Dan. ix., 114, 117. 
 
 in Dan. xi., 157. 
 
 proof of supernatural, 157. 
 Interval between 3d and 4th week, 217. 
 
 46th and 70th week, 217. 
 
 69th and 70th week, 217. 
 Israel's place in history, 29. 
 
 apostasy from God, 29. 30. 
 
 great tribulation, 192. 
 
 help in the final crisis, 133, 134. 
 
 deliverance. 189, 194-196. 
 place in the Revelation, 195. 
 
302 
 
 DANIEL'S GREAT PROPHECY, 
 
 J- 
 
 Jehovah, how viewed by the heathen, 30. 
 Jerusalem, all nations against, 218, 219. 
 
 final siege of, 181, 182. 
 
 sunrise over, 207. 
 
 centre of Millennial age, 214-223. 
 
 called "Jehovah-Shammah," 223. 
 
 and Rome, 250. 
 Jesus Christ, the Stone, 32, 41. 
 
 the Son of Man, 79. 
 
 the Wonderful Numberer, 96. 
 
 that "Certain Saint," 96. 
 
 the Cloud-Comer, 80. 
 
 the Linen-Clothed Man, 137, 138, 139. 
 
 the Birth of, iii. 
 
 the Crucifixion of, iii. 
 
 the Second Coming of, 81. 
 
 the Critic of the Critics, 266. 
 
 the Monarch of the Fifth Empire, 83. 
 Jews, the return of the, 11 1, 112, 28. 
 
 the Tribulation of the, 73-75, 94-96, 177-180, 192. 
 
 the Conversion of the, iii, 112, 194-196, 106. 
 
 the Deliverance of, 194-196. 
 
 the Restoration of the, 83-86. 
 
 the modern interest in the, 185. 
 
 powerless in the last crisis, 189. 
 Joel's great prophecy, 181, 182. 
 Judgment, The vision of, 53-56. 
 
 time of the, 57, 58. 
 
 place of the, 59. 
 
 parties in the, 61. 
 
 duration of the, 64. 
 
 design of the, 218. 
 
 books opened in the, 78. 
 Justin Martyr and Chiliasm, 269, 270. 
 
 K. 
 
 "King the," Antichrist, 175. 
 
 of the North, 171. 
 
 of the South, 171. 
 Kingdom, the, not in VIII., 89. 
 
 the goal of prophecy, 25. 
 
 set up in conflict, 224, 225. 
 
 universal and indesctnictible, 216. 
 
INDEX. 303 
 
 is a reign and a realm, 31, 223. 
 various forms and spheres of, 225. 
 to be "underneath all heavens," 38, 39, 83, 213. 
 to be given to the Saints, 83-86. 
 time-point of victory of, 216. 
 character of, 223, 225. 
 Kingdoms and Kings, synonymous, 33. 
 
 M. 
 
 MacDill, Professor D.. and Chiliasm, 270, 271. 
 Maccabean tribulation, 163, 
 
 war-cry, 165. 
 
 heroism, 165. 
 "Man of Sin," 176. 
 Martyrs of the Law. 163-165, 200. 
 
 of the Gospel, 166. 
 Median empire, overthrown, 98. 
 Megiddo, Armageddon, 256, 258. 
 
 Merriam, Professor Geo. B., correcting the writer's erroi, 235 
 Michael standing up, 179, 180, 190, 191. 
 Millennium, not in this age, 204, 214, 215, 227. 
 
 its sequence in Dan. VIT. 
 
 its sequence in Zech. XIV. 
 
 its sequence in Isa. XXIV., XXVI. 
 
 its sequence in Rev. xx. 
 Military statistics, 185, 215, 292-294. 
 
 Christendom. 215. 293-295. 
 Missionary statistics, 280. 
 Mendelsohn. Judith, 208. 
 Montefiore. Sir ?^Ioses, 208. 
 Mohammedan power, overthrown, 86, 87. 
 
 Antiochus, type of, 98. 
 Moslem, and Crusades, 184. . 
 
 prayer of the, 185, 
 
 and the Jew, 283. 
 
 statistics of the, 294. 
 
 N. 
 
 Nations, must be judged, 183. 
 
 gathered at Jerusalem, 182. 
 
 not wholly destroyed, 217. 
 
 judgment in order to save the. 218. 
 Nearness to the End, 131, 270-274. 
 New, the something new, in prophecy, 31. 
 
304 DANIEL'S GREAT PROPllECY. 
 
 "Nihtak," the determined, 113, 120. 
 Numbers, the prophetic, 237. 
 
 O. 
 
 Oath of the Linen-Clothed Man, 203. 
 Olivet, Mount, sundered. 
 
 throne of glory over, 79. 
 Olivet Discourse, 247, 262. 
 Omar, Caliph, 181. 
 Optimism, modern, refuted, 192. 
 Order of Chapters in Daniel, 286. 
 
 of Events, yy. 
 Outlook of Christ and Apostles, 192, 193. 
 
 P. 
 
 Palmoni, Wonderful Numberer, 96. 
 Parousia. (See Advent.) 
 
 no secret, 198. 
 People of the Saints, 83, 84. 
 
 their victory, 85-87. 
 Political ethics, 20. 
 Population of the globe, 292. 
 
 of Christendom, 280. 
 
 of Europe, Asia and Africa, 292. 
 Post-Millennialism, 257, 269-271. 
 Pride, the heathen, abased, 22, 23. 
 Prince, the, that shall come, 72, iii, 121. 
 Powers, attitude of the, 295. 
 Prayer, the Lord's, 218. 
 Prologue to Daniel's last prophecv, 13 v 
 Pronouns, the, "He," "His," "Hini," V71. 
 Prophecy is unerring, 26. 
 
 the fundamental, 31, 36. 
 
 symbols changed in, 31. 
 
 the something new in, 31. 
 
 the cyclic law of, 31. 
 
 advance in. 52. 
 
 debate in Roman Senate on, 126. 
 
 how much of Daniel's fulfilled, 180. 
 
 abuse of, 226, 227. 
 
 a peculiarity of, 250. 
 Prophetic numbers, 237. 
 Prophets, all look to the End. 218. 219. 
 
 all predict the World's last battle, 219. 
 
INDEX. 305 
 
 R. 
 
 Rationalism, 33, 146. 
 Reaping of the living saints, 254. 
 Reckoning, different modes of, 120, 134, 135. 
 Relation of Book of Daniel to Olivet Discourse and the Reve- 
 lation, 247. 
 Remnant, the, 194. 
 Reservation, God's, 187. 
 Resurrection, of the Holy Dead, yy, 197, 251, 253. 
 
 Israel's and ours, one, 199. 
 
 time-point of the, yy, 197, 198. 
 
 no simultaneous and universal, of the good and evil, 197. 
 
 splendor of the, of believers, 199. 
 Resurrections, two distinct, and separated by time, 197. 
 Revelation, the, of Christ, identical with His Parousia ami 
 
 Appearing, and at the same time-point, 128. 
 Revelation, the, by John, 247, 
 Rome and Jerusalem, 250. 
 "Run to and fro," 202. 
 
 Saints of the Most High, 83-87. 
 Satan, the god of this age, 191. 
 
 cast out from the air, 191. 
 "Scripture of Truth," 228. 
 ►Science and the Ages, 219, 225. 
 
 Second Coming of Christ, 128. (See "Coming," "Advctit.") 
 Seleucids, the, 156. 
 Senate of Rome, debate in, 126. 
 "Sepher" and "Sepharim," 145. 
 Sequence of kingdom on Advent, 220-222, 228. 
 Seventy Weeks, the. (See "Weeks.") 
 Signs of the End, 275-277. 
 Sociologists and World-Reformers, 229. 
 Son of Alan, a Person, 79, 80. 
 
 is Messiah, 80, 81. 
 
 (See "Jesus Christ.") 
 Sovereignty, taken from Israel, 213. 
 
 restored to Israel, 217-219. 
 
 of Jesus Christ, 217. 
 Splendor of the Risen Saints, 199. 200. 
 Statue of Jupiter, 175. 
 
306 DANIEL'S GREAT PROPHECY. 
 
 "Stone," the, not a "rolling" one, 37. 
 
 impact of the, on the toes of the Colossus, 34-46. 
 
 time-point of the impact, 40. 
 
 common interpretation of the, 38. 
 
 Irengeiis and Hippolytus on, 41. 
 Succession of the Ages, 226. 
 Suffering and Glory, 200. 
 Suffix, the important Hebrew, 121. 
 Sultanate of the Horn, 12. 
 
 Testimonies to Daniel and his book, 238. 
 Testimony of the writer to Chiliasm, 227-232. 
 Temple, the Jewish, to be built, 113. 
 
 Antichrist sitting in, 181, 194. 
 Thessalonian error corrected, 130. 
 Thief-Time, 249. 
 Time of the End, too, 152, 177, 178, 220. 
 
 vision of the, 133. 
 
 miracles in the, 136. 
 
 the twofold, 149. 
 
 extension of the. 205. 
 
 events in the, 220. 
 
 is not the End of Time, 123. 
 Time-Point of the Advent and the Resurrection of Believers, 
 
 T 97- 1 99. 
 Times and Seasons, What, 241-243. 
 Transition-Section, the, 169. 
 Tribulation, the Great, 73, 119, 192. 
 Tribulation, the Maccabean, 163-165. 
 Truth, Daniel's book is, 134, 145, 203, 204. 
 "Tsaba Gadol," 142, 169. 
 Type and Antitype, 170. 
 
 V. 
 
 X'alley of Decision, 182. 
 
 Jehoshaphat, 182. 
 \'ine of the earth, 254. 
 Vintage of the earth, 182, 254. 
 Vials, special introduction to the, 249, 254. 
 Vial of the Consunmiation, 255. 
 
 W. 
 
 War, the Lord's summons to the nations to prepare for, 
 the modern war-preparation. 183. 
 
INDEX. . 307 
 
 Wars of Syria and Egypt, 158. 
 Warfare Great, the, 133, 134, 142, 169. 
 
 Geographical theatre of, 155. 
 Weeks, The Seventy, no, 112. 
 
 false translation of, 121, 122. 
 
 the 7 weeks, 114. 
 
 the 62 weeks, 114. 
 
 the I week, 117, 118. 
 
 beginning of, 113. 
 
 intervals between, 114, 185. 
 
 the many calculations of, 120, 217. 
 
 confirmation of, 120-126. 
 
 jurisdiction of, 127-129. 
 
 dominate the New Testament, 129. 
 
 determine the time-point of both Advents, 127. 131- 
 
 prove Messiahship of Jesus, 259-264. 
 
 the Church-Fathers on, 122, 123. 
 
 diagram of, 115, 116. 
 
 the one undetermined point, 120. 
 Week, the Seventieth. 237, 252. 
 Wicked and Wise, in the End-Time, 205. 
 Winepress of Wrath, 182, 250. 254. 
 World, not converted in this Age, 193. 
 
 Coming of Christ the only Hope of the. 215. 
 
 X. 
 
 Xerxes the Great, 156. 
 
 Y. 
 
 Year-Day theory not in Daniel, 118, 119. 
 Years, the Thousand, 224. 225. 
 Yeor, the River Nile, 136, 202. 
 
 Z. 
 
 Zionism, modern political, 229. 
 
STUDIES IN ESC HATO LOGY 
 
 Th^ Thousand Vears 
 
 f Millennial Age.) 
 
 WITH SUPPLEMENTARY DISCISSIONS UPON THR OLD AND NEW 
 TESTAM ENT APOCALYPSES. 
 
 By REV. NATHANIEL WEST, D.D 
 
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 even in a casual glance, that he has made an nnexceptionally strong -nse 
 in defense of the primitive church view of the millennium. " The book is 
 not only one of superior scholarship, but of profound reverence for :he 
 Bible." 
 
 INTER-OCEAN. CHICAGO: "There Is more sound. Scriptural truth in this 
 book, more of a well-trained mind, deeji in the love of tlie Bible, and 
 more real scholarship than can be found in a hundred others on the 
 same subject." 
 
 THE CHRISTIAN UNION: "M'e do not believe the subject is more thor- 
 oughly or abl.\ discussed in any volume of our acquaintance." 
 
 THE CHRISTIAN, LONDON. ENGLAND: "The book is one of the ablest 
 that has appeared in our day; deep in its reverence for the Word of God, 
 powerful in exegesis and in argument, and must be hailed with delight 
 by students of prophetic truth." 
 
 For sale by all booksellers, or sent post free on receipt of price by the 
 
 publishers. 
 
THE PRINCIPLES OF THE HOPE OF ISRAEL MOVEMENT 
 
 The Hope of Israel Movement aims to bring the fullness of the Gospel 
 of Jesus Christ to His brethren according to the flesh. We hold that 
 Scripture— not Talniudic or Rabbinical, still less Reformed— Judaism is as 
 much a divine revelation as Christianity. The canon of the New Testament 
 has no higher divine authority than has that of the Old. Neither is com- 
 plete without the other. Salvation is from the Jews, John iv: 22. And the 
 Gospel is "to the Jew first," Rom. i: 18. The Jew is not a Gentile. The 
 term "proselyte," therefore, can never apply to the Jew. The promises 
 of God are Israel's, Rom. ix: 4, 5. Gentile believers are the real "prose- 
 lytes," once far off, now made nigh. Eph. ii: 12, 13. The root of God's good 
 olive tree, Israel, bears us; not we the root. Rom. xi: 17, 18. To "prose- 
 lyte" the Jew, then, is to ignore and to reverse the divine order. 
 
 The Jew has no need whatever of the organizations or institutions of his- 
 torical (i. 0., Gentile and denominational) Christianity. All he needs is 
 personal, saving faith in his own Jewish Messiah, the Christ of God, 
 nothing more. And all that was divinely given him through Moses he has 
 full liberty to retain and uphold as far as possible when he becomes a 
 believer in Jesus Christ. This to us clearly follows from these Scriptural 
 considerations: 
 
 • 1. Abraham— the divine pattern of the true Jew, as well as of the 
 believing Gentile, Rom. iv: 11, 12— received circumcision as an everlasting 
 covenant after he had believed God unto justification. Gen. xvii: 9-14. God 
 Himself added circumcision to Abraham's faith. And thus Paul writes: 
 "Is any man called being circumcised? Let him not become uncircumcised." 
 1 Cor. vii: 18. This was the ruling of the Apostle to the Gentiles in all 
 the churches. (Compare Ezek. xliv: 7, 9.) 
 
 2. The natural seed of Jacob shall not cease to be a nation before the 
 Lord forever. Jer. xxx: 11; xxxi: 35, C7; xlvi: 28; Rom. xi: 1, 29. This is 
 God's eternal purpose and the secret of Israel's preservation. Even so at 
 this present time— through the Gospel— a remnant of the nation is being 
 saved, according to the election of grace. Rom. xi: ~j. These saved Jews, 
 to be a remnant, should not surrender any of the divinely appointed marks 
 of the nation Israel. They should not be taught to un-Jew themselves. 
 
 3. The Lord Jesus Christ was a minister of the circumcision for the 
 truth of God. (Israel's national election.) Rom. xv: 8. He came not to 
 destroy, but to fulfill, the law. Jewish disciples of Christ, by the word of 
 the Lord Himself, should not be taught to break or disregard one of these 
 commandments. Matt, v: 17, 19. They should walk and live even as He 
 lived among His own people, i. e., as true, conforming Jews (barring, of 
 course, mere traditions of the elders and the commandments of men). 1 
 John li: 6. 
 
 4. On and from the Day of Pentecost myriads of Jewish believers 
 were by the Holy Spirit baptized into fellowship with the glorified Christ. 
 He did not cause or direct either the Apostles or other Jewish believers 
 to "forsake Moses." Apostolic teaching and practice throughout the New 
 Testament only show Jewish Christians "walking orderly and keeping 
 the law." Acts ii: 4G, 47; iii: 1; vi: 7; x: 9 (Chap, xv: 28. 29, by implication, 
 clearly makes observance of all the laws and ordinances of Moses for 
 Jewish believers a matter pleasing to the Holy Ghost); xvi: 3; xviii: 18; 
 xx: 16; xxi: 17-26; xxlli: 1; xxv: 8. 
 
 5. Jesus Christ, the Son of God, is aLso Son of Abraham and Son of 
 David. He is at once Head over all things to the Church (built up of Jews 
 and Gentiles), and the rightful and coming heir of David's throne, which 
 He will restore and occupy at His return from heaven. Luke i: 32. 33; 
 Acts XV : 16; ill: 21. Jesus has not surrendered or forfeited His distinctive 
 claim to the throne of His (Jewish) ancestor, David, by ascending on high 
 and becoming the glorified Head of His body, the Church. No more should 
 Jewish believers in Christ, being living members of His body, be made 
 or taught to surrender anything which Is divinely ordered and appolnte(| 
 for l?ri\el a^ Qo<l'» li'itl Chris1;'s age-lasting and peculiar people, 
 
♦ ♦♦Hope of Israel Movements ♦♦ 
 
 A, C. GAEBELEIN, Superintendent, 
 E. F. STROETER, Secretary. 
 
 Headquarters 128 2nd Street, New York City. 
 
 The Hope of Israel Movement aims to bring the fullness of the 
 Gospel of Jesus Christ to the seed of Abraham. The leaders of the 
 movement are Gentiles. Our principles are found on the next page. 
 They are non proselyting and non-denominational. 
 
 .♦..Our Hope.... 
 
 A Christian Monthly devoted to the study of Prophecv and organ 
 of the Hope of Israel I\lovement. 
 
 Subscription for i year, $r.oo. Special rates for larger quantities. 
 Sample copies sent free on application. 
 
 Jewish, Hebrew and German Publications. 
 
 The Hope of Israel publishes large quantities of tracts in different 
 languages for free t'istributiou among the Jews in this and other lands.' 
 Any quantity of tracts will be sent to Christian people who desire to 
 distribute this literature. Postage must be sent with the order. 
 
 " TIQWETH ISRAI^I^," a 12-page Christian Monthly in 
 the Jewish language. 
 
 OTHBR PAMPHI^^TS IN ENGI.ISH: 
 
 Life from the Dead, by JS. F. Strocter. 
 Does Christianity Annul Judaism ? by Dr. J. M. StiBer. 
 A Strange Inconsistency. 
 Israel's Awakening, by A. C. Gaebelein. 
 No Millennium Before Christ Comes, by W. J. Mrd- 
 jnan, etc., etc. 
 
 ADDRP^SS, 
 
 HOPE OF ISRAEL, 
 No. J 28 2nd St., - - - New York City. 
 
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 DATE DUE 
 
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 PRINTED IN U S A. 
 
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 Daniel's great prophecy : The Eastern 
 
 Princeton Theological Seminary-Speer Library