Calling and Election Sure- Justification By Faith Pt 3

 Justification by Faith - J. H. Waggoner

II

Some have thought, and Luther was among them, that there is a conflict between Paul and James on the subject of justification. But that is not the case. It is true that Paul says, in Rom. 3:28, that we are justified by faith without the deeds of the law, that is, without works. But that is altogether "for the remission of sins that are past." See verses 23-26. 

Rom 3:23  For all have sinned, and come short of the glory of God; 

Rom 3:24  Being justified freely by his grace through the redemption that is in Christ Jesus: 

Rom 3:25  Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 

Rom 3:26  To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Over the past, or for remission of past sins, our actions or obedience can have no influence whatever. Justification for sins past leaves the individual passively just before God; as Adam was just before God at his creation. He had not sinned; neither had he done any good. He had yet to form a character for himself. The God of love had created him with capacities, and given him opportunities, for the formation of a character. The past was all of the free act and gift of God. The future rested with himself. 

James (chap. 2) is not speaking of the past-of that over which our actions have no control. He is speaking of the formation of character by our own actions. This is all accomplished after we are justified by faith. 

And when Paul speaks of the future-of the formation of character-he exalts works as highly as James does. Thus, in Phil. 2:12, he writes:- "My beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling."

And this, again, shows the distinction between justification for past offenses, and salvation. 

Paul would never write, Work out your own justification, using the term as it is used in Rom. 3, for it is impossible to do it. Such justification is by faith alone.

But salvation is not by faith alone; it is by patient continuance in welldoing, seeking for glory, honor, and immortality, that we obtain eternal life. That this plan is perfectly consistent with free grace will be shown hereafter. 

Rom 2:7  To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life

 

But we must notice more fully the question, What does, and what does not save us? And,

1. We have seen that justification will not save us.

By this we mean justification without any further work. 

He that is justified will be saved only if he endures to the end; if he patiently continues in well-doing; if he works out his own salvation with fear and trembling; if he adds to his faith, virtue, and all the Christian graces. 

Jas_5:11  Behold, we count them happy which endure.

Mar_13:13 … he that shall endure unto the end, the same shall be saved.

Php_2:12  … work out your own salvation with fear and trembling

2Pe_1:5-7  And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity.

Therefore the fact that he is or has been justified by faith is not a sufficient ground of assurance that he will be finally saved.

Paul took this same view. Of his being, or having been, justified by faith no one could have a better assurance; yet he said; "But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." 1 Cor. 9:27. The Revised Version of this text reads; "But I buffet [Gr. bruise] my body, and bring it into bondage; lest by any means, after that I have preached to others, I myself should be rejected."

2. The death of Christ does not save us. 

Let not the reader think that we undervalue the death of Christ; we fully believe that there is no remission without the shedding of blood, and that the precious blood of Christ alone cleanses from all unrighteousness. 

But we wish to correct an error into which very many have fallen; an error which, we doubt not, has proved fatal to thousands. We say on this point, as we said of justification, the fact that Christ died for man is no ground for assurance that he will be saved. If it is, then it gives assurance that all will be saved, for he died for all. "How can I be lost," inquires one, "since Christ has died to redeem my soul?" But he surely "tasted death for every man." Heb. 2:9. How, then, can any man be lost? That position is the very corner-stone of Universalism; an error full of deadly evils. Peter says of some that they deny the Lord who bought them, and bring upon themselves swift destruction. 2 Pet. 2:1. No, we do not undervalue the death of Christ. But we would prevent or correct a perversion of an important truth by which the truth is made the ground of a false hope. But the hymn is triumphantly quoted; "Jesus paid it all." 

And then again the question is asked: "How can I be condemned, or lost, if Jesus paid all my debt? I must be free, for God is not so unjust as to demand a second payment of the same debt." 

We are not surprised when a Universalist asks this question, and makes this statement. It is quite appropriate to his position, and very necessary to his conclusion. And we must add, that, if the premise be correct, then his conclusion is unavoidable. But neither premise nor conclusion is correct. 

The error of that position lies in the fact that it makes no distinction between debt and crime.

One may be compared to the other; and a case of debt may be used to illustrate (in part) criminal relations. But they are not the same.

A crime is not of the nature of a debt; is no evidence of the existence of a crime. It is true that a debt cannot be justly collected a second time. And it matters not whether it be paid by the debtor himself or by his friend; the principle holds good in either case. When the debt is paid he is no longer a debtor; no claim stands against him. But when a man commits a crime-a murder, for instance-and another volunteers to suffer the penalty, and lays down his life for that crime, the perpetrator of the crime is no less a criminal than he was before. His guilt remains; and if the declaration be strictly carried out, "He will by no means clear the guilty," Ex. 34:8, such an one would surely fall in the Judgment. If a debt be paid the debtor must go clear. 

But Christ did not die for man so that all MUST be saved for whom he died; but that they MAY be saved. 

The error which we would expose and correct really leaves no room for pardon. If my friend pays my debt, then my creditor does not forgive me the debt. Now if, in like manner, Christ pays our debt; if our sins are simply debts which may be and are paid by our substitute, then there can be no forgiveness. But the death of Christ answered no such purpose. As before said, his death makes our salvation possible but not necessary. 

Because he died for us God can forgive us without infringing on his infinite justice. 

It must appear evident to every one that if we are pardoned without a substitute, without any

infliction of the penalty of our past sins, then justice is robbed of its due; for sin ought to be punished. That there is forgiveness in the gospel cannot be denied; and that the death of Christ was to answer the demand of infinite justice is plainly stated; "Being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness;

that he might be just, and the justifier of him that believeth in Jesus." Rom. 3:24-26. It is in this manner that the justice of God is vindicated, and we may be pardoned for the sake of our Surety. It is by such means that "Mercy and truth are met together; righteousness [justice] and peace have kissed each other." Ps. 85:10.

But, while the apostle states very emphatically that it is through faith in his blood that remission is given, he, with equal clearness, shows that the death of Christ does not save the sinner. 

In Rom. 5:10, in this same argument on justification, he says; "For if when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." 

As we said before, the fact that Christ died for man does not at all insure his salvation. He must be reconciled to God by the death of his Son, and if thus reconciled (which is a voluntary work), and not otherwise, he may be SAVED BY HIS LIFE; THAT IS, BY THE INTERCESSION OF CHRIST AS A PRIEST. 

The main ground of this error, that the debt is so paid that the work of salvation is already completed, lies in the statement, now so generally believed, that the atonement was made on the cross of Christ.

The proof in the Scriptures is abundant that the slaying of the offering, or sacrifice, did not make atonement. It was preparatory to making the atonement. 

After the offering was slain the priest took the blood into the sanctuary, and there made the atonement. See Lev. 4, and others, for special atonements, and Lev. 16 for the general atonement, on the "day of atonement" for all the people. 

It may indeed be affirmed that Christ is both the sacrifice and the priest. This we admit; but he is not both at the same time. That is, he was not acting as a priest when he died on the cross. We have not space here to enlarge on this subject, but will notice a few points in Paul's masterly argument to the Hebrews:-

1. The sanctuary of the new covenant is in Heaven.

2. The priesthood of Christ is in Heaven-not on the earth. Please read Heb. 8:1-5.

Heb 8:1  Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 

Heb 8:2  A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. 

Heb 8:3  For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 

Heb 8:4  For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 

Heb 8:5  Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. 

3. Christ entered into Heaven by his own blood to appear before God for us. Heb. 9:24, 25. 

Heb 9:24  For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: 

Heb 9:25  Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others

We remark that the atonement was always made in the sanctuary, the offering was never slain in the sanctuary.

4. The offering of Christ conformed strictly to the types in this respect. "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned with out the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." Heb. 13:11, 12.

Heb 13:11  For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 

Heb 13:12  Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

He shed his blood without the gate, but as a priest he is set down on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary and true tabernacle, which the Lord pitched, and not man. It is the blood that atones; the blood cleanses; but it is the priest who presents that blood before the shekinah who makes the atonement. In this is

seen the harmony of the divine plan according to Paul's words in Rom. 5:10; reconciled to God by the death of his Son, which death makes salvation possible to the applicant; saved by his life, or priesthood, whereby the atonement is made, by which salvation is positive, fixed, certain. Not all for whom Christ died will be saved; but all for whom atonement is made, whose sins are blotted out, will be saved.

There are so many errors extant on this subject that we need to guard against misapprehension on every point. It may be supposed that, in distinguishing between justification and salvation, we hold that even though a man be justified, if he dies in that state he may not be saved. But we hold to no such thing.

A state of justification is a state of salvation, as far as present salvation is concerned, of which we have spoken. 

And if this justification be retained to the end of one's probation, it results in his final salvation.

But "patient continuance in well-doing" is necessary to retain it. 

The fact that those who have obtained the precious faith are exhorted to make their calling and election sure, is evidence that it may be lost. Of this, however, we shall speak more at length.

2Pe_1:10  Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall

To be continued…

Our Hope Is In Only In Christ- Justification by Faith Pt 2

 Jesus is your Savior.

Jesus is your High Priest.

These are truths from His Word.

Once you accept that Jesus died to save you, and you ask Him to forgive you for all your sins, for all the transgressions against His Royal law, you are forgiven for all those sins. When a sin you may not have confessed comes to mind then you ask for forgiveness for this as well- all through your life. You even ask for forgiveness for sins of ignorance- the ones you don’t remember. Then you continue on living knowing you have a Savior. You also recognize the sinfulness of your propensities. Your temper, your selfishness, your covetousness, the list goes on. More and more you realize that sin plagues your life. Can you ask for forgiveness for the sins you haven't committed? You don't want to sin, you hate to sin, you loath your inclinations, your failings, your seeming inability to stem the tide of sin flooding your life. Despair threatens to overwhelm you because you fear you'll never rid yourself of falling for the temptations, sinning. Hopelessness, despair, this is what Satan revels in, glories in, longs to bring us to. Once Satan can bring us to the point we believe we are hopelessly lost to sin forever and ever, he leads us into the slow or sometimes quick decline to giving up on ever having salvation once and for all. 

Jesus will forgive us endlessly if our striving for forgiveness is sincere. 

Psa_51:17  The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

 We must die daily.

1Co 15:31  I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

We must live willing to die for Christ, willing to die to self which is the flesh in us that leans towards sin. Some of us, most of us may not have to face persecution from people wanting to kill us for believing in Jesus Christ, God's only begotten Son, we are blessed. 

Luk_9:23  And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

When you take up a cross that is a cross to be crucified upon, we are to deny ourselves, crucify ourselves, crucify our flesh.

Rom 7:18  For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 

Rom 7:19  For the good that I would I do not: but the evil which I would not, that I do. 

Rom 7:20  Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 

Rom 7:21  I find then a law, that, when I would do good, evil is present with me. 

Rom 7:22  For I delight in the law of God after the inward man: 

Rom 7:23  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 

Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death? 

Rom 7:25  I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. 

This is our state of being! 

There is no once saved, always saved. There is salvation and enduring to the end with that salvation. We truly do have the possibility of losing salvation once we've accepted salvation. The acceptance is a constant, not finite, but infinitely ongoing acceptance. We need to comprehend that our yielding our self, our flesh to God's truth is something we do always. By faith we have to believe that our choice to be God's is enough, even as we continuously die daily to our flesh as the war goes on and on flesh and spirit. Our hope is in God, our hope is in Christ, not at all in ourselves! 

All through Our Savior's amazing love, now and forever, amen!!!!!!!

*******

Justification by Faith - J. H. Waggoner

Salvation is two-fold.

1. Salvation from sin. This is a progressive work of Christian life. 

Some mistake and think the work is finished because they feel that they love the way of truth, and have no desire or disposition to sin. But, as before noticed, they may sin ignorantly, and do things which are offensive to God because they are not fully instructed in the right. When these sins come to their knowledge they must repent; and if they refuse or neglect to repent of them, they stand as indorsing sin, and then their relation is changed and they must be counted sins of presumption. And there is place for continuance of this work of increasing in knowledge and reforming in life until we become as perfect in knowledge as our circumstances will permit.

This is growth in grace, without which the believer either remains a babe in the Christian life, or degenerates into a fixed state of formality; for no one has a complete knowledge of truth and duty when first he submits himself to God. It is incumbent upon him to grow up into it.

2Pe 3:18  But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

2. There is a final salvation which is brought unto us at the appearing of Christ; of which, salvation from sin (or justification and growth in grace) is the necessary prerequisite. 

Of this salvation the Scriptures make very frequent mention. The Saviour said: "He that shall endure to the end, the same shall be saved." Matt. 24:13; the same in chap. 10:22, and Mark 13:13. 

Mat 10:22 … but he that endureth to the end shall be saved.

Mar 13:13  …but he that shall endure unto the end, the same shall be saved. 

This salvation comes after that which is called "the end."

Paul said to his brethren; "And that, knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed." Rom13:11. Waiving all question as to "the time" to which he referred, we notice that this salvation did not come to them when they believed. It is a future salvation to the believer.

And Peter speaks to those who were "begotten again unto a lively hope," and who "are kept by the power of God through faith unto salvation ready to be revealed in the last time." 1 Peter 1:5. The time of the revelation of this salvation is so clearly brought to view in verses 9-13 that we copy them in full:- 

"Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which "are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from Heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ."

Justification By Faith

 Justification by Faith - J. H. Waggoner

Text.-"Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ." Rom. 5:1.

No apology could be in place for writing or speaking on the subject of justification by faith. Lying at the very foundation of Christian experience-the substratum of the work of the gospel on the human heart-it can never be dwelt upon too much. And when all has been said that human tongues can say, or that human minds can conceive, the whole truth on this great theme will not have been told. 

Justice, as defined by Webster, is the quality of being just; rendering to every man his due; conformity to right and obligation. Righteousness has the same signification; for the quality of being right, is rightness or righteousness. 

And these words have two applications; or, justification, or righteousness, is of two kinds. One, the righteousness which is by complete obedience. This is referred to by Paul in Rom. 2:13, "The doers of the law shall be justified." Unfortunately for man, as the apostle proceeds to prove, there are no doers of right, and "therefore by the deeds of the law there shall no flesh be justified."

Chap. 3:20. But this does not destroy the principle that complete obedience to the law would result in justification. The Scriptures say, "Fear God, and keep his commandments; for this is the whole duty of man." No one would for a moment deny that if man had done his whole duty he would have stood justified before God; for there would have existed no ground for his condemnation. This would have been justification, by works, which it is now impossible for man to reach, as all have gone, and in our fallen condition, all do go astray.

The other kind of justification, or righteousness, and that which is the subject of the apostle's argument in this letter to the Romans, is "the treating of sinful man as though he were righteous;" vindicating or defending. This form of justification is, as is well stated by Hooker, "without us, which we have by imputation." This, again, is identical with the righteousness of faith; that is, we are accounted righteous by reason of what some one does for us, and not by reason of our works or obedience.

A question has been raised on Rom. 4:5. "Does God justify the ungodly? And if so, is not Universalism true?" A little consideration of the subject of the argument is sufficient to solve this apparent difficulty. It is an argument based upon the fact that all have sinned; that all are ungodly. The subject is, justification by faith, not of works. This kind of justification is for the ungodly alone; the righteous would not need it. So Jesus said he came not to call the righteous, but sinners, to repentance; the righteous would need no repentance. But the object or condition of this justification must not be lost sight of. It is not that the ungodly may remain ungodly, or be saved in their ungodliness, but that they may be saved from their

sins, or be made the righteousness of God in Christ. Matt. 1:21; 2 Cor. 5:21.

Mat 1:21  And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 

2Co 5:21  For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 

Another question naturally arises on verse 7, regarding the distinction between righteousness and goodness. It has mostly been supposed to refer to some distinctions, somewhat fanciful, held by the Jews. But the distinction is real, and is often recognized. Dr. Clarke mentions four classes into which the Jews divided mankind. The just were those who render to every man his due; the good, those who are magnanimous or benevolent. Probably "the young man"

who came to Christ, see Matt. 19:16-22, was a just man in this sense; certainly he was not good in the sense of being benevolent. Scott, on this text, says the just man is one of strict integrity; the good, one of extensive philanthropy; which amounts to the same thing. Chalmers says the righteous or just man is one who is simply in a state of innocence; the good, one who is engaged in benevolence. The same idea runs through all. Doubtless we have all seen illustrations of this distinction in actual life. We have seen men of integrity, just in the payment of every demand, even to a farthing. They would pay every cent and exact every cent. They would boast that they had never wronged any man, but rendered to every man his full due. As far as the calls of the needy and the suffering were concerned, it was enough for them to know that they had not caused any one to suffer, and they felt no responsibility in their behalf. Disinterested benevolence was a quality to which they were utter strangers. In one sense their characters were commendable; in another sense they were detestable. Or we may instance the judge who has the highest regard for justice; he will mete it to the evil-doer to the fullest extent of the law. To maintain the law and to defend the Government is the ruling motive of his life. But of mercy he knows nothing; the kindlier feelings of his nature have never been developed. On the bench, all are ready to commend his justice; in every-day life, no one calls him good.

We have now brought to notice these two kinds of justification. One of one's self, by obedience. This we should term justification in fact, or justification absolute. With this we have nothing to do in this examination; man has effectually and entirely forfeited it. The other, justification by faith; effected for the transgressor of law by one who does for him what he cannot do for himself. This is not absolute in the sense in which the other kind is, for it is a righteousness (1) by imputation, not by desert; (2) it is conditional. This brings us to notice a most important truth; to consider a most important relation. Justification by faith is not a final procedure; it looks to something beyond itself to be accomplished in the future. And it is an important factor in the accomplishment of that something.

To demonstrate this we must notice another distinction, to wit; that justification is to be distinguished from salvation. Many seem to lose sight of this distinction, and thereby fall into grievous and very dangerous errors.

"I am saved," is a common expression with a certain class of professed Christians. While there is a sense in which it ought to be true, and we would charitably hope it is true in many cases, we confidently say it is not true in the sense intended by many who use it. It is frequently used by those who make it a shield from exhortations to further examination of the truth of God and of their own hope of eternal life. In such cases it is sadly abused. We may be saved from sin here. And the sufficiency of this salvation is based, very often, on the purity of

our intentions; for no one is completely and perfectly saved from sin unless he is fully acquainted with the will of God, and completely and perfectly fulfills it. Every one must admit that we are absolutely saved from sin just as far as we have light on the truth of God's word in regard to our duty, and follow it, and no farther. To say that we are absolutely and completely saved from sin because we have no consciousness of sin would be to deny the existence of sins of ignorance, of which the Scriptures so largely speak. See Lev. 4, entire, and Num. 15:22-29. Sins of ignorance are not so heinous in the sight of the Lord as sins of

presumption; but they are sins, of which the Lord requires repentance and of which we need forgiveness.

When once urging upon an intelligent lady, and we believe an honest one, the necessity of examining a question of duty, a truth of the Bible with which she was not acquainted, and enforcing the duty by the solemnity of the coming Judgment and the necessity of a thorough preparation for that day, she made but one answer, and persisted in it: "I am saved; I have given my case to Jesus and he has saved me." We could awaken her from her delusion, for such we held it to be, only by asking her if she thought her probation was ended. This aroused her to a new train of thought and to a reconsideration of her position. 

Daniel Chapter 12 Pt 2

 Daniel Chapter 12 

VERSE 5. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.    6.    And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?   7.    And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

'The question, "How long shall it be to the end of these wonders?" undoubtedly has reference to all that has previously been mentioned, including the standing up of Michael, the time of trouble, the deliverance of God's people, and the special and antecedent resurrection of verse 2. And the answer seems to be given in two divisions: First, a specific prophetic period is marked off; and, secondly, an indefinite period follows before the conclusion of all these things is reached; just as we have it in chapter 8:13, 14. When the question was asked, "How long the vision . . . to give both the sanctuary and the host to be trodden under foot?" the answer mentioned a definite period of 2300 days, and then an indefinite period of the cleansing of the sanctuary. So in the text before us, there is given the period of a time, times, and a half, or 1260 years, and then an indefinite period for the continuance of the scattering of the power of the holy people, before the consummation.

The 1260 years mark the period of papal supremacy. Why is this period here introduced? - Probably because this power is the one which does more than any other in the world's history toward scattering the power of the holy people, or oppressing the church of God. But what shall we understand by the expression, "Shall have accomplished to scatter the power of the holy people"? A literal translation of the Septuagint seems to present it in a clearer light: "When he shall have finished the scattering of the power of the holy people." To whom does the pronoun he refer? According to the wording of this scripture, the antecedent would at first sight seem to be "Him that liveth forever," or Jehovah; but, as an eminent expositor of the prophecies judiciously remarks, in considering the pronouns of the Bible we are to interpret them according to the facts of the case; and hence must frequently refer them to an antecedent understood, rather than to some noun which is expressed. So, here, the little horn, or man of sin, having been introduced by the particular mention of the time of his supremacy, namely, 1260 years, may be the power referred to by the pronoun he. For 1260 years he had grievously oppressed the church, or scattered its power. After his supremacy is taken away, his disposition toward the truth and its advocates still remains, and his power is still felt to a certain extent, and he continues his work of oppression just as far as he is able, till - when? - Till the last of the events brought to view in verse 1, the deliverance of God's people, every one that is found written in the book. Being thus delivered, persecuting powers are no longer able to oppress them; their power is no longer scattered; the end of the wonders described in this great prophecy is reached; and all its predictions are accomplished.

Or, we may, without particularly altering the sense, refer the pronoun he to the one mentioned in the oath of verse 7, as "Him that liveth forever;" that is, God, since he employs the agency of earthly powers in chastising and disciplining his people, and in that sense may be said himself to scatter their power. By his prophet he said concerning the kingdom of Israel, "I will overturn, overturn, overturn it, . . . until He come whose right it is." Eze. 21:27. And again, "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Luke 21:24. Of like import is the prophecy of Dan. 8:13: "How long the vision . . . to give both the sanctuary and the host to be trodden under foot?" Who gives them to this condition? - God. Why? -To discipline; to "purify and make white" his people. How long? - Till the sanctuary is cleansed.

VERSE 8. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?    9.    And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.    10.    Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

How forcibly are we reminded, by Daniel's solicitude to understand fully all that had been shown him, of Peter's words where he speaks of the prophets' inquiring and searching diligently to understand the predictions concerning the sufferings of Christ and the glory that should follow; and also of the fact that not unto themselves but unto us they did minister. How little were some of the prophets permitted to understand of what they wrote! But they did not therefore refuse to write. If God required it, they knew that in due time he would see that his people derived from their writings all the benefit that he intended. So the language here used to Daniel was the same as telling him that when the right time should come, the wise would understand the meaning of what he had written, and be profited thereby. The time of the end was the time in which the Spirit of God was to break the seal from off this book; and consequently this was the time during which the wise should understand, while the wicked, lost to all sense of the value of eternal truth, with hearts callous and hardened in sin, would grow continually more wicked and more blind. None of the wicked understand. The efforts which the wise put forth to understand, they call folly and presumption, and ask, in sneering phrase, "Where is the promise of his coming?" And should the question be raised, Of what time and what generation speaketh the prophet this? the solemn answer would be, Of the present time, and of the generation now before us. This language of the prophet is now receiving a most striking fulfilment.

The phraseology of verse 10 seems at first sight to be rather peculiar: "Many shall be purified, and made white, and tried." How, it may be asked, can they be made white and then tried (as the language would seem to imply), when it is by being tried that they are purified and made white? Answer: The language doubt less describes a process which is many times repeated in the experience of those, who, during this time, are being made ready for the coming and kingdom of the Lord. They are purified and made white to a certain degree, as compared with their former condition. Then they are again tried. Greater tests are brought to bear upon them. If they endure these, the work of purification is thus carried on to a still greater extent, - the process of being made white is made to reach a still higher stage. And having reached this state, they are tried again, resulting in their being still further purified and made white; and thus the process goes on till characters are developed which will stand the test of the great day, and a spiritual condition is reached which needs no further trial.

VERSE 11. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

VERSE 12. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.   13.    But go thou thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days.

(((Two verses, two times given and unfilled prophecy must not be wrested to the point we are interpreting things that have very little foundation. Because I personally am delving as deeply as I can into this, praying and seeking answers, I'm not going to include others points of view at this time.))))

 We draw the study of this prophecy to a close, with the remark that it has been with no small degree of satisfaction that we have spent what time and study we have on this wonderful prophecy, and in contemplating the character of this most beloved of men and most illustrious of prophets. God is no respecter of persons; and a reproduction of Daniel's character will secure the divine favor as signally even now. Let us emulate his virtues, that we, like him, may have the approbation of God while here, and dwell amid the creations of his infinite glory in the long hereafter.'

Daniel Chapter 12 Pt 1

 Daniel Chapter 12 -  Closing Scenes

VERSE 1. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

'A definite time is introduced in this verse, not a time revealed in names or figures which specify any particular year or month or day, but a time made definite by the occurrence of a certain event with which it stands connected. "At that time." What time? -The time to which we are brought by the closing verse of the preceding chapter, - the time when the king of the north (((papacy)))) shall plant the tabernacles of his palace in the glorious holy mount.' 

We do NOT know the specifics- as mentioned in our previous study on Chapter 11. We do know that after the 'tabernacles of his palace between the seas in the glorious holy mountain' are planted then Michael will stand up…

'Who, then, is Michael? and what is his standing up? - Michael is called, in Jude 9, the "archangel." This means the chief angel, or the head over the angels. There is but one. Who is he? - He is the one whose voice is heard from heaven when the dead are raised. 1 Thess. 4:16. (((1Th 4:16  For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first)))) And whose voice is heard in connection with that event? - The voice of our Lord Jesus Christ. John 5:28. (((Joh 5:28  Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice)))) Tracing back the evidence with this fact as a basis, we reach the following conclusions:      

The voice of the Son of' God is the voice of the archangel; the archangel, then, is the Son of God, but the archangel is Michael; hence also Michael is the Son of God. The expression of Daniel, "The great prince which standeth for the children of thy people," is alone sufficient to identify the one here spoken of as the Saviour of men. He is the Prince of life (Acts 3:15)(((Act 3:15  And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.)))); and God hath exalted him to be a "Prince and a Saviour." Acts 5:31.(((Act 5:31  Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.))))  He is the great Prince. There is no one greater, save the sovereign Father.

And he "standeth for the children of thy people." (Daniel 12:1) He condescends to take the servants of God in this poor mortal state, and redeem them for the subjects of his future kingdom. He stands for us. His people are essential to his future purposes, an inseparable part of the purchased inheritance; and they are to be the chief agents of that joy in view of which Christ endured all the sacrifice and suffering which have marked his intervention in behalf of the fallen race. Amazing honor! Be everlasting gratitude repaid him for his condescension and mercy unto us! Be his the kingdom, power, and glory, forever and ever!

We now come to the second question, What is the standing up of Michael? The key to the interpretation of this expression is furnished us in verses 2 and 3 of chapter 11: "There shall stand up yet three kings in Persia;" "A mighty king shall stand up, that shall rule with great dominion." There can be no doubt as to the meaning of these expressions in these instances. They signify to take the kingdom, to reign. The same expression in the verse under consideration must mean the same. At that time, Michael shall stand up, shall take the kingdom, shall commence to reign.

But is not Christ reigning now? - Yes, associated with his Father on the throne of universal dominion. Eph. 1:20-22; Rev. 3:21. 

(((Eph 1:20  Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 

Eph 1:21  Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 

Eph 1:22  And hath put all things under his feet, and gave him to be the head over all things to the church         Rev 3:21  To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. ))))

 But this throne, or kingdom, he gives up at the end of this dispensation (1 Cor. 15:24) (((1Co 15:24  Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.)))); and then he commences his reign brought to view in the text, when he stands up, or takes his own kingdom, the long-promised throne of his father David, and establishes a dominion of which there shall be no end. Luke 1:32, 33. (((Luk 1:32  He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 

Luk 1:33  And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.))))

An examination of all the events that constitute, or are inseparably connected with, this change in the position of our Lord, does not come within the scope of this work. Suffice it to say that then the kingdoms of this world become the kingdom "of our Lord and of his Christ." His priestly robes are laid aside for royal vesture. The work of mercy is done, and the probation of our race is ended. Then he that is filthy is beyond hope of recovery; and he that is holy is beyond the danger of falling. All cases are decided. And from that time on, till the terrified nations behold the majestic form of their insulted King in the clouds of heaven, the nations are broken as with a rod of iron, and dashed in pieces, like a potter's vessel, by a time of trouble such as never was, a series of judgments unparalleled in the world's history, culminating in the revelation of the Lord Jesus Christ from heaven in flaming fire, to take vengeance on them that know not God, and obey not the gospel. 2 Thess. 1:7, 8; Rev. 11:15; 22:11, 12. 

(((2Th 1:7  And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 

2Th 1:8  In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ

Rev 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 

Rev 22:11  He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

Rev 22:12  And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. ))))

Thus momentous are the events introduced bv the standing up of Michael. And he thus stands up, or takes the kingdom, marking the introduction of this decisive period in human history, for some length of time before he returns personally to this earth. How important, then, that we have a knowledge of his position, that we may be able to trace the progress of his work, and understand when that thrilling moment draws near which ends his intercession in behalf of mankind, and fixes the destiny of all forever.

But how are we to know this? How are we to determine what is transpiring in the far-off heaven of heavens, in the sanctuary above? - God has been so good as to place the means of knowing this is our hands. When certain great events take place on earth, he has told us what events synchronizing with them occur in heaven. By things which are seen, we thus learn of things that are unseen. As we "look through nature up to nature's God," so through terrestrial phenomena and events we trace great movements in the heavenly world.'

More on this tomorrow… by the grace of our Lord and Savior, Jesus Christ. Amen!!!!!!!

Daniel Chapter 11 Pt 5

 This continuing part of our study is taken from another source other than Daniel and Revelation by Uriah Smith. This study is by the Biblical Research Institute- 1954

Continued from yesterday…

Daniel 11 - 

'The difference of opinion among Seventh-day Adventists begins with the 36th verse, with the introduction of "the king" who "shall do according to his will" and "shall exalt himself."

In deciding who this "king" represents, it is well to remember that in verses 33-35 there is a slight break in the sequence of thought, where the faithfulness of the honest of heart, and their sufferings, and the brief respite brought to them are described.

Dan 11:33  And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 

Dan 11:34  Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 

Dan 11:35  And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 

That Papal Rome is included in the prophecy is made clear in verses 30-32, where its relationship to the "holy covenant," "the daily," and "the abomination that maketh desolate" is presented. Then in verses 33-35 the papal persecutions, together with the Reformation, are presented. "The people" that "instruct many" are "holpen with a little help," "even to the time of the end."

Dan 11:30  For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 

Dan 11:31  And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. 

Dan 11:32  And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 

The power causing the people of God their trouble is not mentioned after the 32d verse, but is implicit in the troubled experience of the faithful. When is this persecuting power again referred to? It is "the king" of verse 36. It must be noted that the reading "the king" is found in the accepted Hebrew text, and translated thus in the King James Version and nearly all standard versions of the Scripture. After carefully weighing translations of the Hebrew on this question, we feel that the weight of evidence is on the side of the generally accepted rendering, "the king.”

It helps in the identification of this "king" to notice that the power introduced as Rome is usually spoken of as "he" or "him," but in verse 21 it is called a "kingdom," and in verse 27 the "he" and his opponent in the battle are spoken of as "both these kings." When, therefore, the prophet again refers to "the king" in verse 36, it is most reasonable to apply the text to the king already mentioned. In verse 36, without a break in the thought, and without even a new sentence in some translations, "the king" is again presented and his activities further explained. It would, therefore, seem to be but reasonable to conclude that the power here set forth is the same as in previous verses.

4. This is further emphasized by the fact that verses 36-39 so nearly parallel other texts that have always been applied to the Papacy by most Protestant commentators. Note the following:

Dan 11:36  And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god…

Dan 8:23  And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 

Daniel 8:11. "Yea, he magnified himself even to the prince of the host."

2 Thess. 2:4, "Who opposeth and exalteth himself above all that is called God."

Dan 11:36  … and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done

Daniel 7:25"He shall . . . speak marvellous things against the God of gods." "He shall speak great words against the most High."

Daniel 7:11. "Because of the voice of the great words which the horn spake."

2 Thess. 2:4. ""Shewing himself that he is God."

Rev. 13:5, 6. "And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.""

Daniel 11 :35 "He . . . shall prosper till the indignation be accomplished: for that that is determined shall be done."

"Even to the time of the end: because it is yet for a time appointed."

Daniel 7:25. "They shall be given into his hand until a time and times and the dividing of time."

Rev. 13:5. "Power was given unto him to continue forty and two months.””

Dan 11:37  Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.

2 Thess. 2:4  Neither shall he regard the God of his fathers, . . . nor regard any god: for he shall magnify himself above all.

"So that he as God sitteth in the temple of God, shewing himself that he is God."

 Daniel 7:25 "He shall .. . think to change times and laws [of God]."

Verse 38: "But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things."

The translation here seems to be obscure and in the King James Version there are three marginal readings indicating the lack of agreement on the part of the translators as to its correct rendering. The first marginal reading indicates that this power would, while seated in "his," or God's, seat, "honour the God of forces." The word "forces" is again obscure. One marginal reading gives "munitions," another "Gods protectors." Some translators do not translate the word but retain the original Mauzzim in the text. This word implies "protection," or a "protector," as used in Psalms 27:1; 28:8; and 31:5. Claiming therefore to be God, or at least from God's "seat," he points to a "god whom his fathers knew not" for protection and help. Surely the prayers directed to the saints of the church and to the virgin Mary would accurately fulfill this verse. Also the gifts of "gold, and silver, with precious stones, and pleasant things" point directly to the priceless gifts that the church has bestowed upon the images of the saints. Here the Hebrew word "Namadeth," used also in Isaiah 44:9, signifies the costly ornaments wherewith the heathen decked their images. This has been fulfilled thousands of times in Catholic churches where images of the virgin Mary and of the saints have been decked with gifts of untold value and robed in priceless garments woven with gold and silver and precious stones.

Verse 39: "Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain."

Again the translation is obscure. William Lowth would translate this verse, "And he shall make the strongholds of the Mauzzims jointly with the strange (or foreign) god." In other words, in the temples and religious places he shall mingle with these "protectors" or saints, the worship of "a strange god, whom he shall acknowledge and increase with glory." The exaltation of the pope as God and his power to "rule over many" is evidently here foretold. Furthermore, he "shall divide the land for gain," or "distribute the earth for a reward." The pope's assignment of whole provinces and kingdoms to certain princes, and his granting of the whole overseas world to the Spanish and Portuguese crowns, certainly accurately fulfills this verse. Also his assignment of titles and honors and benefices as a reward to kings or princes for their support and protection is no doubt applicable here.

Therefore, from the foregoing, we conclude that verses 36-39 of Daniel 11 accurately set forth in prophetic language the work and history of papal Rome, which we believe has specifically fulfilled these predictions in the theological claims of the Papacy and in its history as a church. In the exegesis of the 36th verse, to name France, which is only one of the ten tribes, and not strikingly influential in spiritual matters, either pro or contra, is to strain more than one point. Everything that can be said about France here can be said with equal accuracy about Russia. But neither can be introduced with propriety, for to do so breaks the continuity of thought in chapter 11.

But to apply the prophecy in verses 36-39 to the Papacy is to continue the thought logically and also to retain the parallel with chapters 7 and 8. The terms of verses 31-39 fit the Papacy better than they do any other power of history.

III. Daniel 11:40-45. The committee spent considerable time and study in a consideration of these verses. It was agreed that in light of the foregoing conclusions this passage must largely be considered as UNFULFILLED prophecy.

It was the considered opinion of the committee that the expression in verse 40, "at the time of the end," need not refer to a specific date at the beginning of "the time of the end," but could refer with equal accuracy to any time in or during "the time of the end." Therefore, we need not necessarily look for the fulfillment of verse 40 and following texts in 1798, but rather to events subsequent to the beginning of "the time of the end," and yet prior to the close of probation or the standing up of Michael in Daniel 12:1.

The committee were not fully agreed as to the interpretation of the "king of the south" and the "king of the north" in these verses. It was agreed, however, since all through the eleventh chapter of Daniel these terms apply to powers geographically located in the eastern Mediterranean, that the powers indicated here as "king of the north" and "king of the south" must play their part in the final history within this area. However, the committee agreed it would not be advisable to attempt to identify these powers too specifically as yet. They would not, however, limit the application of these terms to Egypt and Turkey. Without doubt the Papacy, if it is the power of Daniel 11:36-39, must also play a part in the historical fulfillment of these verses, for the pronoun "him" in verse 40 must refer to the power brought to view in verses 36-39.

With the rapidly changing situation in current world history; with the developing power of Russia lying to the north, which evidently has national ambitions in the Middle East; with the determination of the Western powers to restrain the power and growth of Russia; and with the vital and strategic position of the Papacy in the conflict looming up between the two opposing ideologies, one of which is the avowed enemy of the Catholic Church, whereas the other recognizes the Papacy as the greatest spiritual force in the world, it seemed to the committee that these verses need to be studied in the light of present-day developments and may rightly refer to a larger and more extensive conflict than a local contest between Egypt and Turkey. [Note that this was written in 1954. World conditions and the power equation have changed since then. Also, the reference to the King as "he" and "him," distinct from the King of the North and the King of the South, seems to be overlooked or discounted in the context of verse 45. Daniel 11:45 clearly refers to the Papacy]

There may be here in this passage also a parallel with Daniel 7:26, "And they shall take away his dominion, to consume and to destroy it unto the end." Some members of the committee felt that Revelation 17 and 18 should also be studied in relation to the final events of Daniel 11.

Inasmuch as it is the definite conviction of the committee on Daniel 11 that this portion of the prophecy refers to events that are largely in the future, we conclude it would be the better part of wisdom not to make any definite pronouncement at this time as to the exact application of Daniel 11:40-45.1 The purpose of prophecy is not that one should outline the details of world events for the future, but as the Saviour said, "that, when it is come to pass, ye might believe" (John 14:29). It is our opinion that the counsel given by Elder James White in 1877 concerning these very texts might well be recognized as still applicable. He said:

"Fulfilled prophecy may be understood by the Bible student. Prophecy is history in advance. He can compare history with prophecy and find a complete fit as the glove to the hand, it having been made for it. But in exposition of unfulfilled prophecy, where the history is not written, the student should put forth his propositions with not too much positiveness, lest he find himself straying in the field of fancy. . . . Positions taken upon the Eastern question are based upon prophecies which have not yet their fulfillment. Here we should tread lightly, and take positions carefully, lest we be found removing the landmarks fully established in the advent movement."—Review and Herald, Nov. 29, 1877.

This has been well stated by Sir Isaac Newton, who was a devout student of the prophecies of Daniel and the Revelation. He said that "the folly of interpreters has been, to foretell times and things by this prophecy (the Revelation), as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt."—Observations Upon the Prophecies of Daniel and the Apocalypse of St. John, p. 251.

The committee, therefore, feels that where the Bible and the Spirit of prophecy are both silent as to the details of future events, we should exercise extreme care in setting forth dogmatically the course of human history, lest we assume the role of prophets ourselves, by attempting to dogmatize on the exact outcome of international events that still lie in the future.

Therefore we conclude that it would be well to hold in abeyance any positive interpretation of Daniel 11:40-45 until the events foretold can be clearly seen and identified as the fulfillment of the prophecy. Then we can with assurance and without embarrassment proclaim these events as signs of the approaching standing up of Michael and the coming of the Lord as presented in Daniel 12:1-3.  (1954) 

*******

WHY STUDY THE BOOK OF DANIEL?

It was none other than Jesus Christ Himself who directed attention to the study of the book of Daniel. He said:

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,(whoso readeth, let him understand:) then let them which be in Judea flee into the mountains. (Matt. 24:15-16)

Not only does Jesus direct us to its study, but He also emphasizes - "Whoso readeth, let him understand." The importance that Heaven attaches to the words of Jesus while on earth is but vaguely perceived. Moses, calling attention to the request of Israel following the proclamation of the Law from Mount Sinai, not only indicated that God acquiesced to their request but in that acquiescence made a promise coupling it with a severe warning. God stated:

I will raise them up a Prophet from among their brethren, like unto thee, and will put my words into His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto my words which He shall speak in my name, I will require it of him. (Deut. 18:18-19)

Jesus, on the Mount of Olives, had been asked a specific question, and to that question, He gave a specific answer, an answer to be found only in the book of Daniel. The question was compound, but because of their limited perception at that point in their experience, the disciples thought of it as a single question covering all the bases. Let us observe the setting which led to the question. Jesus had just denounced the religious leadership of Israel in scathing accusations, concluding pointedly - "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" He then cited for them their "track record" and the judgment to follow:

Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify: and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation....Behold your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. And Jesus went out, and departed from the temple: (Matt. 23:34 - 24:1

The stunned disciples followed Jesus out, but in their exit called His attention to "the buildings of the temple." Jesus only added to their perplexity by responding - "See ye not all these things? verily I say unto you, "There shall not be left here one stone upon another, that shall not be cast down." (24:2) This response shocked them into silence. To them the temple was the center of their religion. They had not as yet understood the distinction between "temple" and "truth." If the temple were to be destroyed, that had to be the end of the world. So they asked Jesus after reaching the Mount of Olives, "When shall these things be? and what shall be the sign of thy coming and the end of the world?" (24:3) Observe the compound nature of the question: 1) "When shall these things be? - the destruction of the temple, and 2) "The sign (singular) of Thy coming, and the end of the world." The book of Daniel gives the answer to both!

The sign that marked the imminent destruction of Jerusalem and the temple was the "abomination of desolation" standing in what the Jews considered "the holy area." While both Mark and Matthew use the language of the book of Daniel, Luke interprets its meaning as understood by the Christian church - "And when ye shall see Jerusalem compassed by armies, then know that the desolation thereof is nigh." (Luke 21:20) The Apostolic Church had to understand the book of Daniel, at least this part, and the gospel of Luke reflects that understanding.

We need to understand also, for this same book gives us the key by which we may know that the hour for the close of all human probation has arrived. The final verse of Daniel 11 reads:

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

There can be no question as to what is meant by "the glorious holy mountain." Daniel, in his recorded prayer of Chapter 9, prayed, "Let ... Thy fury be turned away from Thy City Jerusalem, Thy holy mountain." (v. 16) Immediately following 11:45 is Daniel 12:1 - "and at that time shall Michael stand up." Thus events in the history of Jerusalem did speak and will speak to the true follower of Jesus as he heeds the counsel given - "Whoso readeth, let him understand."

There are two "times" in Daniel 11:45: 1) "He shall plant" and 2) "He shall come to his end." The book of Revelation would indicate that the first of these two "times" is the signal that the close of probation has arrived. The "he" again would be "the abomination of desolation" standing in what the Jews would consider "the holy place." Those who have been unable to discern the warning signal in the close of probation for corporate bodies (Luke 21:24) will be ill prepared to discern the final sign in the rapidity of the closing events of human history.

Now, we turn our attention to the human penman of the book - Daniel. Daniel was known to his contemporaries as one who in life was on a footing with Noah and Job. Ezekiel wrote twice - "Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls by their righteousness, saith the Lord." (Eze. 14:14, 20) Further, to set forth the wisdom of the "prince of Tyrus," Ezekiel again used Daniel for a comparison. He wrote - "Behold thou art wiser than Daniel; there is no secret that they can hide from thee." (28:3) The wisdom and flawless character of Daniel was known and recognized by his fellow prophet in Babylon.

We need to note why. In the very first chapter of the book as Daniel and his three close friends faced their first major decision, the record states - "Daniel purposed in his heart ... " (1:8) Although the issue was diet, and the diet involved a request for a vegetarian menu, this cannot be made to sustain the concept that Daniel practiced vegetarianism throughout his life. When well advanced in years, he stated that a fast before the Lord involved the exclusion of pleasant bread and flesh food. (Daniel 10:2-3) While in the first experience the vegetarian diet was vindicated, and this fact dare not be dismissed lightly, a more basic factor was involved. Paul sets forth a principle involving diet which the true follower of Christ should apply in all his relationships and decisions. Paul wrote to the Corinthians:

But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and the table of devils. (1 Cor. 10:20-21)

With Daniel there were no gray areas. Black was black; and white was white. There was no compromise in the things of God, whether it was in that which was offered to pagan deities or bowing before a Persian monarch in worship. Daniel's life was marked by the strictest integrity from beginning to end.

Daniel's relationship to prophecy is also worthy of note, especially so as we seek to understand the prophecies, whether it be those given to Daniel, or those spoken by Jesus, or those given to Him to show unto His servants the things which must shortly come to pass. Daniel studied the works of his older fellow contemporary prophet in Judah, Jeremiah. From these writings, he understood that Jerusalem would lie desolate for seventy years. That time was about expired; Medo-Persia had succeeded Babylon, and Cyrus, named by Isaiah, was on the scene of history. But still the fulfillment of Jeremiah's prophecy tarried. What did Daniel do? He prayed. (9:1-3). God answered. (9:20- 22) And in that answer, he was given enlightenment about the abomination of desolation so that when Christ directed the attention of the disciples to this prophetic symbolism, they were able to correctly interpret it to the Christian community. Compare carefully Daniel 9:26-27 and Luke 21:20.

How do we relate Jesus' admonition, "Whoso readeth, let him understand," to the fact that Daniel was told "to seal the book, even to the time of the end"? (12:4, 9) In the New Testament, the whole era from the cross to the second coming is perceived as the "time of the end," the "last days." Observe how Paul, John and Peter all look upon this period of time:

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets hath in these last days spoken unto us by His Son....(Heb. 1:1-2)

Little children, it is the last time: as ye have heard that antichrist shall come, even now are there many antichrists: whereby we know that it is the last time. (1 John 2:18)

Forasmuch as ye know that ye were not redeemed with corruptible things ,...but with the precious blood of Christ,...who verily was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Peter 1:18-20)

In the giving of the book of Revelation, the events portrayed in symbolism were "to shortly come to pass" (1:1), and it is specifically declared - "the time is at hand." (1:3)

There is a picture in Revelation 5 which helps us to understand better this concept of "times" and "seasons, which the Father hath put in His own power" (Acts 1:7). The Father is seated on the throne of power and authority, and in his right hand is a sealed book. (5:1) Only the Lamb "hath prevailed to open the book." (5:5) Because the dragon "prevailed not" (12:8) in his struggle against Michael, the kingdom of God was re-established, and from the throne could be mandated what must come to pass. (12:10; 1:1) Further, in the unfolding of the Revelation, the book of Daniel is presented by the Angel as an "open book" in connection with a specific historic experience. (10:2)

How much then of this "open book," relates to us? Only the prophecies? Or do the experiences within the book of Daniel have significance also? In the seminar section of this week together, we will address the prophecies, and in the evening studies we will seek to understand the messages which the recorded instances convey in regard to the critical issues we face at this time. The whole book is unsealed, and Jesus said - "Whoso readeth, let him understand." (See Explanatory Note at end of article)

There is a picture of Daniel and his three companions which we need to note as we begin a study of the book of Daniel. Observe carefully some of the data found in the first chapter:

Nebuchadnezzar king of Babylon [came] unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand...And the king spake unto Ashpenaz master of the eunuchs that he should bring certain of the children of Israel, and of the king's seed, and of the princes...whom they might teach the learning and the tongue of the Chaldeans....Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. (1:1-6)

Over 100 years prior to this, a prophecy had been given. It read:

Behold the days come, that all that is in thine house. . .shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. (II Kings 20:17-18)

Hezekiah had just entertained the embassy from Babylon who had come to inquire of his restoration to health and the phenomenon connected with it. Instead of telling the embassy of the glory of the God of Israel, Hezekiah showed them his material glory - all that was in his house. Isaiah was sent to ask a question - "What have they seen in thine house?" (II Kings 20:15) Because of this failure on the king's part the prophetic judgment was pronounced by Isaiah.

We can only imagine the mental agitations that went through the minds of Daniel and his companions, when beyond the pain, they perceived that they were fulfilling prophecy. Isaiah's question - "What have they seen in thine house?" - could only cause them to consider another question - "What would the Babylonians see in their lives?" They were determined to redeem Hezekiah's failure - they "purposed in their hearts." (See Dan. 1:8)

God has had a purpose for the Advent Movement. It reads-

Here is the patience of the saints: here are they that keep the commandments of God and the faith of Jesus. (Rev. 14:12)

To this hour, this has not been realized. The failure of the past generations of the Advent Movement is a matter of painful history. To us comes the challenge as to Daniel and his companions, to redeem the failure of the past. We have a rendezvous with destiny. A part of that rendezvous involves heeding prophecy. The Scriptures, which cannot be broken, read:

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts - which is Christ in you the hope of glory. (II Peter 1:19; Col. 1:27)

This does not mean that the study of prophecy is the means by which the image of Christ is formed within. However, prophecy does reveal God's viewpoint of, and attitude toward, events and forces of human history. When, therefore, I understand correctly and heed the implications of fulfilled prophecy, I am coming into harmony with the revealed will of God which is a reflection of the image of Him who came not to do His own will but the will of Him who sent Him. A failure to heed the message of fulfilled prophecy can have eternal consequences.

From <http://www.adventistlaymen.com/WWN%20Text%20Versions/wwn(91)10/wwn10(91).html> 

Daniel Chapter 11 Pt 4

 Daniel Chapter 11 Continued…

'Nothing now stood in the way of the pope to prevent his exercising the power conferred upon him by Justinian five years before. The saints, times, and laws were now in his hands, not in purpose only, but in fact. And this must therefore be taken as the year when this abomination was placed, or set up, and as the point from which to date the predicted 1260 years of its supremacy.

VERSE 32. And such as do wickedly against the covenant shall he by flatteries: but the people that do know their God shall be strong, and do exploits.

Those that forsake the covenant, the Holy Scriptures, and think more of the decrees of popes and the decisions of councils than they do of the word of God, - these shall he, the pope, corrupt by flatteries; that is, lead them on in their partisan zeal for himself by the bestowment of wealth, position, and honors.

At the same time a people shall exist who know their God; and these shall be strong, and do exploits. These were those who kept pure religion alive in the earth during the dark ages of papal tyranny, and performed marvelous acts of self-sacrifice and religious heroism in behalf of their faith. Prominent among these stand the Waldenses, Albigenses, Huguenots, etc.

VERSE 33. And they that understand among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.

The long period of papal persecution against those who were struggling to maintain the truth and instruct their fellow men in ways of righteousness, is here brought to view. The number of the days during which they were thus to fall is given in Dan. 7:25; 12:7; Rev. 12:6, 14; 13:5. The period is called, "a time, times, and the dividing of time;"   "a time, times, and a half;"   "a thousand two hundred and threescore days;" and "forty and two months." It is the 1260 years of papal supremacy.

VERSE 34. Now when they shall fall, they shall be holpen with a little help; but many shall cleave to them with flatteries.

In Revelation 12, where this same papal persecution is brought to view, we read that the earth helped the woman by opening her mouth, and swallowing up the flood which the dragon cast out after her. The great Reformation by Luther and his co-workers furnished the help here foretold. The German states espoused the Protestant cause, protected the reformers, and restrained the work of persecution so furiously carried on by the papal church. But when they should be helped, and the cause begin to become popular, many were to cleave unto them with flatteries, or embrace the cause from unworthy motives, be insincere, hollow-hearted, and speak smooth and friendly words through a policy of self-interest.

VERSE 35. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.

Though restrained, the spirit of persecution was not destroyed. It broke out whenever there was opportunity. Especially was this the case in England. The religious state of that kingdom was fluctuating, it being sometimes under Protestant, and sometimes papal jurisdiction, according to the religion of the ruling house. The bloody Queen Mary was a mortal enemy to the Protestant cause, and multitudes fell victims to her relentless persecutions. And this condition of affairs was to last more or less to the time of the end. The natural conclusion would be that when the time of the end should come, this power which the Church of Rome had possessed to punish heretics, which had been the cause of so much persecution, and which for a time had been restrained, would now be taken entirely away; and the conclusion would be equally evident that this taking away of the papal supremacy would mark the commencement of the period here called the "time of the end." If this application is correct, the time of the end commenced in 1798; for there, as already noticed, the papacy was overthrown by the French, and has never since been able to wield the power it before possessed. That the oppression of the church by the papacy is what is here referred to, is evident, because that is the only one, with the possible exception of Rev. 2:10, connected with a "time appointed," or a prophetic period.

*******

The next part of our study is going to be taken from another source other than Daniel and Revelation by Uriah Smith. This study is made by the Biblical Research Institute- Int 1954

Biblical Research Institute Research Theology, History, Science  Source: Ministry Magazine, March 1954

Report on the Eleventh Chapter of Daniel With Particular Reference to Verses 36-39

THE study group appointed by the Committee on Biblical Study and Research to give study to Daniel 11 gave careful consideration to a number of manuscripts placed in their hands by its chairman. These included the following:

The historical facts stated in the Report are indisputable! The conclusions drawn on the basic essentials of the exegesis are grounded in sound logic

  

The study group appointed by the Committee on Biblical Study and Research to give study to Daniel 11 gave careful consideration to a number of manuscripts placed in their hands by its chairman. These included the following:

1. Pioneer Views on Daniel Eleven and Armageddon, by Raymond F. Cottrell.

2. Notes on Daniel Eleven and Armageddon, by Raymond F. Cottrell,

3. The King of the North, by Jeann Vuilleumier.

4. Diagram of Final Events, by Jeann Vuilleumier.

5. Editorial in the Review and Herald of May 13, 1862, by Uriah Smith.

6. Editorials in the Review and Herald of November '29, 1877, and October 3, 1878, by James White.

7. The Eleventh Chapter of Daniel: a Paraphrase and a Partial Interpretation, by Edward Heppenstall

8. A Literal and Historical Application of the Explanation of Daniel Eleven, by William Hyde.

9. The Papacy in Daniel Eleven, by Edwin R. Thiele.

10. A Study of the King of the North, by John M. Kennedy.

11. A Letter from L. H. Christian to M. E. Kern re Daniel Eleven.

12. "He Shall Come to His End, "by L. L.. Caviness.

13. The Power That Comes to Its End Without Any Help, by L. L. Caviness.

11. The Period of the End, by C. D. Colburn.

After a careful study of these manuscripts and a free discussion of the points at issue, the study group presented to the full committee the following report as their considered judgment and conclusion pertaining to the problems presented in reference to the interpretation of Daniel 11, verses 36-45, in its relationship to the historical Seventh-day Adventist position regarding these verses.

I. Daniel 11:1-35. These verses, it was felt, present no great problem. There have been among our Bible students some minor differences of opinion concerning the interpretation of certain verses and the application of some of the prophecies to past history. However, the committee felt that on the whole there is quite full agreement among our Bible expositors on this section of the chapter and therefore there would be no point in covering these verses in our report.

II. Daniel 11:36-39. It was recognized by the committee that this passage has been variously interpreted by our Bible students both in the past and in the present, and therefore presents a problem that demands careful consideration.

The committee, having studied at some length the various opinions held and also the teaching of the pioneers of this movement on the interpretation of these verses, presented the following observations:

1. The pioneers of this movement were for the first twenty-five or thirty years of our history unanimous in stating that papal Rome is the power referred to by the prophet Daniel in these verses. No other conclusion could be reached after a careful study of the literature of the church during this period.

William Miller held this view as far back as 1842 (see Evidences From Scripture and Prophecy, by J. V. Himes, pp. 97, 98). This was the interpretation presented by James White on many occasions, the first being in A Word to the "Little Flock," published in 1847, pages 8, 9. He says: "Michael is to stand up at the time that the last power in chap. 11, comes to his end, and none to help him. This power is the last that treads down the true church of God. . . This last power that treads down the saints is brought to view in Rev. 13:11-18. His number is 666." Later, in the Review and Herald of November 29, 1877, James White defends this exposition of the text as follows.

"Let us take a brief view of the line of prophecy four times spanned in the book of Daniel. It will be admitted that the same ground is passed over in chapters two, seven, eight, and eleven, with this exception that Babylon is left out of chapters eight and eleven.

We first pass down the great image of chapter two, where Babylon, Persia, Greece, and Rome are represented by the gold, the silver, the brass, and the iron. All agree that these feet are not Turkish but Roman. And as we pass down, the lion, the bear, the leopard, and the beast with ten horns, representing the same as the great image, again all will agree that it is not Turkey that is cast into the burning flame, but. the Roman beast. So of chapter eight, all agree that the little horn that stood up against the Prince of princes is not Turkey but Rome. In all these three lines thus far Rome is the last form of government mentioned.

"Now comes the point in the argument upon which very much depends. Does the eleventh chapter of the prophecy of Daniel cover the ground measured by chapters two, seven, and eight? If so, then the last power mentioned in that chapter is Rome."

Elder White at the same time advised caution in giving a positive interpretation of unfulfilled prophecy. He also warns against "removing the landmarks fully established in the advent movement" This article leaves no doubt that James White considered in 1877 that the power referred to in Daniel 11:36-39 is papal Rome and that this was a landmark "fully established in the advent movement."

Even Uriah Smith, who later departed from this view, in an editorial in the Review and Herald, May 13, 1862, under the title "Will the Pope Remove the Papal Seat to Jerusalem?" refers to the Papacy as the power in Daniel 11:45. He quotes a statement from the Liverpool Mercury in which it is stated that a certain plan was under way which "points to the realizing of Pio Nono's favorite plan of removing the seat of the Papacy to Jerusalem." This is commented on by Uriah Smith as follows: "Is not the above item significant, taken in connection with Daniel XI, 45?" This statement confirms the fact that there was virtual unanimity among the leaders of the church with respect to our denominational teaching; namely, that Rome in its papal form is the power referred to in Daniel 11:36-39, and that papal Rome is also one of the powers referred to in the later verses of Daniel 11.

2. Adventists take for granted today what James White emphasized in 1877 and 1878: that the prophecies of Daniel, chapters 2, 7, 8, and 11, show remarkable parallels in treating of Rome. The committee felt that the evidence that there is a parallelism between chapter 11 and the earlier chapters of Daniel has been established beyond a reasonable doubt. The eleventh chapter presents a literal exposition of the symbolic prophecies of Daniel 2, 7, and 8. It is generally agreed among Seventh-day Adventist Bible students that the "king" of Daniel 7:24, 25, and Daniel 8:23-25 refers to the Roman Catholic power, which accurately fulfills the prophetic symbols. It was the conviction of the committee that where the "king" is again mentioned in Daniel 11:36 and described in almost identical language it could NOT represent a new power like France or Turkey not previously presented by Daniel in his prophetic outline, and that it would be most reasonable and in harmony with the prophetic outline of the rest of the chapter to conclude that the "king" in these and following verses also refers to papal Rome.

The committee felt that a careful study of Daniel 11:36-39 reveals outstanding characteristics of the Papacy and a remarkably clear picture of the cunning flattery and deceit of this power in its historical activities and its religious practices. These verses parallel not only the above-mentioned verses in Daniel 7 and 8 but also 2 Thessalonians 2:4 and Revelation 13:5, 6. It was therefore the unanimous conclusion of the committee that, both historically and according to a sound exegesis of the text, Daniel 11:36-39 must refer to the papal power, and further, that these verses are parallel to Daniel 7:24, 25, and Daniel 8:23-25, which have always been considered by the Seventh-day Adventist ministry as referring to the Papacy.

(((Dan 7:24  And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 

Dan 7:25  And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. 

Dan 8:23  And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 

Dan 8:24  And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. 

Dan 8:25  And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. ))))

3. The committee also studied the possible causes that prompted Uriah Smith and others to depart from this historic denominational interpretation, substituting the history of France during the French Revolution for papal Rome as fulfilling Daniel 11:35, 36, and Turkey as the power in later verses, as well as the results of this shift of position in our denominational teaching. Some of the causes for the shift of position were found to be:

a. The complete loss of temporal power by the Papacy in 1870, resulting in Pius X proclaiming himself a "prisoner in the Vatican." For example, Uriah Smith states in the 1873 edition of Thoughts on Daniel in referring to the events of 1870, which he believed knocked "the last prop from under the papacy": "Victor Emmanuel, seizing his opportunity to carry out the long-cherished dream of a United Italy, seized Rome to make it the capital of his kingdom. To his troops, under General Cadorna, Rome surrendered, September 20, 1870. Then the last vestige of temporal power departed, nevermore, said Victor Emmanuel, to be restored; and the Pope has been virtually a prisoner in his own palace since that time. . . . The last vestige of temporal power was swept from his grasp."— Pages 146, 147. 

b. The conviction expressed in the secular and religious press that the Papacy had fallen to rise no more. This led Uriah Smith to state in the 1888 edition of Thoughts on Daniel: "The attempt which some make to bring in the Papacy here (that is, in Daniel 11:36-45) is so evidently wide of the mark that its consideration need not detain us."—Page 383.

c, The bringing of France, Turkey, and Egypt into the interpretation of these verses, and those following, seemed to bring a series of current events into the fulfillment of the prophecy, which to those who advocated it gave "great confirmation of faith in the soon loud cry and close of our message." (Comment by James White on the new theories, Review and Herald, November 29, 1877.)

d. Russian armies seemed about ready to close in on Constantinople, and the world press was full of declarations that the "sick man of the East" would soon be expelled from Europe. Uriah Smith, it seems, reflected the popular Protestant and secular viewpoint as he wrote under the title, "Turkish Empire's Downfall," and similar titles, during the last quarter of the nineteenth century.

e. Earlier Protestant commentators, such as Bishop Newton, Adam Clarke, and others, had generally held that the Ottoman Empire was one of the powers designated in Daniel 11:40-45, and events in the decade from 1870 to 1880 seemed undeniably to substantiate this line of reasoning, with current history pointing in the same direction.

f. Uriah Smith was evidently not in agreement with James White, who gave definite warnings that the positions being taken on the Eastern question were based on prophecies that had not yet met their fulfillment. White said, "But what will be the result of the positiveness in unfulfilled prophecies should things not come as very confidently expected, is an anxious question." (Emphasis his. James White in Review and Herald, Nov. 29, 1877.) He then proceeded to point out the parallel between Daniel 11 and the prophecies of Daniel in earlier chapters that were to him convincing proof "that the last power mentioned in that chapter is Rome."

James White's position was dearly stated in 1878 as follows:

"And there is a line of historic prophecy in chapter eleven, where the symbols are thrown off, beginning with the kings of Persia, and reaching down past Grecia and Rome, to the time when that power 'shall come to his end, and none shall help him,' If the feet and ten toes of the metallic image are Roman, if the beast with ten horns that was given to the burning flames of the great day be the Roman beast, if the little horn which stood up against the Prince of princes be Rome, and if the same field and distance are covered by these four prophetic chains, then the last power of the eleventh chapter, which is to 'come to his end and none shall help him,' is Rome. But if this be Turkey, as some teach, then the toes of the image of the second chapter are Turkish, the beast with ten horns of the seventh chapter represents Turkey, and it was Turkey that stood up against the Prince of princes of the eighth chapter of Daniel. True, Turkey is bad enough off; but its waning power and its end is the subject of the prophecy of John and not of Daniel." — Review and Herald, Oct. 3, 1878, p. 116.

The committee therefore concluded that the change from the earlier views held by the denomination came about largely under the direction of Uriah Smith. In light of current political developments of the time, together with the apparent recession of the Papacy into a position of nonpotency in the political and religious world, he presented very ably and with deep conviction what seemed to him the more reasonable interpretation of the text in question.

This view, as taught by Uriah Smith, was published in our periodicals and more permanently in the book Thoughts on Daniel and the Revelation, written by Smith about this time. This book had a wide circulation and was a large factor in bringing possibly thousands into the truth. Its interpretation of the prophecies was very largely in harmony with former Seventh-day Adventist teachings. It became, therefore, to a large majority of our ministers and laymen the accepted interpretation of all the prophecies of Daniel and Revelation. During the years it came to be looked upon as our official denominational teaching. The fact that it differed in some respects from the position of the pioneers was almost LOST from view.

Not until the events so confidently predicted did not materialize, and the Papacy, instead of having "fallen to rise no more," again became a decisive influence in international affairs with a resumption of temporal power in 1929, did our Bible students undertake a re-examination of our denominational interpretation of these prophecies.

Our earlier teaching was then rediscovered, together with the explicit warnings given by Elder White and others concerning the newer views advocated by Elder Smith. These findings, with the realization that current historical events had failed to develop along the lines expected, convinced many of our ministers and Bible teachers that those texts demanded a careful restudy. This study has resulted in again placing the Papacy rather than France as the power referred to in verses 36-39, by many of our Bible students. That this is the correct and historical denominational interpretation was the conviction of the committee, who were in complete agreement in this conclusion.

TO BE CONTINUED….