A complete harmony of Daniel and the Apocalypse

Front matter

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Preface

In no age of the world has the public mind been more universally interested in regard to impending events than at the present time. The prophetic Scriptures have received a larger share of attention than in any former period, and still the interest does not subside. The strangeness of the times — the universal spread of the gospel, the fall of the Roman government, the convulsions in the Roman church, the awaking of the nations of the east to the importance of western civilization; the terrible famines, floods, fires, earthquakes^ cyclones, tidal waves, burning stars, spots on the sun's disk ; the spread of infidelity, in its various forms and degrees, and many other strange phenomena — but adds fuel to the flame and enhances the interest.

The Protestant commentators of the past, in their interpretations of Daniel and John, have treated the prophetic periods as symbols, a day the representative of a year of solar time ; and, applying the visions of those two prophets very largely to the papacy, the periods were made mostly to refer to its times. The 1260 days, or years, as they were called, were variously begun; but the greater number of expositors dated them in A. D. 606, when to the pope was given the title of universal bishop, and thus ended them in A. D. 1866, at which time they expected the overthrow of Romanism and the introduction of the millennium. That date having passed by, and the papacy still existing in force, no millennium having come, and other estimates of times having also failed, the Christian world is afloat on a dangerous coast without her reckoning; and anxiously is the question asked, " Watchman, what of the night? "

The object of this work is to answer, partially at least, the question. We do upt assume to be able to determine either the date of the beginning or of the ending of the prophetic periods ; but we do endeavor to lay before our readers the outline of future events as laid down in the prophetic word, so that the attentive student of that word will, by .observing passing events, be able to discern the signs of his own times.

The work is not written in the interest of any denomination, clique, or party, but for the interest of the ^whole Christian church.

The plan of interpretation is an entirely independent one, not attempting to follow any beaten track ; although, on many points, others have held and taught the same views. So far as the general outhnes of the historical prophecies of Daniel are concerned, we are in perfect accord with all the standard commentators, such as Bishop Newton, Sir Isaac Newton, Dr. A. Clarke, Scott, Rollin in his " Ancient History,'^ and a multitude of others. But in reference to the ^Hen horns,'' and the '^ little horn '' of the seventh and eighth chapters, we entirely dissent from their views. In our interpretation of the eleventh of Daniel, we know of no expositor from whom we differ on the first twelve verses. From that point we disagree with ail with whose views we have ever met. In the interpretation of the Apocalypse we have pursued, in many respects, nearly an unbeaten track ; although we have found many excellent and valuable suggestions in various works. In this connection we refer with pleasure especially to Dr. Siess' eloquent and instructive "Lectures on the Apocalypse," published by Smith & English, Philadelphia ; and to the ^' Critical Comb PREFACE.

mentatory" on Daniel and Revelation, by Rev. Mr. Faucett, a minister of the church of England ; also to Benjamin Wills Newton^s " Thoughts on the Apocalypse/' from which we have derived many important suggestions. The one question which has been kept before us in this work has been, What is the plain grammatical and obvious import of the text or passage under consideration ? How will this view agree with the history of the past, and will it produce a harmony throughout the prophetic Scriptures? We do not depend on the opinions of men, but for the correctness of our interpretations appeal to the harmony of the entire word of God which our plan affords. We only ask acceptance of these views as they shall be found to have produced that result. We discard for ourselves all theories and systems which produce conflict of one scripture or historical fact with another, believing that a true system will produce harmony, and that no other will do so. " Information is the groundwork of judgment Read and then judge. That the visions of Daniel and John are full of symbolical representations is conceded by all expositors. How, then, are they to be interpreted ? The laws by which we have been governed are these : — •

1. The most important symbols are divinely interpreted, as when Daniel said to the king of Babylon, ^^ Thou art this head of gold ; '^ or as when Christ said to John (Rev. i. 20), "The seven stars are the angels of the seven churches ; and the seven candlesticks are the seven churches." This is an end of controversy. All symbols thus rendered by divine authority need no further interpretation.

2. Most symbols not so interpreted represent their own species ; as in the seventh of Daniel, the " Ancient of Days '' and " Son of Man " represent God the. Father and Christ the Son, and need no interpretation. And in all cases where it is not contrary to the nature of things, and no interpretation is given to a symbol, it is to be understood as representing its own species, and nothing else.

3. Where a symbol is contrary to nature, and yet no interpretation is given, its meaning must be unfolded by reference to parallel passages ; as, for instance, the woman of Rev. xii.

In thQ interpretation of the eleventh of Daniel, we have been compelled to depart from the beaten track of all ages, from verse 13 to 30 especially. If anything has been regarded as fixed by nearly all expositors in all ages^ it was that Antiochus the Great was the subject of the prophecy from verse 10 to 19 ; that his son Seleucus was the subject of verse 20, and his younger son, Antiochus Epiphanes, of verse 21 to 30. To reject this is to revolutionize all former expositions. But we have shown that history and that theory are discordant, and therefore it must be rejected, and a new one sought. That new one, we be- \ lieve, we have found and given in its place, and have \ shown its correctness by its entire harmony with the history of the past and predictions of the future. Whoever shall undertake to overthrow or refute our positions, must meet us at that point ; for it is the pivot on which the whole system turns. I If correct there, the old theory is destroyed and the /new is established, and prophecy is simplified and made plain. If wrong there, the whole theory falls to the ground ; for, aside from these two, there is no other which can fill the interregnum.

There is one which obtains to a limited extent, but

/is entirely wrong. It is, 1. That Julius Csesar was

/ the "king of the north'' of verse 19; 2. That Augus-

[ tus Csesar was the " raiser of taxes '' of verse 20 ;

\ 3. That Tiberius Caesar was the " vile person '' of verse 21. To this it is replied^ 1. That Julius Caesar never was " king of the north ; '^ neither did he start ' for home and not reach there. He did reach home in ' triumph. 2. The raiser of taxes was to be destroyed in a ^^ few days ; ^^ but Augustus Cgesar reigned forty- 1 four years. 3. Of the vile person it is said, '^Theyi shall not give him the honor of the kingdom ; '' but Augustus did give it to Tiberius. So that the whole theory is utterly baseless in fact, and falls to they ground. 1

We invite the most careful criticism of the passage, being fully persuaded that the more it is considered and discussed, the more firmly it will be established. But while we are persuaded that we present a more perfect harmony than has before been given, we are very far from supposing that we have exhausted the subject ; but we lay the result of more than forty years^ study before our readers, as suggestive of thought^ and to excite further research in the same direction.

The prevailing theory of a double fulfillment of prophecy we totally discard. A prediction, if once fully accomplished, needs no second fulfillment. Of it we may say, " Thus it is written," and ^^ Thus it has

10 PEEFACE.

been fulfilled.'^ But if it has only some features of seeming fulfillment, it is no fulfillment at all, and we mistake if we call it a fulfillment. As an illustration we refer to the twenty-fourth chapter of Matthew, which is usually regarded as a double prophecy, referring first to the destruction of Jerusalem by the Romans, and secondly to the second coming of Christ, when it shall have a more perfect accomplishment. If it was fulfilled at the destruction of Jerusalem, why look for another accomplishment ? If it was not fulfilled at that time, it is not a prediction of that event.

Another prophecy (Dan. xi. 21-45) is frequently treated in the same manner, as relating, first, to Antiochus Epiphanes ; and then, finding it impossible to make the facts of his history correspond with the predictions concerning this character, it is referred to a future Antichrist for a more perfect fulfillment. If he filled the terms of the prophecy, why refer it to a future character? If he did not fulfill it, why refer it to him at all? Why not, as we do in this work? refer the whole prophecy to that future Antichrist?

We freely admit that there was a striking parallel, to a certain extent, between Antiochus Epiphanes, and the " vile person/' but not so full or perfect as to amount to a fulfillment. Hence it should never be so termed ; but it may be called a partial parallel, and a partial illustration of the prediction. Antiochus Epiphanes was ^^ king of the north ; '' so will be the subject of the prophecy. Antioclius invaded Egypt ; so will this person do. Antiochus took Jerusalem, took away the sacrifices of the temple, and set up an idol as an object of worship, and polluted the temple of God ; so also will the " vile person '^ do in his day. But the manner of their coming to the throne will differ entirely; and there are a variety of incidents related in the latter part of the chapter which the favorers of the Antiochian theory have never been able to prove to have been fulfilled by him. And even Dr. Cowles finds it much easier to pass over in silence the most of those predictions than to undertake to show their fulfillment by Antiochus ; while the great body of the advocates of that theory frankly confess their inability to show their accomplishment in his history, and refer it to the future to complete the testimony. Aside from these, there is another difficulty, even more insuperable than the others. It is this : it is impossible to show from history the fulfillment of the prophetic times, in his career, as those times will be fulfilled by the vile person in his days. It will be seen in our remarks connected with the periods in Daniel, that we have no confidence whatever in the ^^year day theory/' as it is called, and regard all prophetic periods as meaning literally just what the words express. The reference to the forty days of the spies of Israel in spying out the land and the appointment of one year of wandering in the wilderness for each day (Numb. xiv. 34) does not establish the rule. This was a specific arrangement which the Lord adopted for that occasion, and has no reference to anything else. It afi^ords no rule whatever for the interpretation of prophetic times in general. The prediction of the time, ^' forty years,"' is positive in verse 33, and then, in verse 34, the Lord tells them why he fixed that time: a year of wandering for a day of unbelief.

The same is true concerning Ezek. iv. 4-6, where the prophet was directed to lie three hundred and ninety days upon his left side to bear the iniquity of the house of Israel that number of years, and forty days on his right side to bear the iniquity of- the house of Judah forty years. The days in each case were typical only by a special divine appointment, and constituted no rule for general application to prophetic periods. We therefore utterly repudiate the principle, and adopt the literal sense of the periods.

Our views of the judgment will perhaps appear new to many, and, unless a few words of explanation are here given, may appear somewhat confused. We believe the judgment to be twofold, the judicial and the ' executive. The former is the work of God the Father, and the latter the work of the Son. When the judgment scene is presented in vision to Daniel, chapter vii., it is God the Father who sits upon the throne, and before whom the books are opened. Before him the Son of man is brought to receive his kingdom. So also in I^v. xx., when the white throne appears, and the books are opened, it is the Father who presides.

But it is the prerogative of the Son ^' to execute judgment, because he is the Son of man.'^ (John v. 27.) So likewise Enoch, the seventh from Adam prophesied, '^ Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon alL'^ (Jude.)

The resurrection is an executive proceeding; for the good are to come forth to the resurrection of life, and the wicked to the resurrection of damnation. Therefore the trial or judicial work must precede the executive, and hence also the advent of Christ, who comes to execute judgment. The judicial proceedings will be held in heaven, and be executed on earth.

It is the dead who live in spirit, as well as the living in the flesh, who will be put on trial when the books are opened before God. (I Pet. iv. 5, 6.) "Who shall give account to him who is ready to judge the quick and the dead. For for this cause the gospel was preached to them that are dead, that they might be judged according to, or in the same manner as, men in the flesh; but live in the manner of God in spirit.'^

It has been our object to make plain to the comprehension of the reader the import of each passage of Scripture considered, with little attempt at elaboration. •

If this object has been attained, we are content to leave our work to make its way among those sincerely desiring to know and be sanctified through the truth.

To those who may think we make the times in which we live too definite, and bring the end too near, we can only say that we leave the times just where God in his word leaves them, and no words or constructions of ours can defer the appointed end. It will come in God^s own time.

To those who may complain that we are putting too many events between us and the coming of the Master, we reply that the same complaint may be made against Jesus and his apostles. They certainly placed many things between them and the Second Advent, and yet exhorted us to constant watchfulness lest it come upon us unawares. We know of no better position to occupy than that which they taught. No opinions or teachings of ours will either hasten or retard the event. Hence our single object has been, to learn the mind of the Spirit, by hearing what He saith to the churches in the prophetic word.

If it is true, rfs it certainly is, that the Roman government, ^^ the fourth kingdom on earth,'^ as presented in DaniePs vision of chapter seven, has ceased to exist, and the fragmentary state of the old empire is where the power now lies, then it follows that the end is upon us, and no words of ours can make it otherwise. And to tliis result all the foretold signs given in the word of God seem with unerring aim to point.

With fervent prayer that our work may be made a blessings we now cast it as " bread upon the waters/'^ trusting to the promise of gathering the result ^^ after many days.''

J. LiTCH. 127 North Eleventh Street, PhUadelphia,

September 1, 1872.

Contents

DANIEL.

CHAPTER PAGE

II. Nebuchadnezzar's Dream 19

Chapter I

Verse 1. " The Revelation of Jesus Christ, which God gave unto him^ to shew unto his servants things which must shortly come to pass ; and he sent and signified it by his angel unto his servant John.''

The word Apocalyiose signifies manifestation or unvailing; hence many understand it as a manifestation of the person of Jesus Christ. It is perfectly true that we are afforded a view of his person in the progress of the revelation ; but that this is the import of this introduction to the book we think is incorrect. It distinctly purports to be a revelation which Jesus Christ, by the will of God, made through the ministry of his angel to his servant John, concerning ^' things which must come to pass with celerity. '^ It is apparent, therefore, that it is Christ the revealer of " things," rather than Christ the revealed, that is presented. Thus he is presented as the one who reveals all the various series of things which are recorded in the book ; as he says in the closing chapter, " I Jesus have sent my angel to testify these things in the churches.^'

Tliis Apocalypse came thus : God gave it to Jesus Christ ; Jesus Christ to his angel ; the angel gave it to John ; and John wrote it in a scroll, and sent it to the seven churches which are in Asia; and thus it has come to us.

The words ^v Tax^i are in the common version deprived of their proper signification by the use of the word ^^ shortly.^' The sense is not that the things about to be described would " shortly come to pass '' from that time; but it is a revelation of things which, when the time comes for their accomplishment, will follow each other ^'with speedj^ and thus all be then fulfilled in a short time. In the closing portion of the book Christ makes reference to this declaration, and avers that he has done what is here proposed ; thus we read (chapter xxii. 6), '- And he said unto me, These sayings are faithful and true, and the Lord God of the holy prophets sent his angel to show his servants the things which must shortly come to pass." Here the same thought is apparent — the celerity with which events would lohirl on toward their fulfillment when the era marked for their commencement should dawn.

This is a distinct statement of the nature of the book, and it entirely precludes the historical view held by the greater mass of commentators, which

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makes the events described cover many ages in their accompHshment. Says Faussett, ^^The chnrch Jiist orical view goes counter to the great principle that Scripture interprets itself. Eevelation is to teach us to understand the timeSj not the times to interpret to us the Apocalypse.

Verse 2. ^^ Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw."

There are three things of which the seer informs us he bare record. 1. Of the word of God, for this revelation came from God. 2. Of the testimony of Jesus Christ, for there are a number of testimonies from him in this book. 3. " And of all things which he saw '' in the following visions. These three parts constitute the entire book.

Verse 3. ^^ Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.''

If the blessing had been pronounced on those only understanding these prophetic records, how few would be encouraged to seek the blessing ! But God has not left us with any such impression; very far from it indeed. It is pronounced on the reader and hearer, that is, as was originally meant, on the public reader, who, in the church assemblies, read the message of God to the churches in accordance with his w^ord ;

and on those who heard with a.view to keeping tht words which are written therein. But it none the less applies to all who earnestly read, hear, and endeavor to keep the sayings of God recorded within its pages. In due time those who perform these three parts shall see their accomplishment, and understand the predictions. They w^ill be able to say, ^^ Thus it was written, and thus it comes to pass.'^

Verse 4. ^^ John to the seven churches which are in Asia : Grace he unto you, and peace, from him which is, and which was, and which is to come ; and from the seven Spirits which are before his throne.^'

The salutation written in this verse is addressed to the churches of Asia Minor, in whose service this apostle had spent much of his life ; and for which, at the time of writing, he was in exile and suffering.

The benediction is pronounced in the name of God the Father, who fills eternity ; ^^ which is, which was, and which is to come.'' It is true that Jesus Christ appropriates the same terms to himself. But this only proves him co-eternal with the Father. That it is not Christ to whom reference is made in this verse is clear from his being specially and distinctly named in verse 5, ^' and from Jesus Christ,^' &c.

"And from the seven spirits which are before his throne.'' These seven spirits Professor Stuart regards as " seven presence angels," such as Gabriel^ who announced himself to Zacharias (Luke i. 19), say-

CHAPTER I. 81

ing, ^' I am Gabriel, who stand in the presence of Gocl/^ They are Christ's hierarchy, and are placed under his immediate direction, and hence are symbolized by the seven horns and seven eyes of the Lamb. (Chapter v. 6.) Also, in chapter viii. 2, we are told of the *' seven angels which stood before God; '^ the very place the seven spirits are said to occupy.

Verse 5. '^ And from Jesus Christ, iclio is the faithful Witness, and the first begotten of the dead, and the Prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood.'^

He is the channel of all grace to a lost world. His characteristics are thus stated: 1. " The faithful witness.'' He has testified the Father's will. 2. '' The first begotten from the dead." Others had been raised from the dead before him, as the two children raised by Elijah and Elisha, the man who was raised by touching the bones of the prophet, the daughter of Jairus, the widow's son, and Lazarus. But these were raised in mortality, to live their appointed time, and then again pass into the grave. Jesus Christ was born into a new and immortal life, and hence can die no more — the first begotten from the dead of all those who will after- come up through him, to share the immortality of which he alone is the dispenser. 3. "' The prince, or arcJiorij chief ruler of the kings of the earth.'^ When on earth he declared, ^^ All power 6 is given unto me in heaven and in earth." (Matt, xxviii. 18.) And so we are told by the apostle in Ephesians, chapter i. 20-22, that God *^ raised him from the dead, and set him at his own right hand in the heavenly places, 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 cotiie; and hath put all things under his feet, and gave him to be the head over all things to the church," Thus all kings of the earth are now under his providential government as their chief prince. He is not now their king. But when he shall come from heaven to take possession of his kingdom, he will then bear the title of ^^ King of Kings, and Lord of Lords ; " for he will then have received his royal investiture. Now he is the nobleman gone away into a far country to receive to himself a kingdom. When once received he will come again to take possession and enter upon his regal rights.

^^Unto him that loved us, and washed us from our sins in his own blood." No other fountain can wash away our sins ; this alone can purify, and this the love of Christ to us has provided — his own blood. Happy he who with full confidence can say, —

*' By faith I plunge me in this sea; Here is my hope, my joy, my rest."

Verse 6. "And hath made us kings and priests

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unto God and his Father ; to him he glory and dominion for ever and ever. Amen.'^

These words have stood in their present form for many years. But recent eminent critics are generally agreed that the passage should be rendered according to some of the oldest manuscripts, " made us a kingdom; priests to God and his Father.^^ All British subjects are not kings, but they constitute a kingdom. So with Christ^s redeemed ; they will not all be kings^ except as in a general sense they are joint heirs with him, and are promised a seat on his throne, but will, together be a kingdom^ under Christ their king. Each saint is a priest to offer unto God spiritual sacrifices. (Peter ii. 5.)

Verse 7. ^^ Behold, he cometh with clouds ; and every eye shall see him, and they also which pierced him : and all kindreds of the earth shall wail because of him. Even so, Amen.'^

Christ having been presented in the preceding verses as the one to whom we owe all we are or hope to be, John breaks forth in the exclamation of this verse, and carries us forward to the time when w^e shall be incorporated into the kingdom which he makes us, that is, when he ^^ cometh with clouds/' The expression here used is one of which Christ himself made use wdien, in instructing his disciples as to the signs preceding and attending his advent, he said (Matt. xxiv. 30), '^ And then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory.'' When he ascended, a cloud received him out of their sight, and the shining ones, who appeared to the sorrowing, astonished disciples, declared, "that he should come again in like manner '- — a terrible day of doom to the ungodly, but the consummation of the Christian's hope ; for it is the signal of his perfect deliverance from this world, and his introduction to that state of immortality in which he shall have fullness of joy for- .ever. We shall then " be like him, for we shall see him as he is." Well might the poet exclaim, inspired by the same exultant hope which filled the breast of the rapt apostle, —

" O, what a blessed hope is ours While here on earth we stay !

We more than taste the heavenly powers And antedate that day."

"They also who pierced him." These words are not to be taken simply as a reference to those whose sins, resting on Christ, pierced his soul with anguish; they perhaps may imply or cover this, but the phrase has undoubted reference to the Roman soldiers, long dead, but alive in spirit, who pierced his hands, and his feet with the nails, and his side with the " cruel " spear, as also to the Jews, who bitterly and with malignancy demanded his death. All the dead in spirit will behold the scene. " And all the tribes of

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the earth/' living at the time, and opposed to and hating him, ^^ shall wail because of him/' knowing that the time of their irrevocable, everlasting destiny has come.

Verse 8. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

It is the one who comes in clouds, who makes this claim to stand at the top and bottom, at the beginning and ending, of the line. None preceded him, and none will follow when he shall cease to be. The existing, the past, and the future, thus he fills eternity ; and having made this known, he aflSrms himself to be ^^ the Almighty." Who, then, can -resist the conclusion that he is what he, not only here, but throughout his entire history, claims to be, the eternal God, co-equal and co-eternal with the Father ?