Earlier text: LIFE SKETCHESThoughts on the Book of Daniel.
By J. W.
VERSE 21. And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom; but he shall come in peaceably, and obtain the kingdom by flatteries. Tiberius Cæsar next appeared after Augustus Cæsar on the Roman throne. He was raised to the consulate in his twenty-eighth year. It is recorded that as Augustus was about to nominate his successor, his wife Livia besought him to nominate Tiberius (her son by a former husband); but the emperor said, “Your son is too vile a person to wear the purple of Rome;” and the nomination was given to Agrippa, a very virtuous and much-respected Roman citizen. But the prophecy had foreseen that a vile person should succeed Augustus. Agrippa died: and Augustus was again under the necessity of choosing a successor. Livia renewed her intercessions for Tiberius; and Augustus, weakened by age and sickness, was more easily flattered, and finally consented to nominate as his colleague and successor, that “vile” young man. But the citizens never gave him the love, respect, and “honor of the kingdom,” due to an upright and faithful sovereign. See Encyclopedia Americana, art., Tiberius. Verse 22. And with the arms of a flood shall they be overflowen from before him, and shall be broken; yea, also the prince of the covenant. Bishop Newton presents the following reading as agreeing better with the original: “And the arms of the overflower shall be overflowen from before him, and shall be broken.” The expressions signify revolution and violence; and in fulfillment we should look for the arms of Tiberius, the overflower to be overflowen, or, in other words, for him to suffer a violent death. To show how this was accomplished, we again have recourse to the Encyclopedia Americana, art., Tiberius:— “Acting the hypocrite to the last, he disguised his increasing debility as much as he was able, even affecting to join in the sports and exercises of the soldiers of his guard. At length, leaving his favorite island, the scene of the most disgusting debaucheries, he stopped at a country house near the promontory of Mæcenum, where on the sixteenth of March, 37, he sunk into a lethargy, in which he appeared dead; and Caligula was preparing with a numerous escort to take possession of the empire, when his sudden revival threw them into consternation. At this critical instant, Macro, the prætorian prefect, caused him to be suffocated with pillows. Thus expired the emperor Tiberius, in the seventy-eighth year of his age, and twenty-third of his reign, universally execrated.” “The prince of the covenant” unquestionably refers to Jesus Christ, the “Messiah the Prince,” who was to “confirm the covenant” one week with his people. Dan. 9:25-27. The prophet, having taken us down to the death of Tiberius, now mentions incidentally an event to transpire in his reign so important that it should not be passed over; namely, the cutting off of the prince of the covenant, or, in other words, the death of our Lord Jesus Christ. Did this event take place in the reign of Tiberius? It did. Luke informs us (3:1-3) that in the fifteenth year of the reign of Tiberius Cæsar, John the Baptist commenced his ministry. The reign of Tiberius is to be reckoned, according to Prideaux, Dr. Hales, Lardner, and others, from his elevation to the throne to reign jointly with Augustus, his father-in-law in August, A. D. 12. His fifteenth year would therefore be from August, A. D. 26, to August, A. D. 27. Christ was six months younger than John, and is supposed to have commenced his ministry six months later, both, according to the law of the priesthood, entering upon their work when they were thirty years of age. If John commenced in the spring, in the latter portion of Tiberius’ 15th year, it would bring the commencement of Christ’s ministry in the autumn of A. D. 27; and here the best of authorities place the baptism of Christ, it being the exact point where the 483 years from B. C. 457, which were to extend to the Messiah the Prince, terminated; and Christ went forth proclaiming that the time was fulfilled. From this point, we go forward three years and a half to find the date of the crucifixion; for Christ attended but four passovers, and was crucified at the last one. Three and a half years from the autumn of A. D. 27, bring us to the spring of A. D. 31. The death of Tiberius is placed but six years later, in A. D. 37. Verse 23. And after the league made with him he shall work deceitfully; for he shall come up, and shall become strong with a small people. The “him” with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfillment of the prophecy in three individuals, as already noticed, who successively stood at the head of the Roman Empire, Julius, Augustus, and Tiberius Cæsar. The first, on returning to the fort of his own land in triumph, stumbled and fell and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but ended both his reign and his life in violence. And in his reign the prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21, 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfillment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfillment of the little horn of Dan. 8; and it is offered for the same purpose, namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the chain cannot be broken nor the evidence be overthrown. Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God, by the Jewish league, B. C. 161; from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in “a league of amity and confederacy with them.” 1 Mac. 8; Prideaux, 2, 166; Josephus’ Antiq., B. 12, chap. 10, sec. 6. The Romans listened to the request of the Jews, and granted them a decree which is recorded at length by the authorities above quoted. At this time, the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the hight of power which they afterward attained. The Order of Events in the Judgment.
By John Nevins Andrews
OUR Lord has three grand offices assigned him in the Scriptures in the work of human redemption. When he was upon our earth at his first advent, he was that prophet of whom Moses spake, in Deut. 18:15-19. See also Acts 3:22-26. When he ascended up to heaven, he became a great High Priest, after the order of Melchisedec. Ps. 110; Heb. 8:1-6. But when he comes again, he is in possession of his kingly authority, as promised in the second Psalm. It is by virtue of this office of king that he judges mankind. Matt. 25:34, 40. The transition from our Lord's priesthood to his kingly office, precedes his second advent. Luke 19:11, 12, 15. It takes place when his Father sits in judgment, as described in Dan. 7:9-14.85 1. The nature of the words addressed by the Father to the Son, when he crowns him king, shows that coronation to be at the close of his priestly office. Ps. 2:6-9: "Yet have I set my king upon my holy hill of Zion. I will declare the decree; the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." It is manifest that the giving of the heathen to the Son by the Father, is not for their salvation, but for their destruction. It could not, therefore, take place at the ascension of Christ, when he entered upon his priesthood, but must be when the work of that priesthood is finished. Daniel has placed the coronation of Christ, at the Father's judgment-seat. And to this fact the words of the second Psalm perfectly agree. The priesthood of Christ is closed when the scepter of iron is placed in his hands. The number of his people is made up, the work for their sins is finished, and their salvation rendered certain, when all the rest of mankind are delivered into his hands to be broken by the scepter of his justice. But this cannot be till our Lord, as priest, has blotted out our sins, at the tribunal of his Father. For when the wicked are given into the hands of Christ, to be destroyed, it is plain that there is no farther salvation for sinners. When our Lord accepts the iron scepter of justice, he can no longer fill the office of priest; to make atonement for sins. His whole priestly office is finished when he is thus crowned by his Father. But this coronation, which is described in Dan. 7:9-14, is simply the transition from the priesthood of Christ to his kingly office. It is plain that our Lord's priesthood is brought to a conclusion at the time when the Ancient of Days sits in judgment. We need him as priest to confess our names at that tribunal, and to show from the record of our lives that we have perfected the work of overcoming, so that our sins may, by the decision of the Father, be blotted out, and our names retained in the book of life. But when the people of God have thus passed the decision of the investigative judgment, their probation is closed forever, and their names being found in the book of life, when all that have but partially overcome, are stricken therefrom, they are prepared for the standing up of Michael to deliver his people, and to destroy all other with the scepter of his justice. 2. The priesthood of Christ continues till his enemies are given him to be destroyed. Ps. 110:1-7: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion; rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning; thou hast the dew of thy youth. The Lord hath sworn, and will not repent. Thou art a priest forever after the order of Melchisedec. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way; therefore shall he lift up the head." The words of verse 1, "Sit thou at my right hand until I make thine enemies thy footstool," and of verse 4, "Thou art a priest forever after the order of Melchisedec," are addressed by God, the Father, to Christ, when he enters upon his priestly office, and are equivalent to saying that in due time he should have his enemies given him to destroy, viz., at the close of his work of intercession. For this reason it is, that Paul represents him as sitting at the Father's right hand, in a state of expectancy. Heb. 10:13. But the words of the second Psalm, bidding him ask for the heathen, to destroy them, cannot be uttered till he finishes his work of intercession. It appears that our Lord announces the close of his intercession, by saying, "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. 22:11. In response to this declaration of the Intercessor, announcing to his Father the close of his work, the Father bids the Son ask of him the heathen that he may devote them to utter destruction. And in fulfillment of the Son's request, the Father crowns him king, as described in Daniel 7:9-14, as he sits in judgment, and commits the judgment into his hands. 3. Christ, as our high priest or intercessor, sits at the right hand of the Father's throne, i.e., he occupies the place of honor in the presence of one greater, till he is himself crowned king, when he takes his own throne. The position of the Saviour as high priest cannot be one invariable, fixed posture of sitting. Indeed, although Mark says, chap. 16:19, concerning our Lord, "that he was received up into heaven, and sat on the right hand of God," yet it is said of Stephen that "he being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." Acts 7:55, 56. Some time after this, Saul of Tarsus had an actual interview with Christ, that like the other apostles he might be a witness in person to the fact of his resurrection. 1 Cor. 9:1; 15:8; Acts 9:3-5, 17, 27; 22:6-8, 14; 26:15, 16. The fact that Stephen saw our Lord standing at his Father's right hand; and that after this, Jesus did personally appear to Saul to constitute him a witness of his resurrection, which in order to be an apostle, he must be, is not inconsistent with the mandate of the Father, "Sit thou at my right hand, until I make thine enemies thy footstool." The Hebrew word yahshav, rendered sit in Ps. 110:1, is used an immense number of times in the Old Testament, and is in a very large portion of these cases rendered dwell. Thus, Gen. 13:12, "Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain." Again, Gen. 45:10, "And thou shalt dwell in the land of Goshen." Also, "David dwelt in the country of the Philistines." 1 Sam. 27:7. These examples could be extended to great length. And kindred uses of the word are very numerous. But it is to be observed that Abraham, and Lot, and Jacob, and David, the persons spoken of in these texts who dwelled, or as rendered in Ps. 110:1, who sat in the places named, were not, during the time in which they acted thus, immovably fixed to those several places, but were capable of going and returning during the very time in question. And the Greek word kathizo, used in the New Testament for Christ's act of sitting at the Father's right hand, though more generally used in the sense of sitting, is also used precisely like yahshav in the texts above. Thus it is used in Acts 18:11, where it is said of Paul, that "he continued there [at Corinth] a year and six months." But though that was Paul's abiding place during that period, it is every way probable that he visited other places for occasional preaching during the time. When our Lord went away, it was not simply that he should act as intercessor for his people. He also had another work to do. He says: "In my Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am there ye may be also." John 14:2, 3. We cannot doubt that this work is wrought under our Lord's personal inspection; and it is performed during the period that he is at the Father's right hand. The expression, "right hand," is especially worthy of attention. In defining the Hebrew word yahmeen, i. e., right hand, Gesenius says: "To sit on the right hand of the king, as the HIGH PLACE OF HONOR, e. g., spoken of the queen, 1 Kings 2:19; Ps. 45:9, of one beloved of the king and vicegerent of the kingdom. Ps. 110:1." When our Lord spoke of going away to intercede for his people, he said: "I go unto the Father; for my Father is greater than I." John 14:26-28. In fulfilling his office of intercessor, or high priest, he has the highest place of honor in the presence of a greater, assigned him; for he sits on the right hand of his Father's throne. He is not, however, to sustain this relation always. It lasts while he pleads for sinful men. When it ceases, the impenitent are to be made his footstool, and the dominion, and glory, and kingdom, being given him, he sits down upon his own throne. Rev. 3:21. This gift of the heathen to Christ, is when the Father sits in judgment, as we have seen from Dan. 7:9-14. We can well understand, that at this tribunal the question is determined as to who has overcome, and that being settled, all the others are given to Christ to be broken with his iron scepter. The determination of the cases of the righteous in showing that they have perfected the work of overcoming, and that they are worthy to have their sins blotted out, is the final work of our Lord as high priest. When this is accomplished, his priesthood is closed, forever, and he assumes his kingly throne to judge his enemies and to deliver and reward his saints. 4. The Saviour, being crowned king at the close of his priestly office, begins the exercise of his kingly power by delivering his people, and by bringing to trial, and pronouncing judgment upon, and executing his enemies. The one hundred and tenth Psalm, though it speaks very distinctly of the priesthood of Christ, enters even more largely into the exercise of his kingly office. It very clearly reveals the fact that our Lord acts as judge by virtue of his kingly authority. Thus verse 1 assigns to him as priest, the place of honor at his Father's right hand, limiting his priesthood, however, by an event which changes his office from priest to king. Verse 2 states the very act of making Christ king, and making his enemies his footstool. Thus it says: "The Lord shall send the rod of thy strength out of Zion; rule thou in the midst of thine enemies." The first clause of this verse is parallel to Ps. 2:6. "Yet have I set my king upon my holy hill of Zion." The heavenly Zion (see Heb. 12:22; Rev. 14:1) is the place of Christ's coronation. The last clause is the very words of the Father to the Son, when he crowns him king. This is sufficiently obvious from our common English version. But it is made still more evident from the French translation of David Martin, in which the two clauses are connected by the words, "in saying." Thus: "The Lord shall transmit out of Zion the scepter of thy strength, in saying: Rule in the midst of thine enemies." Our Lord being thus inducted into his kingly office, and proceeding to the exercise of his power against his enemies, the next verse states the sympathy of his people with this work: "Thy people shall be willing in the day of thy power, in the beauty of holiness from the womb of the morning: thou hast the dew of thy youth." Instead of "the day of thy power," Martin's French Bible reads, "The day that thou shalt assemble thy army in holy pomp." This is the time when the Son of man descends in power and great glory, and the armies of heaven, i. e., all the holy angels, attend and surround him. Matt. 24:30, 31; 1 Thess. 4:16-18; Rev. 19:11-21. The people of God are to unite with Christ in his rule over the nations of wicked men. Rev. 2:26, 27; Ps. 2:6-9. The morning, of the year, must be the morning of the day which it mentions. One of the earliest events of that day is the resurrection of the just, when, like their Lord, they are born from the dead to life immortal. Rev. 20:4-6; Luke 20:35, 36; Col. 1:18; Hosea 13:13, 14; 1 Cor. 15:42-44, 51-54. The fourth verse of this Psalm confirms the priesthood of Christ with an oath. His prophetic office is the subject of solemn promise. Deut. 18:15-18. His priesthood is established by an oath. Ps. 110:4. His kingly office is the subject of a fixed decree. Ps. 2:6, 7. But the forever of his priesthood, as expressed by this verse, is limited by the fact that at a certain point of time he is to cease to plead for sinful men, and they are to be made his footstool. It is important to observe that there are in this Psalm two Lords, the Father and the Son. One in the original is called Jehovah; the other is called Adonai. The word Lord in small capitals is used for Jehovah. But the Lord at his right hand (verse 1) is Adonai, the Son. So we read of the Son in verse 5: "The Lord at thy right hand shall strike through kings in the day of his wrath." This will evidently be in the battle of the great day of God Almighty. Rev. 6:15-17; 19:11-21; Isa. 24:21-23. Our Lord does not thus destroy his enemies by virtue of his kingly office until he has first judged them, for one of the first acts of his kingly power is to proceed to the judgment of his enemies. He represents himself as judging by reason of his kingly office. Matt. 25:34, 40. It is in the exercise of this power that he judges his enemies. So verse 6 reads thus: "He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries." This is his work in the day of his power, and to this work his people shall consent. Verse 3. This is indeed the great day of his wrath, and none will be able to stand except those whose sins are blotted out. The wicked kings of the earth shall fall before him when he is King of kings and Lord of lords. Instead of saying, as does our version: "He shall wound the heads over many countries," Martin's Bible uses the singular number, and says, "the chief who rules over a great country." This is a plain allusion to Satan. The Hebrew word rendered wound in this text is by Gesenius defined thus: "To smite through and through; to dash in pieces; to crush." And such will be the punishment of Satan when the God of peace shall bruise the prince of darkness under the feet of his people. Rom. 16:20; Gen. 3:15; 1 John 3:8; Heb. 2:14. These passages clearly mark the transition from the priesthood of Christ to his kingly office. Human probation closes with the priesthood of Christ. Those who are found in their sins after our Lord has taken his kingly power, must be destroyed as his enemies. His priesthood terminates when he has obtained the acquittal of his people, and secured the blotting out of their sins at the tribunal of his Father. Then and there he is crowned king; and from that coronation scene he comes as king to our earth to deliver all who at that examination of the books are accounted worthy to have part in the world to come, and in the resurrection of the just. Dan. 7:9, 10; 12:1; Luke 20:35, 36; 21:36.
J. N. A. Guard the Door of Your Heart
GUARD well the door of your heart, lest sin should come disguised and seek to enter. Let virtue keep the key, and Christianity be the sentinel. Walking with God.
By William M. Healey
ENOCH, the seventh from Adam, is the first one whose whole character is recorded on the sacred page, in the one short sentence that he "Walked with God." Gen. 5:24. This he did for at least three hundred years, and then God took him. How could he walk with God? "In steps of faith." Rom. 4:12. Paul says of him, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony that he pleased God. But without faith it is impossible to please him." Heb. 11:5, 6. Human beings are by nature social creatures, intuitively they seek society. It is only those whose minds are unbalanced from imperfect organization, disease or wrong education, that wish to be always alone. But they do not all choose the same company; the good love the society of the good, while the bad seek pleasure with those who are alike bad. The Christian never need be alone. He can have always by him the angels of God, for, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14. Not only have we the promise of the society of the holy angels but of Christ and the Father also. "Jesus answered and said unto him, if a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him. John 14:23. We have this blessed promise on condition that we keep his words. In verse 24 he says, "The word which ye hear is not mine, but the Father's which sent me. What are the words of the Father? Ex. 20:1 says, "And God spake all these words," then follows the ten commandments, these then are the words that we are to keep if we would have the presence of Christ and the Father with us. "And this is love [the tie of kindred feeling, the attachment that unites us] that we walk after his commandment. This is the commandment, That, as ye heard from the beginning, ye should walk in it." 2 John 6. In verse four he says, this commandment was truth which they had received from the Father. John declares, "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." 1 John 1:6. Christ says if we have love and fellowship with him, we keep his words, and David says, "Thy word is a lamp unto my feet, and a light unto my path." This was the way Enoch walked with God; he had faith in his word, and walked in the light of it, by doing what God had there required of him. It is said of Noah that he "walked with God." Gen. 6:9. Paul says this was by faith. Heb. 11:7. He believed what God said about the flood, and so went to work and built the ark according to the command of the Lord. In the same manner we may walk with God, by believing and obeying his word. But if we would walk with God we must overcome all that is contrary to his will. "Can two walk together except they be agreed?" Amos 3:3. Then if we walk with God we must be agreed, our will must be the same as his. If we will to steal, God cannot agree with us. If we stop to covet, God moves on and we are left. God's will as revealed to us is to rest the "Seventh day" from all secular labor. If we say no, Lord, you may rest to-day, but I will rest tomorrow the first day of the week, are we then agreed? Can we continue to walk together? Suppose two men start together for a long journey all goes well till Friday night, when one of them says, I rest to-morrow for that is the Sabbath, but his companion says, "I will not rest to-morrow, I go on and take my rest on another day" when each does according to his will. Are they not separated? W. M. HEALEY. Look on the bright side. It is the right side. The times may be hard, but it will make them no easier to wear a gloomy and sad countenance. It is the sunshine and not the cloud that makes a flower. There is always that before or around us which should cheer and fill the earth with warmth. The sky is blue ten times where it is black once. You have troubles; it may be so. So have others. None are free from them. They give sinew and bone to life—fortitude and courage to man. That would be a dull sea, and the sailor would never get skill, where there was nothing to disturb the surface of the ocean. Men are not made to hang down either their heads or their lips, and those who do so only show that they are departing from the paths of common sense and right. There is more virtue in one sunbeam than in a whole hemisphere of clouds and gloom. Extracts from Letters,
By Editor
BROTHER INGS writes from Bâle, Suisse, under date of February 14 :— “When passing from Liverpool to London, I formed an acquaintance with a gentleman from Staffordshire, England, a manufacturer of engines. I gave him a tract, and a synopsis of what we as a people were doing, on parting we exchanged addresses. Since I came to this place I sent him a few numbers of the SIGNS OF THE TIMES, and to-day I received a letter from him a portion of which I will quote. ‘Sir I feel proud that you gave me your address. I have no words to express my thanks for your tracts and papers. We have lent them to several people to read, but to return them.’ Such words rejoice our hearts. This is only one case of the hundreds that appreciate the valuable matter this paper carries to the homes of honest people each week. The SIGNS is doing much good. I could mention several cases as the above, and of some who have taken their stand upon all the points of faith set forth. I will venture to say there is not an island on the face of the earth where the English language is spoken, but that has received the paper. The message must go before many nations and tongues and kings. Those who are acting a part in carrying forward this work, if faithful to their trust will hear the ‘well done’ said to them. My courage is good. My faith grows stronger every day that the end is near, and by the help of God I will strive to be an overcomer ; and hope to see some fruit of my labor in the kingdom of God.” “Brother Andrews is at Morges following up the work there, while Brother Bourdeau has gone to the assistance of Brother Gabert who has been laboring near Lyons, where fifteen persons have taken their stand on the Sabbath.” A sister writes from Vermont :— “I have been sending the SIGNS to a friend who makes the following statement: ‘The SIGNS OF THE TIMES is an invaluable paper, and for which I know not how to express my thanks. The Bible seems a new book to me. I wonder that I have been blinded so long in regard to its plain teachings on some of the leading doctrines therein contained. Indeed there has been for thirty years a clashing of sentiments that I could in no wise reconcile, for instance, rewards and punishments received at death. I could not believe it, yet could see no way to extricate myself, having heard it preached and prayed and sung all my life by the different churches. But thank the Lord the shackles are off; and I pray God that he will give me a clear understanding of every truth that is essential for me to know, and may the knowledge attained redound to his glory.’”