Earlier text: General ArticlesTHOUGHTS ON DANIEL.
By Eld. U. Smith
CHAPTER VIII.—THE SANCTUARY.
An important distinction between the two administrations must here be noticed: In the earthly tabernacle a complete round of service was accomplished every year. For three hundred and fifty-nine days, in their ordinary years, the ministration went forward in the first apartment. One day's work in the most holy, completed the yearly round. The work then commenced again in the holy place, and went forward till another day of atonement completed the year's work. And so on, year by year. This continual repetition of the work was necessary on account of the short lives of mortal priests. But no such necessity exists in the case of our divine Lord, who ever liveth to make intercession for us. See Heb. 7: 23-25. Hence the work of the heavenly sanctuary, instead of being a yearly work, is performed once for all. Instead of being repeated year by year, one grand cycle is allotted to it, in which it is carried forward, and finished, never to be repeated. One year's round of service, in the earthly sanctuary, represented the entire work of the sanctuary above. In the type, the cleansing of the sanctuary was the brief and closing work of the year's service. In the antitype, the cleansing of the sanctuary must be the closing work of Christ, our great High Priest, in the tabernacle on high. In the type, to cleanse the sanctuary, the high priest entered into the most holy place to minister in the presence of God before the ark of his testament. In the antitype, when the time comes for the cleansing of the sanctuary, our High Priest, in like manner enters into the most holy place to make a final end of his intercessory work in behalf of mankind. We confidently affirm that no other conclusion can be arrived at on this subject, without doing despite to the holy word of God. Reader, do you see the importance of this subject? Do you begin to perceive what an object of interest for all the world is the sanctuary of God? Do you see that the whole work of salvation centers there; and that when the work is done, probation is ended, and the cases of the saved and lost are eternally decided? Do you see that the cleansing of the sanctuary is a brief and special work by which the great scheme is forever finished? Do you see that if it can be made known when this work of cleansing commences, it is a solemn announcement to the world that salvation's last hour is reached, and is fast hastening to its close? And this is what the prophecy is designed to show. It is to make known the commencement of this momentous work: "Unto two thousand three hundred days, then shall the sanctuary be cleansed." In advance of any argument on the nature and application of these days, the position may be safely taken that they reach to the cleansing of the heavenly sanctuary, for the earthly was to be cleansed each year; and we make the prophet utter nonsense, if we understand him as saying that at the end of 2300 days, a period of time over six years in length, even if we take them literally, an event should take place which was to occur regularly every year. It is the heavenly sanctuary, in which the decision of all cases is to be rendered. The progress of the work there, is what especially concerns mankind to know. If people understood the bearing of these subjects on their eternal interests, with what earnestness and anxiety would they give them their most careful and prayerful study. See on verse 20 and onward, of chapter 9, an argument on the 2300 days, at the end of which this sanctuary is to be cleansed. VERSE 15. And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then behold, there stood before me as the appearance of a man. 16. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. We now enter upon an interpretation of the vision. And first of all we have mention of Daniel's solicitude, and his efforts to understand these things. He sought for the meaning. Those who have had most experience in reference to prophetic subjects, are not the ones who are unconcerned in such matters. They only can tread with indifference over a mine of gold, who do not know that a bed of the precious metal lies beneath their feet. Immediately there stood before the prophet as the appearance of a man. It does not say it was a man, as some would fain have us think, who wish to prove that angels are dead men, and who resort to such texts as this for their evidence. It says, The appearance of a man; from which we are evidently to understand an angel in human form. And he heard a man's voice, that is, the voice of an angel, as of a man, speaking. The commandment given was, to make this man, Daniel, understand the vision. It was addressed to Gabriel, a name that signifies, "the mighty one." He continues his instructions to Daniel in chapter 9; and under the new dispensation, he was commissioned to announce the birth of John the Baptist to his father, Zacharias, Luke 1: 11; and that of the Messiah to the virgin Mary, verse 26. To Zacharias he introduced himself with these words: "I am Gabriel that stand in the presence of God." From this it appears that he was an angel of a high order and superior dignity; but the one who addressed him was evidently above him in rank, and had power to command and control his actions. This was probably no other than the archangel Michael, or Christ, between whom and Gabriel, alone, a knowledge of the matters communicated to Daniel existed. See chapter 10: 21. VERSE 17. So he came near where I stood; and when he came I was afraid, and fell upon my face; but he said unto me, Understand, O son of man; for at the time of the end shall be the vision. 18. Now as he was speaking with me, I was in a deep sleep on my face toward the ground; but he touched me and set me upright. 19. And he said, Behold, I will make thee know what shall be in the last end of the indignation; for at the time appointed the end shall be. Under similar circumstances to the ones here narrated, John fell down before the feet of an angel; but it was for the purpose of worship; Rev. 19: 10; 21: 8. Daniel seems to have been completely overcome by the majesty of the heavenly messenger. He prostrated himself with his face to the ground, probably as though in a deep sleep, but not really so. Sorrow, it is true, caused the disciples to sleep; but fear, as in this case, would hardly seem to have that effect. The angel gently laid his hand upon him to give him assurance (how many times have mortals been told by heavenly beings to "fear not"!) and from his helpless and prostrate condition set him upright. With a general statement that at the time appointed the end shall be, and that he will make him know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. We understand that the indignation covers a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the "profane, wicked prince of Israel:" "Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it; and it shall be no more, until he come whose right it is; and I will give it him." Eze. 21: 25-27, 31. Here is the period of God's indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up, till he who is its rightful heir, the Messiah, the Prince of peace, shall come; and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is to make known to Daniel. VERSE 20. The ram which thou sawest having two horns are the kings of Media and Persia. 21. And the rough goat is the king of Grecia; and the great horn that is between his eyes is the first king. 22. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. As the disciples said to the Lord, so we may here say of the angel who spake to Daniel, Lo, now speakest thou plainly, and speakest no parable. This is an explanation of the vision in language as plain as need be given. See on verses 3-8. The distinguishing feature of the Persian empire, the union of the two nationalities which composed it, is represented by the two horns of the ram. Grecia attained its greatest glory, as a unit, under the leadership of perhaps as vile a man and as great a king as the world has ever seen. This part of her history is represented by the first phase of the goat, the one notable horn, symbolizing Alexander the Great. Upon his death the kingdom fell into fragments, but almost immediately consolidated into four grand divisions, represented by the second phase of the goat, the four horns, which came up in the place of the first which was broken. These divisions did not stand in his power. None of them possessed the strength of the original kingdom. These great waymarks in history, on which the historian bestows volumes, the inspired penman here gives us in sharp outline with a few strokes of the pencil, and a few dashes of the pen. VERSE 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. 24. And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. 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. This power succeeds to the four divisions of the goat kingdom in the latter time of their kingdom, that is toward the termination of their career. It is, of course, the same as the little horn of verse 9, and onward. Apply it to Rome, as set forth in remarks on verse 9, and all is harmonious and clear. A king of fierce countenance. Moses, in predicting punishment to come upon the Jews from this same power, calls it "a nation of fierce countenance." Deut. 28: 49, 50. No people made a more formidable appearance in warlike array than the Romans. "Understanding dark sentences." Moses, in the scripture just referred to, says, "Whose tongue thou shalt not understand." This could not be said of the Babylonians, Persians, or Greeks, in reference to the Jews; for the Chaldean and Greek languages were used to a greater or less extent in Palestine. This was not the case, however, with the Latin. "When the transgressors are come to the full." All along, the connection between God's people and their oppressors is kept in view. It was on account of the transgressions of his people that they were sold into captivity. And their continuance in sin brought more and more severe punishment. At no time were the Jews more corrupt, morally, as a nation, than at the time they came under the jurisdiction of the Romans. "Mighty, but not by his own power." The success of the Romans was owing largely to the aid of their allies, and divisions among their enemies, of which they were ever ready to take advantage. "He shall destroy wonderfully." The Lord told the Jews by the prophet Ezekiel, that he would deliver them to men who were "skillful to destroy." How full of meaning is such a description, and how applicable to the Romans! In taking Jerusalem they slew eleven hundred thousand Jews, and made ninety-seven thousand captives. So wonderfully did they destroy this once mighty and holy people. And what they could not accomplish by force, they secured by artifice. Their flatteries, fraud, and corruption, were as fatal as their thunderbolts of war. And Rome, finally in the person of one of its governors, stood up against the Prince of princes, by giving sentence of death against Jesus Christ. "But he shall be broken without hand"; an expression which identifies the destruction of this power with the smiting of the image of chapter 2. VERSE 26. And the vision of the evening and the morning which was told is true; wherefore shut thou up the vision; for it shall be for many days. 27. And I, Daniel, fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it. The vision of the evening and the morning, the 2300 days. In view of the long period of oppression, and the calamities which were to come upon his people, Daniel fainted and was sick certain days. He was astonished at the vision, but did not understand it. Why did not Gabriel at this time carry out fully his instructions, and cause Daniel to understand the vision? Because Daniel had received all that he could then bear. Further instruction is therefore deferred to a future time. Conscience Enlightened by God's Word
As THE sun-dial cannot make known the hour when the sun does not shine upon it, so conscience is not a safe guide to duty unless enlightened by God's word. Humility and Divine Understanding
By Thomas à Kempis
God walks with the simple; he reveals himself to the lowly; he gives understanding to the little ones; he discloses his meaning to pure minds, and hides his grace from the curious and proud.—Thomas à Kempis. LESSON FOR PACIFIC COAST. DEC. 31.
The following comments on this most interesting and instructive chapter, are taken from "Clarke's Commentary." The account of this miracle and its attendant circumstances, furnishes a very profitable lesson. It should be carefully studied. In connection with this, the chapter in "Geikie's Life of Christ" on this subject will be found of value. Verse 2. Who did sin, this man, or his parents? The doctrine of the transmigration of souls appears to have been an article in the creed of the Pharisees, and it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies for the punishment of some sin which they had committed in a pre-existent state. This seems to have been the foundation of the disciples' question to our Lord. Did this man sin in a pre-existent state that he is punished in this body with blindness? Or, did his parents commit some sin, for which they are thus plagued in their offspring? Verse 3. Neither hath this man sinned, nor his parents. That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents; but has happened in the ordinary course of divine providence; and shall now become the instrument of salvation to his soul, edification to others, and glory to God. Many of the Jews thought that marks on the body were proofs of sin in the soul. From a like persuasion, probably, arose that proverb among our northern neighbors—Mark him, whom God marks. Verse 11. A man that is called Jesus. The whole of this relation is simple and artless in the highest degree. The blind man had never seen Jesus, but he had heard of his name—he felt that he had put something on his eyes, which he afterward found to be clay—but how this was made, he could not tell; because he could not see Jesus when he did it;—therefore he does not say, he made clay of spittle—but simply, he made clay, and spread it upon my eyes. Where a multitude of incidents must necessarily come into review, imposture and falsehood generally commit themselves, as it is termed; but however numerous the circumstances may be in a relation of fact, simple truth is never embarrassed. Verse 17. He is a prophet. They had intended to lay snares for the poor man, that getting him to acknowledge Christ for the Messiah, they might put him out of the synagogue, verse 22, or put him to death; that such a witness to the divine power of Christ, might not appear against them. But as the mercy of God had given him his sight, so the wisdom of God taught him how to escape the snares laid for his ruin. "On all thy glory there shall be a defense," says the prophet Isa. 4:5. When God gives any particular mercy or grace, he sends power to preserve it, and wisdom to improve it. The man said, He is a prophet. Now, according to a Jewish maxim, a prophet must dispense with the observation of the Sabbath. See Grotius. If they allow that Jesus was a prophet, then, even in their sense, he might break the law of the Sabbath, and yet be guiltless; or if they did not allow him to be a prophet, they must account for the miracle some other way than by the power of God; as from Satan or his agents no good can proceed:—to do this it was impossible. So the wisdom of God taught the poor man to give them such an answer, as put them into a complete dilemma, from which they could not possibly extricate themselves. Verse 22. Put out of the synagogue. That is excommunicated—separated from all religious connection with those who worship God. This was the lesser kind of excommunication among the Jews, and was termed nidui. The cherem or anathema, was not used against the followers of Christ, till after the resurrection. TEACH positively. Hesitancy and indecision are weakness. Teach what you feel assured is true, and leave the questionable and doubtful. Christ in the temple heard, answered, and asked questions; these three elements should be developed in the teacher, and by him in the class. Awaken the class to ask as well as to answer. Never, never, NEVER, use a list of printed questions in the class.—Sabbath Recorder. REGULAR ATTENDANCE OF SABBATH-SCHOOL TEACHERS.
By Hart
IRREGULAR attendance of the teacher is a source of multiplied evils in the school, besides those produced in his own class. Eight or ten scholars left to themselves, without any one to engage their attention or keep them in order, are a source of annoyance to all the classes in the neighborhood. If the superintendent distributes them, they still constitute a discordant and disturbing element in every class to which any portion of them is assigned. The superintendent is generally obliged to dispose of vacant classes in this way, in order to prevent disquiet. But it puts a heavy drag upon some three or four other classes. Let every teacher, then, who is absent, remember, first, that all benefit to his own class for that week, and almost all for the week to come, is lost; secondly, that his class will receive a positive injury; thirdly, that he puts a heavy weight and hindrance upon at least three or four of his fellow-teachers; fourthly, that he adds grievously to the cares and perplexities of the superintendent; fifthly, that he contributes more directly and efficiently than any other cause to the promotion of disorder and disquiet in the school; and finally, that it will take him at least three Sabbaths of faithful and diligent attendance to repair the evils of one day's absence. What would be thought of a preacher who should fail to meet his congregation at the appointed hour?—of a physician who should neglect to visit his patient?—of a clerk who did not attend the appointed hours of business?—of a lawyer who was not in court when his case was called up?—of a servant who should neglect to prepare the family dinner?—of a man or woman in any relation of life, who should fail to meet a stated engagement, and not only make no provision for the contingency, but neglect even to apprise the parties concerned of the failure, until it was too late to make other arrangements? There is not a business in life that would not be utterly disarranged and brought to a stand-still, if the parties engaged in it were to pursue the course adopted without apparent compunction by some teachers of Sabbath-schools. Such a course adopted by an employé in a bank, a counting-house, a day-school, or in any other public or private business, would insure immediate dismissal from service. It would ruin any man in any of the public professions. It would imply a breach of contract, and entail inevitable loss of character. Is the obligation of a teacher to meet his class any less binding because it has been voluntarily assumed, and because the labor is not performed for a pecuniary equivalent? Is a service in which one engages for the sake of Christ any less obligatory than one entered upon for a worldly advantage? May a teacher with good conscience be absent from his class for any cause that would not justify him in failing to meet a business engagement? In case of such necessary absence, is he not bound to give timely notice to the superintendent and to procure a substitute, just as a lawyer, a physician, or a minister would do, in a similar case? If at half past ten on Sabbath morning, when the people were all assembled for public worship, the elders or the sexton were to receive a message that the minister did not feel very well and would not be there that morning, or that he had been called out of town the day before, and they must get somebody else to preach for them, would the congregation be well satisfied with such a course? The unfaithfulness of a teacher to his class may as grave an offense as the one supposed. Is it truly a sin in the sight of God? Is there any difference in kind, except as there is a difference between a fraud of a thousand dollars and a fraud of a hundred? I urge these questions with earnestness. No one can visit a large school and see—as he will see—class after class vacant, sometimes half a dozen at once, without feeling that the attention of those who undertake to teach in the Sabbath-schools needs to be directed seriously to this point. Every superintendent who reads these remarks knows, from painful experience, that I have not beaten the air.—Hart. Salvation Beyond Generalities
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