Category Archives: Daniel Class

Daniel and the Abomination of Desolation

Abomination

A Biblical Word Study

 

No one that works abomination will enter heaven.

 

And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination bdelugma, or maketh a lie: but they which are written in the Lamb’s book of life. Re 21:27

 

This Greek word, bdelugma, is used to describe Babylon. She is the mother of “abominations.”

 

And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations bdelugma and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS bdelugma OF THE EARTH. Re 17:4-5

 

The spirit of Babylon was prefigured by religious leaders in Christ’s day. While the Pharisees were highly esteemed among men, their covetousness and self-justification branded them as abomination in the sight of God.

 

And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination bdelugma in the sight of God. Lu 16:14-15.

 

The other two uses of this Greek word are in the variations of the Olivet Discourse. They provide us with a grammatical link to the Old Testament parallel to bdelugma. Jesus, in these passages, also urges us to understand their meaning.

 

But when ye shall see the abomination bdelugma of desolation, spoken of by Daniel the prophet, standing where it ought not, [“in the holy place” Mt 24:15] (let him that readeth understand,) then let them that be in Judaea flee to the mountains: Mr 13:14

 

In the parallel account of Luke we find that armies would surround the city.

 

For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side . . . . And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Lu 19:43; 21:20-22

 

Though these are obvious references to the destruction of Jerusalem, they contain a thinly veiled double meaning. Daniel alludes the destruction that would fall on Jerusalem from its abominations. The Hebrew word for those abominations is

Uwqv, shikoots. The passage alludes to Christ’s death and to Israel’s cup of iniquity being filled.

 

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations shikoots he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Da 9:27

 

The double meaning in Christ’s word requires a basic understanding of the “abomination of desolation” in the book of Daniel. It is not placed until almost 500 centuries after the Destruction of Jerusalem. And it does not stand in “the holy place” where it “ought not” until just before the close of human probation.

 

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 shikoots that maketh desolate. . . . And from the time that the daily sacrifice shall be taken away, and the abomination shikoots that maketh desolate set up, there shall be a thousand two hundred and ninety days. Da 11:31; 12:11

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. 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. Dan 11:45-12:1.

 

These passages describe the great “falling away” that constitutes the apostate Christianity. She is pictured as Jerusalem. And when the papacy establishes herself in that “holy mountain” as she has sitting in the middle ages, it will be time for all faithful persons to flee the occupied territory.

 

The “abominations” in Daniel 9 are the same as those in Luke. They refer to the self-justifying covetous practices of the Jews. The “abomination” in Daniel 11-12 parallels the passages in Revelation. They refer to spiritual Babylon. And Jerusalem, in their contexts, is a spiritual Jerusalem.

 

The Kind of Abominations that Lead to Desolations

 

Contemporary prophets to Daniel speak of abominations being placed within the sanctuary. This was to be particularly offensive to God and would lead, according to Ezekiel, to the desolation of the corrupted sanctuary by robbers.

 

For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations shikoots in the house which is called by my name, to pollute it. Jer 7:30

But they set their abominations shikoots in the house, which is called by my name, to defile it. Jer 32:34

Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things shikoots, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. Eze 5:11

As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things shikoots therein: therefore have I set it far from them. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it. Eze 7:20-22

 

These abominations were idols. This is clear both from the passages above and from a score of other passages.[1] Solomon was largely responsible for the reintroduction of these idols into the idolatry-purged nation of Israel.

 

For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination shikoots of the Ammonites. . . .Then did Solomon build an high place for Chemosh, the abomination shikoots of Moab, in the hill that is before Jerusalem, and for Molech, the abomination shikoots of the children of Ammon. 1Ki 11:5, 7 [See also 2Ki 23:13]

 

The New Testament describes a Mystery of Iniquity, the man of sin, that sets himself up inside the spiritual temple of the church and makes an idol of himself. This prophecy of the Roman apostasy connects, by way of parallel, the passage of Daniel 9 and those of Daniel 11-12.

 

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2Th 2:3-4

 

The idolatry of the Jews in the time of Jesus was covetousness, and this idolatry had invaded the temple.

 

Mortify therefore your members which are upon the earth . . .and covetousness, which is idolatry. Col 3:5

And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:15-17

 

The three pronged abomination of covetousness, self-justification, and man-worship would be paralleled by the Roman apostasy in every respect.

 

Daniel 9, 11, 12 are explanations of Daniel 8. In the symbols of Daniel 8 we also see the Abomination of Desolation under the figure “Transgression of Desolation.”

 

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Dan 8:13

 

The relation of “transgression” and “desolation” is simply that the transgression of idolatry leads to the desolation. Rome was the agent that placed idolatrous standards on the holy hill around Jerusalem. These were but symbols of the idolatry that had been practiced within the city for ages. When Christians saw these idolatrous encroachments on the holy ground, they were to flee the city. This, too, was a symbol. For Christians that perceived the encroachments of Roman paganism into the holy precincts of the Christian church were to flee the wilderness at that also. See Rev. 12. And those that perceive it again at the end of time are to flee again, both literally and physically.

 

When Jesus said “He that has wisdom, let him understand” he was hinting at this double meaning. On one hand, the abomination spoken of by Daniel the prophet in 8:13 and 11 and 12 would not be established until the middle ages. On the other hand, the abomination leading to desolation in chapter 9 was already working and had set the nation up to become a type of the end of the world, complete with a call for the faithful to leave the fated city.

 

A Simplified Summary:

 

In the Bible idolatry is the primary “abomination.” When idols are brought into a holy place, that is an abomination that brings desolation. Roman idols within the “holy mountain” (Dan 9:16, 20) were the signal of impending destruction of that holy hill. So Roman man-worship in the holy mountain of God’s church is the signal that the papal power will be destroyed. When that worship is set up more completely (Dan. 11:45) in the Holy Mountain of Christianity, it will be the time of the Loud Cry to flee the city (Rev 18:4).

 

More than this, read the article by Gibbs (from Amazing Facts) on the abomination of desolation. That article connects the apostasy of Sun-worship with the abomination of desolation.

For the Word Document, click here: Dan_7_-_12_-_Abomination


[1] De 29:17  And ye have seen their abominations shikoots, and their idols, wood and stone, silver and gold, which were among them:). See Strongs for other examples.

 

Daniel and the Day for Year Principle

Day for Year

A Basic Unit of Typology

 

Basic Idea: The Historicist position that days, in Daniel and Revelation, typically represent so many years, has solid Biblical support.

 

Time as Symbols in Figurative Prophecy

 

The dreams of two inmates of the prison where Joseph was interred were God-given revelations about the near future of each of the dreamers. In both cases the time period, three days, was represented by three items.

 

And Joseph said unto him, This is the interpretation of it: The three branches are three days: And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: Gen 40:12, 18.

 

Two dreams of Pharaoh, later in the same story, also use items to represent time. But in this case each item represented a year.

 

The seven good kine are seven years; and the seven good ears are seven years: the dream is one. And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. Gen 41:26-27

 

The punishment of the unfaithful Israelites was given in terms that used days as a basis for years. That story is the origin of the “day for a year” phrase.

 

After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34

 

The correlation between days and years was such in the Hebrew economy that the term “week” was applied to both periods of seven days and to periods of seven years. Neither of these periods being amenable to those of heavenly bodies, both must be presumed to have divine origins. The weeks of years, though familiar to Laban and Jacob, were regiven to Israel after the Exodus.

 

Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week:  Gen 29:27-28.

 

Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. Le 25:3-4.

 

Fifty days, seven weeks plus one, marked off the time between the Passover and the great Pentecost. And this very same reckoning of time, seven weeks plus one, marked off the great Jubilee.

 

Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. Le 23:16 

 

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Le 25:8, 10.

 

Ezekiel, a contemporary of Daniel, also figured years by days.

 

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:4-6.

 

These two stories in particular, of Ezekiel and Joseph, show how time is represented symbolically when embedded in starkly symbolic narrative.

 

The prophecy of Daniel 9, to be studied later in this class, also establishes a basis in the book of Daniel for letting a day represent a year. The prophecy extends from 457 BC to “Messiah the Prince” and all commentators confess these weeks to be weeks of years.

 

Of course, if it can be shown that the 490 years are a part of the 2300 days, the day-for-year principle in Daniel 8 is settled beyond question. This is the object of another lecture.

 

But we can give stronger evidence for the legitimacy of the day-for-year principle in the book of Daniel by examining the correlation between the prophecy of Daniel 7:25 and history.

 

The Correlation of Daniel 7:25 to the history of the Little Horn

 

Antiochus Epiphanies did not reign 1260 days. Nor did he reign 1150 days (2300 divided by 2 for “evenings and mornings.”) What is more than this, this period shows up again in Revelation (5 times) as a still-future prophecy more than two centuries after the death of A. Epiphanies.

 

We examined earlier the basis for using 538 and 1798 to mark off the existence of the “little” civil kingdom of papal Rome. This correlation is a pragmatic evidence of the legitimacy of the 1260 day prophecy.

 

Also the scope of the prophecy, from Daniel’s time until the saints possess an eternal kingdom, reduces centuries and world empires (as Babylon and Persia) into single verses. To give several verses (in this context) to the 1260 time period is some evidence in favor of the period being symbolic.

 

Summary: The historical understanding of Daniel 7 by the men used by God to lead the reformation still has strength enough centuries later to repel detractors. The prophecy works, the symbols are standard, the global nature of the context fits the period.

For the Word Doc, click here: Dan_7_-_12_-_Day_for_Year

Daniel 7 and the Little Horn’s Reign

The 1260 days and the Little Horn

 

Brief Idea: The 1260 day prophecy is the most repeated prophecy in the scripture. It is connected to some of the darkest history. It foreshadows the darkest events of the future. Christ’s coming was not to be thought of as “near”, nor were parts of Daniel’s prophecies related to His coming to be understood, until it was completed.

 

The Little Horn Power and its Roman Origins

 

Rome, in both its phases, plays a larger role in Daniel than all previous world empires combined. It is the subject of 58 verses (of 110 verses regarding the visions) in Daniel 2, 7, 8 and 11. It receives more attention than Christ’s coming, more than His Kingdom. This pattern, though in this class we will not follow it, also continues in the book of Revelation.

 

From these 58 verses we learn the following:

 

  1. Rome would be comparatively strong, “exceeding strong”, “exceeding great”, to break and subdue and engulf other nations.
  2. Rome would be associated with iron.
  3. Rome would eventually be divided, yet still be Rome. It would divide into ten monarchies.
  4. Parts of the divided Rome would remain strong, parts would not.
  5. The divided parts of Rome would seek to use marriage to mend the divisions.
  6. They would fail in their endeavor.
  7. In the days of these “kings” (of the parts) God would set up His Kingdom.
  8. Rome would be dreadful, “exceeding dreadful”, and terrible.
  9. Rome would treat the remnants of its defeated peoples roughly.
  10. Rome would be, in some fundamental way, “different” from the empires before it.
  11. Three of Rome’s kingdoms would be uprooted under the influence of an eleventh kingdom, and in fact, “he shall” subdue them.
  12. That eleventh kingdom would be particularly small.
  13. It would also be particularly wise, “understanding dark sentences.”
  14. It would also “speak” with particular arrogance, speaking “against the Most High,” and “magnifying himself even” as if he was equal to the Prince Jesus, exalting himself “above every God.”
  15. This type of speech and its war against the saints would both precede the judgment.
  16. Rome would, after the judgment, would be deprived of her kingdom and be destroyed as a nation by God’s fiery judgments as a result of the arrogant speech. This punishment would be without the help of men in its execution, “without hand.”
  17. These judgments would last for some time, even to the “end.”
  18. Rome would have some characteristics of Greece before it.
  19. The eleventh kingdom would be more strong (though smaller) than the others.
  20. It would make war with God’s people, the saints, and would “prevail against them”, and “destroy the mighty and holy people” “wonderfully.”
  21. Rome would devour the “whole earth.”
  22. The little Roman superpower would think to change “times” and “laws.”
  23. Its use of civil power, “given” to it, would last 1260 years.
  24. Rome would come from the west (relative to Greece) and conquer east, south, and towards Palestine.
  25. Palestine would be “consumed” by Rome.
  26. It would, in some way, overpower Jesus, by crucifixion and persecution of his saints and of their missionaries.
  27. [Papal] Rome would take away the “daily.” [your teacher’s understanding: take away the pagan religion that had ruled the world since the gold head.]
  28. Papal Rome would be established as an abominable civil power.
  29. The 2300 year vision was particularly about the Roman power and its works and supremacy.
  30. Roman papal power would be exercised mightily through the armies of other governments.
  31. When the old Roman government would be at its end, the papal power would rise as a fierce power.
  32. By policy, the papal power would succeed in promoting its falsehoods.
  33. The papacy would think highly of itself in its “heart.”
  34. Romans would try to establish their power in the world prior to their time, and would fail (11:14).
  35. Rome would be involved with political maneuverings involving Cleopatra and others, the details of which are described in 11:16-19.
  36. Tiberius Caesar would follow his predecessors and be a “raiser of taxes” and die soon – not in battle.
  37. Roman leaders would overcome faithful men including Jesus.
  38. The Romans would conquer the most valuable places without war and win influence by using gifts and spoil to placate others.
  39. More details of Roman rule are found in 11:24-27.
  40. Rome would try to obliterate Christianity.
  41. During the Middle Ages God’s people would “be strong” and “do exploits.”
  42. Many would work to corrupt these people by flattery.
  43. Persecution by Rome would serve to purify their congregations.
  44. Papal prosperity would exist only until a predetermined time to end.
  45. The papacy would promote celibacy and coercion of the conscience.
  46. The papacy’s end would come via the work of infidel France.
  47. The papacy would recover and succeed in overcoming communism.
  48. After determining to destroy God’s people with a death decree, the papacy will establish itself as the object of true worship…and then be destroyed.

 

The 1260 and 538 AD

 

Adventists have historically dated the reign of the papacy from the year 538 AD. This date has been challenged by detractors for several reasons. Among them are the following:

 

  1. Rome became Christian in 321 AD, not 538 AD.
  2. Popes were in existence, and known as popes, from long before 538 AD.
  3. The papacy was not particularly strong in 538 AD.

 

To these we might reply simply that 538 AD has been understood to be neither the beginning of the papacy’s existence nor the pinnacle of its power nor the Christianizing of the empire.

 

Rather, 538 was the year that the city of Rome fell into the hands of the papacy as the civil power that would rule the western (significant) portion of the empire. It was the year the woman began riding the beast. It was the year that Justinian’s decrees went into effect, subjecting Rome to the demands of the pontiff.

 

In the book of Daniel God grants power to human governments. The 1260 years during which power over God’s people was given to the papacy must point to civil authority. God never gives spiritual authority to men to rule over their fellow men.

 

The 1260 and 1798

 

Adventist have historically dated the end of the reign of the papacy from the year 1798. This date has been challenged by detractors for several reasons. Among them are the following:

 

  1. The pope didn’t die until 1799. So much for a 1798 “deadly” wound.
  2. Napoleon wasn’t the first king to take a pope captive. Henry IV banished Gregory VII, who died in exile. Charlemagne took a pope captive. Sigismund imprisoned a pope and deposed him.
  3. A pope was elected to replace the imprisoned pope as soon after he died. There was no real break in the pontifical line.

 

To these we might reply simply that 1798 has been understood to be neither the end of the papacy’s existence, nor the low-point of its power, nor the date of the death of a pope. Rather, it was the death of the beast part of the papacy, the national part. In 1798 Rome became a republic and the papacy became a church alone, rather than a church ruling a nation.

 

When we study Daniel 12 we will discuss the reasons for the papacy being given 1260 years. We will study more about the purposes and parallels of that period of time, also, in Revelation class.

 

In Conclusion: 

 

The papacy existed for many years as a movement in the church. Paul talked about it existing in his day. It was the mystery of iniquity that was gaining power among the Christian congregations.

 

But this papacy does not show up in prophecies of the world’s empires until it becomes a world empire. It does not appear as a beast until it exists as a nation. When did it become an empire? In 538 it did take over the management of Rome and its environs, a very small land area, but associated with a very large amount of power. In 1798 is lost civil authority over that same land area.

 

This was just what the Bible predicted, just what Adventists teach, and points squarely to the papacy as the little horn of Daniel 7.

For the Word Doc, click here: Dan_7_-_The_1260_days_and_the_Little_Horn

Daniel 7 and the issue of Timing

The Timing of Daniel 7

Preterism, Futurism, and Historicism

 

Brief Idea: While all three classes of prophetic interpreters see Daniel 2 from a historicist perspective, the same does not go for Daniel 7. But the reasons to view Daniel 7 from a historicist’s perspective are sound. And that conclusion shapes much of the rest of our understanding of the book of Daniel, and even of the Revelation.

 

Definitions:

 

Preterism:       A method of prophetic interpretation that approaches apocalyptic prophecies of Daniel and Revelation as stretching no further than the first century AD.

 

Futurism:        A method of prophetic interpretation that approaches apocalyptic prophecies of Daniel and Revelation as being fulfilled, almost entirely, in the final years of earth’s history.

 

Historicism:    A method of prophetic interpretation that approaches apocalyptic prophecies of Daniel and Revelation as stretching, generally, from the time of the writer until the end of the world – over the course of more than 2,000 years.

 

Evangelicals:    A large class of prophetic expositors that tend to take an eclectic approach to prophecy. They combine elements of Preterism and Futurism. They see fulfillment of prophecy up until the first century, then a large gap, and fulfillment again in the very end of time.

 

A number of authors have written ably on the dual Jesuit/Charismatic origin of the current trends in prophetic interpretation. See Steve Wholberg’s writings on the rapture, for example.

 

We can pinpoint the historical origin of these alternative methods of interpretation (alternative to the standard Protestant method, Historicism). Yet we can not allow the origin of the method to finally decide its accuracy or inaccuracy. The Bible must do this alone. In Daniel 7, the Bible will.

 

Evidences for Historicism in Daniel 7

 

Some commentators have perceived the beasts of Daniel 7:3 to have risen simultaneously. This view supports a futuristic interpretation that places all these nations as rising to prominence in the end of the world. This is Hal Lindsay’s view.

 

But the consecutive nature of the beast-risings is indicated by:

  1. Their ordinal number of “first” “second” “after this…another” “fourth”
  2. The statement by the angel that the fourth beast “shall be the fourth kingdom on earth, which shall be different from all other kingdoms.” v. 23
  3. The “strength” and “iron” of the fourth beast, along with the number of beasts, that both parallel Daniel 2—four nations, fourth of iron and very strong.
  4. The parallel’s of the two shoulders of the bear and the two horns on the Ram (Daniel 8), the four heads on the Leopard and the four horns from the Goat (Daniel 8), and the Little Horn of both chapters following these 2nd and 3rd kingdoms.
  5. The simple history of Babylon, Persia, and Greece and Rome, justifying the use of “lion”, “two wings”, “three rib”, “four wings”, “four heads”, “ten horns”, “three horns”, “1260 days”, etc.

 

Of course the strongest of these points is the second one. Only one power qualifies for being the fourth kingdom on the earth from the perspective of an angel speaking to Daniel while interpreting the dream. (In other words, Daniel 7:23 is not the vision, it is the explanation of the vision).

 

When we prove that the fourth beast is the Roman Empire that followed Greece, we have ruled out futurism. We have not, however, ruled out Preterism.

 

To do that we must show that the prophecy extends to the close of time. Thankfully, this is easier to do in Daniel 7 than in many other prophecies. Already we have observed the correlation between history and the ten horns, three plucked, little-horn scenario. This history is far beyond the first century and, as such, does not fit the Preterism framework.

 

But more than that, Daniel 7 speaks of the opening of the judgment in heaven as correlating with the destruction of the fourth power and the subsequent establishment of God’s kingdom over the affairs of man.

 

To our Adventist eyes this is clear evidence that the book of Daniel extends to the end of time. But to the Preterist, this is not at all clear. Ideas like “Christ’s coming” and the “resurrection” and the “end” and others are understood to refer to spiritual events that happened in connection with the life, death, and resurrection of Jesus, and with the persecutions of Nero and the Destruction of Jerusalem by Titus.

 

While this paper can not be a thorough refutation of Preteristic principles, it can show its disharmony with Daniel 7.

 

First, the judgment scenes in Daniel 7 take place in heaven. Second, it concludes with the abolition of earthly empires and the destruction of the Roman power. (This, of course, did not happen in the first century.) Third, the correlation between the prophecy and the events of the 6 through 12th century is uncanny if it is not a fulfillment.

 

Both Futurism and Preterism, when taken to their very roots, are part of the same plant. They deny the year-for-a-day principle of prophetic interpretation.

 

But that will have to belong to another lecture. If that principle is valid, then historicism is triumphant.

 

For the Word Doc, click here: Dan_7_-_The_Timing

Daniel 7 and Thinking to Change the Law

The 1260 days and the Little Horn

 

Brief Idea: The 1260 day prophecy is the most repeated prophecy in the scripture. It is connected to some of the darkest history. It foreshadows the darkest events of the future. Christ’s coming was not to be thought of as “near”, nor were parts of Daniel’s prophecies related to His coming to be understood, until it was completed.

 

The Little Horn Power and its Roman Origins

 

Rome, in both its phases, plays a larger role in Daniel than all previous world empires combined. It is the subject of 58 verses (of 110 verses regarding the visions) in Daniel 2, 7, 8 and 11. It receives more attention than Christ’s coming, more than His Kingdom. This pattern, though in this class we will not follow it, also continues in the book of Revelation.

 

From these 58 verses we learn the following:

 

  1. Rome would be comparatively strong, “exceeding strong”, “exceeding great”, to break and subdue and engulf other nations.
  2. Rome would be associated with iron.
  3. Rome would eventually be divided, yet still be Rome. It would divide into ten monarchies.
  4. Parts of the divided Rome would remain strong, parts would not.
  5. The divided parts of Rome would seek to use marriage to mend the divisions.
  6. They would fail in their endeavor.
  7. In the days of these “kings” (of the parts) God would set up His Kingdom.
  8. Rome would be dreadful, “exceeding dreadful”, and terrible.
  9. Rome would treat the remnants of its defeated peoples roughly.
  10. Rome would be, in some fundamental way, “different” from the empires before it.
  11. Three of Rome’s kingdoms would be uprooted under the influence of an eleventh kingdom, and in fact, “he shall” subdue them.
  12. That eleventh kingdom would be particularly small.
  13. It would also be particularly wise, “understanding dark sentences.”
  14. It would also “speak” with particular arrogance, speaking “against the Most High,” and “magnifying himself even” as if he was equal to the Prince Jesus, exalting himself “above every God.”
  15. This type of speech and its war against the saints would both precede the judgment.
  16. Rome would, after the judgment, would be deprived of her kingdom and be destroyed as a nation by God’s fiery judgments as a result of the arrogant speech. This punishment would be without the help of men in its execution, “without hand.”
  17. These judgments would last for some time, even to the “end.”
  18. Rome would have some characteristics of Greece before it.
  19. The eleventh kingdom would be more strong (though smaller) than the others.
  20. It would make war with God’s people, the saints, and would “prevail against them”, and “destroy the mighty and holy people” “wonderfully.”
  21. Rome would devour the “whole earth.”
  22. The little Roman superpower would think to change “times” and “laws.”
  23. Its use of civil power, “given” to it, would last 1260 years.
  24. Rome would come from the west (relative to Greece) and conquer east, south, and towards Palestine.
  25. Palestine would be “consumed” by Rome.
  26. It would, in some way, overpower Jesus, by crucifixion and persecution of his saints and of their missionaries.
  27. [Papal] Rome would take away the “daily.” [your teacher’s understanding: take away the pagan religion that had ruled the world since the gold head.]
  28. Papal Rome would be established as an abominable civil power.
  29. The 2300 year vision was particularly about the Roman power and its works and supremacy.
  30. Roman papal power would be exercised mightily through the armies of other governments.
  31. When the old Roman government would be at its end, the papal power would rise as a fierce power.
  32. By policy, the papal power would succeed in promoting its falsehoods.
  33. The papacy would think highly of itself in its “heart.”
  34. Romans would try to establish their power in the world prior to their time, and would fail (11:14).
  35. Rome would be involved with political maneuverings involving Cleopatra and others, the details of which are described in 11:16-19.
  36. Tiberius Caesar would follow his predecessors and be a “raiser of taxes” and die soon – not in battle.
  37. Roman leaders would overcome faithful men including Jesus.
  38. The Romans would conquer the most valuable places without war and win influence by using gifts and spoil to placate others.
  39. More details of Roman rule are found in 11:24-27.
  40. Rome would try to obliterate Christianity.
  41. During the Middle Ages God’s people would “be strong” and “do exploits.”
  42. Many would work to corrupt these people by flattery.
  43. Persecution by Rome would serve to purify their congregations.
  44. Papal prosperity would exist only until a predetermined time to end.
  45. The papacy would promote celibacy and coercion of the conscience.
  46. The papacy’s end would come via the work of infidel France.
  47. The papacy would recover and succeed in overcoming communism.
  48. After determining to destroy God’s people with a death decree, the papacy will establish itself as the object of true worship…and then be destroyed.

 

The 1260 and 538 AD

 

Adventists have historically dated the reign of the papacy from the year 538 AD. This date has been challenged by detractors for several reasons. Among them are the following:

 

  1. Rome became Christian in 321 AD, not 538 AD.
  2. Popes were in existence, and known as popes, from long before 538 AD.
  3. The papacy was not particularly strong in 538 AD.

 

To these we might reply simply that 538 AD has been understood to be neither the beginning of the papacy’s existence nor the pinnacle of its power nor the Christianizing of the empire.

 

Rather, 538 was the year that the city of Rome fell into the hands of the papacy as the civil power that would rule the western (significant) portion of the empire. It was the year the woman began riding the beast. It was the year that Justinian’s decrees went into effect, subjecting Rome to the demands of the pontiff.

 

In the book of Daniel God grants power to human governments. The 1260 years during which power over God’s people was given to the papacy must point to civil authority. God never gives spiritual authority to men to rule over their fellow men.

 

The 1260 and 1798

 

Adventist have historically dated the end of the reign of the papacy from the year 1798. This date has been challenged by detractors for several reasons. Among them are the following:

 

  1. The pope didn’t die until 1799. So much for a 1798 “deadly” wound.
  2. Napoleon wasn’t the first king to take a pope captive. Henry IV banished Gregory VII, who died in exile. Charlemagne took a pope captive. Sigismund imprisoned a pope and deposed him.
  3. A pope was elected to replace the imprisoned pope as soon after he died. There was no real break in the pontifical line.

 

To these we might reply simply that 1798 has been understood to be neither the end of the papacy’s existence, nor the low-point of its power, nor the date of the death of a pope. Rather, it was the death of the beast part of the papacy, the national part. In 1798 Rome became a republic and the papacy became a church alone, rather than a church ruling a nation.

 

When we study Daniel 12 we will discuss the reasons for the papacy being given 1260 years. We will study more about the purposes and parallels of that period of time, also, in Revelation class.

 

In Conclusion: 

 

The papacy existed for many years as a movement in the church. Paul talked about it existing in his day. It was the mystery of iniquity that was gaining power among the Christian congregations.

 

But this papacy does not show up in prophecies of the world’s empires until it becomes a world empire. It does not appear as a beast until it exists as a nation. When did it become an empire? In 538 it did take over the management of Rome and its environs, a very small land area, but associated with a very large amount of power. In 1798 is lost civil authority over that same land area.

 

This was just what the Bible predicted, just what Adventists teach, and points squarely to the papacy as the little horn of Daniel 7.

For the Word Doc, click here: Dan_7_-_Thinking_to_Change_Times_and_Laws

Daniel 8 and 9 Connections

Connections between Daniel Eight and Daniel Nine

 

 

  1. 1.                   The command to Gabriel to make Daniel understand – Daniel 8:16; Daniel 9:22
  2. 2.                   The use of mareh in reference to the time portion of the vision – Daniel 8:26; 9:23
  3. 3.                   Gabriel’s command to “consider the vision.” – Daniel 9:23
  4. 4.                   The end of Gabriel’s talk matches, in subject, its resumption – Daniel 8:26; 9:23
  5. 5.                   The organization of the book, not chronologically, places the chapters next to each other. Daniel did this for a reason.
  6. 6.                   The purpose of the revelation in Daniel 9 was to “seal up the vision.” What vision? Gabriel assumes that Daniel will know.
  7. 7.                   Gabriel is the agent of communication in both chapters. These chapters are the only chapters where he mentioned by name in the Old Testament. The announcement of the birth of Jesus is the third and final place we find Gabriel in the Bible (in Luke 1).
  8. 8.                   The Aramaic word Kha-thak, ‘determined’ in Daniel 9:24, –literally means “cut off.” It is a time period. From what is it “cut off”? From another time period. Where is there another time period for it to be cut off from? Only Daniel 7:25 and 8:14. But the former has no apparent relation
  9. 9.                   The period of 2300 days in Daniel 8:14 has no beginning point; nothing to mark its origin. Now the 70 weeks provide the needed beginning date necessary for explaining the vision. Who gives the beginning date? Gabriel. Who was commanded to explain the vision? Gabriel.
  10. 10.                The subject matter of the Daniel’s prayer in chapter 9 shows that he was thinking about Daniel 8, praying about Daniel 8, and that he didn’t understand Daniel 8. Gabriel came in answer to his prayer, so presumably would be explaining Daniel 8. In Daniel 9 the prophet is (A) Thinking about the sanctuary (v. 17), (B) Thinking of the sanctuary as being desolate as a result of God’s curse (v. 15-17), (C) Thinking about time prophecies in relation to the restoring of Jerusalem (v. 2), (D) Was concerned about a possible delay in the fulfillment of that prophecy (v. 20, “defer not”). Daniel 9 happened about 538 BC, in the first year of Darius. The Seventy years were about due to be over (they had started about 606 BC)! Yet Daniel had seen a vision that seemed to put off the restoring the temple for a number of years beyond the ascension of Persia (compare 8:1,14,20,21).

 

Yet men say that there is no connection between these prophecies, that our effort to connect them is vain. Do they mean that the 70 weeks are cut off from nothing? Or that the 2300 days have no event to mark their beginning? Of that the order of Daniel’s chapters is random? Or that Gabriel is mentioned in these chapters alone for no reason? Or that the vision to be considered in Daniel 9 was Daniel 9 itself? That the subject of time ending the prophecy in chapter eight and introducing that in nine, is coincidental? That the purpose of the 70 weeks was to seal “itself”? Or that Gabriel never finished the job he was given to do in chapter eight? And that he that ignores all these connections is a more carefully exegete of the passage than he that notices them? If yes, the reader must answer for himself in the judgment for his conclusions.

For the Word Doc, click here: Dan_7-_8_-_Connections_between_Daniel_Eight_and_Daniel_Nine

Revelation 3 and the Investigative Judgment

The Investigative Judgment

 

By Eugene Prewitt

 

Brief Idea: The Investigative Judgment doctrine derives soundly from scripture.

 

The Bible refers, in a number of passages, to a judgment. These passages do not all speak of the same event. The question raised by many scholars (in fulfillment of Daniel 12:10) is whether any of these amount to unambiguous evidence for the doctrine of the Investigative Judgment.

 

Here are some simple observations.

 

1. After the rise and fall of Babylon, Persia, Greece and Rome; after the rise of proto-European tribes, then the papacy with its blasphemy and persecution, we find a judgment opened in heaven that utilizes “the books.”

 

I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Dan 7:9-10.

 

After this judgment we find the papacy being destroyed by fire at the same time that its dominion comes to an end. The other nations, by way of contrast, continued to exist as non-superpower nations after their fall from world greatness. (Behold Iraq, Iran, and Greece in existence even today.)

 

Then we see again, in heaven, a transaction between the Father and the Son. The Son receives the kingdom of the whole earth which kingdom shall never be destroyed.

 

In point of time, this judgment looks like the one pointed out by Adventists. It is late in earth’s history, yet ends before the final climatic scenes.

 

2.  While probation still continues and before the gospel has been preached to every nation and people, an announcement about the arrival of the time of the judgment is made.

 

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Re 14:6-7

 

This is followed by other warnings related to the mark of the beast and papal corruptions. God’s commandment-keeping people are pictured as faithfully enduring persecution. Then comes the Second Coming of Jesus under the symbol of two ripe-related harvests—first of the righteous, then of the wicked for destruction.

 

In point of time, the announcement “the hour of His judgment is come” is united with the final campaign to evangelize the world and precedes the most climatic events that, themselves, precede the Second Coming of Jesus.

 

3.  While probation lasts, and after some period of serious persecution of God’s people, the blood of the saints cries out for vengeance. The lives of the martyrs are represented as being “under the altar” in heaven. When they cry for vengeance they are told that they must rest a little longer until another wave of persecution should bring another wave of martyrs.

 

But, in the meantime, they are given white robes.

 

And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Re 6:

 

Their cry for vengeance is followed by the signs in the sun, moon, and stars, and then by the personal appearance of Jesus Christ.

 

In point of time, the giving of the white robes to the faithful martyrs follows the persecutions of the dark ages and precedes both the persecution of the last age and the second coming.

 

Common and Uncommon Elements

 

These three passages share two common elements. They each picture a judgment (or vindication) following papal activity and preceding the earth’s final events.

 

They each indicate that the judgment is an other-worldly event. In Daniel 7 it occurs before angels in heaven. In Revelation 6 the souls refer to those that dwell “on the earth.” In Revelation 14 the announcement presupposes that the beginning of the judgment is not readily apparent to those on earth.

 

Beyond this, each offers their own clues to how this judgment ties in with the broader picture of scripture. Daniel 7 ties the judgment to the idea of the heavenly books. The student of scripture finds, after a study of these books, that names can be “written,” names removed. Ex 32:32-34; De 29:20; Re 22:19; Lu 10:20.

 

Jesus connects the blotting out of names with a scene very similar to the judgment scene in Daniel 7. And more than this, He connects that judgment scene with the granting of white robes. This statement of Jesus, in this respect, reminds us of Revelation 6.

 

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5 

 

And this passage from the 5th church age, directing the church of that time to the future, reminds us of the name of the last church. Laodicea means “a people judged.”

 

Another passage that speaks of “blotting out” something from the books used in the judgment is found in Peter’s post-Pentecostal sermon. There the blotting out, in point of time, is future and coincides with an end-time pouring out of the Spirit’s power. This power, used to lighten the world with Christ’s glory, must precede the close of human probation. And it immediately precedes the sending of Jesus back to earth.

 

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Acts 3:19-20.

 

This is the second passage that has connected the Judgment with a set time. The other was Revelation 14:7. This brings us to the question of the Adventist Great Disappointment. Many detractors from the doctrine of the Investigative Judgment suggest that its creation was part of an Adventist state of denial at the non-appearing of Christ in 1844.

 

Prophecies of the Great Disappointment

 

But Habakkuk 1-2, Hebrews 10, Malachi 3, and Revelation 10 all refer, prophetically, to that time of trial and misunderstanding. According to these four passages, the fulfillment of prophecy would appear to tarry, but it would not tarry, but men were still to keep waiting for Christ’s return. They would be seeking to see Him in the clouds, but He would rather come to His Temple.

 

They would need patience to inherit His Coming kingdom, but would be tempted to throw away their confidence. They would preach His Coming with great enthusiasm, but then would cease. Finally, they would be bidden to take up the work again. It would be like they loved the sweetness of their message until they understood it thoroughly, then it would be a bitter disappointment.

 

Each of these four passages throws additional light on the topic of the judgment in the heavens. There are also a number of parables that illustrate the truth. Solomon concludes his words of wisdom with a reference to that event.

 

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ec 12:13-14.

 

Paul preached that there was a day for this judgment. He connected it with the future justifying of those that were currently obeying the commandments.

 

. . . As many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. . . .) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Ro 2:12-16

 

Who will be blotted out of the book? Those that “sin” against the Lord. Ex 32:34. But doesn’t that include us all? Yes, human cases would be hopeless if the overcomers were not offered a “white robe”, a blotting out of their sins, prior to the final decision of their cases. This gift of a white robe is the future “shall be justified” of the current “doers of the Law.”

 

In both of these passages, Ec 12 and Romans 2, the judgment is made a motive for commandment keeping. This is also the case in the Three Angel’s messages. We glorify God by keeping the Law that is a transcript of His character. Compare Ecclesiastes 12 and Revelation 14. They differ primarily in that Solomon places the judgment future while Earth’s last warning places the judgment at present.

 

Fear God, and give glory to him; for the hour of his judgment is come: . . . here are they that keep the commandments of God, Re 14:7, 12

Fear God, and keep his commandments: . . . For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ec 12:13-14.

 

The Cleansing of the Sanctuary

 

We have observed already that, from the books of heaven, names may be removed and sins may be blotted out. Both of these processes cleanse the heavenly books in the heavenly sanctuary from the record of sin. As each case is decided, either a white robe is given or a name (and its record) are removed from the book of life.

 

In the antitypical Day of Atonement there was one more step in processing the sin problem after the cleansing of the sanctuary. There is one that has tempted and prodded, cajoled and trapped, bringing men into his ranks of sin slaves. He is, in this way, guilty for all the sins he has caused men to commit. He is not guilty in their stead. Only the innocent Jesus could bear their sins as a Substitute. But this wicked one is guilty in his own stead for his part in their falls. In the symbols this Azazel is blamed for the sins he has caused and led into the wilderness.

 

If we call Azazel a “scapegoat” we must clarify that Azazel is never an underling blamed to take heat off from a superior. A more backwards description of the relation of sin to Satan could hardly be imagined. Satan is the ultimately guilty one rather than the unfortunate last-stop for the passing of the “buck.”

 

If we ask, “How is this blaming of Satan related to the Judgment in heaven?” we need only note the observers of the judgment.

 

A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Dan 7:9-10.
He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5 

 

Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: Lu 12:8 

 

The prominent place given to the angels, one-hundred million strong, reveals that the judgment scene is for them. God knows those that are His. The investigative judgment is for the angels. They are the ones that have an interest in the blame that belongs to their once-honored Lucifer. The relation of the angels to the judgment was woven into the sanctuary. Not only were two angels sculpted there in a position of reverence and interest in the Law and mercy, but the entire fabric of the inner curtains was woven with cherubim. Ex 26:31; 36:35.

 

The Relation of the Investigative Judgment to the Great White Throne Judgment

 

There is a judgment in the book of Revelation that seems, in some ways, similar to the one in Daniel 7. It is, however, different in a few other details: timing, location, and purpose.

 

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. Re 20:11-15

 

When does this judgment happen? Very apparently it is finished after the 1000 years mentioned in the verses just before this. We can tell this by the statement “this is the second death.” It is also apparent by the fact that the lake of fire happens after the 1000 years as God breathes down fire on the armies that surround the HolyCity. (See Re 20:1-10). Also, notice in this judgment that there is no intercession by Jesus. And who are the witnesses of this judgment? Rather than the angels, this judgment serves those that are judged. They are resurrected to hear their cases decided and to be convinced of their wickedness.

 

During the 1000 years just ended there was a special judgment, for the benefit of the saints. This millennial investigation is the judgment alluded to by Paul in 1 Corinthians 6:3 and by John in Revelation 20:11. Then, after the 1000 years are over, the Great White Throne Judgment scene is finally fulfilled. There the dead are convinced that the judgments against them are just. Just as the wicked at Christ’s Coming are accused by Jesus for their wrong-doing, so will be the resurrected wicked after the thousand years.

 

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 14-15

 

[It is a fact that Ellen White applies both Revelation 20:11-15 and Jude 14-15 to Christ’s Second Coming. And this is accurate in much the same way that Peter’s application of Joel 2 to the day of Pentecost is accurate. At Christ’s Coming all living nations are gathered before Him. He accuses the wicked of their neglect of the needy and of their lawlessness. Matthew 7:23; 25:40. He comes with all the “Holy Angels” with him. Matthew 25:31. All elements of Jude 14-15 fit the Second Coming perfectly well. But in a more thorough sense they apply to the post-Millennium judgment where “all that are ungodly” are judged and where Christ executes “judgment upon all.” Ellen White also plainly applies Revelation 20:11-15 to the post-Millennium execution of the wicked in the book The Great Controversy. See pp. 666.]

 

These two events of Christ on His throne judging resurrected persons happen, naturally, in conjunction with the two resurrections. Both are a fulfillment of:

 

But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Ro 14:10-12.

 

But not all these knees bow simultaneously. These two resurrections are those mentioned in 1Cor 15:23-25. The saints, wicked survivors of the plagues, and special rebels will meet their destiny first. The wicked dead will meet it later. As it is written, all will share the same experience of giving account of themselves before God.

 

Some may wonder why we call attention to the judgment in heaven when our own turn at the bar of God is yet future. The answer is that men ought to learn of the judgment going on now while there is time to set their lives in order. To learn of the judgment then will be to learn of it far too late.

 

In conclusion, there is plenty of unambiguous evidence for a many-phased judgment of the human race. The books of record are intimately related to every phase of that judgment. Their contents are examined in heaven during the judgment for the angels. There sins and names are blotted out as destinies are forever fixed. Then the books are brought forth to convince the wicked inhabitants of earth of their lawlessness. Then the books are examined by the saints during the 1000 years. Finally, the wicked dead are resurrected to face the books. Then those whose names are not in the book of life are destroyed in the lack of fire.

 

Only the first phase of this judgment is coincident (happens at the same time) with human probation. Only that current phase is announced as a warning to the last generation to ready themselves for Christ’s coming. We ought to spread that warning while the cases of past generations are still being decided.

 

 

For the Word Doc, click here: Rev_3_-_The_Investigative_Judgment

Revelation 11 and Daniel 12

Rev_11_-_with_1260_1290_1335_day_prophecies_also This is the Word Document

The 1260, 1290, and 1335 Day Prophecies

Observations and Hints

 

Introduction

 

Why has God given these prophecies? What are we to understand? To answer these questions is the purpose of this essay.

 

In this essay on the 1260 day prophecy in connection to Daniel 12 and Revelation 11, we will start by noticing a few facts that may help us to deduct some truth about these prophecies. These facts will be followed with some historical observations. Then, the scriptures will be allowed to suggest an interpretation of themselves. The application suggested here will be shown to be a true representation of events then future. After this, the relation of these events to the Great Controversy will be suggested as a hint regarding the wide exposure these prophecies receive in the scriptures.

 

Finally, this article will briefly discuss dangers inherent in several alternative ways of understanding the prophecies of the 1260, 1290, and 1335 days.

 

Facts

 

The “three and one-half” time periods abound in scripture. Consider the following list[1]

 

3.5 years of Daniel 7:25

3.5 days of Daniel 9:27 (two sets of 3.5 days)

3.5 years of Daniel 12:7

3.5 years of Luke 4:25

3.5 years of Christ’s ministry

3.5 years of probation to Jewish church after the cross

3.5 years of James 5:17

3.5 years of Revelation 11:2

3.5 years of Revelation 11:3

3.5 days of Revelation 11:11

3.5 years of Revelation 12:6

3.5 years of Revelation 12:14

3.5 years of Revelation 13:5

 

These taohs (three-and-one-half’s) are a spring to a large number of other prophecies and stories. We might separate the taohs from each other on the basis of their length, if we accept the principle that a day in prophecy is equivalent to a calendar year of actual time. Most readers will be familiar with this mode of thought, and while it is worthy of careful examination, we will not examine it here and now. If divided this way the two lists appear below:

3.5 years of Daniel 7:25                                                     3.5 days of Daniel 9:27 (two taohs)

3.5 years of Daniel 12:7                                                     3.5 years of Christ’s ministry

3.5 years of Luke 4:25                                                       3.5 years for Jewish church after the cross

3.5 years of James 5:17                                                     3.5 days of Revelation 11:9

3.5 years of Revelation 11:2                                             3.5 days of Revelation 11:11

3.5 years of Revelation 11:3

3.5 years of Revelation 12:6

3.5 years of Revelation 12:14

3.5 years of Revelation 13:5

 

While the right column deserves detailed study, we will focus on the left column in this essay.  These passages bear a remarkably coherent picture considering their varying contexts. Below they are given with only the most relevant context.

 

Da 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.

 

Da 12:7  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 for ever that [it shall be] for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these [things] shall be finished. {a time…: or, part}

 

Lu 4:24-25  And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;

 

Ja 5:17-18  Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

 

Re 11:2-3  But the court which is without the temple cast out [margin], and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and  two months.  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

 

Re 12:6,14  And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. 14  And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.

 

Re 13:5-7  And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to make war [margin] 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. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

 

Before we notice other things these passages say about each other, we will linger to answer those who question whether it is legitimate to include Luke 4:25 and James 5:17 with the rest. Consider the following:

 

I Ki 17:1                The famine of Elijah was once a matter of prophecy

Re 2:20                  Jezebel is made a type of the leaders of fallen Christianity

Re 11:6                  The two witnesses of Re 11:3 “have power to shut heaven, that it rain not in the

days of their prophecy.”

Re 12:6, 14           The woman is twice shown fleeing to wilderness, like Elijah, for the 3.5 years

Re 12:6, 14           She is there being fed as Elijah was

Re 12:6, 14           She is there to escape the flood of men sent to kill her. Ahab sent to every nation

to find Elijah.

Lu and Ja              The time period is twice mentioned in the NT though never specified in the OT.

 

 

There are other connections, but these will have greater force if presented later. Some key phrases from the passages listed above are in the chart below.

 

During the 1260

 

The False Church                                                                                God’s True Church

Wear out the Saints                                                             Prayed for the famine as judgment on apostasy

Thinks to Change Times and Laws                                  Prayed for the rain to resume after truth revealed

Saints[2] given into his power                                               “tread under foot”

Succeeds in Scattering the Power of the Holy People   Power given to two witnesses

Heaven was “shut up” and there was a famine            Witnesses “prophesy in sackcloth.”

Makes war on saints                                                           Flees to wilderness

Overcomes saints                                                                                Is fed there by God through unnamed agents (“they”)

Power given over “all kindreds and tongues and nations.”

 

Before getting into the details we will examine the big picture. The 1260 days, appearing nine times in scripture as a 1260 day prophecy, is everywhere a time of persecution of the church by an abnormally empowered entity that is limited in the duration of its abnormal power. The first question that comes to my mind is “why?” Why would the power be granted the power to scatter, overcome, chase, tread underfoot, and wear out the saints? Why would it be allowed to do so for such a long period? Is the period of time an arbitrary assignment?

 

A few other points should be noticed about these 1260 day periods.

 

3.5’s and the Fall of Lucifer

 

Revelation 12 presents an apparent duplex vision. Several of the same thoughts are presented twice, and in the same order.

 

(v. 2) Jesus is mentioned before his birth        (v. 7) Jesus is mentioned as Michael

(v. 3) Dragon Appeared in Heaven                  (v. 7) War in Heaven with Dragon

(v. 4) Dragon deceives some in Heaven          (v. 7) Dragon has “his angels”

(v. 4) Some angels are “cast” “to the earth”  (v. 8-9) Dragon is “cast out” “into the earth”

(v. 5) Jesus is caught up to heavenly throne   (v. 10) “Now is…salvation…and power of Christ”

(v. 4, 6) Dragon persecutes the woman           (v. 13) Dragon persecutes the woman

(v. 6) Woman is hidden for 1260 days            (v. 14) woman is hidden for 1260 days

 

In the midst of these scenarios, namely in the midst of the second one, verses 11 and 12 seem to have no parallel, except that they describe the experience of the 1260. Verse 12 mentions that Satan is aware of a time element to the power that he is exercising. Verse 11 indicates that while the saints are overcomers in heaven’s eyes, it is by the blood of Jesus that they overcome. As for their physical lives, they “loved them not unto death.” Verse 12 renders a “Woe!” to the world because of the power given to the dragon, and indicates that it is this power that causes the woman to flee into the wilderness.

 

The larger picture of Revelation 12 pictures in symbolic language that the time of the dragon’s special power of persecution is intimately wrapped up in the cosmic struggles between Christ and Satan. It appears that the casting out of verse 4, while it has its distinct parallel in the pre-earth past, is here the one that comes after the church comes into existence (v. 2) and prior to Christ’s ascension (v. 5). It is the one that comes after Satan accuses the “brethren night and day” in God’s presence and at or before the declaration “Now is come salvation and strength.” In short, it is that fall that Jesus saw as an event of the near future in Jn. 12:31, “Now shall the prince of this world be cast out.” The only event answering to these qualifications in point of time is the crucifixion of our dear Jesus. There are other connections between the cross and the 3.5 year periods.

 

The 3.5 Year Period and the Time of the End

 

If it is true that that the “Time of the End” takes place at the conclusion of the 3.5 years (the 1260 day prophecies), then there are several more references to the same period of time and the events surrounding its close.

 

Da 8:17,19  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. . . .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.

 

Da 11:27, 35  And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end  shall be at the time appointed. . . .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.

 

Da 11:40  And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.

 

Da 12:6-10, 13   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 for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.  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. . . . Da 12:13  But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. [3]

 

What do we know about the time of the end from these passages?

 

“The vision” of Daniel was to be at the “time of the end”[4]

The last end of the “indignation” was to be for “a time appointed”

The plans of great kings would fail that the time might not be fulfilled early

A time of persecuting trial would await the keepers of truth, and end at “the time appointed.”

The South King would attack the North King at that time

In point of time, the events following that attack would lead into the time of trouble (Daniel 12:1)

The question of “when” the end would be is the subject matter of Daniel chapter 12.

 

Daniel 12’s many references to the end help combine elements of other 3.5-year prophecies into one. From Daniel 11 we read that the time before the end would be a special time of purification for the church. Daniel 12 agrees. In Daniel 8 we found that the prophecy was for the end, and Daniel 12 explains that that is when it is to be understood. Chapter 12 also explains that at the time of the end not everyone is going to understand.

 

Understanding will still be reserved for the wise, for the righteous. When we consider these thoughts together we understand a new plight facing the Christians prior to the time of the end that marks the end of their persecution. Though their sufferings were predicted, yet they would not understand the prophecies that foretold them and that might comfort them accordingly.

 

For our purposes this far, we have established a few facts about the time of the end that might help us find it in history, if that is where it is.

 

1.  It is preceded by a great persecution

2.  It is followed by an awakening of understanding regarding the prophecies of Daniel

3.  It is followed later by the time of trouble

4.  It is at a pre-determined (as opposed to floating) time that the efforts of men can not change

 

In our quotation, above, of Daniel 12, we omitted verses 11 and 12. With our current observations as a background we may now look at those verses. Here is the order of events leading up to them:

The book is sealed “to the time of the end.”

Someone asks “when will that be?”

Jesus swears, showing the determinate nature of the time. [5]

The time period is explained to be the 1260 days.

No event marking the beginning of the time is given.

Daniel did not feel that he understood and asked again regarding “the end”

Daniel is told that the book is sealed “to the time of the end.”

He is also told that many shall be purified and “made white” and “tried”

And the wicked will not understand, but “the wise shall understand.”

The angel continues answering the question regarding the “end” and its timing. . .

 

Da 12:11-12  And from the time that the daily sacrifice shall be taken away, and to set up [margin] the abomination that maketh desolate, there shall be a thousand two hundred and ninety days. 12  Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

 

This passage is of the utmost help in explaining the 1260 day prophecies. “There is another way,” says the angel, “to compute the time of the end other than the 1260 days. You may reckon 1290 days, if you begin with the taking away of the daily, which is taken away to set up the abomination.”

 

Further, it shows that the 1290 and 1260, terminating at the same time[6] do not terminate at the end of the world, but at a point where a wise class begins “waiting” for an event forty-five years future.

 

So we might add to our earlier list regarding the timing of the “time of the end.”

 

  1. It may be reckoned 1260 days from the special empowering of the persecuting power
  2. It may be reckoned 1290 days from the removal of “the daily” “to set up the abomination.”[7]
  3. It is followed by a certain 45 days of “waiting” by the wise that understand

 

Biblical References to Themes of the Taos

 

There are other passages that seem to refer to the 3.5 years without directly mentioning the time period itself. We will examine three significant ones.

 

Mt 24:21, 22, 29, 30  For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. . . . Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: 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.

 

Mr 13:19, 20, 24-26  For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.  But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,  And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.

 

2Th 2:2-9  That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now withholds will continue to withhold[8]  until he be taken out of the way.  And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

 

Though the 3.5 year period we are studying is only mentioned in twelve locations, the themes that are in it are found in other places. What these passages have in common is the theme of Christ’s coming. We witnessed a reference to “waiting” in relation to the 1335 time period. Paul explains why they would not be waiting until after the 1290. Jesus could not come until the Man of Sin would be revealed. Not only could Christ not come until that time, but Christ’s coming would not even be “at hand” until that time.

 

No one was to be troubled that it was close until the “son of perdition,” described here like the little horn of Daniel and as the beast of Revelation 13 (both the same power, as shown by their 1260 day persecution of the saints.) would be “revealed” in his true character. Here is a hint to the answer of the first question in this study. Why the terrible time period? Why so long?

 

The first two passages, almost identical to each other, offer further assistance in timing the 1260 days prophecy. That they refer to the 1260 can be gathered by the fact that Christ refers to them as being shortened, an indication that they had a predetermined length. But does Christ say that the period is shortened? No, he says that one of the characteristics of that period would be shortened.

 

The persecution of that time period would be shortened to save the world from the tragedy of having not sufficient moral power to bring the great controversy to a close, in which case “no flesh could be saved.”[9]  Immediately after the persecution would end the signs in the sky would begin. But the days themselves would not be shortened, and could not, for our Lord Jesus had sworn that the period would be a certain length. The two thoughts together spell a period, short indeed, when the prophecies of Daniel would not yet be understood well, but when the signs in the sky would have begun to happen and persecution by the beast power to have practically ceased.

 

With this information we might add to our list of events helping us time the termination of the 1260 days the following:

 

  1. It would end after the first sign or signs would appear in the heavens.
  2. It would end some time after the persecution of the saints had practically ended.
  3. But the beast would still have its authority and would still be making war on the saints until the period’s close.

 

The 3.5-Year Period and the French Revolution

 

Just as the 1260 days appears twice in connection with the war between Christ and Satan in chapter 12, it also appears twice in connection to the intriguing prophecies of chapter 11. The attention of the reader is called to a few facts:

 

This (Revelation 11:2-3) is where the 3.5-year period is first introduced in Revelation.

It is introduced twice in succession under different names and with different illustrations.

The imagery of these two prophecies is borrowed from other passages of scripture.

These other passages of scripture should be expected to shed light on the periods of chapter 11.

 

The first passage, Revelation 11:1-2, is reminiscent of an obscure statement made by Jesus.

 

Re 11:1-2 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and  two months. {leave out: Gr. cast out}

 

Lu 21:24-25  And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

 

The parallels between Matthew 24, Mark 13, and Luke 21 in this connection are unmistakable. See the portion of the passages quoted earlier in this paper and the following chart.

Matthew 24:19-                                   Mark 13:18-                                         Luke 21:23-

Woe to Nursing Mothers                    Woe to Nursing Mothers                    Woe to Nursing Mothers

Tribulation of “those days”               Tribulation of “those days”               Suffers ‘til times fulfilled

Then signs in heavens                         Then signs in heavens                         Then signs in heavens

 

Luke’s record may not have been understood by those that were listening to it. Jesus did not intend for them to understand the 3.5 year period of Daniel, for the time was not fulfilled. He did indicate that there was a specific time set aside for the Gentiles, and the word “fulfilled” calls attention to the fact that the time was a matter of prophecy.  It is not filled as a cup of iniquity might be[10], but “fulfilled.” It would be a singular cup of iniquity that, when filled, would bring an end to the tribulation suffered while it was filling.

 

The second passage, Revelation 11:3-13, borrows symbols from Zechariah and from the Bible stories of Sodom, Moses, Elijah, and Jesus. It is a composite picture, a place of connections. A list of figures pointing back from Revelation 11 is given below:

 

v. 3         Two witnesses                                                                      (Zech. 4:14)

v. 3         1260                                                                                       (Daniel 7, 12)

v. 4         Two olive trees                                                                     (Zech. 4:3,11)

v. 5         Two candlesticks                                                                 (Zech. 4:2,11)

v. 6         Turn Waters into Blood                                                      (Ex. 7:19)

v. 6         Power to smite earth with all plagues                               (Ex. 7-12)

v. 8         The city of Sodom                                                              (Ez. 16:49-50)

v. 8         The city of Egypt                                                                 (Ex. 5:2)

v. 8         The city of Jerusalem                                                         (“where Jesus was killed”)

v. 10       Dead bodies resurrected                                                     (Jude 9)

 

Special elements in these verses remind us particularly of the prophet Elijah.

 

v. 3         The two witnesses Prophesy for 1260 days                    (Lu 4:25)

v. 5         Fire devours any man that would hurt them                  (2Ki 1:9-15)

v. 6         Have power to shut heaven that it rain not                    (James 5:17)

v. 10       Considered as tormentor (troubler) of the people         (1Ki 18:17)

v. 11       Ascended to heaven in a cloud                                         (2Ki 2)

 

The references to Moses and Elijah together, with the term “two witnesses” scattered throughout the narrative remind of the only other time in scripture when these men have appeared together. See Matthew 17 and Mark 9. In both of these passages the three disciples present questioned Jesus regarding the prophesies about a returning Elijah. To their inquiries Jesus first answered that Elijah “would come,” and then that he had come in the person of John the Baptist.

 

It is not in the scope of this essay to explore the Elijah message and its fulfillments in Christ’s day and ours. But it will help us to remember that John the Baptist, unlike Elijah and Moses, was allowed to die at the hands of those he ministered to, at the hands of a king that at one time had delighted in hearing him, and at the instigation of a wicked woman, the king’s unlawful wife, manipulating that king while he was under the influence of wine.

 

These characteristics of the death of John parallel the experience of the saints during the 1260-day prophecy in ways that the lives of Moses and Elijah can not. The figures of the woman, her unlawful relation with the king, the drunkenness of the king, her murder of the prophet, these are all revived in the book of Revelation.[11]

 

The events of this portion of Revelation 11 are listed below:

 

v. 3 (A)       Two witnesses commissioned and empowered to prophesy 1260 days

v. 7 (B)       When they finish their testimony, a new beast power arises from the pit (abussos)

v. 7 (C)       The new beast will fight them and will kill them.

v. 8 (D)       Their corpses will remain in view of the city-dwellers 3.5 days.

v. 9 (E)       The city-dwellers will not permit them to be buried

v. 10 (F)     The earth-dwellers will rejoice and send gifts to each other because of the good riddance

v. 11 (G)    After the 3.5 days the “Sprit of life from God” enters into the bodies resurrecting them

v. 12 (H)    They heard a great voice from calling them to heaven; they ascent in their enemy’s sight

v. 13 (I)      That same hour there is an earthquake destroying 10% of the city and 7000 men

v. 13 (J)      The remnant were frightened and “gave glory to the God of heaven.”

 

While the 1260-day period is mentioned twice as an introduction to the chapter, and while it embodies the larger portion of the work of the witnesses, the events of the chapter center on the ending events. The chart below illustrates how the prophecy’s events center around its close. Each letter represents one of the events in the list above.

 

J                                         A REPRESENATION OF THE NUMBER OF EVENTS                                           I

FROM EACH PORTION OF THE 1260 DESCRIBED                                                    H

IN REVELATION 11. THE LAST PERIOD IS ONLY 5%                                               G

AS LONG AS THE OTHER FIVE, YET CONTAINS                                        F

NINE TIMES THE NUMBER OF EVENTS. THE RATIO                                              E

OF EVENT-CONCENTRATION FOR THE PERIODS IS 900:1.                                   D

C

A                               A                             A                             A                             A                            B

1-300                     300-600                 600-900                 900-1200              1200-1257            1257-1270

 

In the last portion of the paper we will discuss the interpretation of these final events.

 

 

The Relation of the Various Forms of the 1260 Days

 

The prophecy we are studying is, curiously, found in three different forms in Daniel and Revelation:

 

Time, Times, and ½ a Time               42 Months                            1260 Days

Daniel 7:25                                           Revelation 11:2                   Revelation 11:3

Daniel 12:7                                           Revelation 13:5                   Revelation 12:6

Revelation 12:14

 

How long is a prophetic year? A prophetic month? The correlation of these periods demonstrates to the searching man that a prophetic month is 30 days and a prophetic year is 12 prophetic months. This despite the fact that the Jewish calendars sometimes had 13 months and the calendars of today have from 28 to 31 days. The length of the year, as given to man, may also be determined from the account of the Genesis flood story.  But the simple correlation of these passages is helpful to those interpreting passages that mix these time periods (years, months, and days) or that are found in only one form, such as the five months, and the one-year-one-month-one-day-one-hour periods of Revelation 9.[12]

 

A Summary of Some of the Primary Facts about the 3.5-Year Period

 

The entire essay thus far has been a summary and it is most difficult to accurately summarize summaries. Nevertheless, here are a few of the thoughts.

 

1)                   The 1260 era is a time of Significant Persecution by a Professedly Christian Entity

2)                   The 1260 era could not begin until the Entity was empowered to do its work in a special way

3)                   The 1260 era was to last for a specified time, at the end of which the prophecies were to be understood and the special power of the beast to be removed.

4)                   The Persecution of the 1260 era was to be cut short prior to the close of the period.

5)                   The End of the Persecution was to signal the time for the signs in the heavens to happen.

6)                   The End of the Persecution was to signal the time for the events in Revelation 11 to happen.

7)                   The 1260 era is intimately connected with the Fall of Lucifer at Christ’s Crucifixion.

8)                   The 1260 era parallels the history of Elijah’s drought and the Mt.Carmel experience

9)                   The 1260 era parallels the history of John the Baptist and his death at Herod’s hand

10)               The Events of Revelation 11 that cap the 1260 era receive more attention than the era itself

11)               The Time of the End, when Christ’s Coming was to be near, Concludes the 1260 era.

12)               Another way to find the same date is to date from the removal of the “daily” 1290 years.

13)               Dating that second way brings you, if you continue to the 1335th day, through a special time of waiting that was particularly blessed by God and that lasted 45 years.

 

If I were to put all the information that has been presented so far into a few theme paragraphs, they would read as follows:

 

God knew that the greatest question that would present itself to many minds during the Great Controversy between Christ and Satan would be “Why has sin been permitted?” While the answer “to give us freewill” might satisfy some, that answer is utterly inadequate for those that continue to ask “Why has it been permitted for so long?” Our search for the answer to that question brings us to the 1260-day prophecies. What will bring an end to sin? Christ’s coming will. Then sin and sinners will be destroyed by His Brightness. Why has He not yet come?

 

Some will say, doubtlessly, that He waits for the gospel to go to “every creature.”[13] Jesus promised “and this gospel of the kingdom shall be preached in all the world for a witness to all nations and then shall the end come.” So why did the gospel not go the whole world in the time of the apostles? Why, it did! It “was  preached to every creature which is under heaven.” Colossians 1:23. Based, perhaps, on this and other reasons, some began to preach in Paul’s day that Christ would come quickly. This is where Paul introduced the 3.5-year thought that Christ’s coming could not be “at hand” until the Wicked should be revealed. This ominous power of darkness is the subject of nearly all the prophecies of Daniel and Revelation, and is the primary power represented during the 3.5-year period.

 

The reasonable conclusion we might arrive at is that it took 1260 years to “reveal” the “Son of Perdition.” It took only a few years to reveal his ferocity. Martyrdom was the order of the day for dissenters during the largest portion of the 1260-day prophecy. It took only a few centuries for the pope to rise to his highest level of temporal power, in theory under Gregory VII, and in practice under Innocent III. It was just under 1,000 years from the 538 date used my most Adventist commentators that the church’s pretensions to offer forgiveness was overthrown, for those that cared to see, by the Reformation. What did it take so long to demonstrate so as to warrant 1260 years?

 

Our double-period chapters, Revelation 11 and 12, lead us to believe that the issues at stake were of cosmic consequence. Satan had already been revealed to the universe as a monster that would crucify Jesus. So when chapter 11 indicates that during the 3.5-year periods that Jesus would be crucified again, in the person of His saints, in a particular “city” that is not truly a new thing under the sun. Satan’s power to corrupt had been demonstrated in Sodom, and his ability to create infidelity in Egypt. The revelations of these powers in that same “city” could not be called recent developments.

 

The revelation of the Power seems to be so fundamental to understanding Daniel and Revelation that the first book was sealed until after the revelation would be completed. In the context of that fact we find that the supremacy of the abomination would be preceded 30 years by an event that would constitute the “taking away” of the “daily.”[14] But that is just what Paul said in 2 Thessalonians 2 would have to occur before the Power could exert its true force and finally be revealed. “For the Mystery of Iniquity is already working, only he who now hinders will hinder until he be taken out of the way.”[15] Then we expect that the taking away of the hindering agent plays a significant role in the 3.5-year period.[16]

 

Revelation 11, focussing on the end of the 1260,[17] must be understood if we are going to gather an understanding of why the papacy was “given power to continue” (Revelation 13:5) so long.[18] We have the tools now to approach an interpretation Biblically. What national power, atheistic and corrupt at the end of the 1260 years, infamous for its burning of heretics, first to have supported the Roman Church among the Ten European nations over which she would eventually bear sway, underwent a national upheaval after the final persecutions of God’s people came to an end? France is the answer to all, and became the scene of the worst that earth-history has to offer.

 

The irony of the French Revolution was its relation to the Catholic system. The priests and bishops that would not recant their catholic faith were the particular objects of popular hate. The historical section below will give a few more details. For prophetic purposes, something sinister and fascinating had been happening in France during the 1260-year period. Inherited tendencies to faithfulness, the kind that last to “thousands [of generations] of them that love me and keep my commandments,” were weeded out of the nation until the moral make-up of the people was just such as the papal system had cultivated. They were thoroughbred Catholics, convinced, convicted, and controlled by that system that John denominates “the synagogue of Satan.”

 

And when the mobs had been succeeded by the inquisition, when the Huguonots had bled their last on French soil, when all that were free in spirit had been banished from the realm that demanded the submission of their consciences, then Satan’s plan had been perfected. The work of centuries, he had achieved the very state he had so long spoken of, a place where the principles of pleasure seeking and love of power bore sway. It went on that way unmolested in its course for a few years longer and the reaction occurred. Satan’s system destroyed, not its Creator’s children as in former ages, but itself. The papal plan dead-ends in self-destruction. From the power it had swayed when governing a mix of men, the good with the bad, who would have guessed it could fall so fast – so quickly!

 

The 1260-day period was a vast and sublime laboratory. France was the beacon under scrutiny. The results ring with eternal significance. Satan, unchallenged, leading his own people his own way; what would it be? If the battle was over and there was no Jesus to fight, what would become of his system who offers liberty to demons and sinners? If there was no judgment bar to answer to, no law to regulate and restrain, would pleasure seeking live eternally? No. Never. It could not even live a century when tried on earth. It blew itself up, like the starving Al Quieda man who did the same while running from those that would spare him. The Devil’s system is suicide, with or without the intervention of heaven.

 

And it could not be understood before it happened. Even angels had to see it to understand. It was shown that the prosperity of the worldly systems depends more than men would ever guess on the influence of the Spirit through the lives of those that are being led.

 

With much accomplished, we will move into the second phase of the essay. I will give an overview, unproven and unreferenced here, of relevant history. If any reader doubts the history itself, please be kind and inform me where you doubt. Doubting history is no crime akin to doubting inspiration, unless inspiration has itself recorded the history.

 

History, Very Very Brief History

 

The Christian church, though pure in many ways during the time of the apostles, was already infected with men striving to have pre-eminence.[19] This leaven eventually leavened an entire lump. There was a division in the church between those that would bend to this power and those that were against the “fathers” (Antipas in Revelation 2, Anti- against, -pas, fathers). The former group developed into a hierarchical organization that finally gave to the patriarch in Rome the highest place among bishops. The latter group, where the former group was in power, existed first openly, then secretly where necessary.

 

Persecution of both groups was terrible under the pagan emperors. When Constantine came to power, all that changed. When the empire became “Christian” the balance that had held the two groups was overthrown. Formerly man’s desires and passions for power favored the growth of the papal power, while the persecution that scares self-seekers checked its progress. Now the persecution ended and the availability of power grew. Now the faithful become victims of church strife. But there was a limit to the power of the popular church. While mobs were at her hands, and while catholic emperors (and lesser powers as well) lent their swords to the church, the she could not claim those swords as her own. They could be given and taken at the will of the civil power, as happened from time to time.

 

Rome began to lose its grip on its own kingdom as soon as she had denominated herself as Christian. Pagan tribes overran Europe. These were not subjected to Rome as a nation, but one by one they were subjected to Arian Christianity. They would not bow their heads under that yoke and preferred their own pagan mix of theology and philosophy including an Arian, semi-Arian, or non-Trinitarian view of Christ. Finally Rome itself, the city, was conquered by these tribes. The fading Roman Empire had moved its seat east some 160 years before the loss of the city.

 

The rulers of the Roman church saw an opportunity in the passing away of the Roman authority in the west. They did not pass it up. The most powerful of the ten tribes, the Franks, were enlisted under the Catholic banner to subjugate the rest of Europe for the pope. Clovis, the king of the Franks and the first Catholic tribal king, in 508 made his own growing empire, western Rome for practical purposes, subject to the aims of the Holy Father. Now, for the first time in history, the Roman Pontiff had more than an influence with the government. He was the recognized superior of the head of the state.

 

The civil reigns of future France were under his own control. France became a ground of ages of persecutions. Some time later the Roman emperor of the east, Justinian, did for the Pontiff with the empire what Clovis had done with his kingdom. Justinian’s decrees subjecting Rome to the Pope were made in 533, but were not enforceable until the last of the three Arian tribes had been uprooted, the third one uprooted having taken control of Rome itself. That uprooting happened in 538, at which point the Roman state was no longer a Republic ruled by representatives of freemen, but a crafty monarchy ruled by a pope.

 

In the land of the Franks the Catholic Church was 30 years ahead of the rest of Europe in the work of forcing orthodoxy. France never ceased to be in the lead of other tribes in the development of its Roman principles. A brief time-line is given below that may help some people understand the part France played in the Great Controversy between Christ and Satan.

 

508              Franks (France) become the first orthodox enforcing tribe.

500’s-600’s           Line of Marigovian and Carolingian kings defend Catholic Faith

800’s      Paulicians are banished to France

900’s      Persecution against them grows

1100’s    Crusade against Albigensians led by Innocent III

1200’s    Dominicans entrusted with annual purging of France of heretics

1300’s    Annual work in inquisition continues

1500’s    Protestant movement met by long history of martyrdoms

1600’s    Huguenots persecuted mercilessly

1700’s    Persecution continues until its close in middle of century

1790’s    France turns on itself and destroys Catholicism and repudiates Theism

1793-1796            For 3.5 years Bible is banned from the nation

1798          France conquers the pope and liberates Rome from pope’s civil control

 

Napoleon succeeded in changing the pattern of the ages. His general entered Italy, took the pope prisoner,[20] and declared Rome to again be a Republic in 1798. Ruled by the people, and not by the captive man, Rome ceased to be a civil state for the church. The death of the pope the next year was immaterial to the change in the government, as was the pope’s replacement by an uncaptive man.

 

Of particular interest in the French Revolution is the confounding of true and false Christianity on the part of the common people. Rome had pretended to be the representative of God and the Holy Bible and of the saints. She had taken on her the work of the Priesthood. Now the people, though hating her thoroughly, yet believed her claims as thoroughly as ever their ancestors had. They were not convinced that she misrepresented God, but rather that as she represented Him aright, the idea “God” was an enemy of the state. Deluded as they were by Babylon, they thought that the Bible was the cause of all their troubles and banished it for 3.5 years (are we reminded again of Elijah?) while suffering the most withering blasts of the Revolution.

 

Dangerous Alternatives

 

Among Seventh-day Adventist there have been few prophecies that have received so much speculative attention as the 1290 and the 1335 days prophecies. In this article we noticed that, unless the end of the 1290 day prophecy is an answer to the question “How long till the end?” then the prophecy makes no comment on what happens at its own conclusion at all. As no prophecy is of any private interpretation, and as “the end” is the subject of the entire passage, we are bound to place the 1290 and 1260 day prophecies as terminating at the time of “the end.”

 

Those who would put the 1290 and 1335 in the future do more than they suspect to undermine the Advent movement. What do we know of the last 45 years of the 1335, the portion that extends beyond the 1290? Only that it was a specially “blessed” time of waiting and watching following the time of the end.

 

By our theory, this is powerful evidence that the Advent movement was approved of God. The time of the end, 1798, was followed by an “understanding” of the prophecies. This understanding led to a time of waiting and watching culminating in 1843.

 

But what happens if we place the 1290 and 1335 in the future?

1.             We place the time of the end in future, for it concludes the 1290

2.             We place the unsealing of Daniel in the future, for it happens at the time of the end

3.             We make the past Advent movement, based on Daniel, into a falsehood.

4.             We remove the specific mention of our movement in the 1335 days.

This is too much to give up for a speculation. Anything is too much to give up for a speculation.

 

A separate article on the “Times of the Gentiles” can be found at the canvassing.org/docs web-site. It is an answer to Grothier and those who would make the “Times of the Gentiles” to be the time of human probation and that, based on this understanding, date the last generation from the creation of the state of Israel.

 

The placement of the 42 months of Revelation 13 into the future is based by many on the fact that it seems to be follow the healing of the deadly wound. Let those would-be interpreters notice that after the deadly wound was healed, “all the world wondered after the beast” and that, after the 42 months this wondering of the whole world is yet future. This is evidence that, in the prophecy, John went back in history to describe the 1260 day prophecy leading up to the time of the end. The further correlation of this prophecy with the others in this study is stronger evidence that it is so.

 

I am more than willing to dialogue with any that have comments on this study. Please address those comments to canvassing@canvassing.org.

 

Be faithful

 

Eugene Prewitt

April 9, 2003

 


[1] This list is not exhaustive. Other 3.5’s seem to be suggested in typological fashion. Those interested may e-mail me for more information.

[2] Whether “times and laws” are also given into his hand in this passage I have not been able to determine. From this chapter we know that the little horn considers that he has been given them and acts accordingly.

[3] [Dan. 12:9, 4, 10, 13 quoted.] The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history (MS 176, 1899).

 

There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which every one should understand. These prophecies are to be witnesses in the world. By their fulfillment in these last days they will explain themselves.  {7BC 949.6}

[4] The vision of Daniel 8 stretches through more than one dynasty, two of which are named, and one of which would come in Daniels day (v. 20, 21, and 9:1). The “time of the end” is not when it was given, nor when it was to begin receiving fulfillment, but when it was to be understood as the other references demonstrate.

[5] This is the meaning assigned by Paul to an oath by One that can not lie. Hebrews 6:15-19. So the time of the end will be at the end of the days, not sooner, not later.

[6] They must. Otherwise, there would be no event given to mark the end of the 1290 whatsoever, as if a man would say “it will be five days until nothing in particular happens.” When the angel says “and from” it is manifest that there is a stated “and to” that precedes it. And “to” what? To “the time of the end” when the prophecy will be understood. The understanding of the prophecy is the event, as it is the whole point in question and the point immediately under discussion.

[7] Many people have strong feelings regarding the “daily.” Understanding the meaning of daily is essential if one would locate it in history the beginning of the 1290 days. But we have been told that regarding the controversy relative to the “daily” that it is not a vital matter. Then we must conclude that finding the beginning of the 1290 is also not a vital matter. This may be demonstrated simply enough. The 1290 was given as a secondary way to arrive at the “time of the end.” Since we can arrive at that date another way, understanding the daily in Daniel 12 would only aid us in reconfirming the date. On the other hand, you might want to try your opinion of what the “daily” is against this touchstone. If the taking way of your “daily” can not be marked in history by a particular event and dated accordingly, then can it be the right understanding?

[8] “Withholds will continue to withholds,” this is the meaning of the old English words “letteth will let” and has been substituted here by me for clarification for the reader unversed in old English.

[9] The evidence that this was Christ’s intent by the statement that no flesh would be saved is too involved for the scope of this paper. Other papers I have written, The Draft, and Perfection in the Last Generation, give some information in that direction. Yet for all that I have studied, I am not very certain that I am correct regarding the meaning of this phrase. No other meaning suggests itself to my mind as workable and real.

[10] It is not on the basis of the Greek that I make this distinction. Indeed, the Greek would allow either “filled” or “fulfilled.”

[11] cf. Re 14:8; 17:6; 18:3, 9, 24

[12] I do not write this in ignorance of the fact that many deny the last period to be period at all. I simply differ with them.

[13] Then others may answer, “He is waiting for the final development of character in the last generation. He will come when they are ready.” Yes, the scripture supports this theory. But why was the church not brought to the experience of being sanctified wholly in an earlier age? The principles in the 1260-day prophecies show that the finishing of the mystery of God could not precede the end of the 3.5-year period. See my article Perfection in the Last Generation for more on this topic.

[14] Daniel 12:7, 11. The 1290 (v. 11) less 1260 (v. 7, 3.5 years) is 30.

[15] 2 Thessalonians 2:7, my paraphrase.

[16] The hindering agent in 2 Thessalonians appears to be the Roman Empire in the time of Paul. Paul had spoken of the hindering power personally when he was with the church, but did not care to name it in writing, v. 5, 6. He told them that they “know what withholdeth that [the Wicked ] might be revealed in his time.” This reference to the timing of the revelation should not be overlooked. Paul says that the Thessalonians already know the identity of the hindering agent. All these things point to Rome, the power that Paul here predicted would fall. Such a prediction during a time of Caesar-worship would be an act of treason. Paul carried out his treason tactfully.

[17] Similarly the gospels focus on the end of Christ’s ministry and as the Bible focuses on the end of the world. Emphasis is placed where the true action and most important events are happening.

[18] The Great Controversy chapter The French Revolution has a great deal to say about Revelation 11. It is largely a verse by very commentary on its fulfillment.

[19] See 2 Thessalonians 2:7; 3 John 8-9; Acts 20:17, 29-31.

[20] Some may wonder that I do not make a larger issue of the pope’s imprisonment and death. They may not be aware that several earlier popes received the same at the hands of civil rulers. Even Hidebrand, the famous Pope Gregory VII, that humbled the barefooted penitent Henry IV, died in exile in 1085, the year following his final leaving of Rome. It was Henry that caused his final tragedies.

Daniel 7 and 8 and the Investigative Judgment

The Investigative Judgment

Daniel Class, Fall 2006

By Eugene Prewitt

Brief Idea: The Investigative Judgment doctrine derives soundly from scripture.

The Bible refers, in a number of passages, to a judgment. These passages do not all speak of the same event. The question raised by many scholars (in fulfillment of Daniel 12:10) is whether any of these amount to unambiguous evidence for the doctrine of the Investigative Judgment.

Here are some simple observations.

1. After the rise and fall of Babylon, Persia, Greece and Rome; after the rise of proto-European tribes, then the papacy with its blasphemy and persecution, we find a judgment opened in heaven that utilizes “the books.”

I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Dan 7:9-10.

After this judgment we find the papacy being destroyed by fire at the same time that its dominion comes to an end. The other nations, by way of contrast, continued to exist as non-superpower nations after their fall from world greatness. (Behold Iraq, Iran, and Greece in existence even today.)

Then we see again, in heaven, a transaction between the Father and the Son. The Son receives the kingdom of the whole earth which kingdom shall never be destroyed.

In point of time, this judgment looks like the one pointed out by Adventists. It is late in earth’s history, yet ends before the final climatic scenes.

2.  While probation still continues and before the gospel has been preached to every nation and people, an announcement about the arrival of the time of the judgment is made.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Re 14:6-7

This is followed by other warnings related to the mark of the beast and papal corruptions. God’s commandment-keeping people are pictured as faithfully enduring persecution. Then comes the Second Coming of Jesus under the symbol of two ripe-related harvests—first of the righteous, then of the wicked for destruction.

In point of time, the announcement “the hour of His judgment is come” is united with the final campaign to evangelize the world and precedes the most climatic events that, themselves, precede the Second Coming of Jesus.

3.  While probation lasts, and after some period of serious persecution of God’s people, the blood of the saints cries out for vengeance. The lives of the martyrs are represented as being “under the altar” in heaven. When they cry for vengeance they are told that they must rest a little longer until another wave of persecution should bring another wave of martyrs.

But, in the meantime, they are given white robes.

And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Re 6:10-11

Their cry for vengeance is followed by the signs in the sun, moon, and stars, and then by the personal appearance of Jesus Christ.

In point of time, the giving of the white robes to the faithful martyrs follows the persecutions of the dark ages and precedes both the persecution of the last age and the second coming.

Common and Uncommon Elements

These three passages share two common elements. They each picture a judgment (or vindication) following papal activity and preceding the earth’s final events.

They each indicate that the judgment is an other-worldly event. In Daniel 7 it occurs before angels in heaven. In Revelation 6 the souls refer to those that dwell “on the earth.” In Revelation 14 the announcement presupposes that the beginning of the judgment is not readily apparent to those on earth.

Beyond this, each offers their own clues to how this judgment ties in with the broader picture of scripture. Daniel 7 ties the judgment to the idea of the heavenly books. The student of scripture finds, after a study of these books, that names can be “written,” names removed. Ex 32:32-34; De 29:20; Re 22:19; Lu 10:20.

Jesus connects the blotting out of names with a scene very similar to the judgment scene in Daniel 7. And more than this, He connects that judgment scene with the granting of white robes. This statement of Jesus, in this respect, reminds us of Revelation 6.

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5 

And this passage from the 5th church age, directing the church of that time to the future, reminds us of the name of the last church. Laodicea means “a people judged.”

Another passage that speaks of “blotting out” something from the books used in the judgment is found in Peter’s post-Pentecostal sermon. There the blotting out, in point of time, is future and coincides with an end-time pouring out of the Spirit’s power. This power, used to lighten the world with Christ’s glory, must precede the close of human probation. And it immediately precedes the sending of Jesus back to earth.

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Acts 3:19-20.

This is the second passage that has connected the Judgment with a set time. The other was Revelation 14:7. This brings us to the question of the Adventist Great Disappointment. Many detractors from the doctrine of the Investigative Judgment suggest that its creation was part of an Adventist state of denial at the non-appearing of Christ in 1844.

Prophecies of the Great Disappointment

But Habakkuk 1-2, Hebrews 10, Malachi 3, and Revelation 10 all refer, prophetically, to that time of trial and misunderstanding. According to these four passages, the fulfillment of prophecy would appear to tarry, but it would not tarry, but men were still to keep waiting for Christ’s return. They would be seeking to see Him in the clouds, but He would rather come to His Temple.

They would need patience to inherit His Coming kingdom, but would be tempted to throw away their confidence. They would preach His Coming with great enthusiasm, but then would cease. Finally, they would be bidden to take up the work again. It would be like they loved the sweetness of their message until they understood it thoroughly, then it would be a bitter disappointment.

Each of these four passages throws additional light on the topic of the judgment in the heavens. There are also a number of parables that illustrate the truth. Solomon concludes his words of wisdom with a reference to that event.

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ec 12:13-14.

Paul preached that there was a day for this judgment. He connected it with the future justifying of those that were currently obeying the commandments.

. . . As many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. . . .) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Ro 2:12-16

 

Who will be blotted out of the book? Those that “sin” against the Lord. Ex 32:34. But doesn’t that include us all? Yes, human cases would be hopeless if the overcomers were not offered a “white robe”, a blotting out of their sins, prior to the final decision of their cases. This gift of a white robe is the future “shall be justified” of the current “doers of the Law.”

In both of these passages, Ec 12 and Romans 2, the judgment is made a motive for commandment keeping. This is also the case in the Three Angel’s messages. We glorify God by keeping the Law that is a transcript of His character. Compare Ecclesiastes 12 and Revelation 14. They differ primarily in that Solomon places the judgment future while Earth’s last warning places the judgment at present.

 

Fear God, and give glory to him; for the hour of his judgment is come: . . . here are they that keep the commandments of God, Re 14:7, 12

Fear God, and keep his commandments: . . . For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ec 12:13-14.

 

The Cleansing of the Sanctuary

We have observed already that, from the books of heaven, names may be removed and sins may be blotted out. Both of these processes cleanse the heavenly books in the heavenly sanctuary from the record of sin. As each case is decided, either a white robe is given or a name (and its record) are removed from the book of life.

In the antitypical Day of Atonement there was one more step in processing the sin problem after the cleansing of the sanctuary. There is one that has tempted and prodded, cajoled and trapped, bringing men into his ranks of sin slaves. He is, in this way, guilty for all the sins he has caused men to commit. He is not guilty in their stead. Only the innocent Jesus could bear their sins as a Substitute. But this wicked one is guilty in his own stead for his part in their falls. In the symbols this Azazel is blamed for the sins he has caused and led into the wilderness.

If we call Azazel a “scapegoat” we must clarify that Azazel is never an underling blamed to take heat off from a superior. A more backwards description of the relation of sin to Satan could hardly be imagined. Satan is the ultimately guilty one rather than the unfortunate last-stop for the passing of the “buck.”

If we ask, “How is this blaming of Satan related to the Judgment in heaven?” we need only note the observers of the judgment.

A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. Dan 7:9-10.
He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5 

 

Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: Lu 12:8 

 

The prominent place given to the angels, one-hundred million strong, reveals that the judgment scene is for them. God knows those that are His. The investigative judgment is for the angels. They are the ones that have an interest in the blame that belongs to their once-honored Lucifer. The relation of the angels to the judgment was woven into the sanctuary. Not only were two angels sculpted there in a position of reverence and interest in the Law and mercy, but the entire fabric of the inner curtains was woven with cherubim. Ex 26:31; 36:35.

The Relation of the Investigative Judgment to the Great White Throne Judgment

There is a judgment in the book of Revelation that seems, in some ways, similar to the one in Daniel 7. It is, however, different in a few other details: timing, location, and purpose.

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. Re 20:11-15

When does this judgment happen? Very apparently it is finished after the 1000 years mentioned in the verses just before this. We can tell this by the statement “this is the second death.” It is also apparent by the fact that the lake of fire happens after the 1000 years as God breathes down fire on the armies that surround the HolyCity. (See Re 20:1-10). Also, notice in this judgment that there is no intercession by Jesus. And who are the witnesses of this judgment? Rather than the angels, this judgment serves those that are judged. They are resurrected to hear their cases decided and to be convinced of their wickedness.

During the 1000 years just ended there was a special judgment, for the benefit of the saints. This millennial investigation is the judgment alluded to by Paul in 1 Corinthians 6:3 and by John in Revelation 20:11. Then, after the 1000 years are over, the Great White Throne Judgment scene is finally fulfilled. There the dead are convinced that the judgments against them are just. Just as the wicked at Christ’s Coming are accused by Jesus for their wrong-doing, so will be the resurrected wicked after the thousand years.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 14-15

[It is a fact that Ellen White applies both Revelation 20:11-15 and Jude 14-15 to Christ’s Second Coming. And this is accurate in much the same way that Peter’s application of Joel 2 to the day of Pentecost is accurate. At Christ’s Coming all living nations are gathered before Him. He accuses the wicked of their neglect of the needy and of their lawlessness. Matthew 7:23; 25:40. He comes with all the “Holy Angels” with him. Matthew 25:31. All elements of Jude 14-15 fit the Second Coming perfectly well. But in a more thorough sense they apply to the post-Millennium judgment where “all that are ungodly” are judged and where Christ executes “judgment upon all.” Ellen White also plainly applies Revelation 20:11-15 to the post-Millennium execution of the wicked in the book The Great Controversy. See pp. 666.]

These two events of Christ on His throne judging resurrected persons happen, naturally, in conjunction with the two resurrections. Both are a fulfillment of:

But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Ro 14:10-12.

 

But not all these knees bow simultaneously. These two resurrections are those mentioned in 1Cor 15:23-25. The saints, wicked survivors of the plagues, and special rebels will meet their destiny first. The wicked dead will meet it later. As it is written, all will share the same experience of giving account of themselves before God.

 

Some may wonder why we call attention to the judgment in heaven when our own turn at the bar of God is yet future. The answer is that men ought to learn of the judgment going on now while there is time to set their lives in order. To learn of the judgment then will be to learn of it far too late.

In conclusion, there is plenty of unambiguous evidence for a many-phased judgment of the human race. The books of record are intimately related to every phase of that judgment. Their contents are examined in heaven during the judgment for the angels. There sins and names are blotted out as destinies are forever fixed. Then the books are brought forth to convince the wicked inhabitants of earth of their lawlessness. Then the books are examined by the saints during the 1000 years. Finally, the wicked dead are resurrected to face the books. Then those whose names are not in the book of life are destroyed in the lack of fire.

Only the first phase of this judgment is coincident (happens at the same time) with human probation. Only that current phase is announced as a warning to the last generation to ready themselves for Christ’s coming. We ought to spread that warning while the cases of past generations are still being decided.

Dan_7_-_8_-_The_Investigative_Judgment

 

Daniel 8 and the Daily

The Daily and Daniel 8

Brief Idea 1: Not all that is related to “important” is “important.” Our pet ideas, whether true or otherwise, may be urged in such a way as to do more harm than their potential trueness could do well. The “daily” of Daniel 8, in Adventist history, is a paragon of this truth.

 

Brief Idea 2: The “daily” is related to “important.” It appears in the prophecies of Daniel 8, 11 and 12. It is connected, in those chapters, with the 2300, 1290 and 1335 day prophecies. It represents the old order of human government, the kind that preceded the establishment of the papacy. However, see Brief Idea 1.

Historical backdrop to the Bible Study

Adventists, in general, believed the “daily” to refer to the first phase of the Roman Empire, the pagan phase. Hime’s “chart” did identify the daily with paganism. I do not have a copy of his chart. The 1842 Millerite chart of Hale and Fitch doesn’t address the issue and simply says that the “daily sacrifice” was removed in 508.

It is conspicuous as the one “date” on their chart without a historical event connected to it. This may be indicative of something less than unity of understanding on this point even at that early date. It may not indicate anything.

In Early Writings, pp. 74-76, Sister White commented that, prior to the disappointment, all parties were united on a correct view of the “daily.” She was shown that the word “sacrifice” was supplied and that it did not belong to the text. Decades later Prescott promoted a view differing from Smith and Miller. In this view the “daily” represented Christ’s intercession in heaven.

The issue over the daily became, eventually, an issue over hermeneutics and over the relation of Ellen White to Biblical exposition. Prescott and followers felt that the Early Writings statement did not settle the issue. Haskell, Smith, and followers felt that it did settle the issue. On this last question Ellen White eventually sided with Prescott’s camp. Her statement can be found in 1SM 164-165. She wrote a few days later to both camps:

Dear Fellow Workers: I have words to speak to Brethren

Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott,

and all who have been active in urging their views in

regard to the meaning of the “daily” of Daniel 8. This is not to be

made a test question, and the agitation that has resulted from its

being treated as such has been very unfortunate. Confusion has

resulted, and the minds of some of our brethren have been

diverted from the thoughtful consideration that should have

been given to the work that the Lord has directed should be done

at this time in our cities. This has been pleasing to the great

enemy of our work.  {6BIO 259.1}

The light given me is that nothing should be done to increase

the agitation upon this question. Let it not be brought into our

discourses, and dwelt upon as a matter of great importance. We

have a great work before us, and we have not an hour to lose

from the essential work to be done. Let us confine our public

efforts to the presentation of the important lines of truth on

which we are united, and on which we have clear light.–Letter

62, 1910 (6BIO 259.2) [See context for fuller historical treatment.]

The Bible Study

Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.

And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

     And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Dan 8:8-14.

The “he goat” represents Alexander the Great, the “first king” Dan. 8:21. The four “notable” horns represent the most significant of the divisions of his empire after his decease. Dan. 8:22. These were related to each other geographically as the four points of the compass. We mentioned these divisions in our study of Daniel 7. None of them would have the strength of Greece. Dan. 8:22.

As their power was beginning to wane (Dan. 8:23) and a cup of iniquity was filling, the Roman power would rise from the west. This is the “little horn.” This power would also be a fulfillment of Deut 28:49-50. Rome would punish Palestine, the “pleasant land” for their sins.

Rome would “wax great” by its military influence (Dan 8:24) and not by its own military power (Dan. 8:24). Rome would rise “even to the host of heaven, and cast down some of the hosts and of the stars to the ground” by “destroying wonderfully” the mighty and holy people. Dan. 8:24. These can not be the same persons as the “transgressors” that drew God’s judgments on themselves. Rather, they are the Christians.

Rome would “stamp” on the Christians in harmony with its character in Daniel 7:19 where Rome stamps the “residue” (ie, “remnant”) with its cruel feet. And Rome would magnify “himself” even to the prince of the host by magnifying “himself in his heart” and by rising in opposition to Jesus, the “Prince of princes.” Dan 8:25. This was done, among other ways, by persecution of the saints. (cf. Dan 7:25; Mat 25:40; Re 11:8.)

Rome would, “through his policy” cause falsehood to “prosper” and thus “cast down the truth to the ground.” Dan 8:25. In this way Christ’s “sanctuary” was “cast down.” (This was done, also, especially in reference to the Law of God, Dan. 7:25.) These cunning policies would allow the Roman papacy to “destroy many” during even times of “peace.” And while it is not prefigured in the symbols of Daniel 8, Gabriel reminds Daniel of what he had learned in Daniel 2 and 7, namely that this Papal Rome would be destroyed by God’s power, “without hand.”

Thus far Gabriel has explained everything in the symbols (and we have referred to every phrase of his explanation) except the part given in bold print. Not surprisingly, then, the elements in bold print are the subjects of Daniel 9, 11 and 12. The elements referred to again are the “daily”, the cleansing of the sanctuary, and the “transgression of desolation.”

The Daily

In Daniel 11 we are given more information on the daily. Daniel 8:12 says “a host was given him against the daily by reason of transgression.” Daniel 11:31, by way of explanation, shows that the “host” represents the armies that, though not properly belonging to the papacy, “stand on his part.” This is the meaning of “given him.”

Da 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.

Further, the passage indicates that these “arms” also establish the “abomination of desolation.”

They also “pollute the sanctuary of strength.” In Daniel 11 this is particularly interesting. In the several verses previous the angel has described the papacy’s relation to the “holy covenant.” When prospering financially, her “heart” was against it. When attacked she would have “indignation” against the covenant. Then she would confederate with those that “forsake” the covenant. Dan 11:28, 30.

But it is the helping armies, not the priests, who take away the “daily.” And when these fighters take away the “daily” on behalf of the papacy, you can put a date on the time of their success. The taking away of the daily is associated with the establishment of the abomination.

Da 12:11  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.

Daniel 8 tells us that the “daily” is taken away because, or “by reason of”, “transgressions.” This is the same way that Rome came to power originally. The Greeks before her had filled their cup of iniquity and were removed from their position. Now the next political power suffers the same fate.

A literal reading of Daniel 8:13 says “How long will be the vision, the daily and abomination desolation, to give both the sanctuary and the host to be tread under foot.” In this reading the daily and the abomination are both modifiers of “desolation.” They are two successive agents in the desolation of God people and opposition to God’s true gospel.

Miller, when studying the “daily” originally found no certain interpretation of the word. His next tactic was to search through the phrase “taken away”—the one idea consistently associated with the “daily.” To his great delight he discovered in Paul’s description of the abomination of desolation that its open appearance was being hindered by the [pagan] Roman government that would to be “taken out of the way.”

2Th 2:7  For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

The readers of Paul’s epistle knew what he was predicting, the fall of Rome. But he did not say it directly. 2 Th 2:6.

The “Continual” and its Priestly Connotations

All of Daniel 8 is worded with sanctuary imagery. Examine the following graph.

Prophecy Gen 40                    Gen 40                    Dan 7                                      Dan 8

Subject:   Famine                    Famine                    War                                         Sanctuary

Symbols  Edible Cows                            Corn                                        Ravenous Beasts     Sanctuary Items

There should be no doubt that Daniel 8 is about the sanctuary. Ram, Goat, four horns, sanctuary, continual, abomination, evening and morning—these are all sanctuary symbols and allusions. We do not, however, understand this to mean that the Ram represents Jesus (though most rams in scripture and sanctuary contexts do.) Nor do we understand the goat to represent Jesus (though most goats in scripture and sanctuary contexts do). Rather, we understand that the vision of the history of Persia and Greece is related to the subject of God’s sanctuary.

The papacy is different from previous nations. That is its defining characteristic in Daniel 7. See Dan 7:24, 23, 17, 7. It is the late-rising papacy, in Daniel 7, that sets the Roman beast apart from the rest.

Da 7:24  . . . . and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.

The civil authority over God’s people passed from God to Israel’s kings to Babylon to Persia to Greece to Rome. But since Rome we have entered a time when no-one would have civil authority over God’s people. Next Jesus will take that authority back.

Eze 21:27  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.

Up until the time of the papacy the captivity of God’s people was an obvious embarrassment. Since the rise of the papacy the captivity has been by those that “claim to be Jews and are not.” This is the difference. The synagogue of Satan has adopted Christian trappings. And the boasted authority of this civil-state-church has behind it, not the authority of heaven, but its own boasting.

The true right of civil rule over God’s people is “no more.” Where Babylon and Persia and even Rome had the right, the Papacy has it not. The “continual” has been replaced by the “abomination.” True right has been followed by usurpation. The papacy’s power over states that are not it own was bequeathed by Rome, not by God. Re 13:1.

The Connection between the Abomination of Desolation and the Defiling of the Sanctuary

Not every man is privileged to have his case decided in the judgment in heaven. In the sanctuary service on earth it was those that had confessed their sins on the lamb that had their sins carried into the temple by the priest. In our age it is those that confess their sins and claim Christ’s blood as their covering that are promised pardon and cleansing. 1 Jo 1:9.

While each of the world empires fought, at one time or another, against God’s truth, only the last one did so while claiming the favor of Jesus. The profession of the papacy entitles them to judgment. Romans 2:12-16. It also buys them a record of their sins in the sanctuary for evaluation in the judgment. The papacy is filling the sanctuary with the record of defiling sins and false profession that will be repudiated in the judgment.

The papacy can cast the truth to the ground. The papacy can brag and exalt itself. It can crush many of God’s people. But it can not remove the ministry of Him who “ever liveth to make intercession” for us.” Heb. 7:25. It can not bring an end to the priesthood of Him who is a “priest forever after the order of Melchisedec.” Ps 110:4; Heb 5:6; 6:20; 7:17; 7:21. It may “think” to do this, as it thought to change God’s law, but it can not.

Summary

Gabriel explains all of Daniel 8. While he does not name the “daily”, just as he did not name iron legs in Daniel 2, he gives plenty of information for us to identify this symbol.

 

  1. The “daily” is taken away by armies working for the papacy.
  2. The “daily” is taken away in some manner that can be dated.
  3. The “daily” is taken away to allow the “man of sin to be revealed.”
  4. The “daily” is taken away because of “transgressions.”

None of these points allow the daily to be equated with Christ’s ministry of intercession. This has not been taken away. Further, its truth was not taken away by armies. Further, the casting down of its truth was a prospering process, but can not be dated for completion. Finally, it is Bible exposition, not Ellen White’s statement, that must settle the issue if it is to be settled.

Addendum:             The view found in this paper does not well represent that of Uriah Smith. In some respects it is original with me and in those respects, therefore, ought to be suspect. No prophecy of the scripture is of any private interpretation.

Dan_8_-_The_Daily