VERSE 1. And at that time shall Michael stand up, the
great prince which standeth for the children of thy people:
and there shall be a time of trouble, such as never was
since there was a nation even to that same time: and at
that time thy people shall be delivered, every one that
shall be found written in the book. p. 293, Para. 2.
A definite time is introduced in this verse, not a time
revealed in names or figures which specify any particular
year or month or day, but a time made definite by the
occurrence of a certain event with which it stands
At that time. What time? -- The time to which
we are brought by the closing verse of the preceding
chapter, -- the time when the king of the north shall plant
the tabernacles of his palace in the glorious holy
mountain; or, in other words, when the Turk, driven from
Europe, shall hastily make Jerusalem his temporary seat of
government. We noticed, in remarks upon the latter portion
of the preceding chapter, some of the agencies already in
operation for the accomplishment of this end, and some of
the indications that the Turk will soon be obliged to make
this move. And when this event takes place, he is to come
to his end; and then, according to this verse, we look for
the standing up of Michael, the great prince. This movement
on the part of Turkey is the signal for the standing up of
Michael; that is, it marks this event as next in order. And
to guard against all misunderstanding, let the reader note
that the position is not here taken that the next movement
against the Turks will drive them from Europe, or that when
they shall establish their capital at Jerusalem, Christ
begins his reign without the lapse of a day or an hour of
time. But here are the events, to come, as we believe, in
the following order:  Further pressure brought to bear
in some way upon the Turk:  His retirement from Europe;
[3 His final stand at Jerusalem;  The standing up of
Michael, or the beginning of the reign of Christ, and his
coming in the clouds of heaven. And it is not reasonable to
suppose that any great amount of time will elapse between
these events. p. 293, Para. 3.
Who, then, is Michael? and what is his standing up? --
Michael is called, in Jude 9, the
archangel. This means
the chief angel, or the head over the angels. There is but
one. Who is he? -- He is the one whose voice is heard from
heaven when the dead are raised. 1 Thess. 4:16. And whose
voice is heard in connection with that event? -- The voice
of our Lord Jesus Christ. John 5:28. Tracing back the
evidence with this fact as a basis, we reach the following
conclusions: The voice of the Son of God is the voice of
the archangel; the archangel, then, is the Son of God, but
the archangel is Michael; hence also Michael is the Son of
God. The expression of Daniel,
The great prince which
standeth for the children of thy people, is alone
sufficient to identify the one here spoken of as the
Saviour of men. He is the Prince of life [Acts 3:15]; and
God hath exalted him to be a
Prince and a Saviour. Acts
5:31. He is the great Prince. There is no one greater, save
the sovereign Father. p. 294, Para. 1.
standeth for the children of thy people. He
condescends to take the servants of God in this poor mortal
state, and redeem them for the subjects of his future
kingdom. He stands for us. His people are essential to his
future purposes, an inseparable part of the purchased
inheritance; and they are to be the chief agents of that
joy in view of which Christ endured all the sacrifice and
suffering which have marked his intervention in behalf of
the fallen race. Amazing honor! Be everlasting gratitude
repaid him for his condescension and mercy unto us! Be his
the kingdom, power, and glory, forever and ever! p. 294,
We now come to the second question, What is the standing
up of Michael? The key to the interpretation of this
expression is furnished us in verses 2 and 3 of chapter 11:
There shall stand up yet three kings in Persia;
king shall stand up, that shall rule with great dominion.
There can be no doubt as to the meaning of these
expressions in these instances. They signify to take the
kingdom, to reign. The same expression in the verse under
consideration must mean the same. At that time, Michael
shall stand up, shall take the kingdom, shall commence to
reign. p. 295, Para. 1.
But is not Christ reigning now? -- Yes, associated with his Father on the throne of universal dominion. Eph. 1:20-22; Rev. 3:21. But this throne, or kingdom, he gives up at the end of this dispensation [1 Cor. 15:24]; and then he commences his reign brought to view in the text, when he stands up, or takes his own kingdom, the long-promised throne of his father David, and establishes a dominion of which there shall be no end. Luke 1:32, 33. p. 295, Para. 2.
An examination of all the events that constitute, or are
inseparably connected with, this change in the position of
our Lord, does not come within the scope of this work.
Suffice it to say that then the kingdoms of this world
become the kingdom
of our Lord and of his Christ. His
priestly robes are laid aside for royal vesture. The work
of mercy is done, and the probation of our race is ended.
Then he that is filthy is beyond hope of recovery; and he
that is holy is beyond the danger of falling. All cases are
decided. And from that time on, till the terrified nations
behold the majestic form of their insulted King in the
clouds of heaven, the nations are broken as with a rod of
iron, and dashed in pieces like a potter's vessel, by a
time of trouble such as never was, a series of judgments
unparalleled in the world's history, culminating in the
revelation of the Lord Jesus Christ from heaven in flaming
fire, to take vengeance on them that know not God, and obey
not the gospel. 2 Thess. 1:7, 8; Rev. 11:15; 22:11, 12. p.
295, Para. 3.
Thus momentous are the events introduced by the standing up of Michael. And he thus stands up, or takes the kingdom, marking the introduction of this decisive period in human history, for some length of time before he returns personally to this earth. How important, then, that we have a knowledge of his position, that we may be able to trace the progress of his work, and understand when that thrilling moment, draws near which ends his intercession in behalf of mankind, and fixes the destiny of all forever. p. 296, Para. 1.
But how are we to know this? How are we to determine what
is transpiring in the far-off heaven of heavens, in the
sanctuary above? -- God has been so good as to place the
means of knowing this in our hands. When certain great
events take place on earth, he has told us what events
synchronizing with them occur in heaven. By things which
are seen, we thus learn of things that are unseen. As we
look through nature up to nature's God, so through
terrestrial phenomena and events we trace great movements
in the heavenly world. When the king of the north plants
the tabernacles of his palace between the seas in the
glorious holy mountain, a movement for which we already
behold the initial steps, when Michael, our Lord, stands
up, or receives from his Father the kingdom, preparatory to
his return to this earth. Or it might have been expressed
in words like these: Then our Lord ceases his work as our
great High Priest, and the probation of the world is
finished. The great prophecy of the 2300 days gives us
definitely the commencement of the final division of the
work in the sanctuary in heaven. The verse before us gives
us data whereby we can discover approximately the time of
its close. p. 296, Para. 2.
In connection with the standing up of Michael, there
occurs a time of trouble such as never was. In Matt. 24:21
we read of a period of tribulation such as never was before
it, nor should be after it. This tribulation, fulfilled in
the oppression and slaughter of the church by the papal
power, is already past; while the time of trouble of Dan.
12:1, is, according to the view we take, still future. How
can there be two times of trouble, many years apart, each
of them greater than any that had been before it, or should
be after it? To avoid difficulty here, let this distinction
be carefully noticed: The tribulation spoken of in Matthew
is tribulation upon the church. Christ is there speaking to
his disciples, and of his disciples in coming time. They
were the ones involved, and for their sake the days of
tribulation were to be shortened. Verse 22. Whereas, the
time of trouble mentioned in Daniel is not a time of
religious persecution, but of national calamity. There has
been nothing like it since there was -- not a church, but --
a nation. This comes upon the world. This is the last
trouble to come upon the world in its present state. In
Matthew there is reference made to time beyond that
tribulation; for after that was past, there was never to be
any like it upon the people of God. But there is no
reference here in Daniel to future time after the trouble
here mentioned; for this closes up this world's history. It
includes the seven last plagues of Revelation 16, and
culminates in the revelation of the Lord Jesus, coming upon
his pathway of clouds in flaming fire, to visit destruction
upon his enemies who would not have him to reign over them.
But out of this tribulation every one shall be delivered
who shall be found written in the book -- the book of life;
for in Mount Zion . . . shall be deliverance, as the Lord
hath said, and in the remnant whom the Lord shall call.
Joel 2:32. p. 296, Para. 3.
VERSE 2. And many of them that sleep in the dust of the
earth shall awake, some to everlasting life, and some to
shame and everlasting contempt. p. 297, Para. 1.
This verse also shows how momentous a period is introduced by the standing up of Michael, or the commencement of the reign of Christ, as set forth in the first verse of this chapter; for the event here described in explicit terms is a resurrection of the dead. Is this the general resurrection which takes place at the second coming of Christ? or is there to intervene between Christ's reception of the kingdom and his revelation to earth in all his advent glory [Luke 21:27] a special resurrection answering to the description here given? One of these it must be; for every declaration of Scripture will be fulfilled. p. 297, Para. 2.
Why may it not be the former, or the resurrection which occurs at the last trump? Answer: Because only the righteous, to the exclusion of all the wicked, have part in the resurrection. Those who sleep in Christ then come forth; but they only, for the rest of the dead live not again for a thousand years. Rev. 20:5. So, then, the general resurrection of the whole race is comprised in two grand divisions, first, of the righteous exclusively, at the coming of Christ; secondly, of the wicked exclusively, a thousand years thereafter. The general resurrection is not a mixed resurrection. The righteous and the wicked do not come up promiscuously at the same time. But each of these two classes is set off by itself, and the time which elapses between their respective resurrections is plainly stated to be a thousand years. p. 298, Para. 1.
But in the resurrection brought to view in the verse
before us, many of both righteous and wicked come up
together. It cannot therefore be the first resurrection,
which includes the righteous only, nor the second
resurrection, which is as distinctly confined to the
wicked. If the text read, Many of them that sleep in the
dust of the earth shall awake to everlasting life, then the
many might be interpreted as including all the righteous,
and the resurrection be that of the just at the second
coming of Christ. But the fact that some of the many are
wicked, and rise to shame and everlasting contempt, bars
the way to such an application. p. 298, Para. 2.
It may be objected that this text does not affirm the
awakening of any but the righteous, according to the
translation of Bush and Whiting; namely,
And many of them
that sleep in the dust of the earth shall awake, these to
everlasting life, and those to shame and everlasting
contempt. It will be noticed, first of all, that this
translation [which is not by any means above criticism]
proves nothing till the evident ellipsis is supplied. This
ellipsis some therefore undertake to supply as follows:
And many of them that sleep in the dust of the earth shall
awake, these [the awakened ones] to everlasting life, and
those [the unawakened ones] to shame and everlasting
contempt. It will be noticed, again, that this does not
supply the ellipses, but only adds a comment, which is a
very different thing. To supply the ellipsis is simply to
insert those words which are necessary to complete the
Many of them that sleep in the dust of the earth
shall awake, is a complete sentence. The subject and
predicate are both expressed. The next member,
these] to everlasting life, is not complete. What is
wanted to complete it? Not a comment, giving some one's
opinion as to who are intended by
these, but a verb of
which these shall be the subject. What verb shall it be?
This must be determined by the preceding portion of the
sentence, which is complete, where the verb shall awake is
used. This, then is the predicate to be supplied:
these] shall awake to everlasting life. Applying the same
rule to the next member,
Some [or those] to shame and
everlasting contempt, which is not in itself a complete
sentence, we find ourselves obliged to supply the same
words, and read it,
Some [or those] shall awake to shame
and everlasting contempt. Anything less than this will not
complete the sense, and anything different will pervert the
text; for a predicate to be supplied cannot go beyond one
already expressed. The affirmation made in the text
pertains only to the many who awake. Nothing is affirmed of
the rest who do not then awake. And to say that the
to shame and everlasting contempt applies to
them, when nothing is affirmed of them, is not only to
outrage the sense of the passage, but the laws of language
as well. And of the many who awake, some come forth to
everlasting life, and some to shame and everlasting
contempt, which further proves a resurrection to
consciousness for these also; for while contempt may be
felt and manifested by others toward those who are guilty,
shame can be felt and manifested only by the guilty parties
themselves. This resurrection, therefore, as already shown,
comprises some of both righteous and wicked, and cannot be
the general resurrection at the last day. p. 298, Para. 3.
Is there, then, any place for a special or limited
resurrection, or elsewhere any intimation of such an event,
before the Lord appears? The resurrection here predicted
takes place when God's people are delivered from the great
time of trouble with which the history of this world
terminates; and it seems from Rev. 22:11 that this
deliverance is given before the Lord appears. The awful
moment arrives when he that is filthy and unjust is
pronounced unjust still, and he that is righteous and holy
is pronounced holy still. Then the cases of all are forever
decided. And when this sentence is pronounced upon the
righteous, it must be deliverance to them; for then they
are placed beyond all reach of danger or fear of evil. But
the Lord has not at that time made his appearance; for he
And, behold, I come quickly. The
utterance of this solemn fiat which seals the righteous to
everlasting life, and the wicked to eternal death, is
supposed to be synchronous with the great voice which is
heard from the throne in the temple of heaven, saying,
is done! Rev. 16:17. And this is evidently the voice of
God, so often alluded to in descriptions of the scenes
connected with the last day. Joel speaks of it, and says
The Lord also shall roar out of Zion, and
utter his voice from Jerusalem; and the heavens and the
earth shall shake: but the Lord will be the hope of his
people, and the strength of the children of Israel. The
margin reads instead of
place of repair, or
harbor. Then at this time, when God's voice is heard from
heaven just previous to the coming of the Son of man, God
is a harbor for his people, or, which is the same thing,
provides them deliverance. Here, then, at the voice of God,
when the decisions of eternity are pronounced upon the
race, and the last stupendous scene is just to open upon a
doomed world, God gives to the astonished nations another
evidence and pledge of his power, and raises from the dead
a multitude who have long slept in the dust of the earth.
p. 299, Para. 1.
Thus we see that there is a time and place for the
resurrection of Dan. 12:2. We now add that a passage in the
book of Revelation makes it necessary to suppose a
resurrection of this kind to take place. Rev. 1:7 reads:
Behold, he cometh with clouds [this is unquestionably the
second advent]; and every eye shall see him [of the nations
then living on the earth], and they also which pierced him
[those who took an active part in the terrible work of his
crucifixion]; and all kindreds of the earth shall wail
because of him. Those who crucified the Lord, would,
unless there was an exception made in their cases, remain
in their graves till the end of the thousand years, and
come up in the general assembly of the wicked at that time.
But here it is stated that they behold the Lord at his
second advent. They must therefore have a special
resurrection for that purpose. p. 300, Para. 1.
And it is certainly most appropriate that some who were eminent in holiness, who labored and suffered for their hope of a coming Saviour, but died without the sight, should be raised a little before, to witness the scenes attending his glorious epiphany; as, in like manner, a goodly company came out of their graves at his resurrection to behold his risen glory [Matt. 27:52, 53], and to escort him in triumph to the right hand of the throne of the majesty on high [Eph. 4:8, margin]; and also that some, eminent in wickedness, who have done most to reproach the name of Christ and injure his cause, and especially those who secured his cruel death upon the cross, and mocked and derided him in his dying agonies, should be raised, as part of their judicial punishment, to behold his return in the clouds of heaven, a celestial victor, in, to them, unendurable majesty and splendor. p. 301, Para. 1.
One more remark upon this text before passing on. What is
here said is supposed by some to furnish good evidence of
the eternal conscious suffering of the wicked, because
those of this character who are spoken of come forth to
shame and everlasting contempt. How can they forever suffer
these, unless they are forever conscious? It has already
been stated that shame implies their consciousness; but it
will be noticed that this is not said to be everlasting.
This qualifying word is not inserted till we come to the
contempt, which is an emotion felt by others toward the
guilty parties, and does not render necessary the
consciousness of those against whom it is directed. And so
some read the passage:
Some to shame, and the everlasting
contempt of their companions. And so it will be. Shame for
their wickedness and corruption will burn into their very
souls, so long as they have conscious being. And when they
pass away, consumed for their iniquities, their loathsome
characters and their guilty deeds excite only contempt on
the part of all the righteous, unmodified and unabated so
long as they hold them in remembrance at all. The text
therefore furnishes no proof of the eternal suffering of
the wicked. p. 301, Para. 2.
VERSE 3. And they that be wise shall shine as the
brightness of the firmament; and they that turn many to
righteousness as the stars forever and ever. p. 302,
The margin reads
teachers in place of
wise. And they
that be teachers shall shine as the brightness of the
firmament; that is, of course, those who teach the truth,
and lead others to a knowledge of it, just previous to the
time when the events recorded in the foregoing verses are
to be fulfilled. And as the world estimates loss and
profit, it costs something to be teachers of these things
in these days. It costs reputation, ease, comfort, and
often property; it involves labors, crosses, sacrifices,
loss of friendship, ridicule, and, not infrequently,
persecution. And the question is often asked, How can you
afford it? How can you afford to keep the Sabbath, and
perhaps lose a situation, reduce your income, or it may be
even hazard your means of support? O blind, deluded, sordid
question! O what shortsightedness, to make obedience to
what God requires a matter of pecuniary consideration! How
unlike is this to the noble martyrs, who loved not their
lives unto the death! No; the affording is all on the other
side. When God commands, we cannot afford to disobey. And
if we are asked, How can you afford to keep the Sabbath,
and do other duties involved in rendering obedience to the
truth? we have only to ask in reply, How can you afford not
to do them? And in the coming day, when those who have
sought to save their lives shall lose them, and those who
have been willing to hazard all for the sake of the truth
and its divine Lord, shall receive the glorious reward
promised in the text, and be raised up to shine as the
firmament, and as the imperishable stars forever and ever,
it will then be seen who have been wise, and who, on the
contrary, have made the choice of blindness and folly. The
wicked and worldly now look upon Christians as fools and
madmen, and congratulate themselves upon their superior
shrewdness in shunning what they call their folly, and
avoiding their losses. We need make no response; for those
who now render this decision will soon themselves reverse
it, and that with terrible though unavailing earnestness.
p. 302, Para. 2.
Meanwhile, it is the Christian's privilege to revel in the consolations of this marvelous promise. A conception of its magnitude can be gathered only from the stellar worlds themselves. What are these stars, in the likeness of which the teachers of righteousness are to shine forever and ever? How much of brightness, and majesty, and length of days, is involved in this comparison? p. 303, Para. 1.
The sun of our own solar system is one of these stars. If we compare it with this globe upon which we live [our handiest standard of measurement, we find it an orb of no small magnitude and magnificence. Our earth is 8,000 miles in diameter; but the sun's diameter is 885,680 miles. In size it is one and a half million times larger than our globe; and in the matter of its substance, it would balance three hundred and fifty-two thousand worlds like ours. What immensity is this! p. 303, Para. 2.
Yet this is far from being the largest or the brightest of the orbs which drive their shining chariots in myriads through the heavens. His proximity [he being only some ninety-five million miles from us] gives him with us a controlling presence and influence. But far away in the depths of space, so far that they appear like mere points of light, blaze other orbs of vaster size and greater glory. The nearest fixed star, Alpha Centauri, in the southern hemisphere, is found, by the accuracy and efficiency of modern instruments, to be nineteen thousand million miles away; but the pole-star system is fifteen times as remote, or two hundred and eighty-five thousand million miles; and it shines with a luster equal to that of eighty-six of our suns; others are still larger, as, for instance, Vega, which emits the light of three hundred and forty-four of our suns; Capella, four hundred and thirty; Arcturus, five hundred and sixteen; and so on, till at last we reach the great star Alcyone, in the constellation of the Pleiades, which floods the celestial spaces with a brilliancy twelve thousand times that of the ponders orb which lights and controls our solar system! Why, then, does it not appear more luminous to us? -- Ah! its distance is twenty-five million diameters of the earth's orbit; and the latter is one hundred and ninety million miles! Figures are weak to express such distances. It will be sufficient to say that its glowing light must traverse space as only light travels, -- 192,000 miles a second, -- for a period of more than seven hundred years, before it reaches this distant world of ours! p. 303, Para. 3.
Some of these monarchs of the skies rule singly, like our own sun. Some are double; that is, what appears to us like one star is found to consist of two stars -- two suns with their retinue of planets, revolving around each other; others are triple, some are quadruple; and one, at least, is sextuple. p. 304, Para. 1.
Besides this, they show all the colors of the rainbow.
Some systems are white, some blue, some red, some yellow,
some green; and this means different-colored days for the
planets of those systems. Castor gives his planets green
days. The double pole-star gives his yellow. In some, the
different suns belonging to the same system are variously
colored. Says Dr. Burr, in his Ecce Coelum, p. 136;
as if to make that Southern Cross the fairest object in all
the heavens, we find in it a group of more than a hundred
variously colored red, green, blue, and bluish-green suns,
so closely thronged together as to appear in a powerful
telescope like a superb bouquet, or piece of fancy
jewelry. p. 304, Para. 2.
And what of the age of these glorious bodies? A few years pass away, and all things earthly gather the mold of age, and the odor of decay. How much in this world has perished entirely! But the stars shine on as fresh as in the beginning. Centuries and cycles have gone by, kingdoms have arisen and slowly passed away; we go back beyond the dim and shadowy horizon of history, go back even to the earliest moment introduced by revelation, when order was evoked out of chaos, and the morning stars sang together, and the sons of God shouted for joy -- even then the stars were on their stately marches, and how long before this we know not; for astronomers tell us of nebulae lying on the farthest outposts of telescopic vision, whose light in its never-ceasing flight would consume five million years in reaching this planet. So ancient are these stellar orbs. Yet their brightness is not dimmed, nor their force abated. The dew of youth still seems fresh upon them. No broken outline shows the foothold of decay; no faltering motion reveals the decrepitude of age. Of all things visible, these stand next to the Ancient of days; and their undiminished glory is a prophecy of eternity. p. 304, Para. 3.
And thus shall they who turn many to righteousness shine in a glory that shall bring joy even to the heart of the Redeemer; and thus shall their years roll on forever and ever. p. 305, Para. 1.
VERSE 4. But thou, O Daniel, shut up the words, and seal
the book, even to the time of the end: many shall run to
and fro, and knowledge shall be increased. p. 305, Para.
book here spoken of doubtless refer to
the things which had been revealed to Daniel in this
prophecy. These things were to be shut up and sealed until
the time of the end; that is, they were not to be specially
studied, or to any great extent understood, till that time.
The time of the end, as has already been shown, commenced
in 1798. As the book was closed up and sealed to that time,
the plain inference is that at that time, or from that
point, the book would be unsealed; that is, people would be
better able to understand it, and would have their
attention specially called to this part of the inspired
word. Of what has been done on the subject of prophecy
since that time, it is unnecessary to remind the reader.
The prophecies, especially Daniel's prophecy, have been
under examination by all students of the word wherever
civilization has spread abroad its light upon the earth.
And so the remainder of the verse, being a prediction of
what should take place after the time of the end commenced,
Many shall run to and fro, and knowledge shall be
increased. Whether this running to and fro refers to the
passing of people from place to place, and the great
improvements in the facilities for transportation and
travel made within the present century, or whether it
means, as some understand it, a turning to and fro in the
prophecies, that is, a diligent and earnest search into
prophetic truth, the fulfilment is certainly and surely
before our eyes. It must have its application in one of
these two ways; and in both of these directions the present
age is very strongly marked. p. 305, Para. 3.
So of the increase of knowledge. It must refer either to the increase of knowledge in general, the development of the arts and sciences, or an increase of knowledge in reference to those things revealed to Daniel, which were closed up and sealed to the time of the end. Here, again, apply it which way we will, the fulfilment is most marked and complete. Look at the marvelous achievements of the human mind, and the cunning works of men's hands, rivaling the magician's wildest dreams, which have been accomplished within the last hundred years. The Scientific American has stated that within this time more advancement has been made in all scientific attainments, and more progress in all that tends to domestic transmission of intelligence from one to another, and the means of rapid transit from place to place and even from continent to continent, than all that was done for three thousand years previous, put together. p. 306, Para. 1.
By a series of vignettes the artist has given us in the accompanying plates a bird's eye-view of some of the most wonderful discoveries and marvelous scientific and mechanical achievements of the present age. They represent,-- p. 306, Para. 2.
1. The Suspension Bridge. -- The first suspension bridge of note in this country was built across the Niagara River in 1855. The Brooklyn bridge was completed in 1883. p. 306, Para. 3.
2. Electric Lighting. -- This system of lighting was perfected and brought into use within the last twenty years of the nineteenth century. Only two electric lighting exhibits were to be seen at the Centennial Exposition in Philadelphia in 1876. At the Paris Exposition, twenty-four years later, there were two hundred such exhibits. p. 306, Para. 4.
3. Modern Artillery. -- At Sandy Hook, guarding the entrance to New York harbor, is a monster breech-loading cannon 49 feet in length, weighing 130 tons, capable of throwing a projectile, over five feet in length and weighing 2,400 pounds, a distance of twenty miles. p. 307, Para. 1.
4. The Automobile. -- Only a few years ago this machine was entirely unknown. Now automobiles are common in every section of the country, and bid fair to almost entirely supersede the horse carriage as a means of locomotion. Read, in connection with descriptions of the automobile and the railway train, the prophecy of Nahum 2:3, 4. p. 307, Para. 2.
5. The Modern Printing-press. -- Presses now used in the large newspaper offices consume in an hour 280 miles of paper of newspaper width, and turn out in the same time 96,000 papers of 16 pages, folded, pasted, and counted. Contrast this with the hand printing-press of Benjamin Franklin. p. 307, Para. 3.
6. The Telegraph. -- This was first put into operation in 1844. p. 307, Para. 4.
7. The Trolley Car. -- The first practicable electric railway line was constructed and operated at the Berlin International Exposition in 1879. Interurban travel by trolley car in many places now nearly equals in speed and excels in comfort the best steam railway service. It is generally believed in fact, that electricity is about to conquer steam on all railway lines. p. 307, Para. 5.
8. The Telephone. -- The first patent on the telephone was granted to Alexander Graham Bell in 1876. p. 307, Para. 6.
9. The Steam Railway. -- The first American-built locomotive was made in Philadelphia in 1832. The use of the steam engine for locomotion has made it possible to travel around the world in about forty days. p. 307, Para. 7.
10. Ocean Steamships. -- Early in the last century the application of steam power to ships revolutionized ocean travel. Ships are now built which cross the ocean in four days, supply every luxury to be found in the finest hotels, and in size far outrank the famous Great Eastern. p. 307, Para. 8.
11. Modern Battleships. -- A single battleship of the present day could easily overcome the combined naval fleets of the world as they were at the middle of the last century. p. 307, Para. 9.
12. The Typewriter. -- The first model of the modern typewriter was put on the market in 1874. p. 307, Para. 10.
13. The Combination Reaper and Thresher. -- Compare the harvesting methods of the present day, when grain is not only cut and gathered, but at the same time threshed and collected in bags ready for the market, by one machine, with the old method of hand reaping, which was in used in the days of our grandfathers. p. 307, Para. 11.
14. The Type-setting Machine. -- This machine has worked a revolution in the art of printing. The first Mergenthaler machine was made in 1884. p. 308, Para. 1.
15. Oil Wells. -- The discovery of petroleum in the last century revolutionized domestic lighting, also affording such indispensable products as benzene and gasoline. p. 308, Para. 2.
16. The Phonograph. -- The first Edison phonograph was constructed in 1877. p. 308, Para. 3.
17. The Photographic Camera. -- The first sunlight picture of a human face was made by Professor Draper of New York in 1840. p. 308, Para. 4.
18. Wireless Telegraphy. -- The first apparatus capable of transmitting wireless messages over long distances was made by Marconi in 1896. Almost every large steamship is now provided with this apparatus, and conversations can be carried on by people on the ocean hundreds of miles apart. A daily paper is published on transatlantic liners, giving each day's news of world events. p. 308, Para. 5.
19. The Airship. -- The great war has wonderfully developed every description of air craft. Air navigation over long distances and under almost all kinds of adverse conditions is now an established fact. p. 308, Para. 6.
Many other things might be spoken of, such as submarine armor to explore the depths of the sea, balloons to explore the space above us, power spinning-machines, and anesthetics to prevent pain in surgery, etc., etc. p. 308, Para. 7.
What a galaxy of wonders to originate in a single age! How marvelous the scientific attainments of the present day, upon which all these discoveries and achievements concentrate their light! Truly, viewed from this standpoint, we have reached the age of the increase of knowledge. p. 308, Para. 8.
And to the honor of Christianity let it be noted in what lands, and by whom, all these discoveries have been made, and so much done to add to the facilities and comforts of life. It is in Christian lands, among Christian men, since the great Reformation. Not in the Dark Ages, which furnished only a travesty of Christianity; not to pagans, who in their ignorance know not God, nor to those who in Christian lands deny him, is the credit of this progress due. Indeed, it is the very spirit of equality and individual liberty inculcated in the gospel of Christ when preached in its purity, which unshackles human limbs, unfetters human minds, invites them to the highest use of their powers, and makes possible such an age of free thought and action, in which these wonders can be achieved. p. 308, Para. 9.
Of the marvelous character of the present age, Victor Hugo speaks as follows:-- p. 309, Para. 1.
In science it works all miracles; it makes saltpeter out
of cotton, a horse out of steam, a laborer out of the
voltaic pile, a courier out of the electric fluid, and a
painter of the sun; it bathes itself in the subterranean
waters, while it is warmed with the central fires; it opens
upon the two infinities those two windows, -- the telescope
on the infinitely great, the microscope on the infinitely
little, and it finds in the first abyss the stars of
heaven, and in the second abyss the insects, which prove
the existence of a God. It annihilates time, it annihilates
distance, it annihilates suffering; it writes a letter from
Paris to London, and has the answer back in ten minutes; it
cuts off the leg of a man -- the man sings and smiles. --
Le Petit Napoleon. p. 309, Para. 2.
But if we take the other standpoint, and refer the increase of knowledge to an increase of Biblical knowledge, we have only to look at the wonderful light which, within the past sixty years, has shone upon the Scriptures. The fulfilment of prophecy has been revealed in the light of history. The use of a better principle of interpretation has led to conclusions showing, beyond dispute, that the end of all things is near. Truly the seal has been taken from the book, and knowledge respecting what God has revealed in his word, is wonderfully increased. We think it is in this respect that the prophecy is more especially fulfilled, but only in an age like the present could the prophecy, even in this direction, be accomplished. p. 309, Para. 3.
That we are in the time of the end, when the book of this prophecy should be no longer sealed, but be open and understood, is shown by Rev. 10:1, 2, where a mighty angel is seen to come down from heaven with a little book in his hand open. For proof that the little book, there said to be open, is the book here closed up and sealed, and that that angel delivers his message in this generation, see on Rev. 10:2. p. 309, Para. 4.
VERSE 5. Then I Daniel looked, and, behold, there stood
other two, the one on this side of the bank of the river,
and the other on that side of the bank of the river. 6. And
one said to the man clothed in linen, which was upon the
waters of the river, How long shall it be to the end of
these wonders? 7. And I heard the man clothed in linen,
which was upon the waters of the river, when he held up his
right hand and his left hand unto heaven, and sware by him
that liveth forever that it shall be for a time, times, and
a half; and when he shall have accomplished to scatter the
power of the holy people, all these things shall be
finished. p. 310, Para. 1.
How long shall it be to the end of these
wonders? undoubtedly has reference to all that has
previously been mentioned including the standing up of
Michael, the time of trouble, the deliverance of God's
people, and the special and antecedent resurrection of
verse 2. And the answer seems to be given in two divisions:
First, a specific prophetic period is marked off; and,
secondly, an indefinite period follows before the
conclusion of all these things is reached; just as we have
it in chapter 8:13, 14. When the question was asked,
long the vision . . . to give both the sanctuary and the
host to be trodden under foot? the answer mentioned a
definite period of 2300 days, and then an indefinite period
of the cleansing of the sanctuary. So in the text before
us, there is given the period of a time, times, and a half,
or 1260 years, and then an indefinite period for the
continuance of the scattering of the power of the holy
people, before the consummation. p. 310, Para. 2.
The 1260 years mark the period of papal supremacy. Why is
this period here introduced? -- Probably because this power
is the one which does more than any other in the world's
history toward scattering the power of the holy people, or
oppressing the church of God. But what shall we understand
by the expression,
Shall have accomplished to scatter the
power of the holy people? A literal translation of the
Septuagint seems to present it in a clearer light:
shall have finished the scattering of the power of the holy
people. To whom does the pronoun he refer? According to
the wording of the scripture, the antecedent would at first
sight seem to be
Him that liveth forever, or Jehovah;
but, as an eminent expositor of the prophecies judiciously
remarks, in considering the pronouns of the Bible we are to
interpret them according to the facts of the case; and
hence must frequently refer them to an antecedent
understood, rather than to some noun which is expressed.
So, here, the little horn, or man of sin, having been
introduced by the particular mention of the time of his
supremacy, namely, 1260 years, may be the power referred to
by the pronoun he. For 1260 years he had grievously
oppressed the church, or scattered its power. After his
supremacy is taken away, his disposition toward the truth
and its advocates still remains, and his power is still
felt to a certain extent, and he continues his work of
oppression just as far as he is able, till -- when? -- Till
the last of the events brought to view in verse 1, the
deliverance of God's people, every one that is found
written in the book. Being thus delivered, persecuting
powers are no longer able to oppress them; their power is
no longer scattered; the end of the wonders described in
this great prophecy is reached; and all its predictions are
accomplished. p. 310, Para. 3.
Or, we may, without particularly altering the sense, refer
the pronoun he to the one mentioned in the oath of verse 7,
Him that liveth forever; that is, God, since he
employed the agency of earthly powers in chastising and
disciplining his people, and in that sense may be said
himself to scatter their power. By his prophet he said
concerning the kingdom of Israel,
I will overturn,
overturn, overturn it, . . . until He come whose right it
is. Eze. 21:27. And again,
Jerusalem shall be trodden
down of the Gentiles, until the times of the Gentiles be
fulfilled. Luke 21:24. Of like import is the prophecy of
How long the vision . . . to give both the
sanctuary and the host to be trodden under foot? Who gives
them to this condition? -- God. Why? -- To discipline; to
purify and make white his people. How long? -- Till the
sanctuary is cleansed. p. 311, Para. 1.
VERSE 8. And I heard, but I understood not: then said I,
O my Lord, what shall be the end of these things? 9. And he
said, Go thy way, Daniel: for the words are closed up and
sealed till the time of the end. 10. Many shall be
purified, and made white, and tried; but the wicked shall
do wickedly: and none of the wicked shall understand; but
the wise shall understand. p. 311, Para. 2.
How forcibly are we reminded, by Daniel's solicitude to
understand fully all that had been shown him, of Peter's
words where he speaks of the prophets' inquiring and
searching diligently to understand the predictions
concerning the sufferings of Christ and the glory that
should follow; and also of the fact that not unto
themselves but unto us they did minister. How little were
some of the prophets permitted to understand of what they
wrote! But they did not therefore refuse to write. If God
required it, they knew that in due time he would see that
his people derived from their writings all the benefit that
he intended. So the language here used to Daniel was the
same as telling him that when the right time should come,
the wise would understand the meaning of what he had
written, and be profited thereby. The time of the end was
the time in which the Spirit of God was to break the seal
from off this book; and consequently this was the time
during which the wise should understand, while the wicked,
lost to all sense of the value of eternal truth, with
hearts callous and hardened in sin, would grow continually
more wicked and more blind. None of the wicked understand.
The efforts which the wise put forth to understand, they
call folly and presumption, and ask, in sneering phrase,
Where is the promise of his coming? And should the
question be raised, Of what time and what generation
speaketh the prophet this? the solemn answer would be, Of
the present time, and of the generation now before us. This
language of the prophet is now receiving a most striking
fulfilment. p. 312, Para. 1.
The phraseology of verse 10 seems at first sight to be
Many shall be purified, and made white,
and tried. How, it may be asked, can they be made white
and then tried [as the language would seem to imply], when
it is by being tried that they are purified and made white?
Answer: The language doubtless describes a process which is
many times repeated in the experience of those, who, during
this time, are being made ready for the coming and kingdom
of the Lord. They are purified and made white to a certain
degree, as compared with their former condition. Then they
are again tried. Greater tests are brought to bear upon
them. If they endure these, the work of purification is
thus carried on to a still greater extent, -- the process
of being made white is made to reach a still higher stage.
And having reached this state, they are tried again,
resulting in their being still further purified and made
white: and thus the process goes on till characters are
developed which will stand the test of the great day, and a
spiritual condition is reached which needs no further
trial. p. 312, Para. 2.
VERSE 11. And from the time that the daily sacrifice
shall be taken away, and the abomination that maketh
desolate set up, there shall be a thousand two hundred and
ninety days. p. 313, Para. 1.
We have here a new prophetic period introduced; namely,
1290 prophetic days, which would denote the same number of
literal years. From the reading of the text, some have
inferred [though the inference is not a necessary one] that
this period begins with the setting up of the abomination
of desolation, or the papal power, in 538, and consequently
extends to 1828. But while we find nothing in the latter
year to mark its termination, we do find evidence in the
margin that it begins before the setting up of the papal
abomination. The margin reads,
To set up the abomination,
etc. With this reading the text would stand thus:
the time that the daily sacrifice shall be taken away to
set up [or in order to set up] the abomination that maketh
desolate, there shall be a thousand two hundred and ninety
days. The daily has already been shown to be, not the
daily sacrifice of the Jews, but the daily or continual
abomination, that is, paganism. [See on chapter 8:13.] This
had to be taken away to prepare the way for the papacy. For
the historical events showing how this was accomplished in
508, see on chapter 11:31. We are not told directly to what
event these 1290 days reach; but inasmuch as their
commencement is marked by a work which takes place to
prepare the way for the setting up of the papacy, it would
be most natural to conclude that their end would be marked
by the cessation of papal supremacy. Counting back, then,
1290 years from 1798, we have the year 508, where it has
been shown that paganism was taken away, thirty years
before the setting up of the papacy. This period is
doubtless given to show the date of the taking away of the
daily, and it is the only one which does this. The two
periods, therefore, the 1290 and the 1260 days, terminate
together in 1798, the one beginning in 538, and the other
in 508, thirty years previous. p. 313, Para. 2.
VERSE 12. Blessed is he that waiteth, and cometh to the
thousand three hundred and five and thirty days. 13. But go
thou thy way till the end be; for thou shalt rest, and
stand in thy lot at the end of the days. p. 314, Para. 1.
Still another prophetic period is here introduced denoting
1335 years. The testimony concerning this period, like that
which pertains to the 1290 years, is very meager. Can we
tell when this period begins and ends? The only clue we
have to the solution of this question, is the fact that it
is spoken of in immediate connection with the 1290 years,
which commenced, as shown above, in 508. From that point
there shall be, says the prophet, 1290 days. And the very
next sentence reads,
Blessed is he that waiteth, and
cometh to the 1335 days. From what point? -- From the same
point, undoubtedly, as that from which the 1290 date;
namely, 508. Unless they are to be reckoned from this
point, it is impossible to locate them, and they must be
excepted from the prophecy of Daniel when we apply to it
the words of Christ,
Whoso readeth, let him understand.
Matt. 24:15. From this point they would extend to 1843; for
1335 added to 508 make 1843. Commencing in the spring of
the former year, they ended in the spring of the latter.
p. 314, Para. 2.
But how can it be that they have ended, it may be asked, since at the end of these days Daniel stands in his lot, which is by some supposed to refer to his resurrection from the dead? This question is founded on a misapprehension in two respects: First, that the days at the end of which Daniel stands in his lot are the 1335 days; and, secondly, that the standing of Daniel in his lot is his resurrection, which also cannot be sustained. The only thing promised at the end of the 1335 days is a blessing unto those who wait and come to that time; that is, those who are then living. What is this blessing? Looking at the year 1843, when these years expired, what do we behold? -- We see a remarkable fulfilment of prophecy in the great proclamation of the second coming of Christ. Forty-five years before this, the time of the end commenced, the book was unsealed, and light began to increase. About the year 1843, there was a grand culmination of all the light that had been shed on prophetic subjects up to that time. The proclamation went forth in power. The new and stirring doctrine of the setting up of the kingdom of God, shook the world. New life was imparted to the true disciples of Christ. The unbelieving were condemned, the churches were tested, and a spirit of revival was awakened which has had no parallel since. p. 314, Para. 3.
Was this the blessing? Listen to the Saviour's words:
Blessed are your eyes, said he to his disciples,
they see; and your ears, for they hear. Matt. 13:16. And
again he told his followers that prophets and kings had
desired to see the things which they saw, and had not seen
blessed, said he to them,
are the eyes which
see the things that ye see. Luke 10:23, 24. If a new and
glorious truth was a blessing in the days of Christ to
those who received it, why was it not equally so in A.D.
1843? p. 315, Para. 1.
It may be objected that those who engaged in this movement were disappointed in their expectations; so were the disciples of Christ at his first advent, in an equal degree. They shouted before him as he rode into Jerusalem, expecting that he would then take the kingdom; but the only throne to which he then went was the cross; and instead of being hailed as king in a royal palace, he was laid a lifeless form in Joseph's new sepulcher. Nevertheless, they were "blessed" in receiving the truths they had heard. p. 315, Para. 2.
It may be objected further that this was not a sufficient blessing to be marked by a prophetic period. Why not, since the period in which it was to occur, namely, the time of the end, is introduced by a prophetic period; since our Lord, in verse 14 of his great prophecy of Matthew 24, makes a special announcement of this movement; and since it is still further set forth in Rev. 14:6, 7, under the symbol of an angel flying through mid-heaven with a special announcement of the everlasting gospel to the inhabitants of the earth? Surely the Bible gives great prominence to this movement. p. 315, Para. 3.
Two more questions remain to be briefly noticed: 1. What
days are referred to in verse 13? 2. What is meant by
Daniel's standing in his lot? Those who claim that the days
are the 1335, are led to that application by looking back
no further than to the preceding verse, where the 1335 days
are mentioned; whereas, in making an application of these
days so indefinitely introduced, the whole scope of the
prophecy should certainly be taken in from chapter 8.
Chapters 9, 10, 11, and 12 are clearly a continuation and
explanation of the vision of chapter 8: hence we may say
that in the vision of chapter 8, as carried out and
explained, there are four prophetic periods: namely, the
2300, 1260, 1290, and 1335 days. The first is the principal
and longest period; the others are but intermediate parts
and subdivisions of this. Now, when the angel tells Daniel,
at the conclusion of his instructions, that he shall stand
in his lot at the end of the days, without specifying which
period was meant, would not Daniel's mind naturally turn to
the principal and longest period, the 2300 days, rather
than to any of its subdivisions? If this is so, the 2300
are the days intended. The reading of the Septuagint seems
to look very plainly in this direction:
But go thy way and
rest; for there are yet days and seasons to the full
accomplishment [of these things]; and thou shalt stand in
thy lot at the end of the days. This certainly carries the
mind back to the long period contained in the first vision,
in relation to which the subsequent instructions were
given. p. 316, Para. 1.
The 2300 days, as has been already shown, terminated in
1844, and brought us to the cleansing of the sanctuary. How
did Daniel at that time stand in his lot? Answer: In the
person of his Advocate, our Great High Priest, as he
presents the cases of the righteous for acceptance to his
Father. The word here translated lot does not mean a piece
of real estate, a
lot of land, but the
chance or the
determinations of Providence. At the end
of the days, the lot, so to speak, was to be cast. In other
words, a determination was to be made in reference to those
who should be accounted worthy of a possession in the
heavenly inheritance. And when Daniel's case comes up for
examination, he is found righteous, stands in his lot, is
assigned a place in the heavenly Canaan. Does not the psalmist refer
to this time and event, when he says (Ps. 1:5)
shall not stand in the Judgment? p. 316, Para. 2.
When Israel was about to enter into the promised land, the
lot was cast, and the possession of each tribe was
assigned. The tribes thus stood in their respective
long before they entered upon the actual possession of the
land. The time of the cleansing of the sanctuary
corresponds to this period of Israel's history. We now
stand upon the borders of the heavenly Canaan, and
decisions are being made, assigning to some a place in the
eternal kingdom, and barring others forever therefrom. In
the decision of his case, Daniel's portion in the celestial
inheritance will be made sure to him. And with him all the
faithful will also stand. And when this devoted servant of
God, who filled up a long life with the noblest deeds of
service to his Maker, though cumbered with the weightiest
cares of this life, shall enter upon his reward for well-doing,
we too may enter with him into rest. p. 317, Para.
We draw the study of this prophecy to a close, with the remark that it has been with no small degree of satisfaction that we have spent what time and study we have on this wonderful prophecy, and in contemplating the character of this most beloved of men and most illustrious of prophets. God is no respecter of persons; and a reproduction of Daniel's character will secure the divine favor as signally even now. Let us emulate his virtues, that we, like him, may have the approbation of God while here, and dwell amid the creations of his infinite glory in the long hereafter. p. 345, Para. 2.
© by S. D. Goeldner,