The 1335 Days | AdventAI

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 27, 1866

The 1335 Days.

HAVE they ended? asks a correspondent, and answers, No. We reply, Yes; and therefore offer a few thoughts toward the solution of this question.

The first thing that must strike any one as remarkable concerning the 1335 days is the extreme scarcity of testimony concerning them. In all the prophetic record, they are but once mentioned, Dan. xii, 12; and but one assertion is made, so we understand it, in reference to them: namely, "Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days."

Let us look first at the reasons alleged to show that they cannot yet have ended. These are two in number: 1. It is said that they must extend to the end of the wonders mentioned in Dan. xii; and these wonders reach to, and cover, the resurrection of the dead. 2. At the end of these days Daniel is to stand in his lot, which means his resurrection; hence it is again argued that they must extend to the resurrection.

In relation to the first reason, we think it is assumed rather than proved. The first four verses of Dan. xii, evidently belong to chapter xi. The subject then changes and Daniel records the question which one celestial being proposed to another, How long shall it be to the end of these wonders? Now, granting that these wonders embrace the resurrection, how does it follow that we have a definite prophetic period given us reaching to that event? Questions, even though proposed by angels, are not always answered so definitely as that. See Dan. viii, 13, 14. The question is there asked by one angel of another, "How long shall be the vision . . . to give both the sanctuary and the host to be trodden under foot?" The "vision" reaches to the setting up of the kingdom of Christ, or the breaking of the little horn without hands; verse 25; but the question is answered only approximately. Instead of the definite time being given when the host or the people of God should be delivered, which was what the question called for, we are only carried to the commencement of another event, indefinite as to the time of its accomplishment, and not till the conclusion of which, the deliverance of God's people was to take place. "Unto two thousand and three hundred days, then shall the sanctuary be cleansed," was the only answer given to the question, "How long the vision?" But that event is not the close of the vision.

Just so we understand Dan. xii. In answer to the question, How long shall it be to the end of these wonders? the man clothed in linen gives the prophetic period of 1260 years; but we know that does not reach to the end; when he introduces another work, indefinite in its duration, the scattering of the power of the holy people, and says when that is accomplished, all these things shall be finished.

It may be argued from verse 8, that Daniel repeats the question of the angel. That is immaterial. Whether it is the same question or another, the terms in which the answer is still couched, are sufficient to show that the angel did not consider it essential to the understanding of the vision to answer it in full. He then mentions two prophetic periods, the 1290 and 1335 days, but does not tell us that they either of them reach to the end. Nor can we any more reasonably take the ground here, that they do reach to the end, than we can say that the 2300 days of Dan. viii, measure the full length of that vision.

The second reason, as already noticed, urged to show that the days have not yet ended is, that at the end of these days Daniel stands in his lot, and that is his resurrection. On this we might raise an argument on the word lot, showing that it does not mean the lot of an inheritance, and consequently that standing in one's lot, in that sense, does not necessarily mean the resurrection; but we will waive that and rest on our evidence on another point; namely, how do we know that it is at the end of the 1335 days that Daniel stands in his lot? There are two periods mentioned just before. To which, if either, is reference made? We are not informed. But behind these two we find a still longer period which must be taken into consideration in deciding this question. We hold that the visions of Daniel ix, and x to the end of the book, have reference to the vision of chapter viii. From chapter viii, onward, it is one great whole, with particulars more and more fully stated, and the great outlines more and more filled up, to the end; so that the 1260, 1290, and 1335 years of Dan. xii, come in as subdivisions of the former and longer period of 2300 years. Now when it is said to Daniel that at the end of the days he shall stand in his lot, the best inference we can form is that it is at the end of the principal and longest period, namely the 2300 years, and not at the end of any of the shorter and secondary periods introduced. On this point the Septuagint has the following reading: "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 reading would certainly carry our minds back to the long period contained in the first vision, in relation to which these subsequent instructions were given.

Again, the promise, "Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days," is not such as to necessarily carry forward the termination of those days to the resurrection. "Blessed is he that waiteth." This must refer to the living. The blessing, then, is for them, not for the dead. But at the resurrection they [the living] receive no special blessing above the righteous dead. Indeed, upon this latter class there is a blessing pronounced at that time: "Blessed and holy is he that hath part in the first resurrection;" and we are told that we which are alive and remain, shall not prevent, or go before, or have precedence of in any respect, them who are asleep. The blessing then upon the living, at the end of the 1335 days, must refer to a period prior to the resurrection.

We inquire, then, When do the 1335 days commence, and what marks their termination? The two periods, 1290 and 1335 being introduced together, must commence at the same point, or we have for the 1335 days, no starting point whatever. We are therefore to ascertain the starting point of the 1290. These commence from the taking away of the daily (abomination) or Paganism, and not from the setting up of the abomination of desolation, or the Papacy. Some confound these two events. But they are separate and distinct; and one had to be accomplished to make way for the other. "He who now letteth," or hindereth, says Paul, 2 Thess. ii, 7, which was Paganism, must "be taken out of the way," before that "wicked" or "the man of sin" could be revealed. And this is the event given by inspiration as the date of the 1290 and 1335 days. The marginal reading of Dan. xii, 11, makes this plain. "And from the time that the daily shall be taken away, to set up (or in order to set up), the abomination that maketh desolate," &c. This places it beyond controversy that it is the taking away of Paganism, and not the setting up of the Papacy, that marks the commencement of these prophetic periods. Now it is a historical truth, that Paganism was taken away, as Paul said it would have to be, thirty years before the Papacy was set up. Testimony, not necessary to our purpose to introduce here, might be given to show that Paganism, as the religion of the empire, fell in 508, and after thirty years of transition, the Papacy was fully established in 538.

We then have 508, as the date of the 1335 days. Reckoned from that point, they terminate in 1843; and what was the blessing which was to mark their termination? Looking back to that year, what prominent fulfillment of prophecy do we behold in process of accomplishment? The great proclamation of the near coming of Christ was going forth in power. The new and stirring doctrine of the setting up of God's kingdom, was shaking the world. New life was being imparted to the people of God. The world was being condemned, and the churches tested. A spirit of revival was awakened, unknown since the days of the great Reformation. And thousands can testify to the blessings they received, and the infinite gratitude of heart with which they hailed, the newly-risen and glorious light.

But, says one, persons cannot be called blessed, simply because they have the privilege of hearing and receiving new truth. Let us look at the Saviour's comment on this. Speaking to his disciples concerning the great truths that were for the world in his day, he said, "But blessed are your eyes, for they see; and your ears for they hear. For verily I say unto you that many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them." Matt. xiii, 16, 17. Luke recording the same circumstance, mentions these words of Christ, "I thank thee, O Father, Lord of Heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Then he turned to his disciples and said, "Blessed are the eyes which see the things that ye see," &c. Luke x, 21, 22. Here is a blessing pronounced by the lips of the Saviour himself upon the reception of the truth. A new truth was developed, new light had arisen, that which especially concerned the world at that time, and which was calculated to cheer and encourage the people of God, and the Lord pronounced those blessed to whom it was revealed, who had the privilege of hearing, and hearts to receive it. Might not, with equal propriety, they be called blessed, who had the privilege of listening to the great proclamation of the second appearing of the Saviour, as it went forth in 1843?

Some may think that this was of not enough importance to be marked by a prophetic period. But if it was the work of God it was not unimportant. If it was a fulfillment of prophecy, it was not unimportant. That it was a fulfillment of prophecy, we cannot doubt, and so prominent a one too, that Inspiration not only predicted it, but gave a special symbol of it, in the form of an angel flying through heaven having the everlasting gospel to preach to the inhabitants of earth. It certainly might as appropriately be marked by a prophetic period, as to be so prominently set forth by this striking imagery.

It is objected further, that a blessing could not be pronounced upon those who had experience in the first message, as it was so speedily followed by a bitter disappointment. We reply, The disappointment was a subsequent event. If the 1335 days commenced in the spring of 508, as they undoubtedly did, they would end in the spring of 1843. The great disappointment of 1844, was a year and a half subsequent to this. But that disappointment in no wise effects the case. The great truths there developed were just as precious, and profitable, and they are just as good now, notwithstanding our expectations were not realized. Do we not still have occasion to bless God for the truths we there learned, and to esteem ourselves blessed in having heard and received them? An equally great disappointment befel the disciples of Christ, when they expected him to take the kingdom, and he was crucified instead; but that did not invalidate his words that they were blessed in having heard the truths he had laid before them.

Let us now glance at the dangers to which we should be exposed, by committing ourselves to the position that the 1335 days have not yet ended. On this hypothesis, prophetic time has not yet expired. Then the angel of Rev. x, who means that time shall be no longer, has not delivered his message. But this angel is identical with the angel of Rev. xiv, 6. Hence we have not yet had the first angel's message. And if the first message has not been given, of course we are not now having the third, and our position in this respect is all wrong. But the third message is founded upon the sanctuary work in Heaven; and if we are not now having the third message, the sanctuary is not being cleansed. And if that is not being cleansed, the 2300 days, which bring us to that event, have not yet ended. And if these days are not yet ended, and none of the messages have been given, and the sanctuary is not being cleansed, and the coming of Christ is thrown indefinitely in the future—where is the present truth? There is no atome. The present truth is a nicely-adjusted, and harmonious system;

and we cannot remove a plank or draw a bolt, without precipitating the whole structure to ruins.

To our own mind the subject as herein presented, is plain and harmonious, presenting sufficient ground for unwavering faith. But if any are anxious to give up the present truth, abandon its immortal hopes, renounce its glorious liberty, and break away from its blessed restraints, perhaps the 1335 days is as good a point of departure as they could have.