THE SANCTUARY AND 2300 DAYS.
By Editor
No subject has greater claims on the attention of the Advent people than the Sanctuary and 2300 days of Dan. viii. This has been considered the most important pillar of our faith, and we think that those who will again carefully investigate this subject, will see that it still remains the main pillar in the faith of those who are waiting for the Lord, and are expecting him soon. According to our best light on chronology, the 2300 days have ended. But if our former view that the Sanctuary is this earth, or a portion of it, and that it is to be cleansed by fire at the coming of Christ, then the days have not ended. One of two things is certain. We have either been in error in dating the 70 weeks from the seventh of Artaxerxes, B. C. 457, or in applying the Sanctuary to the earth, and its cleansing to be accomplished by fire at Christ's coming. If the 2300 days date from B. C. 457, then they terminated in 1844. If they ended there, then we have not formerly fully understood this subject; for no part of this earth was cleansed by fire and restored in 1844. If our former view is correct, that the 2300 days reach to the Second Advent, then they did not commence until more than eight years later than B. C. 457. Some date the 70 weeks from the twentieth of Artaxerxes. In this case they would terminate thirteen years later than if dated from the seventh. If dated from the seventh, they terminated A. D. 34. If dated from the twentieth, they terminated A. D. 47. But as there was no event that occurred near that time to mark the termination of the seventy weeks, it is useless to urge that they commenced at the twentieth of Artaxerxes. In the midst [middle] of the 70th week, the "sacrifice and oblation" of the Jews was to cease. This ceased to be of any virtue, when Christ, the antitypical sacrifice, was nailed to the cross. Here is the great way-mark that makes the prophecy sure. Dating from the seventh of Artaxerxes, the middle of the 70th week, (when Christ was crucified,) would fall on the Spring of A. D. 31. In one week there are seven years. From the middle of the 70th week to its close, was three and a half years, which being added to the Spring of A. D. 31, brings us to the Autumn of A. D. 34 for the close of the 70 weeks. Seventy weeks, or 490 years taken from the 2300, leaves 1810, which being added to the Autumn of A. D. 34, the end of the 2300 years is shown to have been in the Autumn of 1844. The connection of the eighth and ninth chapters of Daniel, or, that the 70 weeks are the first 490 of the 2300 days, never looked clearer than at the present time. We will here state some evidence of their connection. After Daniel had seen the vision relative to the ram, he-goat, little horn and 2300 days, and sought for its meaning, [Dan. viii, 2-15,] he heard a voice from between the banks of Ulai, which said, "Gabriel, make this man to understand the vision." Verse 17. All will agree that the angel obeyed this voice, and made Daniel understand the vision. Gabriel then explained to Daniel the ram, goat and little horn; but gave him no instruction relative to the 2300 days, where to commence them, and whether they were literal or prophetic. And at the close of this chapter, Daniel says: "I was astonished at the vision, but none understood it." He certainly understood the symbols of the three universal kingdoms; for Gabriel fully explained each of them in verses 16-25. Then what was it that "none understood," at the close of this visit from Gabriel? Answer, the time. The angel in this chapter gives no starting point for the 2300 days. Now pass over the ninth chapter, and read the first verse of the tenth. "In the third year of Cyrus king of Persia, a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long; and he understood the thing, and had understanding of the vision." Now Daniel understands the vision, which the last verse of the eight's chapter states that "none understood." He must have received this "understanding of the vision" in the ninth chapter. The first nineteen verses of the ninth chapter record Daniel's prayer. The Prophet then says: "Yea while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding, . . . understand the matter, and consider the vision." Verses 20-23. Now the angel has come to finish what the voice from between the banks of Ulai, commanded him to do, [Chap. ix, 16.] viz: "Gabriel, make this man to understand the vision." Here the Prophet's attention is called to a former vision. He has come to give him "skill and understanding," relative to his vision of 2300 days, for he says: "Understand the matter, and consider the vision." And what are the first words he utters to the Prophet, as he gives him "understanding of the vision," which he declares at the close of the eighth chapter "none understood"? "Seventy weeks are determined [cut off] upon thy people," &c. These weeks, all agree, are 490 years. Cut off from what? Time can only be cut off from time; therefore the 70 weeks are cut off from the 2300 days. Can they be cut off from the 2300 literal days? They cannot. Therefore the days are prophetic, each day for a year. The angel continues: "Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince shall be seven weeks, and threescore and two weeks," &c. Here the event from which to date the period is given. Mark the expression: "Seventy weeks are determined upon thy people." "Thy people" here refers to the Jews. Hence, only 490 of the 2300 years belonged to the Jews, and to their Sanctuary. What was left, after the seventy weeks were cut off, for the Jews, must belong to another people, or church, and to the Sanctuary of that other church. It is evident that it belongs to the new covenant, or gospel church, and the new covenant Sanctuary in heaven, of which Christ is the minister. Now Gabriel has obeyed the command to make Daniel "understand the vision." He did this in part in the eighth chapter. He there explained the symbols of Medo-Persia, Grecia and Rome, yet none understood the vision. But in his visit to the Prophet in chapter nine, he gives a rule by which the days might be known to be years, and also names the event from which the period should be dated. Now the Prophet can say in the first verse of chapter ten: "The time appointed was long, and he understood the thing, and had understanding of the vision." The 70 weeks, then, is the key to unlock the vision of 2300 days, and give us understanding of the matter. We copy the following from the Journal of Eld. J. V. Himes, published in the Advent Herald of Feb. 26th, 1853. In speaking of his visit to Exeter, N. H., he says: "While in this place some touching recollections were recalled in reference to my first introduction and acquaintance with Father Miller. It was in this place that I first heard him preach, and was introduced to him. He preached on Dan. viii, 13, 14: 'Then I heard one saint speaking, and another saint said unto that certain saint which spoke, 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.' Although I had read his written discourse on this subject, I was not impressed with its harmony and strength until now. He poured forth a flood of light from other scriptures upon every part of his subject, and fully shut me up to the faith, both as to the manner and time of our Saviour's Second Advent. And although the time has passed without the event being realized, I have never been able to solve the mystery. The connection of the seventy weeks with the 2300 days vision still looks clear, but it cannot be harmonized with the light we now have on chronology; but having done our duty,173we wait patiently for the clear light of heaven upon the subject, in expectation of the full and speedy realization of all we ever hoped for in the fulfillment of prophecy, both as to the nature of the events, and the time of their realization, at the end of the days. And we are exhorted in view of this, not to 'cast away our confidence which hath great recompense of reward, for we have need of patience, that after we have done the will of God, we might receive the promise.' So we watch and wait and hope." We are glad that Eld. H. sees and here acknowledges the connection of the 70 weeks with the 2300 days vision. It is a matter of much regret that the Herald of May 22, 1852, should admit that these two periods have different starting points. One object in giving the above extract is to show the present position of the Editor of the Herald on this subject. But what of the "mystery" of which Eld. H. speaks? Can it not be "solved"? May we not understand our present position? Watchman what of the night? Shall the watchman reply. We are not "able to solve the mystery" relative to the time of night? "The watchman saith, the morning cometh, and also the night: if ye will inquire, inquire ye; return come." Isa. xxi, 12. But what is this "mystery"? Why, Christ did not come, and the land of Palestine was not cleansed by fire in 1844, where the 2300 days ended, according to our present light on chronology. But did the angel say, Unto 2300 days; then Christ shall come, &c.? Never. "Then shall the Sanctuary be cleansed," are the words of the angel. Those who taught that Christ would come at the end of the 2300 days, in 1844, inferred that the Sanctuary to be cleansed at the end of the days was the earth, or the land of Palestine. We say "inferred," for we were never able to give one text of plain testimony on the point. It is true that Ex. xv, 17; Ps. lxxviii, 54; Isa. lxiii, 18, are quoted as proof; but they afford none. When read with their connection, they will be seen to refer to the Jewish Sanctuary.—See Bro. Andrews' remarks on these texts in No. 17 of the Review, or his Pamphlet, pages 25-27. But we confess that it is a "mystery" that some of our Advent brethren should still hold fast the former view, that the Sanctuary is this earth, or Palestine, and that it is to be cleansed by fire at the coming of Christ, when there is not one text of scripture that favors such a view. But two things are recognized in the scriptures as God's Sanctuary. 1. The typical Sanctuary of the Jews, or first covenant. 2. The heavenly Sanctuary of which Christ is a minister. This is the new covenant Sanctuary. "Now of the things which we have spoken this is the sum; we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the Sanctuary and of the True Tabernacle, which the Lord pitched, and not man." Heb. viii, 1, 2. Here the two are brought to view, and held in contrast. One, the type, earthly, pitched by man; the other, the antitype, heavenly, "which the Lord pitched." The one was God's Sanctuary, or dwelling place, [Ex. xxv, 8.] during the first covenant, and was cleansed at the close of each year. The other is the greater and more perfect Tabernacle where Christ ministers at "the right hand of the throne of the Majesty in the heavens." This latter Sanctuary is to be cleansed at the termination of the 2300 days. Here an objection at once arises in the minds of those who have not investigated this subject. They are sometimes apparently disgusted with the idea that there is anything in heaven that needs cleansing. But it may be seen that their difficulty arises from want of knowledge on the point. May we not correctly determine the nature of the cleansing of the antitype in heaven, from the type on earth? Most certainly. The type was cleansed yearly "because of the uncleanness of the children of Israel, and because of their transgressions in all their sins." Lev. xvi, 16. The type, then, was cleansed, not as we would cleanse a room or garment, but from sin. Now hear Paul:—"It was therefore necessary that the patterns [the two holies of the earthly Sanctuary] of things in the heavens should be purified [cleansed] with these; [blood of beasts;] but the heavenly things themselves [heavenly holy places] with better sacrifices than these." Heb. ix, 23. Here then is a plain statement that the heavenly Sanctuary was to be purified or cleansed. This can be done only by virtue of the blood of the Son of God, the minister of the True Tabernacle. We present the plain statement of Heb. ix, 23, and say to those who object on the ground that there can be nothing in heaven to be cleansed, that they must settle the matter with the Apostle. He teaches (1) that the two holy places of the earthly Sanctuary were "patterns" and "figures" of heavenly things, the true holy places of that Sanctuary of which Christ is the minister, and (2) that this heavenly Sanctuary was to be purified or cleansed. The cleansing is of the same nature as that of the earthly, the removal of the sins of God's people. We say that the subject of the Sanctuary and 2300 days claims the attention of the Advent body at this time, more than any other. The clear light of chronology terminates the days in 1844; but no part of the earth was cleansed then, or since that time. Says J. B. Cook, "I acknowledge that we were mistaken in the time, and I also acknowledge that I do not know how to mend the matter." "Watchman, what of the night?" The watchman saith, I do not know. I thought I once knew the time of night, but was mistaken, and "cannot mend the matter." The "mystery" lies here: The time was right; but there was a mistake in the event to occur at the end of the days. The mystery is in making the words, "Then shall the Sanctuary be cleansed," mean, Then Christ shall come, and burn up the old earth, and give the new heavens and earth. Now just as long as men look to this earth for the Sanctuary, just so long will this glorious theme remain to them a mystery.—And the only way that it can be solved, is by the present light on the Sanctuary, which harmonizes the past Advent movement, and shows our present position. For a thorough exposition of this subject, read Bro. Andrews' Pamphlet on the Sanctuary and 2300 days.