THE TIMES OF THE GENTILES.
By H. Edson
And the Deliverance and Restoration of the Remnant of Israel from the Seven Times, or 2520 years of Assyrian or Pagan and Papal Captivity considered. The way is now prepared to establish next in order, THE BEGINNING AND ENDING OF THE SEVEN TIMES OR 2520 YEARS.
The book of Daniel's visions was closed up and sealed till the time of the end. A correct understanding of many portions of the inspired volume, have been hidden for ages to be made manifest in their due and proper time. See Col. i, 26. The Advent chart of 1843, without doubt, was arranged in the order of God's counsel; but perfection of knowledge in understanding all parts of the inspired volume had not then been attained; knowledge is still increasing. It is evident that God saw fit to suffer a mistake in some of the figures on the '43 chart, but for wise purposes hid that mistake until the proper time arrived for the mistake to be developed. There was no mistake in the figures given on the chart for the beginning of the 2300 days, there must also of necessity be, and there was, a harmony of the dates of the 1260, the 1290, and the 1335 days with that of the 2300 days. These then were all correct. True there was a mistake in the minds or faith and teaching of Advent believers in dating the commencement of the 2300 days from the first month of 457 B. C., but this mistake was not on the chart. 457 is the true year from which to reckon the 2300 days: 457 and 1843 full years added together make just 2300 full years; hence there was no mistake on the chart in all these figures. And as I understand the time which the angel of Rev. x, 5, 6, swore should be no longer, included all prophetic time, and that that testimony given, and that most solemn oath was fulfilled in the time of the tenth of the seventh month move 1844, hence I believe that all of the prophetic periods were then ended, and none of them can be extended beyond that point. But as there were no historical events occurring in 1843-4, which could in anywise answer the fulfillment of events predicted to transpire at the end of the seven times, or 2520 years indignation or captivity of the people of God, and certainly their captivity should be turned when their appointed time was accomplished, then I necessarily conclude there must have been a mistake on the chart in the figures 677 B. C., as the point from which to reckon the seven times, or 2520 years indignation upon the people of God. And as this period cannot be extended this side of 1843-4, the conclusion is irresistible that this divinely appointed period terminated some time prior to 1843-4. Hence I feel at liberty to look for some other historical event aside from, and prior to, the carrying of Manasseh king of Judah to Babylon, 677 B. C., from which to reckon the seven times, and for some corresponding historical events which mark their termination and the appointed end of the indignation. The event from which to reckon this period of indignation upon God's people, is the breaking of the pride of their power, the uprooting of their government and carrying them captives into their enemy's land foretold in Lev. xxvi, called in Dan. xii, the scattering of the power of the holy people. Ephraim in the prophecy of Isa. vii, 8, embraces the ten tribes which revolted from the house of David and chose their own line of kings which reigned over them in Samaria. These ten tribes were called Israel, and their kings, the kings of Israel, in distinction from the tribe and kings of Judah. In this prophecy of Isa. vii, 8, it is predicted that within (not at the close of—but WITHIN) three-score and five years EPHRAIM (not Judah) shall be broken that it be not a people. Manasseh was king of Judah, hence neither he, nor the tribe of Judah, are embraced in this prophecy; and hence it is written, [2 Kings xvii,] when Ephraim or Israel was broken, and the Lord delivered Israel into the hand of spoilers and removed them out of his sight, there was none left but the tribe of Judah ONLY. And David also in Ps. lxxviii, speaks of the same event, where he gives an account of the sins of Israel which provoked the Lord so that he was wroth and greatly abhorred Israel, so that he forsook the tabernacle of Shiloh, the tent which he placed among men, and delivered his strength into captivity, and his glory into the enemy's hand. He gave his people over also unto the sword, and was wroth with his inheritance. Moreover he refused the tabernacle of Joseph, and chose not the tribe of EPHRAIM, but chose the tribe of JUDAH, the mount Zion which he loved. Thus we have the testimony of two witnesses which are said to be true, that the tribe of Judah was exempted from going into captivity at this point. And wherefore were they exempted? We answer, because it was written, [Gen. xlix, 10,] The sceptre shall not depart from Judah, nor a law-giver from between his feet until Shiloh come. From the above three important testimonies it is clear that the taking of Manasseh, king of Judah among the thorns, and binding him in fetters and carrying him to Babylon 677 B. C., cannot be the event nor point from which to reckon the seven times. Furthermore it is written that Manasseh humbled himself and was restored back and reigned over Judah in Jerusalem till the day of his death and was then succeeded by his son; and we have the account of a continued succession of the kings of Judah. Here perhaps the objector may quote Hosea v, 5. "Therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with them." It is true that Judah has fallen with Israel and Ephraim; that is, they have since been scattered among the nations of the earth; but they did not fall at the same point of time, if their fall embrace their being broken from being a people, or nation. To fall with, may signify in like manner. That it does not always signify at the same point of time is evident. Paul has said, [1 Thess. iv, 14,] Them also which sleep in Jesus will God bring with him; that is to say, they shall be brought from their sleep of death in like manner as Christ was raised, but not at the same point of time. This will appear still more clear by reading Isa. xxvi, 19. Thy dead men shall live, together with my dead body shall they arise. Awake and sing ye that dwell in the dust, &c. From the foregoing considerations we are unavoidably driven off from the taking of Manasseh king of Judah, bound to Babylon 677 B. C., as the point from which to reckon the seven times, and are necessarily compelled to take the breaking of Ephraim from being a people or nation from which to reckon the seven times or 2520 years captivity of the people of God. The record of which we find in 2 Kings xvii. In Isa. x, 5, 6, we read, "O Assyrian, the rod of mine anger, the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey and to tread them down like the mire of the streets." In 2 Kings xvii, we have the inspired record of the fulfillment of this prediction, which without further controversy is the point from which to reckon the appointed time of treading down the host like the mire of the streets. In verse 4 we learn that the king of Assyria took Hoshea king of Israel and shut him up and bound him in prison. Verses 5 and 6 read, "Then the114king of Assyria came up throughout all the land and went up to Samaria and besieged it three years. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria and placed them in Halah and in Habor by the river of Gozen, and in the cities of the Medes." Verse 24, "And the king of Assyria brought men from Babylon, and from Cutha, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria and dwelt in the cities thereof." In verses 22, 23, it is written, "For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; until the Lord removed Israel out of his sight AS he had said by ALL his servants the prophets. SO was Israel carried away out of their own land to Assyria unto this day." Thus in 2 Kings xvii, is found the inspired record of the fulfillment of what God had said by his servant Isaiah, Chap x, 5, 6, and by Moses in Lev. xxvi, and by David in Ps. lxxviii, 59-62, and 1 Kings xiv, 15, 16. It is in fact the inspired historical record of the fulfillment of what God had said by ALL his servants the prophets on this point of giving Israel over into captivity to be trodden down of the Gentiles like the mire of the streets." The validity of the above testimony cannot be invalidated or impaired; hence there can be no room left for further doubt on this so clear a point. This, then, is the inspired historical event; and its chronology, which is 723 B. C., is the point from which to reckon the 2520 years captivity. Instead of reckoning from the taking of Manasseh king of Judah to Babylon, 677 B. C., we reckon from the shutting up and binding in prison Hoshea king of Israel, which was 723 B. C. This was 19 years after Isaiah's prophecy, recorded in Chap. vii, 8, which was 742 B. C.; hence Ephraim was broken from being a people literally within three score and five years. From whatever point in the year 723 B. C. we reckon, the same corresponding point in the year 1798, must be reached to fill up 2520 full years; the same as in the case of the 2300 days, dating from the Fall of 457 B. C., and ending in the Fall of 1844 A. D. The year 723 B. C. is the true beginning, and 1798 A. D. is the true terminus of the 2520 years captivity of the people of God. And we have a historical record of a corresponding event transpiring in the year 1798, which perfectly answers the fulfillment of the predictions of the prophets which have foretold the events which mark the end of the 2520 years indignation and captivity. It is a truth known and read of all men that in the year 1798 the Papal yoke was broken off, the dominion of the little horn, Papacy, [Dan. vii, 26], was taken away to consume and to destroy it unto the end; and free toleration the heaven born boon of religious liberty has been the result. The saints are no longer under the Papal galling yoke. They are not under, but are free from, the dictation of the Papal see. God has been faithful to fulfill his word; viz., "I will deliver thee out of the hand of the (or that) wicked, I will redeem thee out of the hand of the terrible." Jer. xv, 21. Again, "For the Lord hath redeemed Jacob, and ransomed him from the hand that was stronger than he." Chap. xxxi, 11. And they have not since been delivered over, neither is there any prediction that will deliver them over into the hands of another oppressor; but we have positive inspired testimony to the contrary. Isaiah xiv, contains a prophetic account of God's choosing Israel again (that is the second time) and giving them rest from their sorrow, and fear, and hard bondage, wherein they were made to serve. Then they were to take up this proverb against the king of Babylon (the Papal king of Mystery Babylon) and say, how hath the OPPRESSOR ceased, the golden city ceased. (Margin, the exterior of gold ceased.) The Lord hath broken the STAFF of the wicked and the sceptre of the rulers. He who smote the people with a continual stroke, he that ruled the NATIONS in anger is persecuted, and none hindereth. The whole earth is at rest, and is quiet: they break forth into singing. Yea, the fir-trees rejoice at thee, and the cedars of Lebanon, (these figuratively represent God's people; see Eze. xvii, 2-5, 12, 13,) saying, Since thou art laid down NO FELLER IS COME UP AGAINST US. . . . Thy pomp is brought down to the grave, and the noise of thy viols. The worm is spread under thee, and the worms cover thee." Isa. xiv, 3-8, 11. These worms denote a consuming process: synchronizing with the consumption decreed in Chap. x, 10-23; Dan. vii, 26. The above inspired testimony is positive that since the Papal king of Mystery Babylon was led captive in the year 1798 no feller has come up against God's people; that is to say, they have not been again brought under the galling yoke of an oppressor to be trodden under foot; hence this inspired evidence is conclusive that the treading under foot indignation then ceased in the year 1798. Were it not for occupying too much space, we would like to copy Isaiah xiv, entire. We request the reader to turn and read the whole chapter. The fact that the seven prophetic times of Gentile dominion to tread under foot the people of God was fulfilled and ended with the downfall of Papacy in 1798, is also further sustained from the inspired testimony of the New Testament writers. Matthew and Mark locate the signs of the second advent nigh at the door; viz., the darkening of the sun and moon, &c., immediately after the tribulation of the Papal persecution. And Luke locates the same signs where and when the times of the Gentiles are fulfilled; where he also terminates the treading down of Jerusalem, the church or the people of God. See Luke xxi, 24, 25. Thus it is seen from the testimony of Matthew, Mark and Luke, that the fulfillment of the times of the Gentiles, and Jerusalem (the people of God) being trodden under foot, and the downfall of Papacy, and the end of those days of tribulation, all occur at one point. If any seem still inclined to think that Jerusalem [Luke xxi, 24,] embraces the old city Jerusalem composed of dwelling houses, in ancient Palestine, for the information of such we would say that the name Jerusalem is written upon the people of God; [see Eze. iii, 12;] and they are called the city of the Lord, the Zion of the Holy One of Israel. Isa. lx, 14. Jerusalem trodden down of the Gentiles. Luke xxi, 24. When the times of the Gentiles are fulfilled, the appointed time of that treading down is accomplished, the same Jerusalem is then addressed in the following language: "Comfort ye, comfort ye my people with your God, speak ye comfortably to Jerusalem, and cry unto her that her appointed time (margin) is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double for all her sins;" (viz., trodden under foot of the Gentiles 1260 years twice told.) O Zion that bringest good tidings, get thee up into the high mountain. O Jerusalem that bringest good tidings, lift up thy voice, lift it up with strength, &c. See Isa. xl, 1, 9. Much more might be said on this point, but we judge the above sufficient. None we think can fail to see that Jerusalem in this text is the name applied to the church and people of God. That the seven times of the Gentiles, and the treading under foot indignation ended with the downfall of Papacy in 1798 is also further sustained and clearly set forth from the viii to the xii chapters of Daniel. In Dan. viii, 13, there are two questions asked. This we have before confirmed. We will now read the text, omitting the question or inquiry respecting the Sanctuary. "How long shall be the vision concerning the daily (Paganism) and the transgression of desolation (Papacy) to give the host to be trodden under foot." This question names and reveals the agents; viz., Paganism and Papacy, which accomplish the entire work of treading under foot the host. Three and a half times are allotted to the Papacy, leaving the other three and a half times as having been accomplished under Paganism. Isa. xl, 1, testifies that when the appointed time of God's people, Jerusalem, is accomplished that "she hath received at the Lord's hand double for all her sins;" that is, three and a half times or 1260 years, twice told, equally divided between Paganism and Papacy. It is not reasonable to suppose that Paganism accomplished but part of its allotted 1260 years, before it gave place to, and was succeeded by, the Papacy; and when Papacy had filled her 1260 years, that she gave place to her predecessor Paganism, to fill up the fraction of her allotted 1260 years; and facts in the case forbid such an idea. Paganism has not been revived and adopted as the national religion of the Roman empire in the nineteenth century. From the fact of the important question under consideration being proposed at the close of the vision by the numberer of secrets, or the wonderful numberer, (margin,) I understand that the burden and great object of the vision was, to reveal not only the agents, but particularly the duration and end of the appointed time of giving the host to be trodden under foot. The appointed seven prophetic times of Moses' prophecy, was a portion of the hidden wisdom of God, hidden for ages. No revelation had been given to explain how much time they embraced. This important question, how long the host were given to be trodden under foot, was not answered in the eighth chapter; for Daniel testifies at its close that none understood the vision. But Gabriel had received a charge to make Daniel understand the vision; and Gabriel had given Daniel his pledge that he would make him know what should be in the last end of the indignation, assuring him that at the time appointed (which we have shown to be the seven times) the end should be. Hence Gabriel to redeem his pledge must necessarily give a key to unlock the mystery of the appointed time and show its end. And to fulfill his charge to make Daniel to understand the vision, he must necessarily answer the important question, how long the host were given to be trodden under foot. Hence we may expect to find somewhere in Gabriel's instruction to Daniel a key which will unlock the mystery of the appointed seven prophetic times, and a clear answer developed to the important question, how long the host were given to be trodden under foot. To believe otherwise would charge God and his ministering angels with folly, and Gabriel with perjury. But the key is not given, nor is the question answered either in the eighth or ninth chapters; hence we may expect to find them contained in the three remaining chapters; else Gabriel never fulfilled his charge, nor the redemption of his pledge. The sight of what Daniel had already beheld, and the story of the long continuance of the indignation, the treading under foot of his brethren, was too appalling for the Prophet to endure: he was overwhelmed with astonishment at the vision, so that he fainted and was sick certain days. The astonished Prophet was unable to endure all the sad tale of what should befall his people in the last end of the indignation. A full explanation of the whole vision at once, was more than Daniel could bear; hence Gabriel was under the necessity of making repeated visits to Daniel, before he could accomplish the fulfillment of his charge, and the redemption of his pledge, by developing to Daniel, a clear and decisive answer to the question, how long the vision, to give the host to be trodden under foot, and make him know what should be in the last end of the indignation. This fact is further sustained from the fact that Gabriel at his last visit informed Daniel that he had then come to make him understand what should befall his people in the latter days; or in other words, to finish the fulfillment of this charge, and the redemption of his pledge; viz., to make him to understand the vision, and make him know what should be in the last end of the indignation. This renewal of the sad tale, caused Daniel's sorrows to turn upon him again, so that he became dumb, and retained no strength, (or fainted as before,) and said to Gabriel, How can the servant of this my lord talk with this my lord; (or in other words, How can I endure to hear the sad story of what shall befall my brethren in the last end of the indignation;) and it was not till Gabriel had strengthened the prophet Daniel, that he could listen to the sorrowful solution of what should befall his people, and brethren, in the latter days, or last end of the indignation. See Chap. x, 14-19. From the consideration of the statement at the close of Chap. vii, that none understood the vision, in connection with the statement in the first verse of Chap. x, that a thing was revealed to Daniel, and he understood the thing, and had understanding of the vision, our brethren have believed and taught that the explanation of the vision of Chap. vii must115have been completed in Chap. ix. But this is evidently a mistake, from the fact that the question, How long the vision to give the host to be trodden under foot? is not answered either in chapters viii, or ix; neither had Daniel yet learned from these chapters what should befall his people in the last end of the indignation. And furthermore, the thing revealed to Daniel, so that he understood the thing, and had understanding of the vision, as stated in the first verse of Chap. x, was in the third year of Cyrus, four years after what Gabriel revealed to Daniel, as recorded in Chap. ix, which was in the first year of Darius; hence the thing revealed to Daniel in the third year of Cyrus, cannot refer to what was revealed to him in the first year of Darius, which was four years previous. It is true that the point from which to reckon the 2300 days was revealed in Chap. ix, but that was in answer to the question respecting the Sanctuary. What was revealed to Daniel in the third year of Cyrus, embraces chapters x, xi, and xii, in which we find a clear answer developed to the question of Chap. viii, 13, how long the host were given to be trodden under foot. Hence Gabriel said to Daniel, [Chap. x, 14,] "Now I am come to make thee know what shall befall thy people (the host) in the latter days; for yet the vision is for many days;" or in other words, now I am come to make you know what shall be in the last end of the indignation, and show you the end of the time appointed, as I promised in the vision of Chap. viii, 19. For the thing revealed to Daniel in the third year of Cyrus, embraced the time appointed which was long. See Chap. x, 1. That the object of Gabriel's mission to Daniel in the third year of Cyrus was to finish his explanation of the vision of Chap. viii, is also further sustained from his testimony in the last verse of Chap. x; viz., "But I will show thee that which is noted in the scripture of truth, and there is none that holdeth with me in these things but Michael your Prince." From this language of Gabriel's testimony we learn that he had come to explain some definite scripture already noted; a scripture, which none but Michael and Gabriel held; in other words, none else knew the hidden secret of this noted scripture. This identifies the noted scripture which Gabriel had come to explain, to be the vision of Chap. viii, which Daniel was told to shut up. See Chap. viii, 26. It identifies it to be a scripture embracing appointed prophetic time which was shut up to be hidden for ages. This is further sustained from the fact that at the close of Gabriel's explanation, he affirms that the words are closed up and sealed till the time of the end; and he gives Daniel a charge to "shut up the words and seal the book." The vision of Chap. viii, which Daniel was told to shut up, was for many days. Verse 26. The thing revealed to Daniel in the third year of Cyrus was long appointed time; it was the vision which was for many days. See Chap. x, 1, 14, and Chap. viii, 26. The fact that what was revealed to Daniel in the third year of Cyrus, does explain how long the host were to be trodden under foot, is sufficient of itself to justify our position. Daniel understood the thing, after the explanation given him in the third year of Cyrus, and had understanding of the vision, as Gabriel was commanded to make him understand it, in Chap. viii, 16; but Daniel must shut up the words and seal the book; i. e., not divulge the hidden wisdom. Chapter x, is but the introduction to the explanation given in chapters xi and xii. In verse 2 of Chap. xi, Gabriel informs Daniel that he is now ready to enter upon the explanation, by saying, "Now will I show thee the truth;" and he commences with the kings of Persia, and carries him down through a successive line of the kings of Persia, Grecia, and of the Roman emperors, past the first advent, down to the sixth century of the Christian era, where Paganism, as the religion of state was to be abolished. Here Gabriel had reached the close of the first half of the indignation, and the way is now prepared to introduce and show Daniel what shall be in the last end of the indignation, and reveal the appointed time when it should end. Hence at this point, [verse 31,] Gabriel informs Daniel, that the Roman power shall take away the daily, (i. e., Paganism,) and they should place his abomination of desolation, (the Papacy,) which should accomplish the last end of the indignation. He then proceeds to tell Daniel what shall befall his people in the last end of the indignation under the Papal supremacy. He commences by first showing the cause of the severity, of the last end of the indignation upon the saints; viz., on account of their forsaking the holy covenant, (God's holy law of ten commandments,) and doing wickedly against the covenant, being corrupted by flatteries, and thus accomplishing the great apostasy and falling away. Compare 2 Thess. ii, 3, with Ps. lxxix, 30-32, and Dan. xi, 30-32. He then says to Daniel, "But the people which do know their God, shall be strong and do exploits. And they that understand among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity, and by spoil many days. Now when they shall fall, they shall be holpen with a little help; (that is, by the reformation commenced under Luther; and thus the infestation of these days should be shortened;) but many shall cleave to them with flatteries. 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." Gabriel in this text has guarded against the danger of believing that when the little help should come and the flood of persecution be checked that the indignation was then ended, and the appointed time accomplished, by affirming that some of understanding should still fall even to the time of the end; because it is yet for a time appointed; as much as if he had said the appointed time of the indignation will not cease when the flood of persecution is checked, but will extend forward to, and cease at, the time of the end. And to make this point still clearer, and fortify it against successful controversy, he further testifies that the king, that is, the Pope or Papal king, should do according to his will, and exalt and magnify himself above every god,' that is to say, above every one of the kings of Europe, by holding all those kings under his dictation and control, claiming the right to crown and depose kings at his will, practicing and prospering in doing according to his will in this magnified, exalted station, TILL the indignation be ACCOMPLISHED. Hence when this dominion of the Pope was taken away in 1798, and he was led into captivity, since which time the consumption has been consuming, and destroying it to the present, his practice and prosperity in exalting and magnifying himself above every god, is at an end, and is in this respect turned to adversity. Hence, the truth is incontrovertible, that the indignation ceased with the downfall of Papacy in the year 1798. Verses 36-39 contain a catalogue of the acts and doings of the Papal king; and verse 40 foretells an event which should mark the time of the end, where the indignation would cease; viz., "And at the time of the end the king of the South shall push at him." He also foretells that the king of the North shall come against him like a whirlwind, and gives a prophetic history of his campaign, at which time Michael would stand up, and there or then should be a time of trouble such as never was. And at that time Daniel's people should be delivered every one which should be found written in the books. This deliverance is not from the indignation, but from the bondage of death and corruption, from their sleep in the dust of the earth.