Signs of the Times, Vol. 22, No. 15. (4/9/1896)

Signs of the Times

Apr 9, 1896

Pacific Press Publishing Company · Oakland, California · Apr 9, 1896

Uncertainty and Darkness in a Restless World

Uncertainty.—There is uncertainty, doubt, and consequent unrest everywhere. The world is full of it. Statesmen, rulers, politicians of all nations and lands, hope or wish for a good time, a prosperous future, but how it is to be brought about few indeed agree. What one declares will make for prosperity, another contends will prove the ruin of the world. Many rulers tremble with dread of what they know not. Strife, rebellion, revolution, anarchy, demagogism, socialism, and red-handed crime appal the bravest.

From "Patriarchs and Prophets." Copyrighted 1890.

The Cause of Uncertainty.—Uncertainty presupposes darkness or obscurity of some kind. The way or the mind is darkened. Surroundings are indistinct. Familiar objects take on strange and fearful forms. In the lulls of peace and temporal prosperity, in the light of the meteoric sparks of their own kindling, men laugh and joke and sneer over the perils and fears and pessimism of the hour before, but with the recurring hours of darkness the same ones are the swiftest to pale and pray. It is doubt, uncertainty, and darkness everywhere, and men, some men, are longing and praying for light and certainty. The Scriptures truly express the situation in the following words: “Distress of nations, with perplexity; . . . men's hearts failing them for fear, and for looking after those things which are coming on the earth.” Luke 21:25, 26. Truly, “he that walketh in darkness knoweth not whither he goeth,” and “if the blind lead the blind, shall they not both fall into the ditch?”

Certainty.—Certainty of purpose, of aim, of object, of life, of future good, presupposes light, light which illuminates the mind, scatters the fogs of obscurity, uncertainty, and doubt, and sheds its effulgent and kindly rays around us and before us. There is but one class of people in this world who may be thus certain, and that is the class composed of well-instructed Christians. It is their privilege, nay, their duty, to walk in the light and to be a light to others in darkness. While uncertain as regards the occurrence of the many details of life, they are certain as to the outcome. They know that their hope is not in princes, nor in the sons of men, nor in the schemes of statesmen, nor in the strength of kingdoms. And yet they are not pessimists; for they know that God worketh all things together for good to them that love him and are in harmony with his purpose. In all surroundings and circumstances they hope.

Children of Light.—The reason of certainty is light. “But ye, brethren,” says the apostle, speaking of Christians in contradistinction to those who believe not, “are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness.” 1 Thess. 5:4, 5. On the other hand, he says of the unbelievers, “When they shall say, Peace and safety; then sudden destruction cometh upon them.” Verse 3. Of the same class the prophet declares, speaking in their behalf: “Therefore is judgment far from us, neither doth justice overtake us; we wait for light, but behold obscurity; for brightness, but we walk in darkness. We grope for the wall like the blind, and we grope as if we had no eyes; we stumble at noonday as in the night.” Isa. 59:9, 10. And the reason is that they have departed from God. See context.

The Source of Light.—All this is implied in the quotations already given. Those who are Christ’s have light and certainty; those who have departed from the Lord, have darkness and uncertainty. Spiritual darkness is sin; light is righteousness and life. The source of light—righteousness, life, and certainty—is God. “God is light, and in him is no darkness at all.” 1 John 1:5. But as God is revealed only through Christ (John 1:18; Luke 11:22), so to us Christ is light; for that which reveals is light; and Christ expressly declares, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). This was true in the person of Jesus when he was here (John 9:5); it is true of him as manifest in the living epistles of men (Matt. 5:14); it is true of him as manifested through and in the written word as given by the Spirit of Christ. So we read: “Thy word is a lamp unto my feet, and a light unto my path.” “The entrance of thy words giveth light.” Ps. 119: 105, 130. “The commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” Prov. 6:23.

The Prophetic Word.—But it is not only true that the law is light, but the prophetic word of God is no less light, is no less a revelation

of God through Jesus Christ, and is of no less importance to the children of men. The apostle Peter expressly tells us that prophecy came not “by the will of man; but holy men of God spake as they were moved by the Holy Ghost,” and that what they wrote was the Spirit of Christ testifying through them. (See 2 Peter 1:21; 1 Peter 1:11.)

The “More Sure Word.”—Of this prophetic word the same apostle thus speaks: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.” 2 Peter 1:19. What is meant by a “more sure word” is that the evidence which God gives in his prophetic word is more sure, more to be relied on, than the evidences of our senses, what we may see and hear. (See verses 16-18.) To this prophetic word of Christ we “do well that we take heed.” The necessary inference is that we will do ill if we do not take heed. It is a light in the world’s darkness, the only true light. It shows the rise and the fall of kingdoms, the nature and tendency of fallen humanity, and that the hope of the world is alone in Jesus Christ and his coming reign. Prophecy reveals to us the character of that reign, the work of Christ now, and enables us to distinguish all false theories from the true, not by teaching the false in detail, but by pointing out the true. It is such a light as this “until the day dawn,” until the second coming of Christ shall be ushered in, the glorious consummation of all prophetic periods. What child of God, what Christian, can therefore refuse to read, to study, the prophecies of the word of God, given by the Spirit of Jesus Christ!

Two Kinds of Prophecy.—Prophecy may be divided into two kinds, literal and symbolical. The literal is that in which the predictions are stated in simple, plain language, so clearly that only those who will not may not understand. An example of this is found in Leviticus 26 and Deuteronomy 28, and in our Lord’s discourses in Luke 21, Mark 13, etc. Thus clearly did Moses see the promised land, the coming and death of Christ, the tribulation of the Jews, and the glorious consummation—Christ’s eternal triumph. The best examples of symbolic prophecy, in which the predictions are couched in symbolic language, and the events and things are represented by symbols and figures, are found in the books of Daniel and the Revelation. A short-lived beast is used to represent a long-existing empire, a short period of time a longer period, etc. These great prophecies the Lord tells us we may understand, and upon student and doer of them he pronounces a blessing. Matt. 24:15; Rev. 1:3; 22:7. May the reader by faithfulness inherit this blessing by walking in the light.

Christ the Light.—Therefore, as Christ is the light of the world, as the prophecy came through his Spirit as a light in the world’s darkness, so to receive and walk in that light by faith is to receive Christ, and to reject that light is to reject Christ. “God is not mocked.” We may reject the light of prophecy because men have made mistakes, but that will not excuse us in the day of God. The same logic would reject the atonement of Christ because men have perverted its truths, or would reject food and water because some persons have died by their abuse. The Spirit of God predicts that in the last days men will thus treat his prophetic word: “And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I can not; for it is sealed; and the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned.” Isa. 29:11, 12. Nevertheless, altho learning may close the book, and ignorance turn from it, and fanatics and enthusiasts abuse it, God’s prophetic word is still light, and he who seeks that word that he may do the will of Him who gave it, who seeks the light that he may walk in it, shall know of the teaching (John 7:17), shall receive of the blessing (Rev. 1:3).

EMPIRES OF MEN VS. THE KINGDOM OF CHRIST.

The Alphabet of Symbolic Prophecy.

The first great symbolic prophecy we have in the word of God is found in the second chapter of Daniel. It spans all history, from the great Babylonian Empire to the everlasting kingdom of God, yet so wonderfully comprehensive is its divine expression that it is contained in the limited space of less than one hundred and fifty words, and its interpretation is composed of about three hundred words. Yet in its simple and clear outlines the history of the world is given in a most remarkable manner. Both prophecy and interpretation are found in verses 31–45.

To Whom Given, and Why.

The prophecy is a dream given to Nebuchadnezzar, the king of Babylon, the greatest ruler that ever sat upon the proud throne of “the glory of kingdoms, the beauty of the Chaldees’ excellency.” Both empire and city reached the height of their glory under Nebuchadnezzar’s skill, genius, and power. It was the golden kingdom of a golden age, of most ancient renown, the metropolis of the earth. This proud monarch seemed to wish to know who would follow him, and what the course of empire would be after him. To answer this desire and the desire of every other one who might live after him, as well as to light a torch for his people in the world of darkness, God gave to Nebuchadnezzar a dream. In the morning the dream could not be remembered, but its importance was deeply impressed upon the mind of the king. This also was of God, that the king’s mind might be led from the folly of idolatry to the true worship of Jehovah. The king demanded of his magi, soothsayers, wise men, etc., under penalty of death, not only the interpretation of the dream, but the dream itself, which he had for the time forgotten. Of course the magi could give neither the dream nor its interpretation, and on account of this the matter, in God’s providence, was brought before Daniel.

Acquainting his godly companions with the king’s requirement, together they sought the God of heaven for human wisdom, and he made them know the dream and its interpretation. To him they returned thanks, and gave to him all the glory. A record of all this will be found in verses 1–30. Thus it is that Daniel reveals God’s hand in the affairs of men:—

“Blessed be the name of God forever and ever; for wisdom and might are his; and he changeth the times and the seasons; he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that know understanding; he revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him.”

And thus also declares the prophet Amos (3: 7): “Surely the Lord God will do nothing but he revealeth his secret unto his servants the prophets.” The object of revealing these things is thus stated by Daniel:—

“But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and He that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.”

And for this purpose it was given to the king then, but it was written and the record has been preserved “for our learning, that we through patience and comfort of the Scriptures might have hope.” Rom. 15: 4. It is a part of the “more sure word of prophecy,” to which we “do well that we take heed, as unto a light that shineth in a dark place, until the day dawn,” and Jesus Christ appears. (See 2 Peter 1: 19.)

The Dream.

After thus giving the purpose of the dream, that all who desired might know what should come to pass, the prophet thus states the dream:—

“Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay.”

“Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream.” Verses 31–36.

In these words are briefly stated the course of empire—the molding, shaping, dominant empires of earth—till Christ’s kingdom should supersede them all.

The Interpretation.

“This,” said the prophet, “is the dream; and we will tell the interpretation thereof before the king.” Verse 36.

The Head of Gold.—Thus is given the meaning of this part of the image:—

“Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand,

and hath made thee ruler over them all. Thou art this head of gold.”

Nations and empires in prophecy are measured from the view-point of their influence upon the world, of their effect upon the Gospel, of their connection with the people of God. From this elevation Babylon stands at the head of the kingdoms. Its career began in the days of Nimrod. (See Gen. 10: 10, margin.) It reached the height of its power under Nebuchadnezzar, a little more than six hundred years before Christ. Here also it took captive the people of God, led them to Babylon, and burned Jerusalem and the temple. It was the glory of kingdoms, the height of worldly power, prosperity, and pride, the golden kingdom of a golden age of more than barbaric splendor. Nebuchadnezzar, as the head of the empire, the great beautifier of the capital city, stood as its representative; and when the prophet said to the king, “Thou art this head of gold,” he referred not simply to the king himself, but to his kingdom as well. This is evident from the fact that the words “king” and “kingdom” are used interchangeably in Daniel (chap. 7: 17, 18); but after the head of gold should arise not only a king, successor to Nebuchadnezzar, but a kingdom of a different character. The Babylonian Empire closed its career in B.C. 538. The same power is represented in Daniel 7 as a lion with eagle’s wings.

The Breast and Arms of Silver.—The interpretation thus continues: “And after thee shall arise another kingdom inferior to thee.” The successor in empire to Babylon was Medo-Persia, which overthrew, under Cyrus, the former power in B.C. 538. Babylon was weighed in the balances of God’s righteous purposes, and was found wanting. See Dan. 5: 18–31. When Babylon’s rulers took to themselves all glory, as did Nebuchadnezzar (chap. 4: 30, 31) and Belshazzar, as above noted, the day of her humiliation was at hand. Men must be taught to know that “the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.” chap. 4: 32. If they serve God’s purpose even in wrath and rebellion, well; but if otherwise, their days are numbered. Medo-Persia is represented in chap. 7: 5 by a bear, and in chap. 8: 3, 4, 20 by a ram with unequal horns, indicating the two nationalities composing the empire. It closed its career at the battle of Arbela, B.C. 331, by the victory of Alexander the Great. It was inferior to Babylon in the general character of its rulers and the length of time it existed, as well as in imperial splendor.

The Trunk and Thighs of Brass.—The metal depreciates in value, but increases in strength. Each metal was characteristic of the people it represented. The Greeks were known as “brazen coated.” Under Alexander the Great, Grecia succeeded Medo-Persia, in B.C. 331, as above stated. In chap. 7: 6 Grecia is represented by a four-headed leopard, and in chap. 8: 5–8, 21, by a rough goat, having at first one notable horn, representing Alexander, and afterward by four horns, symbolizing the four divisions in which Grecia was afterward divided. See also chap. 11: 3, 4, where the same prediction is given in literal language.

The Iron and Clay.—The iron is of less value but stronger than the preceding metals. It represents the unbending imperialism of Rome, the strong nation of the kingdoms. The same power is symbolized in chapter 7 as a great and terrible ten-horned beast, “strong exceedingly,” with “great iron teeth.” In chapter 8 its symbol is a little horn, waxing greater and greater, until it rules the world.

Rome came in connection with the people of God in B.C. 161 by a league with the Jews. Seven years previous to this it had conquered the Macedonian division of the Grecian Empire. In B.C. 65 it subjugated the Syrian division; in B.C. 30 Egypt fell before it, and Rome ruled the world. Rome’s cruelty and rigor of rule are proverbial. See also Deut. 28: 49–57. This is the interpretation of the prophet:—

“And the fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces and subdueth all things; and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron is not mixed with clay.” Dan. 2: 40–43.

Rome was strong as iron in her imperial power and rule. She bruised and broke and subdued all nations, grinding them beneath her iron heel. But the iron of imperialism did not continue. The democracy of clay intermingled, and the one kingdom of iron became divided. This is symbolized by these two materials, which will not mix and become one compound. “Whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided.” This division began soon after Constantine. Incursions of northern barbarians, religious feuds kindled by partisans of various isms of a paganized and state religion, the excessive burdens of profligate emperors, and ambition of generals and nobles, all conspired to bring in discord and weaken the empire, so that between the years A.D. 351 and 476 Rome was divided into ten kingdoms, as indicated by the ten horns of the fourth beast of Daniel 7. Yet, tho it was divided, it should still be strong, dominating, molding the world’s civilization, even in its divided state which was to continue to the end. It would also possess the weakness of the clay, making it impossible to unite. The legs—from the knees to the feet—were iron. The clay of democracy came into the feet, and continues to the end, evidently growing more and more apparent. Whether the toes denote division or not is conjectural, as is the case with the arms and legs; but if they do, it is evident that they refer to the very last manifestation of Rome—the ten uncrowned divisions which go into destruction. See Rev. 17: 12–14.

Verse 48 indicates that efforts would be put forth to unite these nations. They should mingle with the seed of men. Royal houses would intermarry, princes would exalt democratic leaders, but it would be of no avail. There could be no union. Charlemagne, Charles V., and Napoleon I., all tried to unite Europe into one grand empire and failed. One writer has truly said that one line of God’s prophecy is stronger than all the power and plotting of men. The last state of world empire is a divided state, each division controlled by the same spirit and aims. What next?

The Everlasting Kingdom.—The prophet continues:—

“And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. Forasmuch

as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.” Verses 44, 45.

It is well to note some of the more prominent features of this interpretation regarding this everlasting kingdom:—

1. Whose Kingdom?—The kingdom of Christ, the Stone (Isa. 28: 16, 17; Eph. 2: 20; 1 Peter 2: 6–8), not shaped by man, nor carved out by earthly hands. It is Christ’s everlasting kingdom.

2. How Set Up?—The Stone kingdom is not established by the conversion of the other kingdoms, nor by their gradual overthrow, but it follows their utter destruction. “It shall break in pieces and consume all these kingdoms.” They become “like the chaff of the summer threshing-floors,” carried away by the wind, so “that no place is found for them.” Thus is the kingdom of Christ elsewhere said to be set up: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” Ps. 2: 9.

3. When Set Up.—Not at the first advent or ascension of Christ. It was not to be in the days of united, or iron Rome, but in the days of divided Rome—“in the days of these kings”—the last divisions of the Roman Empire—that the kingdom of Christ is to be set up. It could not be at the first advent of Christ; for Rome was not divided until more than three hundred years after that event. It is to be set up “at his appearing and his kingdom” (2 Tim. 4: 1); “when the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (Matt. 25: 31); when, under the sounding of the seventh trumpet, “the kingdoms of this world” “become the kingdoms of our Lord, and his Christ” (Rev. 11: 15); then, and not till then, will Christ take to himself his great power, and reign (verse 17); and this he will do, not through politicians or politics, but “the zeal of the Lord of hosts will perform this” (Isa. 9: 7).

4. Its Nature.—This kingdom is not the church, or a kingdom now established. It is true that Christ now reigns a king-priest, after the order of Melchizedek, on the Father’s throne. See Heb. 8: 1; 5: 10; 7: 1, 2; Rev. 3: 21; Zech. 6: 12, 13. On this throne he “builds the temple of the Lord,” gathers out his body, the church, or takes out of all nations and generations those who will be subjects of his future kingdom; but this priest reign does not last forever; it is only preliminary to his eternal reign. When it is ended, when his work as priest is done, then will he yield up that throne, and receive from the Father the throne of eternal glory (see Dan. 7: 13, 14; Ps. 110: 1; 1 Cor. 15: 23–28), and will return again to reign (Luke 19: 12; Matt. 25: 31). The kingdom of Christ is, therefore, a literal kingdom on this earth, a successor to all earthly kingdoms; but it is not the less spiritual because literal.

5. Its Subjects are the people of God, not as in this life, but made immortal; for that “kingdom shall not be left to other people.” One will not die and give place to another. “Thy people shall be all righteous,” and righteousness is life. Then “the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him.” Dan. 7: 27. “And there shall be no more curse; but the throne of God and of the Lamb shall be in it; and his servants shall serve him.” Rev. 22: 3. It will be Christ, a righteous, immortal King, reigning over righteous, immortal subjects. And, reader, that Being who is “no respecter of persons,” who gave his Son to save each and all, declares, “He that overcometh shall inherit all these things; and I will be his God, and he shall be my son.” Rev. 21: 7, margin. “And the dream is certain, and the interpretation thereof sure.” And so may its precious promises be to all our readers.

Continue reading: INSTRUMENTS OF RIGHTEOUSNESS