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Signs of the Times, Vol. 4, No. 4.

LAST TALK WITH THE DISCIPLES

Signs of the Times

Jan 24, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jan 24, 1878

LAST TALK WITH THE DISCIPLES.

By Mrs. E. G. White

BY MRS. E. G. WHITE.
MOUNT OLIVET had been our Saviour's favorite resort for retirement and prayer after his day's work of teaching was done. At the foot of the mount was the garden named Gethsemane, and to this he now made his way. It was night, but the moon was shining brightly and revealed to Jesus a flourishing grapevine. He uses this as a symbol of his union with his followers :
"I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you." As the Father had life in himself so had the Son. The branches of a vine detached from its parent stalk, withers and dies, is lifeless and fruitless. "Every branch in me that beareth not fruit, he taketh away." The Jewish nation was a fruitless branch, and was therefore to be separated from the living vine, which was Christ Jesus, and the Gentiles were to be engrafted upon the stalk to become a living branch, partaker of the life that nourished the true vine. The branch was to be pruned and purged that it might be more fruitful.
Jesus in view of his removal from his disciples is filled with anguish; yet he knows that this separation will cause them to be more firmly connected with the living vine, and yield a rich harvest of fruit. He exhorts them: "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love." When the sinner has repented of his sins, and is united to Christ, as the branch is engrafted on the vine, a deep and earnest love pervades his being which death cannot quench. The nature of the man is changed and he is a partaker of the divine nature. He loves the things which Christ loves, and hates that which He hates. His desires are in harmony with the will of God. He treasures up the words of Christ, and they abide in him. The life-giving principle of the Saviour is communicated to the Christian. Just so the little rod, leafless, and apparently lifeless is engrafted into the living vine, and fiber by fiber, vein by vein, drinks life and strength from it till it becomes a flourishing branch of the parent stalk.
The condition of this union is plainly specified: "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." The commandments of the Father are the commandments of the Son. In this union with Christ, finite man, dependent and worthless, is exalted by a connection with the Infinite, even as the engrafted branch draws nourishment from the vine which results in the production of fruit. The follower of Christ derives from him wisdom, strength and righteousness. Without Christ he cannot be reconciled to God, whose law he has transgressed. Without Christ he is unable to subdue a single sin or overcome the smallest temptation. The soul united to Christ as the branch to the vine is accepted of God through the merits of his Son, and becomes an object of the Father's special care. Christ says, "I am the true vine, my Father is the husbandman." Man, by his union to the Infinite One through Jesus Christ, will be fruitful of good works. "If ye abide in me, and my words abide in you, ye shall ask what ye will and it shall be done unto you." Jesus continues:
"These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you." The joy of the Christian is not found in transgression of the law of God, but in obedience of all its precepts. None are in slavery and bondage to the law but those who transgress it. Obedience produces love to God and man—the two great principles of the law of God. This obedience and this love brings fullness of joy to the disciples of Jesus. He still impresses upon them the importance of carrying forward the work which he has begun, and bearing fruit to the glory of God.
"Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you that ye love one another. If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." The Saviour instructed his disciples not to expect the commendation of the world. The world hated the Majesty of Heaven before it hated his followers. Those who are of the same spirit with the world enjoy its smiles and approbation; but the humble disciples of Christ will suffer opposition. But this opposition met by the Christian will be of the highest value to him if it drives him to Jesus for sympathy and comfort. Such opposition will develop staunch elements of character and virtues that shine brightest in adversity. Faith, patience and Heavenly-mindedness, with confidence in God are the perfect fruit that blossoms and matures in the shadow of adversity.
Christ the Master was hated and persecuted, and his followers should expect no better portion in this life. In these days the churches that profess the name of Jesus, yet are built up with lifeless forms, and full of popular sins and error, escape the condemnation of the world. But a people that unite to condemn sin, repress iniquity, cherish the truth of Christ and obey the commandments of God must endure the rebuffs and persecutions of the world.
"Remember the word that I said unto you, the servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me." The Saviour instructed his disciples to look for the opposition of the world. He declared that they should be brought before kings and rulers for his name's sake; and whosoever might destroy the lives of the disciples would be so far deceived by the adversary as to think they were doing God service. Every indignity and cruelty which the ingenuity of man and the zeal of Satan could devise would be visited upon the followers of Christ. But, in all these trials, they were to remember that their Master and Guide had endured like reproach and contumely, and were to press on in his footsteps, keeping the prize of eternal life in view, and striving to win more souls to Christ.
Jesus wished to impress upon his disciples the importance of their position, as those who had accompanied him in his travels, beholding his wonderful works and hearing his words of wisdom. Said he to them: "And ye also shall bear witness, because ye have been with me from the beginning." These faithful witnesses of Christ were to execute their mission with a wisdom and energy equal to the importance of the truth to which they were to testify. The history of those men and the evidence which they were to record were to be the study of men through all ages. Tremendous results were to be realized from the words of Jesus to his few humble disciples. They were the chosen repositories of the truth of God. They were witnesses of the Father's acknowledgment of Jesus as the Son of God. At the baptism of Christ they had heard the voice of the Father proclaiming: "This is my beloved Son in whom I am well pleased." On the mount of transfiguration they had beheld the excellent glory clothing the Saviour with the brightness of the sun. They had seen the Heavenly messengers conversing with the Saviour, and heard again the voice of God declare: "This is my beloved Son, hear him." In the temple, only a few hours before, they had again heard the Father exalt and glorify his Son. That which these favored disciples had seen and felt and heard in regard to the Redeemer they were commissioned to testify for the benefit of humanity through all time. And, by living faith, men must lay hold of Christ through the evidence of these chosen witnesses of his divinity, and power unto salvation.
Jesus carefully opened before his disciples the events which would transpire after his death, forewarning them that when persecution should overtake them they might not become discouraged and apostatize from their faith to avert suffering and dishonor. Said he: "I have many things to say to you, but ye cannot bear them now." What tenderness and sympathy these words express! He forbore to crowd their minds with truths that were difficult for them to comprehend. He led them gently on to understand the great subjects with which he wished to entrust them, and which they were to deliver to the world.
Jesus also refrained from wounding their feelings as much as possible. He could have, in a more definite manner, informed them concerning the Jewish service—that sacrificial offerings were no longer accepted by God, and that the light of God's presence no longer blessed the temple. But they were not yet strong enough to hear these things. A fearful test awaited them in the crucifixion of their Lord; and Jesus gently prepared their minds for this event, and for his absence from them. After his resurrection he would more clearly reveal to them his mission to the world and his approaching ascension to his Father. They would then be better able to understand and appreciate these great and solemn facts.
Jesus plainly stated to the disciples that he had left the presence of his Father to come unto the world; that he was about to leave the world and return to the presence of his Father. The disciples thereupon expressed their faith that Jesus had indeed come from God. The Saviour then assured them that the time was approaching when they would be scattered each one seeking his own safety, and their Master would be left alone; yet not alone, for his Father would not forsake his Son. Jesus warned his followers of the future that they might be in some measure prepared for the events that awaited them. He encouraged them to look to him and trust in him when the opposition of the world like a dark storm met them in the accomplishment of their mission. He fortified their minds with hope, and reliance in his example: Be of good cheer I have overcome the world.
This should be the Christian's consolation. Christ, as man's representative, has overcome the world, the flesh and the devil. So by the Saviour's help may the children of men overcome all the powers of evil. Jesus was about to be separated from his little band of followers. He had but a little time in which to comfort and instruct them, and his farewell counsel was rich in sympathy and truth. Exceeding precious to his disciples were these last moments passed in the presence of their beloved Master. Like a consecrated high priest, Jesus now poured forth the burden of his soul to his Father in such a petition for his church as the angels had never before heard. This prayer was deep and full, broad as the earth, and reaching highest heaven. He presented his humanity before the throne of God. With his human arm he encircled the children of Adam in a firm embrace, and with his strong divine arm he grasped the throne of the Infinite, that he might unite earth to heaven, and finite man with the Infinite God.

A CHRISTIAN NEVER LONELY.

He need never be sick at heart for want of friends. He may be far from home—away from loved ones—sick and suffering—with few comforts and no human sympathy. But God is with him. Let him open his heart, and he will hear the Almighty saying, "I am with thee; I will strengthen thee; I will help thee; I will uphold thee." Is he tempted to despond? With David, let him say, "I am poor and needy; yet the Lord thinketh upon me. Thou art my help and my deliverer; make no tarrying, oh, my God." Jesus, who hath borne your griefs and carried your sorrows, will not forget you. Be not lonely; for you are not alone. He is with you.

Clinging to Sin

Spurgeon says, and with much truth: "Oh! how irresolute a man often is concerning a sin which he knows to be a sin, but which enchants him with its sweetness. Ah! how a man will say: 'I must give it up, but I cannot.' Sin dies hard; it makes a hundred excuses for itself, and pleads: 'Is it not a little one? Is it not a sweet one?' O Lord, then give me strength of resolution; and when I know that a thing is wrong, help me to have done with it; and when I perceive an action to be right, help me to make haste, and delay not to keep thy commandments. O! my Lord, may I never try to patch up a peace between my conscience and myself by trimming and compromising. If I know a thing to be thy will, may I never parley nor question; for this is to rebel. The spirit of parley is the essence of high treason."

The Day Laborer.

Sow ye beside all waters, Where the dew of heaven may fall! Ye shall reap if ye be not weary, For the Spirit breathes o'er all. Sow, though the thorns may wound thee— One bore the thorns for thee; And though the cold world scorn thee, Patient and hopeful be. Sow ye beside all waters, With a blessing and a prayer; Name Him whose hand upholds us, And sow thou everywhere.
Work! in the wild waste places, Though none thy love may own; God guides the down of the thistle The wand'ring wind has sown. Will Jesus chide thy weakness, Or call thy labor vain? The word that for Him thou bearest Shall return to Him again. Work! with thine heart in heaven, Thy strength in thy Master's might, Till the wide waste places blossom In the warmth of a Saviour's light.
Watch not the clouds above thee; Let the whirlwind round thee sweep; God may the seed-time give thee, But another's hand may reap. Have faith, though ne'er beholding The seed burst from its tomb: Thou knowest not which may perish, Or what be spared to bloom. Room on the narrowest ridges The ripened grain will find, That the Lord of the harvest coming In the harvest sheaves may bind.
—Sel.

LIFE SKETCHES

CHAPTER II—CONCLUDED.
THE SECOND ADVENT.
WHAT can be more natural than for man, as he looks forth upon a world where evil is everywhere present, and the marks of disorder and decay everywhere visible, to inquire whether or not this state of things shall always continue? And what inquiry can be of more interest and importance to the race than that which has respect to the age of the world in which we live? It would therefore be reasonable to conclude that God would give to man a revelation informing him in respect to subjects of such absorbing interest. And the declaration of the Scripture is in strict accordance with enlightened reason, when it says, “Surely the Lord God will do nothing, but he revealeth his secret unto his servants, the prophets.” Amos 3:7.
The object of prophecy is to forewarn the world of things to come, in time for the requisite preparation, and to inspire the people of God with fresh courage as they see the time for the full fruition of their hopes drawing nigh. No judgment has ever come upon the world unheralded; and none have ever fallen therein unwarned. And if, from the uniform dealings of God with our world in the past, we may judge of the future, then may we conclude that of the events yet to transpire, and above all, the great event in which earth’s drama shall close—the ushering in of the great day of the Lord, and the coming of the Son of man—something will be known, and the world be faithfully warned thereof, ere they shall take place.
In calling attention to these things, William Miller and his associates were accused of prying into the secrets of the Almighty. From this charge, however, they needed no better vindication than the language of Moses, in Deut. 29:29: “The secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our children forever.” Prophecy belongs to that portion of the Bible which may properly be denominated a revelation. It is designed to reveal to us things of which we could not in any other way gain information.
Again, they were met with the plea that the prophecies could not be understood. But says the Saviour, referring directly to the prophecy of Daniel “whoso readeth let him understand.” Matt. 24:15. That many of the prophecies, such as those portions of Daniel which reach to the close of earthly governments, have not been understood, is very true. But to assert that they cannot at any time be understood, is a virtual denial that they are a portion of God’s revelation to man.
The prophecy of Daniel, reaching far into the future, could not be understood by the prophet himself. Neither could it be understood by any until the time of the end, when much of it should be fulfilled. Hence the answer of the angel to the anxious inquiry of the prophet. “And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel, for the words are closed up and sealed till the time of the end. 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.” Chap. 12:8–10. Again says the angel to the prophet: “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.” Verse 4.
From the very nature of the prophecy of Daniel, it was closed up and sealed till the time of the end, when, most of its prophetic history being past, it was to be unsealed, understood, and many were to run to and fro with the knowledge of the great subject upon which it treats. The result of the increase and spread of knowledge in relation to the approaching judgment, which is the great theme of the prophecy, is also given. The wicked shall do wickedly, and none of the wicked shall understand. But the wise shall understand.
As I heard able and godly men present the subject of Christ’s soon appearing my mind was deeply affected with the evidences found in the book of Daniel and the Revelation. The second chapter of Daniel opens with the kingdom of Babylon, or Chaldea, at the summit of its greatness and glory, B. C. 603. Nebuchadnezzar, the Chaldean monarch, as it is natural for man to do, had been anxiously looking into the future, and pondering what should come to pass thereafter. Verse 29. Instead of rebuking or discouraging this spirit of inquiry in man, God takes occasion to grant to the king, and through him to the world, the information which he sought. Under the symbol of a great image he presents before him the most impressive history of the world, from that time on, that can anywhere be found. This image’s head was of fine gold, symbolizing the kingdom of Babylon, then existing. In his interpretation, the prophet addressed himself to the king in the following words: “Thou art this head of gold.” Verse 38. The breast and arms of silver represented Media and Persia, which shortly supplanted Babylon in the empire of the world. The belly and sides of brass prefigured Grecia, which, conquering its predecessors, enjoyed its period of universal dominion. And finally Rome, the legs of the image, bore its iron sway over all the earth. In development of the ten toes, said the prophet: “The kingdom shall be divided” [Verse 41]: and so was Rome divided into ten kingdoms between the years A. D. 356 and 483. What next? The monarch beheld till a stone cut out of the mountain without hands smote the image upon its feet, ground its metallic parts to powder, became a great mountain, and filled the whole earth. The inspired interpretation of this impressive scene is given thus: “In the days of these kings shall the God of Heaven set up a kingdom which shall never be destroyed, . . . but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” Verse 44.
The prophetic history of Babylon, Media and Persia, and Grecia, has long since been completed, and that of Rome also has been fulfilled, excepting the dashing in pieces to give place to the immortal kingdom of God. And mark: The stone smote the image upon the feet. And it was in the days of the kings, or kingdoms, represented by the ten toes of the image, that the God of Heaven was to set up an eternal kingdom purely his. This kingdom is not yet established. It is evident that it was not set up at the time of Christ’s first advent, from the fact that Rome was not then divided into the ten kingdoms, represented by the ten toes of the image.
Paul looked forward to this kingdom in his solemn charge to Timothy in view of the judgment at the appearing and kingdom of Christ. 2 Tim. 4:1. For this kingdom all Christians were to pray: “Thy kingdom come.” Matt. 6:10. James speaks of this kingdom as a matter of promise to the poor of this world, rich in faith. Chap. 2:5.
Adventists never believed, however, that all that is said in the New Testament relative to the kingdom of Heaven relates to the future kingdom of glory. Especially in some of the parables of our Lord does the term refer to the work of grace with the people of God in this mortal state. But if we may be allowed to express the relation between believers and their Lord in this mortal state by the term kingdom of grace, and the future relation of immortal beings with the King of kings by the kingdom of glory, the position that the kingdom was set up at the first advent is not relieved of any of its difficulties. For certainly the kingdom of grace was established immediately after the fall. Adam, Abel, Enoch, Noah, Abraham, and Moses, were as truly the subjects of the kingdom of grace as the apostles of Jesus. With this view of the subject every text relative to the kingdom can be harmonized.
It is true that both John and Jesus proclaimed the kingdom of Heaven at hand. The immortal kingdom of glory was then at hand in the sense that it was the next universal kingdom to come. In the time of the Babylonian kingdom, the kingdom of Persia was at hand. The kingdom of Greece was at hand in the period occupied by Media and Persia. And in the days of that kingdom, Rome was at hand, for it was the next kingdom to succeed. In this sense was the kingdom of Heaven at hand in the days of the ministry of John and of Christ.
In the seventh chapter of this prophecy we have the same great outline of this world’s history as symbolized by the image of chapter 2, again brought to view, but in a different form. The prophet here saw four great beasts, explained in verse 17 to be four great kingdoms, corresponding respectively to the gold, silver, brass, and iron, of the great image.
The first was like a lion, and had eagles’ wings. Verse 4. The Chaldean empire, as advanced to its summit of prosperity under Nebuchadnezzar, was intended by this beast.—Scott.
The second like to a bear, and it raised itself up on one side, and had three ribs in its mouth. Verse 5. A fit emblem of the character and conquest of the Persian nation which succeeded Babylon B. C. 538.—Prideaux, Vol. I, p. 139.
And lo, another like a leopard, which had four wings and four heads. Verse 6. This was the emblem of the Grecian or Macedonian empire, which for the time was the most renowned in the world. It was erected by Alexander the Great on the ruins of the Persian monarchy, and it continued in four divisions under his successors. The leopard being exceedingly fierce and swift, represented the kingdom, and especially under Alexander, its founder, but the swiftness of the quadruped was not an adequate emblem of the rapidity with which he made his conquests; the leopard had therefore four wings of a fowl upon his back.—Scott. Prideaux, Vol. I, p. 380. Rollin’s Hist. of Alexander.
And behold a fourth beast, dreadful and terrible, and strong exceedingly. Verse 7. The kingdom that succeeded Greece was Rome, the invincible fortitude, hardiness and force of which, perhaps, were never equalled. This beast had ten horns. These are declared in verse 24 to be ten kingdoms. The ten kingdoms are enumerated by Marchiaval, Bishop Lloyd, and Dr. Hales, as follows: 1. The Hūns, A. D. 356. 2. The Ostrogoths, A. D. 377. 3. The Visigoths, A. D. 378. 4. The Franks, A. D. 407. 5. The Vandals, A. D. 407. 6. The Suevi, A. D. 407. 7. The Burgundians, A. D. 407. 8. The Heruli and Rugii, or Thuringi, A. D. 476. 9. The Anglo-Saxons, A. D. 476. 10. The Lombards, A. D. 483. It is certain that the Roman empire was divided into ten kingdoms; and though they might be sometimes more and sometimes fewer, yet they were still known by the name of the ten kingdoms of the western empire.—Scott.
I considered the horns, and behold there came up among them another little horn, before whom there were three of the first horns plucked up by the roots. In this horn were eyes like the eyes of man, and a mouth speaking great things. Verse 8. This little horn is by all Protestants acknowledged to be a symbol of the Papacy. Said the angel, speaking of this horn, “He shall subdue three kings.” Verse 24. The three kingdoms that were plucked up to make way for the Papacy were, 1. The Heruli, in 493. 2. The Vandals, in 534. And 3, The Ostrogoths, in 538. Gibbon’s Decline and Fall. Into the hands of this power the saints, times, and laws, were to be given for a time, times, and the dividing of time, (1260 years; see Rev. 12:6, 14). From 538, when the Papacy was set up, 1260 years extend to 1798; and it is a notable fact of history, that on the 10th of February, 1798, Berthier, a general of Bonaparte’s, at the head of the Republican army of France, entered Rome and took it. The papal government was abolished, and the Pope died in exile in 1799. (See Croley on the Apocalypse, Thier’s History of the French Revolution, Clarke on Dan. 7:25.) The Papacy has never been restored to its former power. We are by this chain of prophecy brought down to the eighteenth century. And the prophet does not see this beast gradually changing his wild and ferocious nature to the innocence and gentleness of the lamb, to make way for a temporal millennium; but he looks only a step further, and says:—
“I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.” Dan. 7:11.
It is characteristic of the different chains of prophecy that each succeeding one introduces particulars not furnished in any previously given. The seventh of Daniel, after covering the general field symbolized by the image of chapter 2, instructs us more particularly concerning the development of the little horn, or man of sin. In the eighth chapter we are again conducted over a portion of the world’s great high-way, with additional particulars concerning the mighty kingdoms that stand as waymarks along our journey. On the symbols of this chapter, the ram, he-goat, and horn which waxed exceeding great, the prophet received the following instruction:—
The ram which thou sawest having two horns are the kings of Media and Persia. Verse 20. The Persian division of the empire was the highest and came up last. The ram with the two horns was the well-known emblem of the Medes and Persians. It was usual for the Persian kings to wear a diadem made like a ram’s head of gold.—Scott.
And the rough goat is the king of Grecia; and the great horn that is between his eyes, is the first king. Verse 21. This was Alexander, who was born B. C. 356, decided the fate of Persia at the battle of Arbela, B. C. 331, and died eight years thereafter in a drunken fit, at the age of 33, B. C. 323.
And whereas the great horn being broken, four came up in its stead, four kingdoms, said the angel, shall stand up out of the nation. Verse 22. These were Macedonia, Thrace, Syria, and Egypt, into which the empire was divided shortly after Alexander’s death, governed respectively by Cassander, Lysimachus, Seleucus, and Ptolemy.
And out of one of them came forth a little horn. Verses 9, 23–27. Rome was not connected with the people of God, and hence is not introduced into prophecy, till after its conquest of Macedonia, one of the horns of the goat; hence it is represented as coming forth from one of those horns. That this little horn which waxed exceeding great was Rome, the following considerations prove:—
1. It was to rise in the latter part of their kingdom, that is, of the four kingdoms. So did Rome, so far as its place in the prophecy is concerned. Its connection with the Jews commenced B. C. 161.—1 Mac. 8. Josephus’ Antiq., B. xii, c. x, sec. 6. Prideaux, Vol. II., p. 166.
2. It was little at first. So was Rome.
3. It waxed “exceeding great, towards the east and towards the south.” So did Rome. It conquered Macedonia, B. C. 168; Syria, etc., to the river Tigris, B. C. 65; Egypt, B. C. 30. From this horn’s increasing toward the south and east particularly, Sir Isaac Newton infers that it arose in the north-west corner of the goat’s dominion, i. e., in Italy; which points directly to the Romans.
4. It cast down some of the host and of the stars to the ground. So did Rome; persecuting the disciples and ministers of Jesus as no other power ever did.
5. It magnified itself even to the prince of the host.
2. The being who came to Daniel at the time of the supplication, was the very same who had appeared to him in the vision at the beginning; namely, Gabriel. And that he had now come to undeceive him concerning his application of the time, is evident in that he says, I am now come forth to give the skill and understanding. Why did he not give him a full understanding of the vision at first? We answer, because he revealed to him all that he was then able to bear. He fainted and was sick certain days.
3. Direct reference is made to the vision at the beginning. And if that is not the vision of chapter 8, it is impossible to find it. And again, if Gabriel does not explain in chapter 9 what he omitted in chapter 8, it is impossible for any man to show wherein Gabriel fulfilled his commission to make this man understand the vision.
4. When Gabriel commenced his further explanation, he did not explain the symbol of the ram; for that he had already explained. He did not explain the goat; for he had likewise explained that. Neither did he commence about the little horn; for he had made that plain also in chapter 8. What then did he explain? The very point there omitted; namely, the time: Seventy weeks are determined upon thy people, &c. These facts are sufficient to show the connection of Dan. 9 with the vision of chapter 8. But how do the words of Gabriel, Seventy weeks are determined upon thy people, &c., explain the period of the 2300 days? The answer is, The word rendered determined, signifies literally, cut off. Gesenius, in his Hebrew Lexicon, thus defines it: Properly, to cut off; tropically, to divide, and so to determine, to decree. The Englishman’s Hebrew Concordance says, Determined, literally divided. From what period are the seventy weeks divided, or cut off? From the 2300 days; for there is no other period given from which they can be taken; and this is placed beyond a doubt by the connection of the two chapters, which has already been proved.
Having now ascertained that the 70 weeks of Dan. 9 are the first 490 years of the 2300 days; and that consequently the two periods commence together, we further learn that this period of weeks dates from the going forth of a commandment to restore and build Jerusalem. Daniel 9:25. If then we can definitely locate this commandment, we have the starting point for the great period of the 2300 years. The Bible furnishes us with four tests by which to determine when the true date is found:—
1. From the time the commandment, 49 years were to witness the completion of the street and wall of Jerusalem. Dan. 9:25.
2. Threescore and two weeks from this time, or, in all, 69 weeks, 483 years, were to extend to Messiah the Prince.
3. Sixty-nine and a half weeks were to extend to the crucifixion—the cessation of sacrifice and oblation in the midst of the week. Verse 27.
4. The full period of 70 weeks was to witness the complete confirmation of the covenant with Daniel’s people.
In the seventh of Ezra, we find the decree for which we seek. It went forth in B. C. 457. Much concerning this decree, and the date of its promulgation, might here be said. But a more full explanation of it may more properly be given in another place. I will say, however, that, admitting that B. C. 457, is the correct date for the commencement of the 2300 years, which is susceptible of the clearest proof, none will fail to see how William Miller came to the conclusion that this prophetic period would close in the year 1843.
From . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2300 Take . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 457 And there remains . . . . . . . . . . . . . . . . . . 1843 J. W.
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