Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

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the evangelists invented that prophecy after Jerusalem's destruction, as a prophecy after the event! But the history of the Apostolic time proves that Matthew, Mark and Luke wrote their gospels years before Jerusalem's overthrow, e.g., that Luke wrote the Acts of the Apostles about the time of St. Paul's release from his first Roman captivity in 61 A. D., is evident from the fact that the account closes with that captivity and does not record the release; and we know from Acts 1: 1 and Luke 1: 1-4 that Luke's gospel was written before his Acts was written. As a matter of fact, only one of the four evangelists, John, wrote his gospel after Jerusalem's overthrow; and, writing about 95 A. D., he omitted entirely this prophecy from his account, doubtless doing so because it was fulfilled already. Both Matthew and Mark, according to the testimony of primitive Christians, wrote their gospels in the forties of the first century, Mark writing his gospel at Peter's dictation and Luke writing his gospel at Paul's dictation. Both Peter and Paul dying over three years before Jerusalem's destruction, yea, before the Romano-Jewish War broke out in Oct., 66, evidently these two gospels were written years before Jerusalem's destruction occurred. Hence the prophecy of Luke 21: 5-24 is not a prophecy after the event, vaticinia post eventum, as the Romans called prophecies made after the event.

 

The Bible gives many prophecies of the captivities of the Jews in Babylon and in the heathen Roman empire and in Christendom. Here we will consider, as prophesied, that captivity of Israel that followed their war with the Romans, 66-73 A. D. In Lev. 26 there is a prophecy of all of Israel's captivities, both in and out of their land—all the evils brought upon them for their violating their Law Covenant. As just indicated, the last of these captivities will be here prophetically studied, as proof of the Bible's being a Divine Revelation.

 

In Lev. 26: 14-45 there is a remarkable prophecy of the punishments that God forecast as coming upon

 

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Israel for their violations of His Covenant. In vs. 14-17 their transgressions and consequent punishments during the times of the judges and kings are set forth. Then, they still not amending, v. 18 threatens them with seven times of punishment. Vs. 19, 20 go back and treat again prophetically of the punishments of the times of the judges and kings, which not sufficing, a second time the threat of seven times of punishment is made in v. 21, where the word "more" should not be in the text, for not seven times more plagues were threatened there. The same thing is repeated a third time in vs. 22, 23 and 24. This is done a fourth and final time in vs. 25-27 and 28. All this is done for emphasis. Since we see that four times stress is laid on the punishments of the judges' and kings' times, what is meant by the added seven times of punishment following the punishments of the day of the judges and kings? We understand it to refer to seven symbolic years, i.e., 7 X 360 years; for 360 years are a symbolic year in prophecy. This we see from the 70, 69 and 62 symbolic weeks of Dan. 9: 24-27 and from the seven literal times or years fulfilled upon Nebuchadnezzar (Dan. 4: 23; 12: 7, 11, 12; Rev. 12: 14; 11: 2, 3), as typing seven symbolic times or years. Seven symbolic years are 7 X 360, or 2520 years. Since we see that a symbolic week is seven years (a day for a year) and a symbolic month is 30 years (30 years being a month of symbolic days), a symbolic year is thus 360 years, as we gather from the passages in Daniel and Revelation just cited. This enables us to see that by the term, Times of the Gentiles (Luke 21: 24), Jesus meant the 2520 years from 607 B. C. (when Nebuchadnezzar began the desolation of the land which effected its 70 years' depopulation) to 1914 A. D. (when the trench warfare of the World War began, by which Satan began the antitypical 70 years' depopulation of Christendom); for from 607 B. C. to 1914 A. D. Israel was to receive special punishment for violating the Law Covenant by being trodden under foot of the Gentiles.

 

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And since 1914, when the time of wrath began, both Jew and Gentile suffer for sins as humans, apart from any covenant. Israel's share in this latter suffering is part of the first part of the experience called "Jacob's trouble" (Jer. 30: 5-7), since the first part began in 1881. Its second part, still future, is described in Ezek. 38 and 39.

 

Accordingly, following immediately the fourth prophecy of seven times (Lev. 26: 18, 21, 24, 28), the prophecies of vs. 29-45 refer to the evils befalling Israel from 607 B. C. to 1914 A. D. for their Law Covenant violations. In Titus' siege of Jerusalem parental cannibalism occurred, as Josephus testifies (29). Their sins and creed idols were destroyed, together with their worshippers' carcasses they were cast out, because the Lord abhorred them (30). Roman soldiers destroyed their cities, and the court, holy and most holy of their temple, God no more accepting their incense (31). Their land would not thereafter always be depopulated, but always would be made quite unfruitful, until the end of the seven times, to the astonishment of their enemies inhabiting it, who knew of its former fertility (32). And while their land would be desolate and their cities waste they would be scattered among the nations by the Romans, who with their successor nations would constantly use violence against them in every land of Christendom (33). During the Babylonian captivity, when all of them would be in Babylon, the land would experience the complete number (70) of its jubilees, which their covetousness did not before permit it to enjoy (34, 35). Those who would survive the Roman conquest would be faint-hearted, and would flee in fear at the least sound, as from war, even fainting when none would pursue them (36). They would slay one another to prevent their enemies doing so, as occurred at Masada, Palestine, and at York, England; in the former nearly 1,000 and in the latter 1,500 men, women and children fell in turn by lot at one another's hand; and certainly amid their wars in

 

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Palestine and persecutions by all European nations they were powerless to face their enemies (37). Destruction would await them in nations and their substance would then be devoured by oppression and exactions (38). Those who would remain would in their enemies' lands decrease for their and their ancestors' sins (39).

 

But if amid their Divinely-apportioned punishments, while in exile among their enemies, they would repent, God would have mercy on them and their land, in harmony with the Mosaic and Oath-bound Covenants (40-42). They would be banished from their land unto its rest and desolation during the Babylonian captivity; and because of their heart and act violations of their Law Covenant they would receive punishment (43). Yet during these times God, remembering His Covenant, would not utterly abhor and destroy, but would marvelously preserve them as a people, through being mindful of His covenant with their ancestors (44, 45). Thus God promised to return them to His favor and their land. All students of Jewish history from 607 B. C. onward, particularly from 66-73 A. D. onward, know from their wars, their exiles, their cities' and land's desolation and their gross persecutions in the Dark Ages, that every one of the prophecies of vs. 29-45 has been fulfilled, some of them having a continued fulfillment, some of them having repeated fulfillments and some of them having a single fulfillment. Thus the presence of these prophecies in Lev. 26, written a thousand years before any of them began to be fulfilled, over 1,600 years before most of them began to be fulfilled and over 3,500 years before their fulfillment ended, are a strong proof that the Bible is a Divine Revelation! For at the time they were written there was nothing, apart from the Divine forecast, to indicate that they would happen. Their dispersion throughout the Gospel Age, in many lands is forecast in the following passages: Lev. 26: 33-39; Jer. 16: 13-16; 30: 11; Hos. 3: 4, as well as in others.

 

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Not only do vs. 31-35, 43 forecast the desolation of their land and their cities, but also other Scriptures forecast the same (Deut. 29: 22, 24, 27; Is. 17: 4-6; Jer. 4: 20, 26-28; 12: 4-7, 10-13; 19: 8; Amos 3: 14; 5: 3, 5; 7: 8, 9; Mic. 1: 6; Matt. 11: 20-23; Luke 10: 12-16; 21: 24). These prophecies have had an abundant fulfillment. The land has been bereaved of the Israelites; and its fertility has greatly diminished, as Is. 17: 4-6 shows; it has been desolate, for the most part overgrown with thorns, briars and thistles. The plain of Sharon, the valley of Jezreel, the hill countries of Galilee, Samaria and Judaea, as well as the country east of the Jordan—all have given evidence of the barrenness and desolation of the land that was once the most fertile in the whole world. Greatly reduced has its population been. The few Jews that have been tolerated there, beginning long years after 135 A. D., when Bar Chochbah's rebellion was suppressed by the Romans, have until 1878 had a most desperate lot, their Gentile neighbors making life from almost every standpoint nearly unbearable for them. Thus the forecast desolation of the land of Israel has been fulfilled.

 

And what shall we say in truth of their cities and towns? Even the same as of the land: they are for the most part utterly waste, and for the rest are partly in ruins and partly comparatively sparsely inhabited. This has been true of their cities and towns east, as well as west of Jordan. East of Jordan there were very many cities and towns that Israel took from Sihon, king of Heshbon, and Og, king of Bashan, and that they inhabited. Almost nothing but ruins for centuries Marked the cities and towns that they took from the former, while those that they took from the latter are partly fully standing, having been built of basalt, but uninhabited, partly in partial ruins, with a few houses standing and partly inhabited by a few poverty-stricken Gentiles. West of the Jordan most of their cities and towns are utterly waste, particularly those that Jesus mentions as rejectors of His message, even the sites of

 

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most of them being unrecognizable. Samaria is in utter desolation; likewise Caesarea and the cities of the Valley of Jezreel and of the Plain of Sharon. This is also true of most of the cities of Galilee and Judaea. And those that have been rebuilt by Gentiles are in far from a prosperous condition. Truly the curses of the Mosaic Covenant have lain very heavily upon Israel and their land, cities and towns. But at the time that the pertinent prophecies were made nothing seemed more unlikely to happen to them than such disasters; hence the fulfillment of these prophecies is a powerful proof of the Bible's being God's Revelation.

 

But it will be noted that in connection with almost all of these prophecies of disfavor and woe upon the Jews and their land, cities and towns, God promises the restoration of Israel to His favor and to the Holy Land, and of the land to more than its former fertility and the rebuilding of their waste cities and towns. Thus God did not forsake them forever. And before our very eyes we see the beginnings of the fulfillment of these prophecies. The following is a list of some of those that predict their return to His favor: Lev. 26: 40-45; Ps. 102: 13-17; Is. 40: 1, 2; Ezek. 16: 60, 63; Rom. 11: 25-27. They fell into partial disfavor because of their violations of the Law Covenant (their iniquities, Ps. 107: 17), and fell into full disfavor for rejecting Messiah (their transgression, Ps. 107: 17). St. Paul (Rom. 11: 25) assures us that this full disfavor would rest upon them until the fullness of the Gentiles [the full number of the Gentile elect] would come in [enter into the Body of Christ]. Such a coming into the Body of Christ by the full number of the Gentile elect had a twofold fulfillment: (1) a probationary one, which we will show occurred Passover, 1878, and a final one, which occurred by Oct., 1914. Accordingly, they were to remain in blindness as long as the Gospel-Age election was in process. It will be noted that they fell into disfavor as a nation the day that Christ pronounced blindness upon them—Nisan 10, 33 A. D.—

 

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the day He entered Jerusalem (Luke 19: 42). Two days later Jesus said that they were already a desolate and blinded people (Matt. 23: 27-39). Hence the day of Christ's entrance into Jerusalem their blindness began, which, according to Zech. 9: 9-12, began what Zechariah calls their double. Jeremiah (16: 18) tells us how long their punishment would last—a period that he also calls a double. Is. 40: 2 tells us that after they suffered their appointed time (see the margin), which is called her double, the Lord's favor would begin to return to them and that as a result they should be comforted.

 

Summing up: Rom. 11: 25 tells us that they would be in full disfavor as long as the Gospel Age would last in its selection of the full number of the Gentile elect. Hence their double would last as long as the Gospel Age. The Hebrew word translated double in Is. 40: 2, kephel, means a page folded upon itself, the fold beginning at its exact middle. The Hebrew word used in Zech. 9: 12 and Jer. 16: 18 is mishneh, which, among other things, means an exact repetition in time and general character. Zech. 9: 12 tells us that the double began in its second part the day of Jesus' entrance into Jerusalem, Nisan 10, 33 A. D. We note that according to the Bible chronology Jacob, the head of the Fleshly Israel, died and thus the Jewish Age, as distinct from the Patriarchal Age, which ended at Jacob's death, began April, 1813 B. C., while Jesus, the Head of Spiritual Israel, died April, 33 A. D., exactly 1845 years after Jacob's death. We know that in April, 1878, exactly 1845 years after Jesus' death, the first two expressions of God's returning favor came upon Israel: (1) Franz Delitzsch began preparations to circulate the popular edition of his Hebrew New Testament, and (2) the Concert of Europe began preparations for the convening of the Berlin Conference, which in June, 1878, the same time as Delitzsch began the general circulation of his Hebrew Testament, decreed certain ameliorations of restrictions on the resident

 

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Jews in Palestine and on the return of other Jews to Palestine. Thus the facts prove that the second part of the double ended in 1878—1845 years after Jesus' death, when the second part of the double began. And since Jacob died and the Jewish Age began 1845 years before Jesus' death, the first part of the double began at Jacob's death and was just as long as the Jewish Age, which ended at Jesus' death. In other words they were to have as a nation God's disfavor just as long as they as a nation had His favor. Hence the Jewish and Gospel Ages in their first ends are exactly of the same length; and, singularly enough, as it was 36½ years later than April, 33 A. D. that the surrounding of Jerusalem from afar set in, Oct., 69 A. D., when the Jewish Harvest ended, so it was 36½ years after April, 1878, that trench warfare, by which Christendom's devastation started, in the World War set in, Oct., 1914, when the Gospel Harvest and Israel's seven times, 2520 years from Oct., 607 B. C., ended.

 

Accordingly, we should see Israel's blindness and prejudice against Jesus (Rom. 11: 25) passing away. And what do we see? This: Whereas in April, 1878, Israel's blindness and prejudice were as dense as for centuries, beginning with that date, slowly and gradually these are disappearing, e.g., now most Jews think very favorably of Jesus, calling Him the Greatest of Israel's prophets, a Holy Man and a most marvelous Reformer, e.g., Rabbi Stephen Wise, America's most prominent rabbi and Jewish leader, in his sermons warmly recommends to his congregation to welcome the Gospels to their homes and to study them, many other Jewish pulpits echoing the same sentiments. Again, some other Jewish authors have written commendatory lives of Christ, e.g., Dr. Joseph Klausner, who is probably the first living Jewish Hebrew Scholar, has written a life of Jesus in very complimentary terms, though of course, he does not accept Him as the Messiah. Like leaders, like led! Delitzsch's Hebrew Testament

 

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and that of Ginsburg, as also translations of it into Yiddish, are widely read in Jewish circles and are removing Israel's blindness and prejudice slowly, but surely. We are not to expect their full deliverance from their Gospel-Age blindness and prejudice, until after the completion of the day of wrath and of Jacob's trouble, but the work now going on is clearing the ground for that glorious result.

 

The other form of God's returning favor to Israel is their return to the Holy Land and its prospering under their care by God's blessing. This is forecast in very many Scriptures, of which we will cite a few: Jer. 16: 14-18; 30: 4-8, 18-22; 31: 4-14, 21, 23-25, 27, 28, 35-40; 32: 36, 37; 33: 7, 10, 11; Ezek. 36: 1-15, 24-38; 37: 1-28; Hos. 3: 4, 5. Others than these could be cited, but these—will be sufficient. These Scriptures cannot refer to their return from Babylon; for they call it the return from the North Country [Russia, which is north of Palestine, while Babylon is east of Palestine] and all the other countries where they were scattered, countries that none of their fathers knew, while Abraham came from Chaldean Babylon, and while Babylon was but one country, though made up of several states. Hence the return spoken of in these passages is from their second exile. Shortly after the Berlin Congress, June, 1878, removed the disabilities on Israelites' return and stay in Palestine, they began at first in small, then in increasing numbers to return. The persecution, begun in Russia, in 1881, then a little later in Romania and Galitia, increased the number of the returning exiles. In the 1890's political Zionism began to influence numbers to return.

 

But by 1909 the Zionist movement had about died out. The next year Pastor Russell and his cooperators began to arouse this practically dead movement; and in a few years, by appeals to the prophecies, rekindled the fires of Zionism along religious but not conversionist lines; and within a few years this Christian Zionistic movement made Israel aglow with the idea. It is this

 

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feature of the subject that is set forth in tableau in Ezek. 37: 1-14. The Editor of this Magazine had the privilege of taking part in this Christian Zionism that did not attempt Israel's conversion, but that attempted their encouragement to return to the Holy Land. Trench warfare setting in on the first day of the seventh lunar month (Tishri), the very day that the Times of the Gentiles ended, that trench warfare beginning then to bring pressure on Britain in due time increased this pressure so greatly as to force Britain to issue the Balfour Declaration, pledging Palestine to Israel as a national home. Thereupon Israel's return to the Land advanced by leaps and bounds; and despite Britain's late efforts to restrict Israel's return, the Lord has brought such pressure upon it, in part through the present war, as forced it to let Israel return with comparatively no restrictions. Thus we are seeing the beginnings of Israel's return to Palestine. And with it the returning exiles are, wherever they settle, restoring under Divine blessing through scientific agriculture and fruit culture the former fertility of the Land, which they are rescuing from swampy, arid and malarial conditions, e.g., the valley of Esdraelon (Jezreel), one vast malarial swamp, has been turned into an Edenic garden. Palestine's fruits, e.g., oranges, are superior to any others in the world. Not only so, but city after city is being erected, e.g., Tel Aviv, Jerusalem, etc. Thus before our very eyes we are seeing the pertinent prophecies going into fulfillment. As Israel's preservation amid and despite the fiendish treatment to which heathen Romans, nominal Christians and bigoted Mohammedans subjected them (we rejoice that true Christians never maltreated them) is not only a matter of prophecy, but is a miracle, even as prophecy also partakes of the miraculous. Hence prophecy as to Israel, their land, cities and towns is another most impressive proof that the Bible which contains so many prophecies is a Divine Revelation.

 

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Well may we say with the sacred poet,

Open now the crystal fountain,

Whence the healing streams do flow;

Let the fiery, cloudy pillar,

Lead me all my journey through.

Strong Deliverer,

Be Thou still my strength and shield.

 

But prophecy does not concern itself merely with forecasts of Jesus, the Jews, their land and their cities. It also concerns itself with many other subjects, covering all secular and religious affairs in any way connected with the unfolding of God's plan (Amos 3: 7), more particularly as this plan is related to the Gospel-Age people of God, all of the prophets testifying as to them (1 Pet. 1: 10-12). Daniel, the prophet (Matt. 24: 15), more especially treats of such secular affairs and less particularly of such religious affairs, especially when the latter are more or less related to the former. A brief consideration of a few of Daniel's pertinent prophecies will be helpful in this connection, e.g., in Dan. 2 occurs a prophetic account of the rise and progress of the universal empires under the imagery of a metallic image of a man and a stone, the golden head representing Babylon; the silver shoulders and arms, Medo-Persia; the brazen belly, Greece; the iron thighs and legs, the Roman Empire; the feet and ten toes, modern Europe and its ten-languaged nations; and the stone, Christ and the Church as God's Kingdom, which will destroy the five universal empires represented in the metallic image. Fulfilled is this prophecy in showing the transition of the universal dominion from Babylon to Persia, from Persia to Greece, from Greece to Rome and from Rome to Modern Europe. Fulfilled also is the selection of Christ and the Church as the stone out of Satan's empire (the mountain); and now is fulfilling in the world's mental and physical tribulations its smiting the image at its feet; and it will soon grow into a universal kingdom, blessing all and abiding eternally.

 

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Passing by the typical prophecies of Dan. 3-6, practically all of which have already been fulfilled, we will take a brief glance at Dan. 7. Its vision in vs. 2-14 covers practically the same ground as Dan. 2, with the exception that the ten horns here represent ten kingdoms that ruled in Italy during the Gospel Age, as springing out of the Roman Empire, and its little horn represents the papacy, whose rise overthrew the Western Empire and the kingdoms of the Heruli and the Ostrogoths. Vs. 9-14 show God's part in overthrowing the kingdoms of this world through the Christ in the tribulation now in the world and His giving the Christ a universal and eternal kingdom. Dan. 8 prophesies particularly of Medo-Persia (the ram with two horns, vs. 3, 4), Greece (the he goat, v. 5), first as one kingdom under Alexander the Great (the notable horn, vs. 6, 7) and then as a fourfold kingdom, each part under one of Alexander's four generals (the four horns, v. 8). Out of the fourth horn, Cassander's Greece, after Rome had acknowledged subjection to it, thus becoming a part of it, developed the papacy (the little horn, v. 9), whose reign of sin and error is described in vs. 9-14 as overcoming civil and ecclesiastical powers and the Church and its leaders (v. 10), claiming usurpatorily and fraudulently Christ's place, setting aside His ransom sacrifice by the mass, displacing the true Church (v. 11), subduing the laity, crushing the Truth and prospering (v. 12), and not being overpowered fully in its fundamental errors until 2300 years after the building of Jerusalem's walls by Nehemiah, 455 B. C., hence until 1846, when the true Church would succeed in ridding itself of the papal doctrines of the consciousness of the dead and eternal torment as the final vestiges of error connected with the Roman mass (vs. 13, 14). Certainly, the three chapters summarized above are in evidence of the Bible's being a Divine Revelation.

 

A brief summary of Dan. 9: 24-27 was given in connection with prophecies about Christ; hence Dan. 11

 

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and 12 will be here briefly explained as proving the Scriptures to be God's Revelation: The four Persian kings of Dan. 11: 2 were Cambyses, Smerdis, Darius Hystaspes and Xerxes, who, very rich, warred on Greece. Alexander (v. 3) overthrew Persia, but at his death the empire was divided into four parts between his four generals, Cassander, Seleucus, Ptolemy and Lysimachus (v. 4). Then follows a prophecy dealing with the kings of Egypt (the Ptolemies) and the kings of Syria (the Antiochi): Ptolemy Philadelphos (v. 5), Antiochus Theos, Bernice and Ptolemy Philadelphos (v. 6), Ptolemy Energetes and Seleucus Callinicus (v. 7), the latter's sons and Antiochus Magnus in their wars with each other (vs. 8, 9), and the wars between the latter and Ptolemy Philopater (vs. 10-13). Then the prophecy shows that the Syrians under Antiochus Epiphanes and Scopas would wage war against Egypt, the former proving to be the plunderers of the Jews and the temple (v. 14). The Romans, as taking the place of Greece and Syria, would then conquer Egypt (v. 15), and would be a very arbitrary ruler in Pompey and Julius Caesar (v. 16), the former taking Palestine, the latter Egypt (v. 16). The debaucheries centering in Mark Anthony and Cleopatra are forecast in v. 17, while Antonym's and Augustus' war is described in vs. 18, 19, the latter becoming the tax-maker of v. 20. Next Tiberius' character and reign are forecast (vs. 21-24); and the conflict between the Roman Emperor, Aurelian, and Zenobia, Queen of Palmyra, is forecast (vs. 25, 26, 28). The deceitful course of the Roman Empire and Papacy toward each other as they partook of the table of power-grasping is forecast in v. 27. The difference between Augustus' and Aurelian's course in Egypt and Palmyra respectively and that of Napoleon in Egypt is contrasted in v. 29, the reason being that the British Admiral, Lord Nelson, destroyed Napoleon's fleet before Egypt, which made him in grief return to France, where a little later he became confederate with the pope as against

 

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God's Word (v. 30). The wicked course of the papacy is forecast in vs. 31, 32; and the victories and defeats of the earliest reformers (those from 799 to 1309) are predicted in v. 32, while those of the later reformers (1309-1849) are foretold in vs. 34, 35.

 

Then follows a brief forecast of Napoleon's course in arbitrariness, ambition and daring against the pope until wrath would be executed upon the latter (v. 36). His disregard of the papacy and Protestant sects and rulers in his self-exaltation are foretold in v. 37. His glorification of militarism as his god is predicted in v. 38. His use and honor of militarism and his appointing rulers over his newly created governments are predicted in v. 39. In 1799, when the time of the end began, he was attacked by a combination of the overwhelming European and African powers and navies in and before Egypt (v. 40). His invasion of Palestine and avoiding of trans-Jordan and trans-Dead Sea countries are foretold in v. 41; and his victories in Palestine, Egypt and the countries near them, to the great injury of Egypt, are set forth in v. 42, including his taking much spoil (v. 43). But the tidings of the European coalition against him, forecast in v. 44, would trouble him and make him return to France at the time of the end's beginning, to wage furious war; and despite his camping in Palestine, as foretold, he would come to his end in helplessness (v. 45). It would be during the time of the end (1799-1954) that Christ would arise and overthrow Satan's empire amid unparalled tribulations (Dan. 12: 1). Then, after forecasting the resurrection, this chapter tells that God's plan would become clear only in the time of the end, and that to the faithful people of God alone (vs. 4, 10). Then there were predicted three periods, of 1260, 1290 and 1335 symbolic days, i.e., literal years, which were to begin in 539, with the papal initial steps toward gaining temporal power. The 1260 years would end in 1799, with papacy's loss of power to crush the Truth and God's people (v. 7), which resulted from

 

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Napoleon's leading the pope into captivity. The 1290 years would end in 1829, when the vision would begin to clarify, which occurred through the Lord's making clear to William Miller certain time features somewhat related to the Second Advent (v. 11). But the great clarification of the vision would begin to set in, in 1874, when the Lord made clear to Pastor Russell the doctrine that Christ's Second Advent would be invisible, after the start of such clarification, head-and heart-satisfying Bible truths would be made manifest (v. 12). Some time after the time of the end Daniel would be awakened and rewarded (v. 13).

 

Thus we see that the prophecy of Dan. 11: 2—12: 13 takes in the main features of the history of heathen powers in their relation to God's Fleshly Israel from 535 to 2 B. C., when Augustus' universal enrollment and taxes were enacted for Palestine, and the main features of Europe's civil and papal history in relation to God's Spiritual Israel, with particular application in Dan. 11: 28, 30, 36—12: 13 to the time of the end politically and religiously. This prophecy is one of the greatest of the Bible. But some Christian interpreters, following the misinterpretations of rabbis, have applied Dan. 11: 15-45 to the squabbles between the Ptolemies and the Antiochi, particularly to Antiochus Epiphanes do they so apply vs. 14-45. Infidels, who deny prophecy, have seized upon their blunders and claim that these two chapters were not written by Daniel by 535 B. C., but were written as a supposed forecast after the event, by an unknown writer after the wars between Syria and Israel, i.e., after the days of Antiochus Epiphanes, who died 164 B. C. But how will they account for Daniel's prophecies elsewhere of Rome's subsequent universal dominion, of the later rule of the ten-languaged nations and their now being broken to pieces in the great tribulation, which began in 1914? Jesus, prophesying of things yet future and alluding to Dan. 12: 11, Himself tells us (Matt. 24: 15) that Daniel forecast the papacy's sitting as the

 

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desolating abomination in God's temple, the Church. Each of these considerations overthrows their contention; and thus this prophecy is demonstrated to be a mighty proof of the Bible's being a Divine Revelation, since nothing short of God could have forecast such a series of world and Church events.

 

We have already called attention to our Lord's prophecy of the Apostolic times and Jerusalem's overthrow, recorded in Luke 21: 5-24. But most Christians are not aware that there is a different viewpoint between our Lord's great prophecy as given in Matt. 24: 3-51 and Mark 13: 3-37, on the one hand, and that given in Luke 21: 5-24, on the other hand. The difference is this, that whereas the last refers especially to the Jewish Harvest and the 3½ years following, i.e., 29-73 A. D., the first and second give a general picture of the Gospel Age as a whole (Matt. 24: 3-14; Mark 13: 3-13) and of its end as a particular picture (Matt. 24: 15-51; Mark 13: 14-37). The reason for this is that the Jewish Harvest shadows forth (1) the Interim (the period between the Jewish and Gospel Harvests) and (2) the Gospel Harvest. It is because of this twofold typical relation of the Jewish Harvest that the language of Luke 21: 5-24 has such similarity in various ways to that of Matt. 24 and Mark 13. According to Matt. 24: 3; Mark 13: 4 and Luke 21: 7, there are four things inquired about: (1) When the temple and city would be overthrown (when shall these things be); (2) What would the sign be when these things will have been fulfilled (what shall be the sign when all these things shall be fulfilled); (3) What would be the sign of Jesus' second presence (What shall be the sign of Thy presence); and (4) What shall be the sign of the consummation of the Age. In all these references please see the A. R. V. margin. The first question, of course, was with reference to the destruction of the temple and city; the second referred to the great sign that should Mark the Interim, which was the preaching of the Gospel until its witness

 

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would be world-wide (Matt. 24: 14); the third referred to the Harvest Truth, as the sign of Jesus' second presence (Matt. 24: 30), given while great delusions would be in the world (Matt. 24: 15-29); and the fourth referred to the harvest work as the summing up of the Age (v. 31). And connected with these last two things would certain Marked events take place (vs. 32-54). Marvelous are the fulfilled details of our Lord's prophecies given before in Luke 21: 7-24; and still more marvelous are the fulfilled details of Matt. 24: 5-51 and Mark 13: 4-37. But lack of space prevents our giving them here. They may be read in Vol. IV of the Studies in the Scriptures, 563-614.

 

In 2 Thes. 2: 1-12 a very remarkable prophecy of the papal Antichrist is given, in its nature, rise, reign, end and evil influence; for details thereon please see our 16-page issue of Sept. 15, 1942, Herald, which we furnish at 10 cents per copy. Paul gives us many other prophecies, notably 2 Tim. 3: 1-9, 13; 4: 3, 4. James (Jas. 5: 1-8), Peter (2 Pet. 2: 3), John (1 John 4: 1-3) and Jude (Jude 4-19) also give us many remarkable prophecies. But the greatest prophecy of the entire Bible is the Book of Revelation, which gives a prophetic history of the Church real and nominal in their inter-relations and in their relations to the civil powers (1-19), as well as forecasts the Millennial reign in a series of seven pictures (20: 1—22: 3). Practically everything up to Rev. 19: 5 has already been fulfilled. We trust later, D.v., to expound the Book of Revelations.

 

Turning back to the Old Testament, we note that it gives us many prophecies on the Gentile peoples, lands and cities, with which Israel had more or less contact. Very briefly we will give some things thereon. Among other things, the Bible prophesies overthrow, ruin and desolation upon them, e.g., Ammon (Jer. 49: 2, 6; Ezek. 25: 2-10; 21: 32; Zeph. 2: 9); Moab (Jer. 48 1-47; Is. 11: 14; 15: 1-8; 16: 2-10; 17: 2; 25: 10; Zeph. 2: 8-10); Edom (Jer. 49: 7-18; Ezek. 25: 13;

 

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35: 1-4, 7, 9, 14, 15; Joel 3: 19; Amos 1: 11; Obad. 1: 21; Mal. 1: 3, 4); Philistia (Ezek. 25: 15-17; Jer. 47: 4-7; Amos 1: 6-8; Zeph. 2: 4-7; Zech. 9: 5-8); Nineveh (Nah. 1: 2; 3: 6; Zeph. 11: 13-15); Babylon (Is. 13: 1-22; 14: 1-23; 21: 9; 44: 24-28; 45: 1, 13, 21; 46: 1, 2; 47: 1-14; Jer. 25: 12-14; 50; 51); Tyre (Ezek. 26; 27; 28; Zech. 9: 4; Is. 23: 6, 12; Joel 3: 6, 7) Egypt (Ezek. 30: 13-19); and the Arabs (Gen. 16: 12; 17: 20; Is. 21: 13-17). It also prophesies the general course of the three races of mankind (Gen. 9: 25-27), whose fulfillment is patent from past and present history. Thus the Scriptures prophesy evils upon the Gentile peoples, countries and cities. Travelers in these countries and cities and among these above-mentioned peoples testify of their conditions, that they are as the prophets of God foretold of them. Not only Christians so do, but non-Christians and enemies of Christianity, without, however, designing such corroboration of prophecy, so set forth such conditions, e.g., the skeptical Gibbon in his Decline and Fall of the Roman Empire and the infidel Volney in his travels unintentionally bear very minute witness to the fulfilled facts of these prophecies, in describing these nations, lands and cities. And thus we have from this set of prophecies another evidence of the Bible's being a Divine Revelation.

 

To overcome the argument from prophecy, some infidels have claimed that its fulfillment was a matter of chance against which view we quote the following from the pen of an eminent mathematician: "The prophetic scheme is evidently too vast and multifarious for human agency; and this excluded, there remains only the hypothesis of chance—the negation of all intelligence, human and Divine. The law of events, under this supposition, is the same as that by which probabilities are calculated in some of the pursuits and occupations of life; and an argument on this point, therefore, resolves itself into a mere application of the theory of probabilities to the subjects of prophecy. If it

 

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result from such application that the fulfillment was an event to be calculated upon with some degree of reasonableness, independently of any intelligent supervision, then are we at liberty to adopt the philosophy of chance; but otherwise we are bound to reject it. The laws of chance, applicable to the case, may be briefly stated as follows: When circumstances seem to determine an event equally, in two different ways, the chances are said to be equal; and the expectation of either result is expressed, with evident truth, by the fraction ½. But when the determining circumstances are unequally divided, so that any proportion, more or less than half of the whole number, operates in favor of a particular result, the chance of that result is expressed by the corresponding fraction. If a ball, for example, is to be drawn from a bag containing equal numbers of white and black, the probability of a white one being drawn is expressed numerically by ½; but if there be only one-fifth of the whole number white, the ratio of expectation will be 1/5, and so for any proportion; and this is the general law of simple probability. The probability of a joint occurrence, when two independent events are expected, is determined by the product of their simple ratios; for there must evidently be, in this case, a whole range of possible results, as regards one event, corresponding to each possible result of the other; and by a parity of reasoning, the same truth is made evident for any number of events jointly considered. If balls, for example, are to be drawn concurrently from two or more bags, containing different proportions of black and white, the probability of the whole result being white will be found in the compound ratio of all these proportions: thus, if one contains ½ white, another 1/5th, another 1/8th, and another 1/10th, there will be one chance in 800 [2X5X8X10=800] that, in drawing one ball from each, the whole four will be white; and this is the general law of compound probability.

 

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"With these premises let us open the book of prophecy, and select an example from among the various remarkable events there predicted. We choose one of so extraordinary a character as to place it among the most improbable events (humanly speaking) of any age or nation; but to be quite sure that we do not overestimate it, we suppose it to have an equal chance of general fulfillment; expressed, as we have said, by the fraction ½. This does not, however, include the particularities of time and place, both of which are comprehended in the terms of the prediction. With regard to time, we observe, that as there is no natural circumstance to determine the event spoken of to one age or period more than another, the probability of exact fulfillment in this respect must be inversely as the whole number of ages in which it might have taken place. This, if we allow forty years for the average duration of an age, is about sixty; and the fraction 1/60, therefore, expresses the contingency of time in the case supposed. With regard to place, the probability of exact fulfillment is evidently determined by the relation of the locality named to the whole world. This, in the case referred to, is not greater than that of one to 100,000; and the fraction 1/100,000, therefore, is the numerical factor for this element of probability. Combining these three ratios, we obtain an aggregate of no less than twelve millions of chances against the fulfillment of the assumed event at the time and place designated; and this event is the personal appearance of Jesus Christ upon earth as the Savior of the world.

 

"Remarkably associated with this appearance in many ancient predictions was the continuance of the Jewish dominion, and of the temple at Jerusalem; the joint contingency of which, according to the principles explained, cannot be rated at less than 1/10340. A multitude of predictions is found, also, in various parts of Scripture, relative to extraordinary particulars in the life, character, and death, of our Savior, as well as with reference to the political and social aspect of the