CHAPTER II
Showing when the vision will end, of 2300 days, as given in Daniel 3:13, 14
"Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation to give both the host and the sanctuary to be trodden under foot. And he said unto me, unto two thousand and three hundred days; then shall the sanctuary be cleansed." We first learn in the above passage, that saints might, and one did inquire into the length of the vision, which gives us the same right to search what "manner of time" the spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." 1 Peter 1:11. In the next place we learn that the vision contained two important things, the daily sacrifice, and transgression of desolation. The first referring to the completion of the typical priesthood, or seventy weeks; the other to the sufferings of the people of God, under the abominations of the fourth kingdom, both pagan and papal when they should be trodden under foot, until Christ should be revealed in his glory. We learn also by the answer, that it would be 2300 days and then the sanctuary (or church of the living God) would be cleansed or as it might be rendered, justified. The next inquiry it would be proper for us to make, would be to know what we must understand by days. We are taught in Numbers 14:34. "After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years." Likewise in Eziekel 4:6. "I have appointed thee each day for a year." Also from the fact of the accomplishment of the 70 weeks, which is a part of the vision, and which 70 weeks began 457 years before the birth of Christ, from the giving of the commandment to Ezra the scribe by Artaxerxes king of Persia, to go up to build Jerusalem or the walls thereof, (for the temple was built long before in the reign of Cyrus) unto the sufferings and death of Christ was 490 years, which is the seventy weeks. I have the testimony, also of all the writer on the prophecies on this point. The next thing which I shall attempt to prove is, the time when these 2300 years began: for without this, we may search in vain for the end. At the time that Daniel had this vision, he says, Daniel 8:15. "And it came, as pass, when I even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man." 16th verse. "And I heard a man's voice between the banks of Ulai, which called and said, Gabriel, make this man to understand the vision." 17th verse. "So he came near where I stood; and when he came, I was afraid, and fell upon my face: but he said unto me, understand, O son of man; for at the time of the end shall be the vision." 18th verse. "Now, as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright." 19th verse. "And he said, behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be." {1833 WiM, ESH 15.1}
What may we learn from the foregoing texts? We learn first that Daniel was very anxious to understand the vision, and to know its meaning, and that it will not be wrong for us, my kind reader, to understand and know too. In the second place we learn, that Gabriel was commanded to make Daniel understand the vision. We also learn that the vision carries us down to the end, and that in the vision, the time when the end of indignation shall be, is appointed.-Thus, far the whole subject seems to be clear and conclusive, but one thing remains yet to clear away all doubts. Daniel did not yet know when the vision began, or was to begin, and although the Angel was sent to instruct him, yet that part was left untold until about 15 years afterwards. In the first year of Darius the Mede, when Daniel made supplication by confession and prayer to his God, the same angel Gabriel was sent to instruct Daniel further into the vision which he was so anxious to understand. Dan. 9:21. "Yea while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." 22nd verse. "And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding." 23rd verse. "At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision." By these verses we learn that Gabriel was commanded to instruct Daniel further in the vision concerning the daily sacrifice, and the transgression of dessolation; and here follows his instruction. Dan. 9:24. "Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy." In this verse Daniel is informed of the time that was determined in the council of God before the Lamb of God, the great antitype should take away sin by the sacrifice of himself, make reconciliation by his own blood, to declare his righteousness for the remission of sins, to make sure the vision, and fulfil the prophecies concerning his first coming, and finally enter into the holy of holies once for all as a priest and advocate for his people. And if the angel had stopped here, and given Daniel no more instruction, still Daniel would have been at a loss whether to have begun the vision at the time he had it, either in the first or third year of Belshazzar, or fifteen years afterwards, in the first year of Darius, as Daniel had undoubtedly supposed, by his being so particular in giving us the exact dates of these events; but no, the wisdom of man is foolishness with God-almost 90 years from the first vision before the 70 weeks would begin lo be numbered. And here we are taught one important lesson. That it is perfectly vain for us to calculate unless we have, "thus saith the Lord." But let us see what saith the angel. 25th verse. "Know therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto Messiah the Prince, shall be seven weeks and three score and two weeks; the street shall be built again, and the wall, even in troublous times." In this verse Daniel is commanded to know and understand, that from a certain event, which event was yet hid in futurity, he might begin to reckon his 70 weeks, or as he reckons here, his seven and sixty-two weeks, making in all 69 weeks. And this event was a commandment to restore and build the streets and walls of Jerusalem in troublous times; but yet who should give the command and how long before this first event would happen, was in the dark with Daniel, and undoubtedly caused much anxiety in his mind; but Daniel must wait with patience, and so must we my dear reader, to receive our instruction from God, by "here a little, and there a little." 26th verse. "And after three score and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come, shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and to the end of the war desolations are determined."-Here we have a prophecy of the death of Christ, for his people, the destruction of Jerusalem and the temple, by Titus prince of the Romans, the dispersion and desolation of the Jews, or people of God, until all war shall cease and the kingdom of Christ shall fill the whole earth. 27th verse. "And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate." The first thing noticed in this verse, is, the preaching of the gospel one week. John preached three years and a half: and Christ three years and a half, making in all seven years or one week, and this week, with the seven and the sixty-two before mentioned, make up the whole 70 weeks mentioned in the 24th verse. The next thing is, that in the midst, or last half of the week, as it might be rendered, the sacrifice and oblation should cease, that is, Christ would fulfil the typical law, and nail to his cross the ceremonies of the Jewish ritual. The third thing noticed is the overspreading of abominations, and the desolation of the city and sanctuary, until the consummation, or end of the 2300 days when the sanctuary will be justified. {1833 WiM, ESH 16.1}
We have followed the instruction of the Angel Gabriel to Daniel, thus far, and find he brings us down to the end of sublunary things invariably. He has told us how long the vision shall be, 2300 years; he has shown us that 70 weeks or 490 of those years would be accomplished at the crucifixion of Christ; he has told us when the 490 years would begin at the going forth of the commandment to build the streets and walls of Jerusalem in troublous times; he has given us an exact account of the destruction of Jerusalem, the death of Christ, etc. All may be plain to us, who live after almost all is fulfiled, for we can know when the decree went forth, we know that 490 years afterwards Christ was cut off and not for himself; we know Jerusalem has been destroyed, the Jews scattered, the church troden underfoot, by the abomination of desolation. We can take 490 years from 2300 years, and find the number of years after Christ's death, before the vision will end, viz. 1810 years-we can add the age of Christ, 33 years, to 1810 and by this calculation find that A. D. 1843 the vision will be accomplished. But Daniel could not do all this for he had no instruction to tell him how much time would elapse before the commandment to build the walls would be given or who would issue that decree; therefore Daniel was not satisfied, and four years afterwards the same Angel Gabriel came to instruct Daniel in this one thing, who should issue this decree. Dan. 10:1. "In the third year of Cyrus king of Persia, a thing was revealed unto Daniel whose name was called Belteshazzar, and the thing was true, but the time appointed was long, and he understood the thing, and had understanding of the vision." We see in this verse that Daniel lived, and received this visit and instruction under Cyrus the first king in the Persian line of kings, and we further learn, that the thing revealed to Daniel was true, and that it had reference to an appointed time, and that time was long, and that it was concerning this very vision of 2300 years, that being the longest time appointed. In the next place we are informed that Daniel had prayed and mourned three full weeks, and after this he beheld the glory of Christ in the form of a man, and after strengthening him, the angel Gabriel informs him, that he is come in answer to his prayers, and says 13th, verse, "But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael one of the chief princes, came to help me; and I remained there with the kings of Persia." What the angel meant by "one and twenty days," being withstood by the prince of Persia, is to me as yet in the dark; but we may notice, that it is the same length of time Daniel mourned and prayed, and the angel seems to present this as an excuse why he did not come when Daniel began praying. We may also notice that it was 21 years from the time he had his first vision in the 7th chapter, until he received this last instruction in the three last chapters; and it teaches us that we ought not to give over praying, and searching for truth, although we might be twenty one days, or even as many years, before we obtain. Dan. 10:14. "Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days." In this verse we learn that the Angel came to make Daniel understand the vision, which would concern the people of God in the last or latter day, for it would be many days yet to come. From the 15th to the 19th verse of the same chapter Daniel gives an account of the effect this visit had upon him, the manner of his being strengthened, in order that he might receive the instruction his heavenly visitor came to communicate, and then the angel begins his instructive lesson. 20th verse. "Then said he, knowest thou wherefore I come unto thee? And now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come." In the first place the angel asks question of Daniel whether he understood what he had come to instruct him into, and then before he received any reply, goes on to answer the question, by refering Daniel to the "ram pushing," which was explained to Daniel before to mean the kingdom of Persia; "now will I return to fight with the prince of Persia," which was to show Daniel that God was now about to accomplish his designs with the kingdom of Persia, by giving that kingdom strength to push west, north and south, agreeable to Dan 8:4; and after that should be accomplished, which had been foretold, concerning Persia. "Lo. the prince of Grecia should come." The next kingdom that Daniel saw in his vision, was called the "he goat." 21st verse. "But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things but Michael your prince. We hear learn that the things which the angel was about to reveal to Daniel had been before noticed in the scriptures of truth, which plainly indicates, that it was to be an explanation of Nebuchadnezzrar's dream, and Daniels former vision twenty one years before, which Daniel had undoubtedly wrote at the time, and transcribed into the law of God, or book of the Law. See Dan. 9:10. And he further shows us in the same text, that although it had been noted in the Scripture, yet none understood except Christ, here called "Michael your prince, and the angel Gabriel. He next says in the first verse of the 11 chapter "Also I, in the first year of Darius the Mede, even I, stood to confirm and strengthen him." In this passage the Angel has coupled this visit with the one where he revealed the seventy weeks. See Dan. 9:1 & 2. which also connects it with the vision in the 8. chap. See 9:23. and then goes on with his instruction to Daniel through the 11th and 12th chapters. {1833 WiM, ESH 17.1}
2 verse, "And now will I show the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all; and by his strength through his riches he shall stir up all against the realm of Grecia." In this verse the Angel shows Daniel that he is now about to explain the whole mystery of the vision, by giving him a clear account of some of the most important events that should happen, at the time the vision should begin. "There shall be yet three kings in Persia," signifying that four kings should pass from the stage of action, in the Persian line of kings, one then being on the throne, viz. Cyrus, before the king should arise, representing the ram pushing. The 1st of these kings as I have before said, was Cyrus, Cambyses, Darius, Xerxes, or as the scripture calls the same Ahasuerus. The fourth king from time being Artaxerxes, the same king that issued the decree to Ezra, which began the 70 weeks, and is the ram pushing, as the Angel more than intimates, by saying, "And the fourth [Artaxerxes] shall be far richer than they all; and by his strength through his riches he shall stir up all against the realm of Grecia." This is a prophecy of the wars between the Persians and Grecians, and is the same, as the ram pushing in the vision of the 6th chapter. And now Daniel understood, that after three mere kings should reign to Persia, (to wit, Cambyses, Darius and Xerxes) then should stand up one. (Artaxerxes) who should issue the commandment to Ezra to build Jerusalem and there begin the 70 weeks, and by his strength through his riches, push southward westward and northward and likewise begin his vision in the 8th chapter, which was to continue the 2300 years. This appears to me, to be the only fair construction that can be put upon this interesting passage of the Angels instruction in the commencement of Gabriel's last visit to Daniel, and he then goes on to prophecy of the succeeding events which would follow even down to the end of time, the resurrection etc. {1833 WiM, ESH 19.1}
Dan. 11:3 "And a mighty king shall stand up, that shall rule with great dominion, and do according to his will." This is the "he goat," the Grecian kingdom under Alexander who conquered the world, and did according to his will and "waxed very great." {1833 WiM, ESH 20.1}
Dan. 11:4. "And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled; for his kingdom shall be plucked up, even for others besides those." This verse has been literally fulfilled every word, in the history of Alexander the Grecian monarch. At his death, the kingdom was divided into four kingdoms. Egypt in the south, Macedonia in the west, Syria in the north, and Persia in the east, not given to his children, but to four of his generals. {1833 WiM, ESH 20.2}
5. "And the king of the south (Egypt) shall be strong, and one of his princes (Ptolmey) and he shall be strong above him, (of the north) and have dominion; his (Ptolmey's) dominion shall be a great dominion." {1833 WiM, ESH 20.3}
6. "And in the end of the years they shall join themselves together; for the king's daughter of the south, shall come to the king of the north to make an agreement: but she shall act retain the power of the arm; neither shall he (the king of the south) stand, nor his arm; but she shall be given up and they that brought her, and he that begat her, and he that strengthened her in these times." 7. "But out of a branch of her roots shall one stand up in his estate which shall come with an army, and shall enter into the fortress of king of the north, and shall deal against them, and shall prevail:" 8th "And shall also carry captives into Egypt their gods, with their princes and with their precious vessels of silver and gold; and he shall continue more years then the king of the north." 9. "So the king of the south shall come into his kingdom, and shall return into his own land." 10. "But his sons (of the north) shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through; then shall he return, and be stirred up even to his fortress." 11. "And the king of the south (Egypt) shall be moved with choler, and shall come forth and fight with him, even with the king of the north: (Syria) and he shall set forth a great multitude; but the multitude shall be given in to his hand."12. "And when he he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it." 13. "For the king of the north shall return, and shall set a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches." From the fifth to the thirteenth verses inclusive, we have a prophecy of the wars between the Syrians of the north, and the Egyptians of the south, the Antiochuses, and Ptolmies, which if the reader will be curious enough to compare, he will find the prophecy and history to exactly agree; he will find the history in the 1st of Macabees 1st chap. Josephus Antiquities, and Rollin's Ancient History. Almost the same words are used by the historians of that age, as are used by Gabriel to Daniel in this prophecy. Let the reader compare Dan. 11:11-13 with 1st Macabees 1:16-20, and the forgoing verses and the prophecy of the third or Grecian kingdom. The remainder in Daniel is an account of the transactions which have been; and will be fulfilled under the fourth, or Roman kingdom, until the stone cut out of the mountain without hands shall fill the whole Earth. {1833 WiM, ESH 20.4}
Dan. 11:14 "And in those times there shall many stand up against, the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall." By the robbers of thy people we can only understand the Romans, Modern Europe 1st . 1 and now has come the time, when they must break in pieces the other kingdoms, and devour with their great iron teeth, and stamp the residue (or the people of God) with their feet, and which this kingdom was exalted; then one event more was accomplished which would establish, or make sure the vision. {1833 WiM, ESH 21.1}
15. "So the king of the north shall come, and east up a mount, and take the most fenced cities; and the arms of the south shall not withstand, neither this chosen people, neither shall there be any strength to withstand." This verse is a prophecy of what the Romans would do when they were exalted, they would attack distant nations, lay seiges, east up mounts, and take the strong places. Neither Egypt, nor Jerusalem, nor any nation would be able to stand before the all conquering Romans. {1833 WiM, ESH 21.2}
16. "But he that cometh against him, shall do according to his own will, and none shall stand before him; and he shall stand in the glorious land which by his hand shall be consumed." This has its fulfilment in Pompey the Roman general, who with a Roman army conquered Egypt, Syria and Palestine, and brought under the Roman yoke the eastern world. 17. "He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him, thus shall he do; and he shall give him the daughter of women, corrupting her; but she shall not stand on his side, nor be for him." While Pompey had been conquering in the east and south, Julius Caeser had been conquering; the west, the Gauls and Britons, and they had by their successes both of the become very popular generals among the Roman, and both aspiring to higher honors, soon become rivals, which led Julius Caeser to lead his army of western veterans into Egypt, to counteract Pompey. Here we see the whole strength of the Roman kingdom combined against Egypt, and upright ones, I suppose means republicans. Pompey dreading the power of Caeser, made peace with the Egyptians, and in order to unite the two contending parties in Egypt, Cleopatra was given to Ptolemy to wife, being his sister, "corrupting her" but after Julius Caeser had subdued Pompey, then Cleopatra deserted the cause of Ptolemy her husband And brother and went over to Julius Caesar and became his mistress fulfilling, "but she shall not stand on his side nor be for him." {1833 WiM, ESH 21.3}
18. "After this shall be (Pompey) turn his face unto the isles (Grecian) and shall take many, but a prince (Caesar) for his own behalf shall cause the reproach offered by him (Pompey) to cease: without his (Caesar's) own reproach, he shall cause it to turn upon him." That is upon Pompey, who was in the way of Caesar's ambition for imperial honors. {1833 WiM, ESH 22.1}
19. "Then he (Caesar) shall turn his face towards the fort of his own land (Rome) but he shall stumble and fall and shall not be found." In this verse we have the fall of Caesar prophesied of more than 500 years before; who after his success over Pompey in Egypt, returned into Rome, and fell by the hands of Brutus, Cassius & others, who slew Caesar to prevent him from being crowned Emperor of Rome. {1833 WiM, ESH 22.2}
20. "There shall stand up in his estate, a raiser of taxes in the glory of his kingdom: but within a few days he shall be destroyed, neither in anger, nor in battle." Octavius, afterwards called Augustus Caesar who was nephew to Julius Caesar, did "stand up in his estate," that is, successor to Julius Caesar a "a raiser of taxes," this was the Caesar that was was Emperor over the Romans when Christ was born, and that taxed Jerusalem, See Luke 2:1 & 2. He died in his bed, neither in anger nor in battle." {1833 WiM, ESH 22.3}
21. "And in his estate shall stand up a vile person, (Tiberus Caesar) to whom they shall not give the honor of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries." {1833 WiM, ESH 22.4}
22. "And with the arms of a flood shall they be overflown from before him, and shall be broken; yea also the prince of the covenant." The above is a true description of the character of Tiberius Caesar, he is noted in history as being a vile person, of obtaining the kingdom by flattery and deceit, also of dividing the land of Judea into factious, and petty provinces, and under whose reign Christ was crucified, here called the prince of the covenant," which ends the 70 weeks of years, and establishes the vision of Daniel to be true; because so much of said vision as relates to the 70 weeks had been fulfilled. {1833 WiM, ESH 22.5}
23. "And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people." The reader will now, observe, that the Angel Gabriel after carrying the prophet Daniel down to the crucifixion of Christ, and the end of the 70 weeks, goes back and begins the history of the Roman Government, when, and at the time the same became the fourth kingdom in the world. This will be evident, first, because it speaks of a 'league made with him,' when he was a small, (or republican) people. Secondly, this league must mean the first league made between the Romans and Jews. For I never could be able to find any kingdom prophesied of in the scriptures, until the kingdom became connected in some manner, with the people of God. Thirdly, as the Angel has been describing individuals, rather than kingdoms, as the wars of Pompey-the fall of Caeser-the raising of taxes, and peaceful death of Octavius, the vile character, and deceit of Tiberius, and crucifixion of Jesus Christ under him, so now he has gone back to the league made 150 years before Christ, to bring up the national character. This league the reader will find an account of in 1st Macabees 8 & 9 chapters, also in Josephus Antiquities. This league took effect when Bachides the Grecian general left Jerusalem, by the command of the Romans and returned no more, to trouble the Jews, as Menalaus tells us. 1st Macabees 9:72-73. Thus the Grecians, or Daniel's third kingdom ceased its power over the Jews, and the fourth or Rom, kingdom began, while they were republicans, or a "small people." The Romans did agree, that the Jews might enjoy their own laws, government and religion, "he shall work deceitfully." Yet within one hundred years they were deprived of their laws, the appointment of their kings and their government reduced to a Roman province. How signally hath God visited the disobedience of the Jews; for making this league, which God had commanded them never to make with any nation round about them; by suffering this fourth kingdom, which was described as having great iron teeth, to break them in pieces, and finally scatter them among all nations, as a lasting monument of God,s displeasure against disobedience. By this league made 158 years before Christ, the Roman kingdom became connected with the people of God, and having "worked deceitfully," soon obtained the power to "trample on," "break in pieces" and "devour" the Jews. Therefore I believe we shall be warranted in fixing the rise of this fourth kingdom on this period, (which is the apocalyptic Beast with seven heads and ten horns,) of time, "to wit," 158 years before the birth of Christ, the history of which, together with the rise and fall of Antichrist will be the subject of our next chapter. {1833 WiM, ESH 22.6}
Daniel and Revelation - 2300 days by Uriah Smith
"VERSE 13. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? 14. And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." {1897 UrS, DAR 178.1}
The time. These two verses close the vision proper of chapter 8; and they introduce the one remaining point which of all others would naturally be of the most absorbing interest to the prophet and to all the church; namely, the time the desolating powers previously brought to view were to continue. How long shall they continue their course of oppression against God's people, and of blasphemy against high Heaven? Daniel, if time had been given, might perhaps have asked this question himself, but God is ever ready to anticipate our wants and sometimes to answer even before we ask. Hence two celestial beings appear upon the scene, holding a conversation, in the hearing of the prophet, upon this question which it is so important that the church should understand. Daniel heard one saint speaking. What this saint spoke at this time we are not informed; but there must have been something either in the matter or the manner of this speaking which made a deep impression upon the mind of Daniel, inasmuch as he uses it in the very next sentence as a designating title, calling the angel "that certain saint which spake." He may have spoken something of the same nature as that which the seven thunders of the Apocalypse uttered (Rev.10:3), and which, for some good reason, John was restrained from writing. But another saint asked this one that spake an important question: How long the vision? and both the question and the answer are placed upon record, which is prima-facie evidence that this is a matter which it was designed that the church should understand. And this view is further confirmed by the fact that the angel did not ask this question for his own information, inasmuch as the answer was addressed to Daniel, as the one whom it chiefly concerned, and for whose information it was given. {1897 UrS, DAR 178.2}
"And he said unto me," said Daniel, recording the answer to the angel's question, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." {1897 UrS, DAR 179.1}
The daily sacrifice. We have proof in verse 13 that sacrifice is the wrong word to be supplied in connection with the word daily. If the daily sacrifice of the Jewish service is here meant, or, in other words, the taking away of that sacrifice, as some suppose, which sacrifice was at a certain point of time taken away, there would be no propriety in the question, How long the vision concerning it? This question evidently implies that those agents or events to which the vision relates, occupy a long series of years. Continuance of time is the central idea. And the whole time of the vision is filled by what is here called the daily and the transgression of desolation. Hence the daily can not be the daily sacrifice of the Jews, the taking away of which, when the time came for it, occupied comparatively but an instant of time. It must denote something which occupies a series of years. {1897 UrS, DAR 179.2}
The word here rendered daily occurs in the Old Testament, according to the Hebrew Concordance, one hundred and two times, and is, in the great majority of instances, rendered continual or continually. The idea of sacrifice does not attach to the word at all. Nor is there any word in the text which signifies sacrifice; that is wholly a supplied word, the translators putting in that word which their understanding of the text seemed to demand. But they evidently entertained an erroneous view, the sacrifices of the Jews not being referred to at all. It appears, therefore, more in accordance with both the construction and the context, to suppose that the word daily refers to a desolating power, like the "transgression of desolation," with which it is connected. Then we have two desolating powers, which for a long period oppress, or desolate the church. Literally, the text may be rendered, "How long the vision [concerning] the continuance and the transgression of desolation?" - the word desolation being related to both continuance and transgression, as though it were expressed in full thus: "The continuance of desolation and the transgression of desolation." By the "continuance of desolation," or the perpetual desolation, we must understand that paganism, through all its long history, is meant; and when we consider the long ages through which paganism had been the chief agency of Satan's opposition to the work of God in the earth, the propriety of the term continuance or perpetual, as applied to it, becomes apparent. By "the transgression of desolation" is meant the papacy. The phrase describing this latter power is stronger than that used to describe paganism. It is the transgression (or rebellion, as the word also means) of desolation; as though under this period of the history of the church the desolating power had rebelled against all restraint previously imposed upon it. {1897 UrS, DAR 179.3}
From a religious point of view, the world has presented only these two phases of opposition against the Lord's work in the earth. Hence although three earthly governments are introduced in the prophecy as oppressors of the church, they are here ranged under two heads; "the daily" and the "transgression of desolation." - Medo-Persia was pagan; Grecia was pagan; Rome in its first phase was pagan; these all were embraced in the "daily." Then comes the papal form, - the "transgression of desolation" - a marvel of craft and cunning, an incarnation of fiendish blood-thirstiness and cruelty. No wonder the cry has gone up from suffering martyrs, from age to age, "How long, O Lord, how long?" And no wonder the Lord, in order that hope might not wholly die out of the hearts of his down-trodden, waiting people, has lifted before them the vail of futurity, showing them the consecutive future events of the world's history, till all these persecuting powers shall meet an utter and everlasting destruction, and giving them glimpses beyond of the unfading glories of their eternal inheritance. {1897 UrS, DAR 180.1}
The Lord's eye is upon his people. The furnace will be heated no hotter than is necessary to consume the dross. It is through much tribulation we are to enter the kingdom; and the word tribulation is from tribulum, a threshing sledge. Blow after blow must be laid upon us, till all the wheat is beaten free from the chaff, and we are made fit for the heavenly garner. But not a kernel of wheat will be lost. Says the Lord to his people, "Ye are the light of the world," "the salt of the earth." In his eyes there is nothing else on the earth of consequence or importance. Hence the peculiar question here asked, How long the vision respecting the daily and the transgression of desolation? Concerning what? - the glory of earthly kingdoms? the skill of renowned warriors? the fame of mighty conquerors? the greatness of human empire? - No; but concerning the sanctuary and the host, the people and worship of the Most High. How long shall they be trodden under foot? Here is where all heaven's interest and sympathy are enlisted. He who touches the people of God, touches not mere mortals, weak and helpless, but Omnipotence; he opens an account which must be settled at the bar of Heaven. And soon all these accounts will be adjusted, the iron heel of oppression will itself be crushed, and a people will be brought out of the furnace prepared to shine as the stars forever and ever. To be one who is an object of interest to heavenly beings, one whom the providence of God is engaged to preserve while here, and crown with immortality hereafter - what an exalted position! How much higher than that of any king, president, or potentate of earth? Reader, are you one of the number? {1897 UrS, DAR 180.2}
Respecting the 2300 days, introduced for the first time in verse 14, there are no data in this chapter from which to determine their commencement and close, or tell what portion of the world's history they cover. It is necessary, therefore, for the present, to pass them by. Let the reader be assured, however, that we are not left in any uncertainty concerning those days. The declaration respecting them is a part of a revelation which is given for the instruction of the people of God, and is consequently to be understood. They are spoken of in the midst of a prophecy which the angel Gabriel was commanded to make Daniel understand; and it may be safely assumed that Gabriel somewhere carried out this instruction. It will accordingly be found that the mystery which hangs over these days in this chapter, is dispelled in the next. {1897 UrS, DAR 181.1}
The sanctuary. Connected with the 2300 days is another subject of equal importance, which now presents itself for consideration; namely, the sanctuary; and with this is also connected the subject of its cleansing. An examination of these subjects will reveal the importance of having an understanding of the commencement and termination of the 2300 days, that we may know when the great event called "the cleansing of the sanctuary" is to transpire; for all the inhabitants of the earth, as will in due time appear, have a personal interest in that solemn work. {1897 UrS, DAR 181.2}
Several objects have been claimed by different ones as the sanctuary here mentioned: (1) The earth; (2) The land of Canaan; (3) The church; (4) The sanctuary, the "true tabernacle, which the Lord pitched, and not man," which is "in the heavens," and of which the Jewish tabernacle was a type, pattern, or figure. Heb.8:1,2; 9:23,24. These conflicting claims must be decided by the Scriptures; and fortunately the testimony is neither meager nor ambiguous. {1897 UrS, DAR 182.1}
1. Is the earth the sanctuary? The word sanctuary occurs in the Old and New Testaments one hundred and forty-four times, and from the definitions of lexicographers, and its use in the Bible, we learn that it is used to signify a holy or sacred place, a dwelling-place for the Most High. If, therefore, the earth is the sanctuary, it must answer to this definition; but what single characteristic pertaining to this earth is found which will satisfy the definition? It is neither a holy nor a sacred place, nor is it a dwelling-place for the Most High. It has no mark of distinction, except as being a revolted planet, marred by sin, scarred and withered by the curse. Moreover, it is nowhere in all the Scriptures called the sanctuary. Only one text can be produced in favor of this view, and that only by an uncritical application. Isa.60:13 says: "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious." This language undoubtedly refers to the new earth; but even that is not called the sanctuary, but only the "place" of the sanctuary, just as it is called 'the place" of the Lord's feet; an expression which probably denotes the continual presence of God with his people, as it was revealed to John when it was said, "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Rev.21:3. All that can be said of the earth, therefore, is, that when renewed, it will be the place where the sanctuary of God will be located. It can present not a shadow of a claim to being the sanctuary at the present time, or the sanctuary of the prophecy. {1897 UrS, DAR 182.2}
2. Is the land of Canaan the sanctuary? So far as we may be governed by the definition of the word, it can present no better claim than the earth to that distinction. If we inquire where in the Bible it is called the sanctuary, a few texts are brought forward which seem to be supposed by some to furnish the requisite testimony. The first of these is Ex.15:17. Moses, in his song of triumph and praise to God after the passage of the Red Sea, exclaimed: "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou has made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established." A writer who urges this text, says, "I ask the reader to pause, and examine and settle the question most distinctly, before he goes further. What is the sanctuary here spoken of? But it would be far safer for the reader not to attempt to settle the question definitely from this one isolated text before comparing it with other scriptures. Moses here speaks in anticipation. His language is a prediction of what God would do for his people. Let us see how it was accomplished. If we find, in the fulfilment, that the land in which they were planted is called the sanctuary, it will greatly strengthen the claim that is based upon this text. If, on the other hand, we find a plain distinction drawn between the land and the sanctuary, then Ex.15:17 must be interpreted accordingly. {1897 UrS, DAR 183.1}
We turn to David, who records as a matter of history what Moses uttered as a matter of prophecy. Ps.78:53,54. The subject of the psalmist here, is the deliverance of Israel from Egyptian servitude, and their establishment in the promised land; and he says: "And he [God] led them on safely, so that they feared not: but the sea overwhelmed their enemies. And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased." The "mountain" here mentioned by David is the same as the "mountain of thine inheritance" spoken of by Moses, in which the people were to be planted; and this mountain David calls, not the sanctuary, but only the border of the sanctuary. What, then, was the sanctuary? Verse 69 of the same psalm informs us: "And he built his sanctuary like high palaces, like the earth which he hath established forever." The same distinction between the sanctuary and the land is pointed out in the prayer of good king Jehoshaphat. 2Chron.20:7,8: Art not thou our god, who didst drive out the inhabitants of the land before thy people Israel, and gavest it to the seed of Abraham thy friend forever? And they dwelt therein, and have built thee a sanctuary therein for thy name." Taken alone, some try to draw an inference from Ex.15:17 that the mountain was the sanctuary; but when we take in connection with it the language of David, which is a record of the fulfilment of Moses's prediction, and an inspired commentary upon his language, such an idea cannot be entertained; for David plainly says that the mountain was simply the "border" of the sanctuary; and that in that border, or land, the sanctuary was "built" like high palaces, reference being made to the beautiful temple of the Jews, the center and symbol of all their worship. But whoever will read carefully Ex.15:17 will see that not even an inference is necessary that Moses by the word sanctuary means the mountain of inheritance, much less the whole land of Palestine. In the freedom of poetic license, he employees elliptical expressions, and passes rapidly from one idea or object to another. First, the inheritance engages his attention, and he speaks of it; then the fact that the Lord was to dwell there; then the place he was to provide for his dwelling there; namely, the sanctuary which he would cause to be built. David thus associated Mount Zion and Judah together in Ps.78:68, because Zion was located in Judah. {1897 UrS, DAR 183.2}
The three texts, Ex.15:17; Ps.78:54,69, are the ones chiefly relied on to prove that the land of Canaan is the sanctuary; but, singularly enough, the two latter, in plain language, clear away the ambiguity of the first, and thereby disprove the claim that is based thereon. {1897 UrS, DAR 184.1}
Having disposed of the main proof on this point, it would hardly seem worth while to spend time with those texts from which only inferences can be drawn. As there is, however, only one even of this class, we will refer to it, that no point may be left unnoticed. Isa.63:18: "The people of thy holiness have possessed it but a little while: our adversaries have trodden down the sanctuary." This language is as applicable to the temple as to the land! for when the land was overrun with the enemies of Israel, their temple was laid in ruins. This is plainly stated in verse 11 of the next chapter: "Our holy and our beautiful house, where our fathers praised thee, is burned up with fire." The text therefore proves nothing for this view. {1897 UrS, DAR 185.1}
Respecting the earth or the land of Canaan as the sanctuary, we offer one thought more. If either constitutes the sanctuary, it should not only be somewhere described as such, but the same idea should be carried through to the end, and the purification of the earth or of Palestine should be called the cleansing of the sanctuary. The earth is indeed defiled, and it is to be purified by fire; but fire, as we shall see, is not the agent which is used in the cleansing of the sanctuary; and this purification of the earth, or any part of it, is nowhere in the Bible called the cleansing of the sanctuary. {1897 UrS, DAR 185.2}
3. Is the church the sanctuary? The evident mistrust with which this idea is suggested, is a virtual surrender of the argument before it is presented. The one solitary text adduced in its support is Ps.114:1,2: "When Israel went out of Egypt, the house of Jacob from a people of strange language; Judah was his sanctuary, and Israel his dominion." Should we take this text in its most literal sense, what would it prove respecting the sanctuary? It would prove that the sanctuary was confined to one of the twelve tribes: and hence that a portion of the church only, not the whole of it, constitutes the sanctuary. But this, proving too little for the theory under consideration, proves nothing. Why Judah is called the sanctuary in the text quoted, need not be a matter of perplexity, when we remember that God chose Jerusalem, which was in Judah, as the place of his sanctuary. "But chose," says David, "the tribe of Judah, the Mount Zion which he loved. And he built his sanctuary like high palaces, like the earth which he hath established forever." This clearly shows the connection which existed between Judah and the sanctuary. That tribe itself was not the sanctuary; but it is once spoken of as such when Israel came forth from Egypt, because God purposed that in the midst of the territory of that tribe his sanctuary should be located. But even if it could be shown that the church is anywhere called the sanctuary, it would be of no consequence to our present purpose, which is to determine what constitutes the sanctuary of Dan.8:13,14; for the church is there spoken of as another object: "To give both the sanctuary and the host to be trodden under foot." That by the term host the church is here meant, none will dispute; the sanctuary is therefore another and a different object. {1897 UrS, DAR 185.3}
4. Is the temple in heaven the sanctuary? There now remains but this one claim to be examined; namely, that the sanctuary mentioned in the text is what Paul calls in Hebrews the "true tabernacle, which the Lord pitched, and not man," to which he expressly gives the name of "the sanctuary," and which he locates in "the heavens;" of which sanctuary, there existed, under the former dispensation, first in the tabernacle built by Moses, and afterward in the temple at Jerusalem, a pattern, type, or figure. And let it be particularly noticed, that on the view here suggested rests our only hope of ever understanding this question; for we have seen that all other positions are untenable. No other object which has ever been supposed by any one to be the sanctuary - the earth, the land of Canaan, or the church - can for a moment support such a claim. If, therefore, we do not find it in the object before us, we may abandon the search in utter despair; we may discard so much of revelation as still unrevealed, and may cut out from the sacred page, as so much useless reading, the numerous passages which speak on this subject. All those, therefore, who, rather than that so important a subject should go by default, are willing to lay aside all preconceived opinions and cherished views, will approach the position before us with intense anxiety and unbounded interest. They will lay hold of any evidence that may here be given us as a man bewildered in a labyrinth of darkness would lay hold of the thread which was his only guide to lead him forth again to light. {1897 UrS, DAR 186.1}
It will be safe for us to put ourselves in imagination in the place of Daniel, and view the subject from his standpoint. What would he understand by the term sanctuary as addressed to him? If we can ascertain this, it will not be difficult to arrive at correct conclusions on this subject. His mind would inevitably turn, on the mention of that word, to the sanctuary of that dispensation; and certainly he well knew where that was. His mind did turn to Jerusalem, the city of his fathers, which was then in ruins, and to their "beautiful house," which, as Isaiah laments, was burned with fire. And so, as was his wont, with his face turned toward the place of their once venerated temple, he prayed God to cause his face to shine upon his sanctuary, which was desolate. By the word sanctuary Daniel evidently understood their temple at Jerusalem. {1897 UrS, DAR 188.1}
But Paul bears testimony which is most explicit on this point. Heb.9:1: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." This is the very point which at present we are concerned to determine: What was the sanctuary of the first covenant? Paul proceeds to tell us. Hear him. Verses 2-5: "For there was a tabernacle made; the first [or first apartment], wherein was the candlestick, and the table, and the showbread; which is called the sanctuary [margin, the holy]. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy-seat; of which we cannot now speak particularly." {1897 UrS, DAR 188.2}
There is no mistaking the object to which Paul here has reference. It is the tabernacle erected by Moses according to the direction of the Lord (which was afterward merged into the temple at Jerusalem), with a holy and a most holy place, and various vessels of service, as here set forth. A full description of this building, with its various vessels and their uses, will be found in Exodus, chapter 25 and onward. If the reader is not familiar with this subject, he is requested to turn and closely examine the description of this building. This, Paul plainly says, was the sanctuary of the first covenant. And we wish the reader carefully to mark the logical value of this declaration. By telling us what did positively for a time constitute the sanctuary, Paul sets us on the right track of inquiry. He gives us a basis on which to work. For a time, the field is cleared of all doubt and all obstacles. During the time covered by the first covenant, which reached from Sinai to Christ, we have before us a distinct and plainly defined object, minutely described by Moses, and declared by Paul to be the sanctuary during that time. {1897 UrS, DAR 188.3}
But Paul's language has greater significance even than this. It forever annihilates the claims which are put forth in behalf of the earth, the land of Canaan, or the church, as the sanctuary; for the arguments which would prove them to be the sanctuary at any time, would prove them to be such under the old dispensation. If Canaan was at any time the sanctuary, it was such when Israel was planted in it. If the church was ever the sanctuary, it was such when Israel was led forth from Egypt. If the earth was ever the sanctuary, it was such during the period of which we speak. To this period the arguments urged in their favor apply as fully as to any other period; and if they were not the sanctuary during this time, then all the arguments are destroyed which would show that they ever were, or ever could be, the sanctuary. But were they the sanctuary during that time? This is a final question for these theories; and Paul decided it in the negative, by describing to us the tabernacle of Moses, and telling us that that - not the earth, nor Canaan, nor the church - was the sanctuary of that dispensation. {1897 UrS, DAR 189.1}
And this building answers in every respect to the definition of the term, and the use for which the sanctuary was designed. {1897 UrS, DAR 189.2}
1. It was the earthly dwelling-place of God. "Let them make me a sanctuary," said he to Moses, "that I may dwell among them." Ex.25:8. In this tabernacle, which they erected according to his instructions, he manifested his presence. {1897 UrS, DAR 189.3}
2. It was a holy, or sacred place, - "the holy sanctuary." Lev.16:33. 3. In the word of God it is over and over again called the sanctuary. Of the one hundred and forty instances in which the word is used in the Old Testament, it refers in almost every case to this building. {1897 UrS, DAR 190.1}
The tabernacle was at first constructed in such a manner as to be adapted to the condition of the children of Israel at that time. They were just entering upon their forty years' wandering in the wilderness, when this building was set up in their midst as the habitation of God and the center of their religious worship. Journeying was a necessity, and removals were frequent. It would be necessary that the tabernacle should often be moved from place to place. It was therefore so fashioned of movable parts, the sides being composed of upright boards, and the covering consisting of curtains of linen and dyed skins, that it could be readily taken down, conveniently transported, and easily erected at each successive stage of their journey. After entering the promised land, this temporary structure in time gave place to the magnificent temple of Solomon. In this more permanent form it existed, saving only the time it lay in ruins in Daniel's day, till its final destruction by the Romans in A.D.70. {1897 UrS, DAR 190.2}
This is the only sanctuary connected with the earth concerning which the Bible gives us any instruction or history any record. But is there nowhere any other? This was the sanctuary of the first covenant; with that covenant it came to an end; is there no sanctuary which pertains to the second, or new covenant? There must be; otherwise the analogy is lacking between these covenants; and in this case the first covenant had a system of worship, which, though minutely described, is unintelligible, and the second covenant has a system of worship which is indefinite and obscure. And Paul virtually asserts that the new covenant, in force since the death of Christ, the testator, has a sanctuary; for when, in contrasting the two covenants, as he does in the book of Hebrews, he says in chapter 9:1 that the first covenant "had also ordinances of divine service, and a worldly sanctuary," it is the same as saying that the new covenant has likewise its services and its sanctuary. {1897 UrS, DAR 190.3}
Furthermore, in verse 8 of this chapter he speaks of the worldly sanctuary as the first tabernacle. If that was the first, there must be a second; and as the first tabernacle existed so long as the first covenant was in force, when that covenant came to an end, the second tabernacle must have taken the place of the first, and must be the sanctuary of the new covenant. There can be no evading this conclusion. {1897 UrS, DAR 191.1}
Where, then, shall we look for the sanctuary of the new covenant? Paul, by the use of the word also in Heb.9:1, intimates that he had before spoken of this sanctuary. We turn back to the beginning of the previous chapter, and find him summing up his foregoing arguments as follows: "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Can there by any doubt that we have in this text the sanctuary of the new covenant? A plain allusion is here made to the sanctuary of the first covenant. That was pitched by man, erected by Moses; this was pitched by the Lord, not by man. That was the place where the earthly priests performed their ministry; this is the place where Christ, the High Priest of the new covenant, performs his ministry. That was on earth; this is in heaven. That was therefore very properly called by Paul a "worldly sanctuary;" this is a "heavenly one." {1897 UrS, DAR 191.2}
This view is further sustained by the fact that the sanctuary built by Moses was not an original structure, but was built after a pattern. The great original existed somewhere else; what Moses constructed was but a type, or model. Listen to the directions the Lord gave him on this point: "According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." Ex.25:9. "And look that thou make them after their pattern, which was showed thee in the mount." Verse 40. (To the same end see Ex.26:30; 27:8; Acts.7:44.) {1897 UrS, DAR 191.3}
Now of what was the earthly sanctuary a type, of figure? Answer: Of the sanctuary of the new covenant, the "true tabernacle, which the Lord pitched and not man." The relation which the first covenant sustains to the second throughout, is that of type to antitype. Its sacrifices were types of the greater sacrifice of this dispensation; its priests were types of our Lord, in his more perfect priesthood; their ministry was performed unto the shadow and example of the ministry of our High Priest above; and the sanctuary where they ministered, was a type, or figure, of the true sanctuary in heaven, where our Lord performs his ministry. {1897 UrS, DAR 191.4}
All these facts are plainly stated by Paul in a few verses to the Hebrews. Chapter 8:4,5: "For if he [Christ] were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle; for, See, saith he, that thou make all things according to the pattern showed to thee in the mount." This testimony shows that the ministry of the earthly priests was a shadow of Christ's priesthood; and the evidence Paul brings forward to prove it, is the direction which God gave to Moses to make the tabernacle according to the pattern showed him in the mount. This clearly identifies the pattern showed to Moses in the mount with the sanctuary, or true tabernacle, in heaven, where our Lord ministers, mentioned three verses before. {1897 UrS, DAR 192.1}
In chapter 9:8,9, Paul further says: "The Holy Ghost this signifying, that the way into the holiest of all [Greek, holy places, plural] was not yet made manifest, while as the first tabernacle was yet standing; which was a figure for the time then present," etc. While the first tabernacle stood, and the first covenant was in force, the ministration of the more perfect tabernacle was not, of course, carried forward. But when Christ came, a high priest of good things to come, when the first tabernacle had served its purpose, and the first covenant had ceased, then Christ, raised to the throne of the Majesty in the heavens, as a minister of the true sanctuary entered by his own blood (verse 12) "into the holy place [where also the Greek has the plural, the holy places], having obtained eternal redemption for us." Of these heavenly holy places, therefore, the first tabernacle was a figure for the time then present. If any further testimony is needed, he speaks, in verse 23, of the earthly tabernacle, with its apartments and instruments, as patterns of things in the heavens; and in verse 24, he calls the holy places made with hands, that is, the tabernacle in heaven. {1897 UrS, DAR 192.2}
This view is still further corroborated by the testimony of John. Among the things which he was permitted to behold in heaven, he saw seven lamps of fire burning before the throne (Rev.4:5); he saw an altar of incense, and a golden censer (chapter 8:3); he saw the ark of God's testament (chapter 11:19); and all this in connection with a "temple" in heaven. Rev.11:19; 15:8. These objects every Bible reader must at once recognize as implements of the sanctuary. They owed their existence to the sanctuary, and were confined to it, to be employed in the ministration connected therewith. As without the sanctuary they had not existed, so wherever we find these, we may know that there is the sanctuary; and hence the fact that John saw these things in heaven in this dispensation, is proof that there is a sanctuary there, and that he was permitted to behold it. {1897 UrS, DAR 193.1}
However reluctant a person may have been to acknowledge that there is a sanctuary in heaven, the testimony that has been presented is certainly sufficient to prove this fact. Paul says that the tabernacle of Moses was the sanctuary of the first covenant. Moses says that God showed him in the mount a pattern, according to which he was to make this tabernacle. Paul testifies again that Moses did make it according to the pattern, and that the pattern was the true tabernacle in heaven, which the Lord pitched, and not man; and that of this heavenly sanctuary the tabernacle erected with hands was a true figure, or representation. And finally, John, to corroborate the statement of Paul that this sanctuary is in heaven, bears testimony, as an eye-witness, that he beheld it there. What further testimony could be required? Nay, more, what further is conceivable? {1897 UrS, DAR 193.2} So far as the question as to what constitutes the sanctuary 194 is concerned, we now have the subject before us in one harmonious whole. The sanctuary of the Bible - mark it all, dispute it who can - consists, first, of the typical tabernacle established with the Hebrews at the exode from Egypt, which was the sanctuary of the first covenant; and, secondly, of the true tabernacle in heaven, of which the former was a type, or figure, which is the sanctuary of the new covenant. These are inseparably connected together as type and antitype. From the antitype we go back to the type, and from the type we are carried forward naturally and inevitably to the antitype. {1897 UrS, DAR 193.3} We have said that Daniel would at once understand by the word sanctuary the sanctuary of his people at Jerusalem; so would any one under that dispensation. But does the declaration of Dan.8:14 have reference to that sanctuary? That depends upon the time to which it applies. All the declarations respecting the sanctuary which apply under the old dispensation, have respect, of course, to the sanctuary of that dispensation; and all those declarations which apply in this dispensation, must have reference to the sanctuary in this dispensation. If the 2300 days, at the termination of which the sanctuary is to be cleansed, ended in the former dispensation, the sanctuary to be cleansed was the sanctuary of that time. If they reach over into this dispensation, the sanctuary to which reference is made is the sanctuary of this dispensation, - the new-covenant sanctuary in heaven. This is a point which can be determined only by a further argument on the 2300 days; and this will be found in remarks on Dan.9:24, where the subject of time is resumed and explained. {1897 UrS, DAR 194.1} What we have thus far said respecting the sanctuary has been only incidental to the main question in the prophecy. That question has respect to its cleansing. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." But it was necessary first to determine what constituted the sanctuary, before we could understandingly examine the question of its cleansing. For this we are now prepared. {1897 UrS, DAR 194.2}
Having learned what constitutes the sanctuary, the question of its cleansing and how it is accomplished, is soon decided. It has been noticed that whatever constitutes the sanctuary of the Bible, must have some service connected with it which is called its cleansing. There is no account in the Bible of any work so named as pertaining to this earth, the land of Canaan, or the church; which is good evidence that none of these objects constitutes the sanctuary; there is such a service connected with the object which we have shown to be the sanctuary, and which, in reference to both the earthly building and the heavenly temple, is called its cleansing. {1897 UrS, DAR 194.3}
Does the reader object to the idea of there being anything in heaven which is to be cleansed? Is this a barrier in the way of his receiving the view here presented? Then his controversy is not with this work, but with God's Word, which positively affirms this fact. But before he decided against this view, we ask the objector to examine carefully in reference to the nature of this cleansing, as he is here undoubtedly laboring under an utter misapprehension. The following are the plain terms in which Paul affirms the cleansing of both the earthly and the heavenly sanctuary: "And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Heb.9:22,23. In the light of foregoing arguments, this may be paraphrased thus: "It was therefore necessary that the tabernacle as erected by Moses, with its sacred vessels, which were patterns of the true sanctuary in heaven, should be purified, or cleansed, with the blood of calves and goats; but the heavenly things themselves, the sanctuary of this dispensation, the true tabernacle, which the Lord pitched, and not man, must be cleansed with better sacrifices, even with the blood of Christ." {1897 UrS, DAR 195.1}
We now inquire, What is the nature of this cleansing, and how is it to be accomplished? According to the language of Paul, just quoted, it is performed by means of blood. The cleansing is not, therefore a cleansing from physical uncleanness or impurity; for blood is not the agent used in such a work. And this consideration should satisfy the objector's mind in regard to the cleansing of the heavenly things. The fact that Paul speaks of heavenly things to be cleansed, does not prove that there is any physical impurity in heaven; for that is not the kind of cleansing to which he refers. The reason Paul assigns why this cleansing is performed with blood, is because without the shedding of blood there is no remission. {1897 UrS, DAR 195.2}
Remission, then; that is, the putting away of sin, is the work to be done. The cleansing, therefore, is not physical cleansing, but a cleansing from sin. But how came sins connected with the sanctuary, either the earthly or the heavenly, that it should need to be cleansed from them? This question is answered by the ministration connected with the type, to which we now turn. {1897 UrS, DAR 196.1}
The closing chapters of Exodus give us an account of the construction of the earthly sanctuary, and the arrangement of the service connected therewith. Leviticus opens with an account of the ministration which was there to be performed. All that it is our purpose to notice here, is one particular branch of the service, which was performed as follows: The person who had committed sin brought his victim to the door of the tabernacle. Upon the head of this victim he placed his hand for a moment, and, as we may reasonably infer, confessed over him his sin. By this expressive act he signified that he had sinned, and was worthy of death, but that in his stead he consecrated his victim, and transferred his guilt to it. With his own hand (and what must have been his emotions!) he then took the life of his victim on account of that guilt. The law demanded the life of the transgressor for his disobedience; the life is in the blood (Lev.17:11,14); hence without the shedding of blood, there is no remission; with the shedding of blood, remission is possible; for the demand of life by the law is thus satisfied. The blood of the victim, representative of a forfeited life, and the vehicle of its guilt, was then taken by the priest and ministered before the Lord. {1897 UrS, DAR 196.2}
The sin of the individual was thus, by his confession, by the slaying of the victim, and by the ministry of the priest, transferred from himself to the sanctuary. Victim after victim was thus offered by the people. Day by day the work went forward; and thus the sanctuary continually became the receptacle of the sins of the congregation. But this was not the final disposition of these sins. The accumulated guilt was removed by a special service, which was called the cleansing of the sanctuary. This service, in the type, occupied one day in the year; and the tenth day of the seventh month, on which it was performed, was called the day of atonement. On this day, while all Israel refrained from work and afflicted their souls, the priest brought two goats, and presented them before the Lord at the door of the tabernacle of the congregation. On these goats he cast lots; one lot for the Lord, and the other lot for the scape-goat. The one upon which the Lord's lot fell, was then slain, and his blood was carried by the priest into the most holy place of the sanctuary, and sprinkled upon the mercy-seat. And this was the only day on which he was permitted to enter into that apartment. Coming forth, he was then to lay both his hands upon the head of the scape-goat, confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, and, thus putting them upon his head (Lev.16:21), he was to send him away by the hand of a fit man into a land not inhabited, a land of separation, or forgetfulness, the goat never again to appear in the camp of Israel, and the sins of the people to be remembered against them no more. This service was for the purpose of cleansing the people from their sins, and cleansing the sanctuary and its sacred vessels. Lev.16:30,33. By this process, sin was removed, - but only in figure; for all that work was typical. {1897 UrS, DAR 196.3}
The reader to whom these views are new will be ready here to inquire, perhaps with some astonishment, what this strange work could possibly be designed to typify; what there is in this dispensation which it was designed to prefigure. We answer, A similar work in the ministration of Christ, as Paul clearly teaches. After stating, in Hebrews 8, that Christ is the minister of the true tabernacle, the sanctuary in heaven, he states that the priests on earth served unto the example and shadow of heavenly things. In other words, the work of the earthly priests was a shadow, an example, a correct representation, so far as it could be carried out by mortals, of the ministration of Christ above. These priests ministered in both apartments of the earthly tabernacle, Christ therefore ministers in both apartments of the heavenly temple; for that temple has two apartments, or it was not correctly represented by the earthly; and our Lord officiates in both, or the service of the priest on earth was not a correct shadow of his work. But Paul directly states that he ministers in both apartments; for he says that he has entered into the holy place (Greek, , the holy places) by his own blood. Heb.9:12. There is therefore a work performed by Christ in his ministry in the heavenly temple corresponding to that performed by the priests in both apartments of the earthly building. But the work in the second apartment, or most holy place, was a special work to close the yearly round of service and cleanse the sanctuary. Hence Christ's ministration in the second apartment of the heavenly sanctuary must be a work of like nature, and constitute the close of his work as our great High Priest, and the cleansing of that sanctuary. {1897 UrS, DAR 197.1}
As through the sacrifices of a former dispensation the sins of the people were transferred in figure by the priests to the earthly sanctuary, where those priests ministered, so ever since Christ ascended to be our intercessor in the presence of his Father, the sins of all those who sincerely seek pardon through him are transferred in fact to the heavenly sanctuary where he ministers. Whether Christ ministers for us in the heavenly holy places with his own blood literally, or only by virtue of its merits, we need not stop to inquire. Suffice it to say, that his blood has been shed, and through that blood remission of sins is secured in fact, which was obtained only in figure through the blood of the calves and goats of the former dispensation. But those sacrifices had real virtue in this respect: they signified faith in a real sacrifice to come; and thus those who employed them have an equal interest in the work of Christ with those who in this dispensation come to him by faith, through the ordinances of the gospel. {1897 UrS, DAR 198.1}
The continual transfer of sins to the heavenly sanctuary (and if they are not thus transferred, will any one, in the light of the types, and in view of the language of Paul, explain the nature of the work of Christ in our behalf?) - this continual transfer, we say, of sins to the heavenly sanctuary, makes its cleansing necessary on the same ground that a like work was required in the earthly sanctuary. {1897 UrS, DAR 198.2}
An important distinction between the two ministrations must here be noticed. In the earthly tabernacle, a complete round of service was accomplished every year. For three hundred and fifty-nine days, in their ordinary year, the ministration went forward in the first apartment. One day's work in the most holy completed the yearly round. The work then commenced again in the holy place, and went forward till another day of atonement completed the year's work. And so on, year by year. This continual repetition of the work was necessary on account of the short lives of mortal priests. But no such necessity exists in the case of our divine Lord, who ever liveth to make intercession for us. (See Heb.7:23-25.) Hence the work of the heavenly sanctuary, instead of being a yearly work, is performed once for all. Instead of being repeated year by year, one grand cycle is allotted to it, in which it is carried forward and finished, never to be repeated. {1897 UrS, DAR 199.1}
One year's round of service in the earthly sanctuary represented the entire work of the sanctuary above. In the type, the cleansing of the sanctuary was the brief closing work of the year's service. In the antitype, the cleansing of the sanctuary must be the closing work of Christ, our great High Priest, in the tabernacle on high. In the type, to cleanse the sanctuary, the high priest entered into the most holy place to minister in the presence of God before the ark of his testament. In the antitype, when the time comes for the cleansing of the sanctuary, our High Priest, in like manner, enters into the most holy place to make a final end of his intercessory work in behalf of mankind. We confidently affirm that no other conclusion can be arrived at on this subject without doing despite to the unequivocal testimony of God's word. {1897 UrS, DAR 199.2}
Reader, do you now see the importance of this subject? Do you begin to perceive what an object of interest for all the world is the sanctuary of God? Do you see that the whole work of salvation centers there, and that when the work is done, probation is ended, and the cases of the saved and lost are eternally decided? Do you see that the cleansing of the sanctuary is a brief and special work, by which the great scheme is forever finished? Do you see that if it can be made known when this work of cleansing commences, it is a solemn announcement to the world that salvation's last hour is reached, and is fast hastening to its close? And this is what the prophecy is designed to show. It is to make known the commencement of this momentous work. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." {1897 UrS, DAR 199.3}
In advance of any argument on the nature and application of these days, the position may be safely taken that they reach to the cleansing of the heavenly sanctuary, for the earthly was to be cleansed each year; and we make the prophet utter nonsense, if we understand him as saying that at the end of 2300 days, a period of time over six years in length, even if we take the days literally, an event should take place which was to occur regularly every year. The heavenly sanctuary is the one in which the decision of all cases is to be rendered. The progress of the work there is what it especially concerns mankind to know. If people understood the bearing of these subjects on their eternal interest, with what earnestness and anxiety would they give them their most careful and prayerful study. See on chapter 9:20 and onward, an argument on the 2300 days, showing at what point they terminated, and when the solemn work of the cleansing of the heavenly sanctuary began. {1897 UrS, DAR 200.1}