IN THE LAST TRUMP

        A full exposition of the book of Daniel is not appropriate here, though it is needful to give a brief examination of the prophetic parts to show that they are in full harmony with the presentation which has already been given, and also to prepare the way for those matters especially related to the time elements which I will discuss more fully at the end of the chapter. By commenting only on the prophetic parts of the book I do not desire to leave the impression that the other parts of the book are not important, for they are very refreshing, showing particularly the prayerful lives and mountain-moving faith of Daniel and his three companions. Such passages should be frequently studied.
        Six of the twelve chapters of Daniel are devoted particularly to prophecy, that is, that which was prophecy at the time Daniel lived. Only a small portion of these prophecies are still future to us today, yet we need the whole matter to correctly understand those parts which are future to us today. Most of these prophecies cover much the same ground, yet each time additional or different details are added. Each succeeding prophecy is complimentary to that which has gone before.

        The first prophetic part of Daniel is found in chapter 2 where Daniel interprets Nebuchadnezzar's dream of a terrible image. The image is a picture of Gentile world dominion from its beginning to its finish. The head of gold represents the purest and best of the Gentile world powers -- the Babylonian empire. The breast and arms of silver picture a second kingdom inferior to the first, yet swallowing it up -- the Medo-Persian empire. The belly and thighs of brass represent a still lesser kingdom -- the Grecian empire. The legs of iron spoke of the strong, brutal, Roman empire. The feet and toes of iron mixed with clay is a fifth world empire, yet it is the same as the fourth as we can see by the iron that remains. The iron demands that the feet and toes speak of the same empire as the legs; although, the mixture of clay demands that there is a marked difference. The feet and toes represent a reestablished Roman empire which is still future to us. It will be the kingdom of the Antichrist whom Christ shall destroy when He comes. The further prophecies of Daniel will build upon this fact.
        To give the many proofs which show that the kingdom of Christ is still future, and answer the many objections to the contrary, would take by far too much space to put into this work. Nevertheless, the scriptures appear definitely to teach that Christ has not yet set up His covenanted kingdom, and will not do so until He returns. Christ did not come the first time to judge, but to be judged and to save that which was lost. When He returns He will come in judgment, and it is then that the feet and toes of the image will be smashed by Christ which causes the rest of the image to crumble to pieces. We are now in the days of preparation for the kingdom. The Master has entrusted to us, as heavenly ambassadors, the gospel message, and our faithfulness or lack of faithfulness will determine our standing in the kingdom when the kingdom is set up. We are not reigning now, but suffering that we might reign (II Tim. 2:12). It is through much tribulation that we will enter into the kingdom (Acts 14:22; II Thess. 1); and only after we have proven ourselves trustworthy by bearing much fruit will we have an abundant entrance into the kingdom (II Pet. 1). Only three of the Lord's disciples were permitted to see a preview of the kingdom coming in glory before they died (Matt. 16:24-28; 17:1-8; II Pet. 1:1-18).
        God's people have never since the first advent of Christ broken in pieces any kingdom, and they will not do any such thing until Christ returns. When the Lord sets up His kingdom there will be no set-backs. There will be no sour parts in it. The Lord will not be spewing out a part of it because it became lukewarm or lost its first love (Rev. 2 and 3). Every corner on every stone will be eternally shaped, never to be chipped nor scarred. There shall not be the least lack of faithfulness on the part of the least of those who will be set in authority in that glorious kingdom.
        It is most clear in the Word of God that the forces of wickedness will continue to increase and become worse and worse as the end of this age draws nearer. The people of God are becoming more lukewarm and less faithful as the world increases in violence and deception. By no means is it true that the people of God are breaking in pieces the kingdoms of evil at the present time. Thus, we must understand that the feet and toes of iron and clay represent the future re-established Roman empire which will be destroyed by the appearing of Christ in glory with His mighty angels and ten thousands of His saints (II Thess. 1; Jude 14-15).
        How clearly the scriptures teach that we will enter the kingdom when the Lord returns! (Acts 14:22; II Pet. 1:1-11; Matt. 18:3; etc)! How could we be in the kingdom now if we are to enter it in the future? If we say that the Millennial kingdom is different from a present kingdom of the Lord, then such a present kingdom must end. This would contradict Dan. 2:44. If we say the Lord has already set up His kingdom, and that the Millennial kingdom is the same one, then how could we enter that in which we are already? Much can be said on this subject, but I must refrain for the present. Let us mark the following important factors from this passage.
        (1). The fourth kingdom with legs of iron represented the old Roman empire. This part of that empire is history to us.
        (2). The feet and toes of part iron and part clay are clearly the same kingdom in part, and yet another kingdom in part -- the iron is the same, but the clay is different and additional. This is the Roman empire as it will be reestablished, then destroyed, and immediately followed by the Lord's kingdom.
        (3). "The stone that smote the image" did not smite the image until the image was complete. The Roman empire must be re-established before the stone will fall upon the feet of the image with quick and complete destruction.
        (4). The stone does not become a mountain that fills the whole earth until after it has destroyed the image and the image has been carried away by the wind. The Lord's kingdom will not fill the earth until the kingdom of the Antichrist is moved out of the way by complete destruction.
        (5). Verse 44 says that the God of heaven will set up a kingdom "in the days of these kings." Abundant has been the proof that the Lord sets up His throne in Jerusalem at the time He comes in glory, but that only the land of Palestine is redeemed until the period of God's wrath is ended. The period of God's wrath is the time in which the Lord's kingdom will "break in pieces and consume all these kingdoms," Christ will establish His kingdom in Palestine during the days of the other kingdoms.

        The second prophetic part of Daniel is found in chapter 7. This time it is Daniel who had the vision, and instead of seeing an image he saw four beasts. The first beast was a lion, the king of beasts, representing the Babylonian empire. It will be observed that many of these visions view both the kingdom and its king in the one thing. The head of gold on the image represented both the Babylonian kingdom and its king.
        The second beast was a bear which spoke of the somewhat clumsy but very powerful Medo-Persian empire. The third beast was a leopard which was the fast, strong Grecian empire. The fourth beast was very different from all the others; very terrible and exceedingly strong. This fourth one represented both the old Roman empire, but particularly a re-established Roman empire. Please observe two things especially about this fourth beast. (1). The little horn (eleventh horn) belongs definitely to the fourth beast. (2). The little horn will evidently be destroyed at the time Christ shall return with His army of saints and angels. This further necessitates the future rise of the Roman empire, and makes it very clear that the eleventh horn is the Antichrist. Please make note of the following likenesses between this last "diverse" king and the Antichrist.
        (1). They both speak great words against the God of heaven (Dan. 7:25; II Thess. 2:4; Rev. 13:5).
        (2). They both wear out the saints (Dan. 7:21, 25; Rev. 13:6-9; 6:9-11).
        (3). They both continue for a period of three and one half years (Dan. 7:25; Rev. 13:5).
        (4). They are both destroyed by Christ and the saints (Dan. 7:26-27; Rev. 19:11-21; Jude 14-15).
        (5). They are both followed by the everlasting kingdom of Christ and the saints (Dan. 7:22, 26-27; II Thess. 2:8; 1:7-9; Rev. 11:15-19).
        (6). Thrones are not set, and judgment is not given to the saints until the saints have been worn out by the last evil king (Dan. 7:7-11, 21-22, 25-27; Rev. 6:8-17; 11:15-19; II Thess. 2:1-8; Matt. 24:15-31); yet, when thrones are set, and judgment is given to the saints, the primary objective will not be the evangelization of the evil kingdom, but its complete destruction.

        For the benefit of a better understanding of this blessed book of prophecy, let us make a further notation of the wonderful harmony of the two prophecies just covered (chapters 2 and 7).
        (1). Both prophecies end with a fourth kingdom, out of which comes a fifth kingdom, the fifth kingdom belonging to the fourth.
        (2). The fifth kingdom is fully established and has been exercising great powers before the Lord's kingdom begins to consume and destroy it.
        (3). In chapter 2 we observed that the Lord's kingdom did not become a mountain and fill the whole earth until after it had destroyed the other kingdoms. In chapter 7 we are told that "the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" (Dan. 7:27; 7:22). This giving of the kingdom under the whole heaven to the saints is not done until they have first taken away and completely destroyed the kingdom of the evil king (the Antichrist).
        (4). In both chapters we see that when the saints are given the power, their purpose is not to evangelize the evil kingdom, but to destroy it.
        (5). In both chapters the Lord's kingdom is established, and judgment is given to the saints while the evil king (and kings) and his kingdom (and their kingdoms -- theirs are his) are still dominating the earth. Judgment is given to the saints and then they consume and destroy the evil kingdom. This period of consuming and destroying is the time of blessedness (Dan. 12:12) when the saints will have their part in pouring out God's wrath upon the nations.
        There is one other important factor that should be studied carefully. Evidently, many brethren believe that the frequent mention of the saints in the book of Daniel includes only the Jews (physical Jews). Especially from this seventh chapter (and it is further established by the other chapters) we can see that the engrafted seed of Abraham are included in the usage of the word "saints." For instance, let us note that physical, national Israel will have very little to do with destroying the kingdom of the Antichrist. The glorified saints will have this grand and glorious pleasure. The kingdom of the Lord will be empowered by the Lord's using the "ten thousands of his saints" (Jude 14-15). These are they whom God will use to "break in pieces and consume all these kingdoms" (Dan. 2:44). These are they of whom it is said, "But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end" . . . "I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom" (Dan. 7:21-22). These are the same saints of the book of Daniel. Of course, the jews are included in the many references throughout the book, but we must not blunder by saying that the Jews only are included.

        In Daniel chapter 8 we find the third prophetic part of the book. Daniel first saw a ram with two horns and was told that it represented the Medo-Persian empire. Next he saw a goat with a great horn. Soon his great horn was broken and four notable horns came up in its place, and out of one of them came a little horn which became exceedingly great. The goat was the Grecian empire. The great horn was Alexander the Great, the first king of the empire. The four notable horns represented four kings who governed the Grecian empire after Alexander died. Alexander's kingdom was divided between four of his generals. The two divisions of that kingdom that are discussed in this chapter, as well as in chapter 11, are centered in Syria and Egypt. Syria was the northern kingdom, and Egypt was the southern kingdom. The little horn belonged to the northern kingdom, and history shows that Antiochus Epiphanes fits the prophecy well in most places. The evidence is sufficient to establish that the little horn was Antiochus, yet it is certain that there is a farther reaching application of the prophecy than to him. There is also sufficient evidence to establish that Antiochus was a type of the Antichrist, as I will show when I come to chapter 11 shortly. There are a number of things mentioned in this chapter that are in full harmony with the conduct of the Antichrist. For instance, let us make the following comparisons:
        (1). Antiochus hated and killed the Jews in great numbers (8:9-25). Many scriptures show that the Antichrist will do the same (Matt. 24:15-20; II Thess. 2; Rev. 12; etc).
        (2). Antiochus exalted himself against God (8:9-25). The Antichrist will do the same (II Thess. 2; Rev. 13).
        (3). Antiochus caused the Jewish offerings to be stopped (8:11), which is necessarily what the Antichrist will do (Matt. 24:15; II Thess. 2:4).
        (4). Antiochus defiled the Jewish temple in many ways (8:10-11). The Antichrist shall do similarly (Matt. 24:15).
        (5). This little horn was to be "a king of fierce countenance, and understanding dark sentences" (8:23). This very definitely fits the Antichrist (II Thess. 2:9-10; Rev. 13).
        (6). Antiochus prospered greatly against the Jews for a short while, which will also be true of the Antichrist (Matt. 24:21-22; Rev. 12:15).
        (7). Antiochus was "broken without hand" (8:25). The destruction of the Antichrist will be very similar (II Thess. 2:8; Rev. 19:19-21).
        (8). Antiochus "cast down the truth to the ground," (8:12). Paul says that the Antichrist is just this kind of person (II Thess. 2).
        In the above enumerations I have given the likenesses, as given in this chapter, between the little horn (Antiochus Epiphanes) and the Antichrist. Yet, there appears to be some things said about this last king of this chapter which I cannot well harmonize with the actions of Antiochus. They are as follows:
        First: I cannot harmonize the 2300 days with Antiochus. I will give the reasons why very briefly. The histories dealing with this period of the Grecian empire which I have been privileged to examine, rely heavily upon the first of the two Maccabean books, and follow closely the dates given there. I will give some of these dates which bear upon the matter at hand.
        Antiochus came to the throne in 175 B. C. which corresponds to the 138th year of the Greek supremacy (I Mac 1:11). He evidently made two expeditions down into Egypt against the young king of that kingdom. He was most successful on his first trip, conquering almost all of Egypt, and would have finished the matter at that time had he not received a report that a revolt was arising among the Jews. This caused him to return to Jerusalem, at which time he slaughtered many Jews, entered the temple and took away many of the vessels of worship. However, he did not stop the Jewish worship in their temple at this time. Having satisfied himself that things were well in hand in Judea, he returned to Syria, his own country. The date of this first defiling of the temple of Israel was in the 143rd year of the Greek supremacy, or 170 B. C. (I Mac 1:21).
        At a later date Antiochus decided to return to Egypt and finish conquering the country. On this expedition he was not so successful as on the first one, because this time he was met by the Romans. As Antiochus was at the point of final victory in Egypt, he was confronted by an official from Rome who informed him that he must make up his mind immediately to leave Egypt or else fight the Romans. Since his father had a few years before been miserably defeated by the Romans, Antiochus was not eager to tackle them, and therefore decided to return to his own country. But he went back angry and humiliated. It was then that he sent an official company over to Jerusalem, who defiled the temple in a horrible way, caused the Jewish worship to be stopped, and put to death great numbers who would not obey. This was in the 145th year of the Greek supremacy (I Mac 1:57).
        These things created a violent revolt among the Jews which continued to increase until finally they won the victory over the armies of Antiochus. Judas Maccabeus, leading the Jewish armies, recaptured Jerusalem and cleansed the temple in the 148th year of the Greek supremacy (I Mac 4:52). Antiochus died in the 149th year according to I Mac 6:16.
        Now, this gives us at the most six years from the time Antiochus first defiled the temple to the time of his death (from the 143rd year to the 149th year -- see above). It might be well to observe that Antiochus did not take away the Jewish offerings in the temple until the 145th year. From the time the sacrifices were taken away and the abomination placed in the temple, until the time the temple was cleansed by Judas Maccabeus could not have been more than four years at the most according to I Maccabees. Regardless of how we figure we cannot get 2300 days between either of the two dates. Thus, it appears that these days are applicable not only Antiochus Epiphanes, but to the Antichrist.
        Second: The second element which does not appear to fit Antiochus is found in Dan. 8:10 where it is said, "And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them." If reference to the "stars" should be taken literally, then it could not be applicable to Antiochus, although such can be applied to the deeds of the Antichrist (see the discussion on the trumpets). It is possible, however, that this reference to the stars was with a view to the Jews.
        Third: The statement of verse 24, "And his power shall be mighty, but not of his own power," does not fit Antiochus well, yet it fits the Antichrist very well. Compare the statement with Rev. 13:2 where the Beast is given his power, seat and great authority by the dragon (the Devil).

        Chapter 9 gives us the fourth prophetic part of Daniel. The chapter begins with Daniel being given understanding of some of Jeremiah's writings concerning the captivity of the Jews at that time. Daniel then set his heart upon the Lord in prayer, which we see him doing often throughout the book. The Lord was then pleased to give further understanding to Daniel, which covered the time of God's special dealings with the Jews from the time that they were released from Babylonian captivity to the time when Christ shall come the second time to the earth to establish His everlasting kingdom and reign for a thousand years. This period of God's dealing with Israel was counted in seventy weeks of years.
        There were to be sixty-nine weeks of years from the time Israel was released from their Babylonian captivity until the time of the crucifixion of Christ. This left one week of years to be fulfilled sometime after the crucifixion of Christ. In the first chapter of this work I have proven that this last week is still future to us today. It is in the midst of this last week that the sacrifices in the temple are to be stopped and an abomination that makes desolate is to be placed in the temple. From Matt. 24:11-22 we learn that the great tribulation will begin at the same time that the abomination takes place. In Matt. 24:29-31 we learn that the coming of Christ in glory is to be immediately after the Antichrist's part of the great tribulation. These things should be quite clear to those who have thoroughly studied the passages given, and the many others directly connected with the ones given.
        The one who confirms the covenant for one week is the same one who causes the abomination of desolation; and he belongs to the people (the Romans) who destroyed the city of Jerusalem after the crucifixion of Christ. Hence, we again see the re-establishment of the Roman empire. For a fuller discussion of this chapter of Daniel, please see the first chapter of this work.

        In chapter 11 we are given the fifth prophetic part of the book of Daniel. This vision runs into Daniel chapter 12. All of chapter 12 is supplementary to what we find in chapter 11. Chapters 10 through 12 should be studied as one chapter. In chapter 11, as in chapter 8, the explanation begins with the Medo-Persian empire and proceeds into the Grecian empire as far as Antiochus Epiphanes, giving particularly many of the wranglings between the Syrian and Egyptian divisions of the Grecian empire. A large part of the chapter is descriptive of Antiochus and his deeds. Much of what is said about Antiochus harmonizes well with what is said about the Antichrist in the new Testament. Before we reach the end of the chapter we find that the language will no longer fit Antiochus though Daniel still appears to refer to him. The first part of Daniel chapter 12 will require that the latter part of chapter 11 refer to the Antichrist. Let us take note of several of the things mentioned in this chapter which refer to Antiochus, which also harmonize well with the conduct of the Antichrist.
        (1). Antiochus came in peaceably and obtained the kingdom by flatteries (Dan. 11:21). The description of the Antichrist under the first seal (Rev. 6:1-2) is that he will come into power as a peacemaker.
        (2). Daniel is told of a "league" that would be made with the "vile person" (11:23), which is evidently the agreement between Antiochus and a renegade Jew, called Jason, which placed Jason into the office of the high priest and deposed the good high priest, Onias III.* We have already learned that the Antichrist will make a similar covenant (Dan. 9:27; Matt. 24:15).
        (3). Antiochus caused the daily sacrifice in the temple to be stopped (11:31), which the Antichrist will also do (Matt. 24:15; II Thess. 2:4).
        (4). Antiochus placed an abomination in the temple which made its worship desolate (11:31). The Antichrist will do likewise (Matt. 24:15).
        (5). Antiochus slaughtered many thousands of the Jews (11:31-35). The Antichrist will do the same (Matt. 24:15-20; Rev. 12).
        (6). Antiochus magnified himself above God (Dan. 11:36). This is most significant of the Antichrist (II Thess. 2:4).
        (7). Antiochus had great wrath against the holy covenant (Dan. 11:30-33). This reference is probably to the Law of Moses. The Antichrist of course will be of the very same attitude (Dan. 7:25; II Thess. 2).
        (8). Antiochus was not able to completely destroy the Jews and their worship (11:35). The Antichrist will destroy countless numbers of God's people, but they in the end will have the best of him (Jude 14-15; Dan. 2:44; 7:18, 22, 26-27; etc).
        If one is acquainted with the developments of the period of the Grecian empire, particularly the things relating to the Syrian division of that empire, he can quickly see that Dan. 11:21-36 describes the activities of Antiochus Epiphanes. Though Daniel writes as if Antiochus is still under consideration, yet we cannot harmonize of what is said through the remainder of the chapter (11:37-45) to him. The following enumeration will point out a few of the things that are said which cannot apply to Antiochus. The purpose of these enumerations is to give emphasis and clarity to the study.
        (1). Verses 11:38-39 say that this king honors a god which his fathers never knew. This statement is difficult to harmonize under any consideration unless we understand it as signifying a personal knowledge of, and acquaintance with, this strange god. The statement does not well fit Antiochus, but it very easily fits the Antichrist for he is to come out of the bottomless pit (Rev. 17:8). The Antichrist will have a personal, experimental knowledge of, and acquaintance with, the Devil.
        (2). Verse 11:40 describes a battle that cannot possibly fit Antiochus, for he never fought a battle with a northern and a southern kingdom at the same time. This battle is very evidently the same as the one under the sixth trumpet. Surely we can correctly say that Russia and her satellites will form the northern kingdom, and we can correctly say that the greater part of Europe will be included in the central kingdom, yet it becomes quite difficult to decide exactly what nation, or nations, will constitute the southern kingdom. Today, the world is somewhat divided into three groups. (1). The "East" -- Russia and her satellites. (2). The "West" -- The United States, England, France, and their allies. (3). The neutral and semi-neutral nations. The Arab nations with India, etc., form the greater part of this third group. To say that the three divisions will form the northern, central and southern kingdoms respectively would probably be a mere matter of speculation. There are various suggestions that could be given as to what nation, or nations, will constitute the southern kingdom, yet all of them appear to be quite futile at the present. Whatever may be the case, the central kingdom, led by the Antichrist, will completely subdue the other two kingdoms.
        (3). The area covered in verse 43 is much too extended to be applicable to Antiochus. His two expeditions into the south countries reached no further than a part of Egypt.
        (4). Verse 45 says that this king plants "the tabernacle of his Palace between the seas in the glorious holy mountain." Antiochus did not do anything of this nature. The time he spent in Palestine was only temporary. The tabernacle of his palace was always in Syria.

        Now, let us look into chapter 12 of Daniel where we will find three passages that pointedly bear upon the matter at hand. Look first at verses 1-3. It is most clear that these verses deal with the time of the great tribulation, and the resurrection and rewarding of the saints. Yet, the first statement of verse 1, "And at that time shall Michael stand up," very definitely links the latter part of chapter 11 to the great tribulation at the end of this age. This makes it very emphatic that, though 11:21 begins to describe Antiochus, we must apply much of the latter part of the chapter to the deeds of the Antichrist.
        Second, let us look at the question asked in 12:6, and the answer given in 12:7. The question is, "How long shall it be to the end of these wonders?" The answer is, "that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished." Especially from the answer we are assured that the question concerns the slaughtering of the Jews mentioned in 11:31-35. This is exactly the same element to which special significance is given by the reference to the terrible time of trouble mentioned in Dan. 12:1. This makes it imperative that we understand that Antiochus was a type of the Antichrist, and the things mentioned which describe the conduct of Antiochus are generally applicable to the Antichrist. This is no doubt one of the reasons why two of these chapters in Daniel are devoted to Antiochus. Hence we conclude that the defiling of the Jewish temple and the slaughter of the Jews and saints mentioned in 11:30-36 is applicable to Antichrist as well as to Antiochus.
        Third, we should also associate 11:35 with 12:10. The language in these two passages is very similar and no doubt speaks of the same occasion. It is further evident that 12:11 also refers to the same time as 12:7; 12:1; and 11:31-35. The things discussed in chapter 12 are conspicuously a follow-up of the developments described in chapter 11, which again makes it necessary for us to understand that the defiling of the temple and the terrible slaughtering of the Jews and saints spoken of in chapter 11:30-35 is descriptive also of the Antichrist. This gives further reason why Daniel appears to speak of one person from verse 21 through the end of chapter 11. Antiochus is partially under consideration, especially from verse 21 through verse 36, but the Antichrist is under consideration all the way through. Just how much of the language of verses 21 through 36 are directly applicable to the Antichrist, we are not well able to determine.
        Perhaps it would be well for us to go back to chapter 7 and point out the relationship of each of the succeeding chapters. Chapter 7 branches out into a description of one particular person, the Antichrist. The chapter ends with Daniel being troubled over the vision. No doubt his desire was to understand more about that "diverse" king who persecuted God's people so terribly. It is quite clear that the vision Daniel received in this chapter is complimentary to the one in chapter 7, particularly with the one wicked king in mind. We have just seen that Antiochus was unmistakably a type of the Antichrist.
        Chapter 8 ends with Daniel still troubled over these matters. God's people, saints and Jews, are in the spotlight about as much as their terrible persecutor. Chapter 9 continues to describe the relationship of the people of God (Jews particularly) to this evil one. In chapter 10 we still find Daniel desiring better understanding of these things, and again Gabriel is dispatched to give Daniel the desired understanding. Gabriel had some trouble getting to Daniel, but after he arrived, he spoke to Daniel of many things, but did not give to Daniel in chapter 10 the further explanation of the things that so troubled Daniel. It is very important therefore, that we view chapter 11 as complimentary to chapter 9. This understanding will aid us greatly. After Daniel received the teaching concerning the seventy weeks, he desired to know more in relation to the developments destined to take place within that period. Gabriel was sent for this purpose, and as he gave to Daniel the further understanding, he again centered the matter in Antiochus Epiphanes, and therefore the Antichrist. It is very needful to read and reread these prophetic parts of Daniel and mark their relationship to each other. Chapters 10 through 12 should be looked upon as one chapter.

        The reader will observe that this particular part is headed as the POSSIBLE durations of the end-time periods. There are some of these periods about which we can speak emphatically, but we must be a little more cautious with some of the others. The arrangement that I will give of these periods appears to be right to me, yet each one who examines these thoughts shall be convinced or not convinced in his own mind. I do not give them with the attitude that they are absolutely correct, but because they appear to solve some puzzling questions, particularly in view of the "days" in the book of Daniel.
        Every earnest student of the Word has, no doubt, meditated long upon the different periods of "days" mentioned in the book. I believe the following thoughts, connected with what has already been said, will present a reasonable solution. If there are stiff objections to such reasonings, then the reader should go back to the early chapters of this work and study very carefully once more the scriptures and explanations given there.
        The scriptures clearly show that there will be seven years at some time in the very near future, yet before the Lord returns, in which God will count time on Israel. The Antichrist will confirm a covenant with many of Israel for one week of years (Dan. 9:27). It is in the midst of this week of years that the Antichrist will be revealed by taking away the daily sacrifice in the temple, and causing an abomination to stand in the holy place (Dan. 9:27; Matt. 24:15). At the same time the Antichrist is revealed in the above way, the great tribulation will begin (Matt. 24:21).
        It is stated in numerous places that the Antichrist will be given almost unlimited powers for forty-two months. The Holy Spirit will be restraining the Antichrist until this special time appointed by the Father. Abundant proof was given in chapter VI of this work that the forty-two months reign of the Antichrist will be followed by the wrath of God which is for a duration of 1335 days (Dan. 12:12). Yet there is the very puzzling 1290 days of Dan. 12:11 which begins at the same time that the 1260 days of the reign of the Antichrist (Dan. 12:7), but runs 30 days past the ending of the reign of the Antichrist and into the period of God's wrath. The question enters our minds as to the purpose of the 30 days. What is the purpose of these days? I believe it may be possible for us to know.
        The evidence is abundant and certain that Antiochus Epiphanes was a type of the Antichrist. Since this is true the 2300 days of Dan. 8:13-14 appear to be necessarily applicable to the Antichrist, especially since they do not fit Antiochus. The fulfillment of the 2300 days was to be accomplished when the temple or sanctuary was cleansed, yet we find according to history that from the time Antiochus defiled the temple until it was cleansed was not anywhere near 2300 days (see comments on Dan. 8).
        Mark the division of the question asked in Dan. 8:13 as follows: "How long shall be (1) the vision concerning the daily sacrifice, (2) and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" Some translations vary somewhat from the wording given in the Authorized version, but this appears to be right. It is not possible to fit these days accurately to Antiochus, and I can see no possible way for them to begin at the time the temple is defiled "in the midst of the week" and be applicable to the Antichrist. Yet, if we make these days begin at the time the Antichrist makes the covenant for one week; then they can easily be applicable to him. I believe this latter application is necessarily correct.
        If this should be the correct application of these days, then they would begin at the same time that the covenant for one week is made, and would run to the end of the reign of the Antichrist. Christ returns to the earth at the end of the 1260 days of the reign of the Antichrist. Since it will take some time for the cleansing of the temple, then the extra 30 days (of the 1290 days -- Dan. 12:11) are probably taken up by the cleansing of the temple. The Lord could cleanse the temple immediately, yet, as He will have Israel to cleanse the land after the battle of Gog (Ezek 38 and 39), He will evidently have them to cleanse the temple at this earlier date.
        Let us review these matters briefly for greater clarity. The 2300 days begin at the same time the covenant for one week begins. Now begin at the end of the 2300 days and count backward 1260 days. From the beginning of the 1260 days count forward 1290 days. This leaves 30 days for the cleansing procedures. Now, begin at the end of the 1260 days and count forward 1335 days, which includes the period of God's wrath which begins when Christ returns. This will leave 1030 days from the beginning of the 2300 days to the beginning of the 1260 and 1290 days.         Now, lest someone should say that if all this is true then we will know at the time these things begin to come to pass the exact day that the Lord will come, I will ask that we once again read Matt. 24:21-22, and remember that God has already said that He will cut some of those days off -- "but for the elect's sake those days shall be shortened." How short God will cut them we do not know. If one should object to our knowing the nearness of the Coming then let him remember that Daniel said relative to these things, "the wise shall understand" (Dan. 12:10). Furthermore, the apostle Paul said also concerning these very same things, "But ye, brethren, are not in darkness, that that day should overtake you as a thief" (I Thess. 5:4). I have tried not to be hasty about these things, and I ask the reader also to exercise patience in the matter. Careful meditations and frequent prayers will greatly encourage a humble and understanding spirit. A quick hurried reading of these matters will certainly not provide for an acceptable attitude for constructive criticisms. The book of Daniel should be read and reread many times before we can anticipate a proper understanding of its very important contents.


* (A History of Israel; by Oesterley and Robinson. Vol 11, Pages 217-227. Daniel and the Inter-Biblical Period; by B. H. Carroll. Page 188).