TRIBNET Note: The original Prefaces to the Tenth and Fifth Editions are placed at the end of the book, for continuity's sake, in the belief that the reader will be better introduced to "The Coming Prince" by Anderson's initial remarks in Chapter 1.
TRIBNET Note: The original Prefaces to the Tenth and Fifth
Editions are placed at the end of the book, for continuity's sake, in the belief
that the reader will be better introduced to "The Coming Prince" by Anderson's
initial remarks in Chapter 1.
CHAPTER 1 Intorductory (this page)
Chapter 2 Daniel and his time
Chapter 3 The king's dream and the prophet's visions
Chapter 4 The vision by the river Ulai
Chapter 6 The prophetic year
Chapter 7 The Mystic Era of the Weeks
Chapter 8 "Messiah the Prince"
Chapter 9 The Paschal Supper
Chapter 10 Fulfillment of the Prophecies
Chapter 11 Principles of Interpretation
Chapter 12 Fullness of the Gentiles
Chapter 13 Second sermon on the mount
Chapter 14 The Patmos Visions
Chapter 15 The Coming Prince
Prefaces
Appendices 1, 2 and 3
CHAPTER I.
INTRODUCTORY
TO living men no time can be so solemn as "the living present," whatever its
characteristics; and that solemnity is immensely deepened in an age of progress
unparalleled in the history of the world. But the question arises whether these
days of ours are momentous beyond comparison, by reason of their being in the
strictest sense the last? Is the world's history about to close? The
sands of its destiny, are they almost run out, and is the crash of all things
near at hand?
Earnest thinkers will not allow the wild utterances of alarmists, or the
vagaries of prophecy-mongers, to divert them from an inquiry at once so solemn
and so reasonable. It is only the infidel who doubts that there is a destined
limit to the course of "this present evil world." That God will one day put
forth His power to ensure the triumph of the good, is in some sense a matter of
course. The mystery of revelation is not that He will do this, but that
He delays to do it. Judged by the public facts around us, He is an
indifferent spectator of the unequal struggle between good and evil upon earth.
And how can such things be, if indeed the God who rules above is almighty and
all-good? Vice and godlessness and violence and wrong are rampant upon every
side, and yet the heavens above keep silence. The infidel appeals to the fact in
proof that the Christian's God is but a myth. [1]
The Christian finds in it a further proof that the God he worships is
patient and longsuffering– "patient because He is eternal," longsuffering
because He is almighty, for wrath is a last resource with power. But the day is
coming when
This is not a matter of opinion, but of faith. He who questions it has no
claim whatever to the name of Christian, for it is as essentially a truth of
Christianity as is the record of the life and death of the Son of God. The old
Scriptures teem with it, and of all the writers of the New Testament there is
not so much as one who does not expressly speak of it. It was the burden of the
first prophetic utterance which Holy Writ records; (Jude 14) and the closing
book of the sacred Canon, from the first chapter to the last, confirms and
amplifies the testimony.
The only inquiry, therefore, which concerns us relates to the nature of the
crisis and the time of its fulfillment. And the key to this inquiry is the
Prophet Daniel's vision of the seventy weeks. Not that a right understanding of
the prophecy will enable us to prophesy. That is not the purpose for which it
was given. [2]
But it will prove a sufficient safeguard against error in the study.
Notably it will save us from the follies into which false systems of prophetic
chronology inevitably lead those who follow them. It is not in our time only
that the end of the world has been predicted. It was looked for far more
confidently at the beginning of the sixth century. All Europe rang with it in
the days of Pope Gregory the Great. And at the end of the tenth century the
apprehension of it amounted to a general panic. "It was then frequently preached
on, and by breathless crowds listened to; the subject of every one's thoughts,
every one's conversation." "Under this impression, multitudes innumerable," says
Mosheim, "having given their property to monasteries or churches, traveled to
Palestine, where they expected Christ to descend to judgment. Others bound
themselves by solemn oaths to be serfs to churches or to priests, in hopes of a
milder sentence on them as being servants of Christ's servants. In many places
buildings were let go to decay, as that of which there would be no need in
future. And on occasions of eclipses of sun or moon, the people fled in
multitudes for refuge to the caverns and the rocks." [3]
And so in recent years, one date after another has been confidently named
for the supreme crisis; but still the world goes on. A.D. 581 was one of the
first years fixed for the event, [4]
1881 is among the last. These pages are not designed to perpetuate the
folly of such predictions, but to endeavor in a humble way to elucidate the
meaning of a prophecy which ought to deliver us from all such errors and to
rescue the study from the discredit they bring upon it.
No words ought to be necessary to enforce the importance of the subject, and yet
the neglect of the prophetic Scriptures, by those even who profess to believe
all Scripture to be inspired, is proverbial. Putting the matter on the lowest
ground, it might be urged that if a knowledge of the past be important, a
knowledge of the future must be of far higher value still, in enlarging the mind
and raising it above the littlenesses produced by a narrow and unenlightened
contemplation of the present. If God has vouchsafed a revelation to men, the
study of it is surely fitted to excite enthusiastic interest, and to command the
exercise of every talent which can be brought to bear upon it.
And this suggests another ground on which, in our own day especially, prophetic
study claims peculiar prominence; namely, the testimony it affords to the Divine
character and origin of the Scriptures. Though infidelity was as open-mouthed in
former times, it had its own banner and its own camp, and it shocked the mass of
mankind, who, though ignorant of the spiritual power of religion, clung
nevertheless with dull tenacity to its dogmas. But the special feature of the
present age – well fitted to cause anxiety and alarm to all thoughtful men – is
the growth of what may be termed religious skepticism, a Christianity which
denies revelation – a form of godliness which denies that which is the power of
godliness. (2 Timothy 3:5)
Faith is not the normal attitude of the human mind towards things Divine, the
earnest doubter, therefore, is entitled to respect and sympathy. But what
judgment shall be meted out to those who delight to proclaim themselves
doubters, while claiming to be ministers of a religion of which FAITH is the
essential characteristic?
There are not a few in our day whose belief in the Bible is all the more deep
and unfaltering just because they have shared in the general revolt against
priestcraft and superstition; and such men are scarcely prepared to take sides
in the struggle between free thought and the thraldom of creeds and clerics. But
in the conflict between faith and skepticism within the pale, their sympathies
are less divided. On the one side there may be narrowness, but at least there is
honesty; and in such a case surely the moral element is to be considered before
a claim to mental vigor and independence can be listened to. Moreover any claim
of the kind needs looking into. The man who asserts his freedom to receive and
teach what he deems truth, howsoever reached, and wheresoever found, is not to
be lightly accused of vanity or self-will. His motives may be true, and right,
and praiseworthy. But if he has subscribed to a creed, he ought to be careful in
taking any such ground. It is not on the side of vagueness that the creeds of
our British Churches are in fault, and men who boast of being freethinkers would
deserve more respect if they showed their independence by refusing to subscribe,
than by undermining the doctrines they are both pledged and subsidized to defend
and teach.
But what concerns us here is the indisputable fact that rationalism in this its
most subtle phase is leavening society. The universities are its chief
seminaries. The pulpit is its platform. Some of the most popular religious
leaders are amongst its apostles. No class is safe from its influence. And if
even the present could be stereotyped, it were well; but we are entered on a
downward path, and they must indeed be blind who cannot see where it is leading.
If the authority of the Scriptures be unshaken, vital truths may be lost by one
generation, and recovered by the next; but if that be touched, the foundation of
all truth is undermined, and all power of recovery is gone. The Christianized
skeptic of today will soon give place to the Christianized infidel, whose
disciples and successors in their turn will be infidels without any gloss of
Christianity about them. Some, doubtless, will escape; but as for the many, Rome
will be the only refuge for those who dread the goal to which society is
hastening. Thus the forces are marshaling for the great predicted struggle of
the future between the apostasy of a false religion and the apostasy of open
infidelity. [5]
Is the Bible a revelation from God? This is now become the greatest and
most pressing of all questions. We may at once dismiss the quibble that the
Scriptures admittedly contain a revelation. Is the sacred volume no
better than a lottery bag from which blanks and prizes are to be drawn at
random, with no power of distinguishing between them till the day when the
discovery must come too late! And in the present phase of the question it is no
less a quibble to urge that passages, and even books, may have been added in
error to the Canon. We refuse to surrender Holy Writ to the tender mercies of
those who approach it with the ignorance of pagans and the animus of apostates.
But for the purpose of the present controversy we might consent to strike out
everything on which enlightened criticism has cast the shadow of a doubt. This,
however, would only clear the way for the real question at issue, which is not
as to the authenticity of one portion or another, but as to the character and
value of what is admittedly authentic. We are now far beyond discussing rival
theories of inspiration; what concerns us is to consider whether the holy
writings are what they claim to be, "the oracles of God."
[6]
In the midst of error and confusion and uncertainty, increasing on every
side, can earnest and devout souls turn to an open Bible, and find there "words
of eternal life"? "The rational attitude of a thinking mind towards the
supernatural is that of skepticism." [7]
Reason may bow before the shibboleths and tricks of priestcraft– "the
voice of the Church," as it is called; but this is sheer credulity. But if GOD
speaks, then skepticism gives place to faith. Nor is this a mere begging
of the question. The proof that the voice is really Divine must be absolute and
conclusive. In such circumstances, skepticism betokens mental or moral
degradation, and faith is not the abnegation of reason, but the highest act of
reason. To maintain that such proof is impossible, is equivalent to asserting
that the God who made us cannot so speak to us that the voice shall carry with
it the conviction that it is from Him; and this is not skepticism at all, but
disbelief and atheism. "It pleased God to reveal His Son in me," was St. Paul's
account of his conversion. The grounds of his faith were subjective, and could
not be produced. In proof to others of their reality he could only appeal to the
facts of his life; though these were entirely the result, and in no sense or
degree the basis, of his conviction. Nor was his case exceptional. St. Peter was
one of the favored three who witnessed every miracle, including the
transfiguration, and yet his faith was not the result of these, but sprang from
a revelation to himself. In response to his confession,
"Thou art the Christ, the Son of the living God,"
the Lord declared,
Nor, again, was this a special grace accorded only to apostles.
was St. Peter's address to the faithful generally. He describes them as "born again by the Word of God." So also St. John speaks of such as
is the kindred statement of St. James. (James 1:18).
Whatever be the meaning of such words, they must mean something more than
arriving at a sound conclusion from sufficient premises, or accepting facts upon
sufficient evidence. Nor will it avail to urge that this birth was merely the
mental or moral change naturally caused by the truth thus attained by natural
means. The language of the Scripture is unequivocal that the power of the
testimony to produce this change depended on the presence and. operation of God.
Pages might be filled with quotations to prove this, but two may surface. St.
Peter declares they preached the Gospel
and St. Paul's words are still more definite. "Our Gospel came not: unto you
in word only, but also in power and in the Holy Ghost."
[8]
And if the new birth and the faith of Christianity were thus produced in
the case of persons who received the Gospel immediately from the Apostles,
nothing less will avail with us who are separated by eighteen centuries from the
witnesses and their testimony. God is with His people still. And He speaks to
men's hearts, now, as really as He did in early times; not indeed through
inspired Apostles, and still less by dreams or visions, but through the Holy
Writings which He Himself inspired; [9]
and as the result believers are "born of God," and obtain the knowledge
of forgiveness of sins and of eternal life. The phenomenon is not a natural one,
resulting from the study of the evidences; it is supernatural altogether.
"Thinking minds," regarding it objectively, may, if they please, maintain
towards it what they deem "a rational attitude;" but at least let them own the
fact that there are thousands of credible people who can testify to the reality
of the experience here spoken of, and further let them recognize that it is
entirely in accordance with the teaching of the New Testament.
And such persons have transcendental proof of the truth of Christianity. Their
faith rests, not on the phenomena of their own experience, but on the great
objective truths of revelation. Yet their primary conviction that these are
Divine truths does not depend on the "evidences" which skepticism delights
to criticize, but on something which skepticism takes no account of.
[10]
"No book can be written in behalf of the Bible like the Bible itself. Man's
defenses are man's word; they may help to beat off attacks, they may draw out
some portion of its meaning. The Bible is God's word, and through it God the
Holy Ghost, who spake it, speaks to the soul which closes not itself against
it." [11]
But more than this, the well-instructed believer will find within it
inexhaustible stores of proof that it is from God. The Bible is far more than a
textbook of theology and morals, or even than a guide to heaven. It is the
record of the progressive revelation God has vouchsafed to man, and the Divine
history of our race in connection with that revelation. Ignorance may fail to
see in it anything more than the religious literature of the Hebrew race, and of
the Church in Apostolic times; but the intelligent student who can read between
the lines will find there mapped out, sometimes in clear bold outline, sometimes
dimly, but yet always discernible by the patient and devout inquirer, the great
scheme of God's counsels and workings in and for this world of ours from
eternity to eternity.
And the study of prophecy, rightly understood, has a range no narrower than
this. Its chief value is not to bring us a knowledge of "things to come,"
regarded as isolated events, important though this may be; but to enable us to
link the future with the past as part of God's great purpose and plan revealed
in Holy Writ. The facts of the life and death of Christ were an overwhelming
proof of the inspiration of the Old Testament. When, after His resurrection, He
sought to confirm the disciples' faith,
But many a promise had been given, and many a prophecy recorded, which seemed to be lost in the darkness of Israel's national extinction and Judah's apostasy. The fulfillment of them all depended on Messiah; but now Messiah was rejected, and His people were about to be cast away, that Gentiles might be taken up for blessing. Are we to conclude then that the past is wiped out for ever, and that God's great purposes for earth have collapsed through human sin? As men now judge of revelation, Christianity dwindles down to be nothing but a "plan of salvation" for individuals, and if St. John's Gospel and a few of the Epistles be left them they are content. How different was the attitude of mind and heart displayed by St. Paul! In the Apostle's view the crisis which seemed the catastrophe of everything the old prophets had foretold of God's purposes for earth, opened up a wider and more glorious purpose still, which should include the fulfillment of them all; and rapt in the contemplation, he exclaimed,
True prophetic study is an inquiry into these unsearchable counsels, these
deep riches of Divine wisdom and knowledge. Beneath the light it gives, the
Scriptures are no longer a heterogeneous compilation of religious books, but one
harmonious whole, from which no part could be omitted without destroying the
completeness of the revelation. And yet the study is disparaged in the Churches
as being of no practical importance. If the Churches are leavened with
skepticism at this moment, their neglect of prophetic study in this its true and
broader aspect has done more than all the rationalism of Germany to promote the
evil. Skeptics may boast of learned Professors and Doctors of Divinity among
their ranks, but we may challenge them to name a single one of the number who
has given proof that he knows anything whatever of these deeper mysteries of
revelation. The attempt to put back the rising tide of skepticism is hopeless.
Indeed the movement is but one of many phases of the intense mental activity
which marks the age. The reign of creeds is past. The days are gone for ever
when men will believe what their fathers believed, without a question. Rome, in
some phase of its development, has a strange charm for minds of a certain caste,
and rationalism is fascinating to not a few; but orthodoxy in the old sense is
dead, and if any are to be delivered it must be by a deeper and more thorough
knowledge of the Scriptures.
These pages are but a humble effort to this end; but if they avail in any
measure to promote the study of Holy Writ their chief purpose will be fulfilled.
The reader therefore may expect to find the accuracy of the Bible vindicated on
points which may seem of trifling value. When David reached the throne of Israel
and came to choose his generals, he named for the chief commands the men who had
made themselves conspicuous by feats of prowess or of valor. Among the foremost
three was one of whom the record states that he defended a tract of lentiles,
and drove away a troop of the Philistines. (2 Samuel 23:11, 12)? To others it
may have seemed little better than a patch of weeds, and not worth fighting for,
but it was precious to the Israelite as a portion of the divinely-given
inheritance, and moreover the enemy might have used it as a rallying ground from
which to capture strongholds. So is it with the Bible. It is all of intrinsic
value if indeed it be from God; and moreover, the statement which is assailed,
and which may seem of no importance, may prove to be a link in the chain of
truth on which we are depending for eternal life.