This continuing part of our study is taken from another source other than Daniel and Revelation by Uriah Smith. This study is by the Biblical Research Institute- 1954
Continued from yesterday…
Daniel 11 -
'The difference of opinion among Seventh-day Adventists begins with the 36th verse, with the introduction of "the king" who "shall do according to his will" and "shall exalt himself."
In deciding who this "king" represents, it is well to remember that in verses 33-35 there is a slight break in the sequence of thought, where the faithfulness of the honest of heart, and their sufferings, and the brief respite brought to them are described.
Dan 11:33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
Dan 11:34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
Dan 11:35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
That Papal Rome is included in the prophecy is made clear in verses 30-32, where its relationship to the "holy covenant," "the daily," and "the abomination that maketh desolate" is presented. Then in verses 33-35 the papal persecutions, together with the Reformation, are presented. "The people" that "instruct many" are "holpen with a little help," "even to the time of the end."
Dan 11:30 For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.
Dan 11:31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
Dan 11:32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
The power causing the people of God their trouble is not mentioned after the 32d verse, but is implicit in the troubled experience of the faithful. When is this persecuting power again referred to? It is "the king" of verse 36. It must be noted that the reading "the king" is found in the accepted Hebrew text, and translated thus in the King James Version and nearly all standard versions of the Scripture. After carefully weighing translations of the Hebrew on this question, we feel that the weight of evidence is on the side of the generally accepted rendering, "the king.”
It helps in the identification of this "king" to notice that the power introduced as Rome is usually spoken of as "he" or "him," but in verse 21 it is called a "kingdom," and in verse 27 the "he" and his opponent in the battle are spoken of as "both these kings." When, therefore, the prophet again refers to "the king" in verse 36, it is most reasonable to apply the text to the king already mentioned. In verse 36, without a break in the thought, and without even a new sentence in some translations, "the king" is again presented and his activities further explained. It would, therefore, seem to be but reasonable to conclude that the power here set forth is the same as in previous verses.
4. This is further emphasized by the fact that verses 36-39 so nearly parallel other texts that have always been applied to the Papacy by most Protestant commentators. Note the following:
Dan 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god…
Dan 8:23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
Daniel 8:11. "Yea, he magnified himself even to the prince of the host."
2 Thess. 2:4, "Who opposeth and exalteth himself above all that is called God."
Dan 11:36 … and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done
Daniel 7:25"He shall . . . speak marvellous things against the God of gods." "He shall speak great words against the most High."
Daniel 7:11. "Because of the voice of the great words which the horn spake."
2 Thess. 2:4. ""Shewing himself that he is God."
Rev. 13:5, 6. "And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.""
Daniel 11 :35 "He . . . shall prosper till the indignation be accomplished: for that that is determined shall be done."
"Even to the time of the end: because it is yet for a time appointed."
Daniel 7:25. "They shall be given into his hand until a time and times and the dividing of time."
Rev. 13:5. "Power was given unto him to continue forty and two months.””
Dan 11:37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
2 Thess. 2:4 Neither shall he regard the God of his fathers, . . . nor regard any god: for he shall magnify himself above all.
"So that he as God sitteth in the temple of God, shewing himself that he is God."
Daniel 7:25 "He shall .. . think to change times and laws [of God]."
Verse 38: "But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things."
The translation here seems to be obscure and in the King James Version there are three marginal readings indicating the lack of agreement on the part of the translators as to its correct rendering. The first marginal reading indicates that this power would, while seated in "his," or God's, seat, "honour the God of forces." The word "forces" is again obscure. One marginal reading gives "munitions," another "Gods protectors." Some translators do not translate the word but retain the original Mauzzim in the text. This word implies "protection," or a "protector," as used in Psalms 27:1; 28:8; and 31:5. Claiming therefore to be God, or at least from God's "seat," he points to a "god whom his fathers knew not" for protection and help. Surely the prayers directed to the saints of the church and to the virgin Mary would accurately fulfill this verse. Also the gifts of "gold, and silver, with precious stones, and pleasant things" point directly to the priceless gifts that the church has bestowed upon the images of the saints. Here the Hebrew word "Namadeth," used also in Isaiah 44:9, signifies the costly ornaments wherewith the heathen decked their images. This has been fulfilled thousands of times in Catholic churches where images of the virgin Mary and of the saints have been decked with gifts of untold value and robed in priceless garments woven with gold and silver and precious stones.
Verse 39: "Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain."
Again the translation is obscure. William Lowth would translate this verse, "And he shall make the strongholds of the Mauzzims jointly with the strange (or foreign) god." In other words, in the temples and religious places he shall mingle with these "protectors" or saints, the worship of "a strange god, whom he shall acknowledge and increase with glory." The exaltation of the pope as God and his power to "rule over many" is evidently here foretold. Furthermore, he "shall divide the land for gain," or "distribute the earth for a reward." The pope's assignment of whole provinces and kingdoms to certain princes, and his granting of the whole overseas world to the Spanish and Portuguese crowns, certainly accurately fulfills this verse. Also his assignment of titles and honors and benefices as a reward to kings or princes for their support and protection is no doubt applicable here.
Therefore, from the foregoing, we conclude that verses 36-39 of Daniel 11 accurately set forth in prophetic language the work and history of papal Rome, which we believe has specifically fulfilled these predictions in the theological claims of the Papacy and in its history as a church. In the exegesis of the 36th verse, to name France, which is only one of the ten tribes, and not strikingly influential in spiritual matters, either pro or contra, is to strain more than one point. Everything that can be said about France here can be said with equal accuracy about Russia. But neither can be introduced with propriety, for to do so breaks the continuity of thought in chapter 11.
But to apply the prophecy in verses 36-39 to the Papacy is to continue the thought logically and also to retain the parallel with chapters 7 and 8. The terms of verses 31-39 fit the Papacy better than they do any other power of history.
III. Daniel 11:40-45. The committee spent considerable time and study in a consideration of these verses. It was agreed that in light of the foregoing conclusions this passage must largely be considered as UNFULFILLED prophecy.
It was the considered opinion of the committee that the expression in verse 40, "at the time of the end," need not refer to a specific date at the beginning of "the time of the end," but could refer with equal accuracy to any time in or during "the time of the end." Therefore, we need not necessarily look for the fulfillment of verse 40 and following texts in 1798, but rather to events subsequent to the beginning of "the time of the end," and yet prior to the close of probation or the standing up of Michael in Daniel 12:1.
The committee were not fully agreed as to the interpretation of the "king of the south" and the "king of the north" in these verses. It was agreed, however, since all through the eleventh chapter of Daniel these terms apply to powers geographically located in the eastern Mediterranean, that the powers indicated here as "king of the north" and "king of the south" must play their part in the final history within this area. However, the committee agreed it would not be advisable to attempt to identify these powers too specifically as yet. They would not, however, limit the application of these terms to Egypt and Turkey. Without doubt the Papacy, if it is the power of Daniel 11:36-39, must also play a part in the historical fulfillment of these verses, for the pronoun "him" in verse 40 must refer to the power brought to view in verses 36-39.
With the rapidly changing situation in current world history; with the developing power of Russia lying to the north, which evidently has national ambitions in the Middle East; with the determination of the Western powers to restrain the power and growth of Russia; and with the vital and strategic position of the Papacy in the conflict looming up between the two opposing ideologies, one of which is the avowed enemy of the Catholic Church, whereas the other recognizes the Papacy as the greatest spiritual force in the world, it seemed to the committee that these verses need to be studied in the light of present-day developments and may rightly refer to a larger and more extensive conflict than a local contest between Egypt and Turkey. [Note that this was written in 1954. World conditions and the power equation have changed since then. Also, the reference to the King as "he" and "him," distinct from the King of the North and the King of the South, seems to be overlooked or discounted in the context of verse 45. Daniel 11:45 clearly refers to the Papacy]
There may be here in this passage also a parallel with Daniel 7:26, "And they shall take away his dominion, to consume and to destroy it unto the end." Some members of the committee felt that Revelation 17 and 18 should also be studied in relation to the final events of Daniel 11.
Inasmuch as it is the definite conviction of the committee on Daniel 11 that this portion of the prophecy refers to events that are largely in the future, we conclude it would be the better part of wisdom not to make any definite pronouncement at this time as to the exact application of Daniel 11:40-45.1 The purpose of prophecy is not that one should outline the details of world events for the future, but as the Saviour said, "that, when it is come to pass, ye might believe" (John 14:29). It is our opinion that the counsel given by Elder James White in 1877 concerning these very texts might well be recognized as still applicable. He said:
"Fulfilled prophecy may be understood by the Bible student. Prophecy is history in advance. He can compare history with prophecy and find a complete fit as the glove to the hand, it having been made for it. But in exposition of unfulfilled prophecy, where the history is not written, the student should put forth his propositions with not too much positiveness, lest he find himself straying in the field of fancy. . . . Positions taken upon the Eastern question are based upon prophecies which have not yet their fulfillment. Here we should tread lightly, and take positions carefully, lest we be found removing the landmarks fully established in the advent movement."—Review and Herald, Nov. 29, 1877.
This has been well stated by Sir Isaac Newton, who was a devout student of the prophecies of Daniel and the Revelation. He said that "the folly of interpreters has been, to foretell times and things by this prophecy (the Revelation), as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt."—Observations Upon the Prophecies of Daniel and the Apocalypse of St. John, p. 251.
The committee, therefore, feels that where the Bible and the Spirit of prophecy are both silent as to the details of future events, we should exercise extreme care in setting forth dogmatically the course of human history, lest we assume the role of prophets ourselves, by attempting to dogmatize on the exact outcome of international events that still lie in the future.
Therefore we conclude that it would be well to hold in abeyance any positive interpretation of Daniel 11:40-45 until the events foretold can be clearly seen and identified as the fulfillment of the prophecy. Then we can with assurance and without embarrassment proclaim these events as signs of the approaching standing up of Michael and the coming of the Lord as presented in Daniel 12:1-3. (1954)
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WHY STUDY THE BOOK OF DANIEL?
It was none other than Jesus Christ Himself who directed attention to the study of the book of Daniel. He said:
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,(whoso readeth, let him understand:) then let them which be in Judea flee into the mountains. (Matt. 24:15-16)
Not only does Jesus direct us to its study, but He also emphasizes - "Whoso readeth, let him understand." The importance that Heaven attaches to the words of Jesus while on earth is but vaguely perceived. Moses, calling attention to the request of Israel following the proclamation of the Law from Mount Sinai, not only indicated that God acquiesced to their request but in that acquiescence made a promise coupling it with a severe warning. God stated:
I will raise them up a Prophet from among their brethren, like unto thee, and will put my words into His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto my words which He shall speak in my name, I will require it of him. (Deut. 18:18-19)
Jesus, on the Mount of Olives, had been asked a specific question, and to that question, He gave a specific answer, an answer to be found only in the book of Daniel. The question was compound, but because of their limited perception at that point in their experience, the disciples thought of it as a single question covering all the bases. Let us observe the setting which led to the question. Jesus had just denounced the religious leadership of Israel in scathing accusations, concluding pointedly - "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" He then cited for them their "track record" and the judgment to follow:
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify: and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation....Behold your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. And Jesus went out, and departed from the temple: (Matt. 23:34 - 24:1
The stunned disciples followed Jesus out, but in their exit called His attention to "the buildings of the temple." Jesus only added to their perplexity by responding - "See ye not all these things? verily I say unto you, "There shall not be left here one stone upon another, that shall not be cast down." (24:2) This response shocked them into silence. To them the temple was the center of their religion. They had not as yet understood the distinction between "temple" and "truth." If the temple were to be destroyed, that had to be the end of the world. So they asked Jesus after reaching the Mount of Olives, "When shall these things be? and what shall be the sign of thy coming and the end of the world?" (24:3) Observe the compound nature of the question: 1) "When shall these things be? - the destruction of the temple, and 2) "The sign (singular) of Thy coming, and the end of the world." The book of Daniel gives the answer to both!
The sign that marked the imminent destruction of Jerusalem and the temple was the "abomination of desolation" standing in what the Jews considered "the holy area." While both Mark and Matthew use the language of the book of Daniel, Luke interprets its meaning as understood by the Christian church - "And when ye shall see Jerusalem compassed by armies, then know that the desolation thereof is nigh." (Luke 21:20) The Apostolic Church had to understand the book of Daniel, at least this part, and the gospel of Luke reflects that understanding.
We need to understand also, for this same book gives us the key by which we may know that the hour for the close of all human probation has arrived. The final verse of Daniel 11 reads:
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
There can be no question as to what is meant by "the glorious holy mountain." Daniel, in his recorded prayer of Chapter 9, prayed, "Let ... Thy fury be turned away from Thy City Jerusalem, Thy holy mountain." (v. 16) Immediately following 11:45 is Daniel 12:1 - "and at that time shall Michael stand up." Thus events in the history of Jerusalem did speak and will speak to the true follower of Jesus as he heeds the counsel given - "Whoso readeth, let him understand."
There are two "times" in Daniel 11:45: 1) "He shall plant" and 2) "He shall come to his end." The book of Revelation would indicate that the first of these two "times" is the signal that the close of probation has arrived. The "he" again would be "the abomination of desolation" standing in what the Jews would consider "the holy place." Those who have been unable to discern the warning signal in the close of probation for corporate bodies (Luke 21:24) will be ill prepared to discern the final sign in the rapidity of the closing events of human history.
Now, we turn our attention to the human penman of the book - Daniel. Daniel was known to his contemporaries as one who in life was on a footing with Noah and Job. Ezekiel wrote twice - "Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls by their righteousness, saith the Lord." (Eze. 14:14, 20) Further, to set forth the wisdom of the "prince of Tyrus," Ezekiel again used Daniel for a comparison. He wrote - "Behold thou art wiser than Daniel; there is no secret that they can hide from thee." (28:3) The wisdom and flawless character of Daniel was known and recognized by his fellow prophet in Babylon.
We need to note why. In the very first chapter of the book as Daniel and his three close friends faced their first major decision, the record states - "Daniel purposed in his heart ... " (1:8) Although the issue was diet, and the diet involved a request for a vegetarian menu, this cannot be made to sustain the concept that Daniel practiced vegetarianism throughout his life. When well advanced in years, he stated that a fast before the Lord involved the exclusion of pleasant bread and flesh food. (Daniel 10:2-3) While in the first experience the vegetarian diet was vindicated, and this fact dare not be dismissed lightly, a more basic factor was involved. Paul sets forth a principle involving diet which the true follower of Christ should apply in all his relationships and decisions. Paul wrote to the Corinthians:
But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and the table of devils. (1 Cor. 10:20-21)
With Daniel there were no gray areas. Black was black; and white was white. There was no compromise in the things of God, whether it was in that which was offered to pagan deities or bowing before a Persian monarch in worship. Daniel's life was marked by the strictest integrity from beginning to end.
Daniel's relationship to prophecy is also worthy of note, especially so as we seek to understand the prophecies, whether it be those given to Daniel, or those spoken by Jesus, or those given to Him to show unto His servants the things which must shortly come to pass. Daniel studied the works of his older fellow contemporary prophet in Judah, Jeremiah. From these writings, he understood that Jerusalem would lie desolate for seventy years. That time was about expired; Medo-Persia had succeeded Babylon, and Cyrus, named by Isaiah, was on the scene of history. But still the fulfillment of Jeremiah's prophecy tarried. What did Daniel do? He prayed. (9:1-3). God answered. (9:20- 22) And in that answer, he was given enlightenment about the abomination of desolation so that when Christ directed the attention of the disciples to this prophetic symbolism, they were able to correctly interpret it to the Christian community. Compare carefully Daniel 9:26-27 and Luke 21:20.
How do we relate Jesus' admonition, "Whoso readeth, let him understand," to the fact that Daniel was told "to seal the book, even to the time of the end"? (12:4, 9) In the New Testament, the whole era from the cross to the second coming is perceived as the "time of the end," the "last days." Observe how Paul, John and Peter all look upon this period of time:
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets hath in these last days spoken unto us by His Son....(Heb. 1:1-2)
Little children, it is the last time: as ye have heard that antichrist shall come, even now are there many antichrists: whereby we know that it is the last time. (1 John 2:18)
Forasmuch as ye know that ye were not redeemed with corruptible things ,...but with the precious blood of Christ,...who verily was foreordained before the foundation of the world, but was manifest in these last times for you. (1 Peter 1:18-20)
In the giving of the book of Revelation, the events portrayed in symbolism were "to shortly come to pass" (1:1), and it is specifically declared - "the time is at hand." (1:3)
There is a picture in Revelation 5 which helps us to understand better this concept of "times" and "seasons, which the Father hath put in His own power" (Acts 1:7). The Father is seated on the throne of power and authority, and in his right hand is a sealed book. (5:1) Only the Lamb "hath prevailed to open the book." (5:5) Because the dragon "prevailed not" (12:8) in his struggle against Michael, the kingdom of God was re-established, and from the throne could be mandated what must come to pass. (12:10; 1:1) Further, in the unfolding of the Revelation, the book of Daniel is presented by the Angel as an "open book" in connection with a specific historic experience. (10:2)
How much then of this "open book," relates to us? Only the prophecies? Or do the experiences within the book of Daniel have significance also? In the seminar section of this week together, we will address the prophecies, and in the evening studies we will seek to understand the messages which the recorded instances convey in regard to the critical issues we face at this time. The whole book is unsealed, and Jesus said - "Whoso readeth, let him understand." (See Explanatory Note at end of article)
There is a picture of Daniel and his three companions which we need to note as we begin a study of the book of Daniel. Observe carefully some of the data found in the first chapter:
Nebuchadnezzar king of Babylon [came] unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand...And the king spake unto Ashpenaz master of the eunuchs that he should bring certain of the children of Israel, and of the king's seed, and of the princes...whom they might teach the learning and the tongue of the Chaldeans....Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. (1:1-6)
Over 100 years prior to this, a prophecy had been given. It read:
Behold the days come, that all that is in thine house. . .shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. (II Kings 20:17-18)
Hezekiah had just entertained the embassy from Babylon who had come to inquire of his restoration to health and the phenomenon connected with it. Instead of telling the embassy of the glory of the God of Israel, Hezekiah showed them his material glory - all that was in his house. Isaiah was sent to ask a question - "What have they seen in thine house?" (II Kings 20:15) Because of this failure on the king's part the prophetic judgment was pronounced by Isaiah.
We can only imagine the mental agitations that went through the minds of Daniel and his companions, when beyond the pain, they perceived that they were fulfilling prophecy. Isaiah's question - "What have they seen in thine house?" - could only cause them to consider another question - "What would the Babylonians see in their lives?" They were determined to redeem Hezekiah's failure - they "purposed in their hearts." (See Dan. 1:8)
God has had a purpose for the Advent Movement. It reads-
Here is the patience of the saints: here are they that keep the commandments of God and the faith of Jesus. (Rev. 14:12)
To this hour, this has not been realized. The failure of the past generations of the Advent Movement is a matter of painful history. To us comes the challenge as to Daniel and his companions, to redeem the failure of the past. We have a rendezvous with destiny. A part of that rendezvous involves heeding prophecy. The Scriptures, which cannot be broken, read:
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts - which is Christ in you the hope of glory. (II Peter 1:19; Col. 1:27)
This does not mean that the study of prophecy is the means by which the image of Christ is formed within. However, prophecy does reveal God's viewpoint of, and attitude toward, events and forces of human history. When, therefore, I understand correctly and heed the implications of fulfilled prophecy, I am coming into harmony with the revealed will of God which is a reflection of the image of Him who came not to do His own will but the will of Him who sent Him. A failure to heed the message of fulfilled prophecy can have eternal consequences.
From <http://www.adventistlaymen.com/WWN%20Text%20Versions/wwn(91)10/wwn10(91).html>