BIBLICAL
RESEARCH INSTITUTE
RE S E A R C H
Theology,
History, Science
Source: Ministry
Magazine, March 1954
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Report on the Eleventh Chapter of Daniel
With Particular Reference to Verses 36-39
THE study group appointed by the Committee on Biblical Study
and Research to give study to Daniel 11 gave careful
consideration to a number of manuscripts placed in their
hands by its chairman. These included the following:
1. Pioneer Views on
Daniel Eleven and Armageddon, by Raymond F. Cottrell.
2. Notes on Daniel
Eleven and Armageddon, by Raymond F. Cottrell,
3. The King of the
North, by Jeann
Vuilleumier.
4. Diagram of Final
Events, by Jeann
Vuilleumier.
5. Editorial in the
Review and Herald of May 13, 1862, by Uriah Smith.
6. Editorials in the
Review and Herald of November '29, 1877, and October 3,
1878, by James White.
7. The Eleventh
Chapter of Daniel: a Paraphrase and a Partial Interpretation,
by Edward
Heppenstall
8. A Literal and
Historical Application of the Explanation of Daniel Eleven,
by William Hyde.
9. The Papacy in
Daniel Eleven, by Edwin R. Thiele.
10. A Study of the
King of the North, by John M. Kennedy.
11. A Letter from L.
H. Christian to M. E. Kern re Daniel Eleven.
12. "He Shall Come to
His End, "by L. L..
Caviness.
13. The Power That
Comes to Its End
Without Any Help,
by L. L.
Caviness.
11. The Period of the
End, by C. D. Colburn.
After a careful study of these manuscripts and a free
discussion of the points at issue, the study group presented
to the full committee the following report as their
considered judgment and conclusion pertaining to the
problems presented in reference to the interpretation of
Daniel 11, verses 36-45, in its relationship to the
historical Seventh-day Adventist position regarding these
verses.
I. Daniel 11:1-35. These verses, it was felt, present no
great problem. There have been among our Bible students some
minor differences of opinion concerning the interpretation
of certain verses and the application of some of the
prophecies to past history. However, the committee felt that
on the whole there is quite full agreement among our Bible
expositors on this section of the chapter and therefore
there would be no point in covering these verses in our
report.
II. Daniel 11:36-39. It was recognized by the committee that
this passage has been variously interpreted by our Bible
students both in the past and in the present, and therefore
presents a problem that demands careful consideration.
The committee, having studied at some length the various
opinions held and also the teaching of the pioneers of this
movement on the interpretation of these verses, presented
the following observations:
1. The pioneers of this movement were
for the first twenty-five or thirty years of our history
unanimous in stating that papal Rome is the power
referred to by the prophet Daniel in these verses. No
other conclusion could be reached after a careful study of
the literature of the church during this period.
(Underscored emphasis added.)
William Miller held this view as far back as 1842 (see
Evidences From
Scripture and Prophecy, by J. V. Himes, pp. 97, 98).
This was the interpretation presented by James White on many
occasions, the first being in
A Word to the "Little
Flock," published in 1847, pages 8, 9. He says: "Michael
is to stand up at the time that the last power in chap. 11,
comes to his end, and none to help him. This power is the
last that treads down the true church of God. . . This last
power that treads down the saints is brought to view in Rev.
13:11-18. His number is 666." Later, in the
Review and Herald
of November 29, 1877, James White defends this exposition of
the text as follows.
"Let us take a brief view of the line of prophecy four times
spanned in the book of Daniel. It will be admitted that the
same ground is passed over in chapters two, seven, eight,
and eleven, with this exception that Babylon is left out of
chapters eight
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THE MINISTRY
and eleven, We first pass down the great image of chapter
two, where Babylon, Persia, Greece, and Rome are represented
by the gold, the silver, the brass, and the iron. All
agree that these feet are not Turkish but Roman. And as we
pass down, the lion, the bear, the leopard, and the beast
with ten horns, representing the same as the great image,
again all will agree that it is not Turkey that is cast into
the burning flame, but. the Roman beast. So of chapter
eight, all agree that the little horn that stood up against
the Prince of princes is not Turkey but Rome. In all these
three lines thus far Rome is the last form of government
mentioned.
"Now comes the point in the argument upon which very much
depends. Does the eleventh chapter of the prophecy of Daniel
cover the ground measured by chapters two, seven, and eight?
If so, then the last power mentioned in that chapter is
Rome."
Elder White at the same time advised
caution in giving a positive interpretation of unfulfilled
prophecy. He also warns against "removing the landmarks
fully established in the advent movement" This article
leaves no doubt that James White considered in 1877 that the
power referred to in Daniel 11:36-39 is papal Rome and that
this was a landmark "fully established in the advent
movement."
(Underscored emphasis added.)
Even Uriah Smith, who later departed from this view, in an
editorial in the Review and Herald, May 13, 1862, under the title "Will the Pope
Remove the Papal Seat to Jerusalem?" refers to the Papacy as
the power in Daniel 11:45.
He quotes a statement from the Liverpool Mercury in which it
is stated that a certain plan was under way which "points to
the realizing of Pio Nono's favorite plan of removing the
seat of the Papacy to Jerusalem." This is commented on by
Uriah Smith as follows: "Is not the above item significant,
taken in connection with Daniel XI, 45?"
This
statement confirms the fact that there was virtual unanimity
among the leaders of the church with respect to our
denominational teaching; namely, that Rome in its papal form
is the power referred to in Daniel 11:36-39, and that papal
Rome is also one of the powers referred to in the later
verses of Daniel 11.
2. Adventists take for granted today what James White
emphasized in 1877 and 1878: that the prophecies of Daniel,
chapters 2, 7, 8, and 11, show remarkable parallels in
treating of Rome. The committee felt that the evidence that
there is a parallelism between chapter 11 and the earlier
chapters of Daniel has been established beyond a reasonable
doubt. The eleventh chapter presents a literal exposition
of the symbolic prophecies of Daniel 2, 7, and 8. It is
generally agreed among Seventh-day Adventist Bible students
that the "king" of Daniel
MARCH, 1954
Page 23
7:24, 25, and Daniel 8:23-25 refers to the Roman Catholic
power,
which accurately fulfills the prophetic symbols. It was the
conviction of the committee that where the "king" is again
mentioned in Daniel 11:36 and described in almost identical
language it could not represent a new power like France
or Turkey not previously presented by Daniel in his
prophetic outline, and that it would be most reasonable and
in harmony with the prophetic outline of the rest of the
chapter to conclude that the "king" in these and following
verses also refers to papal Rome.
The committee felt that a careful study
of Daniel 11:36-39 reveals outstanding characteristics of
the Papacy and a remarkably clear picture of the cunning
flattery and deceit of this power in its historical
activities and its religious practices. These verses
parallel not only the above-mentioned verses in Daniel 7 and
8 but also 2 Thessalonians 2:4 and Revelation 13:5, 6.
It was therefore the unanimous conclusion of the committee
that, both historically and according to a sound exegesis
of the text, Daniel 11:36-39 must refer to the papal power,
and further, that these verses are parallel to Daniel 7:24,
25, and Daniel 8:23-25, which have always been considered by
the Seventh-day Adventist ministry as referring to the
Papacy.
(Underscored emphasis added.)
3. The committee also studied the possible causes that
prompted Uriah Smith and others to depart from this historic
denominational interpretation, substituting the history of
France during the French Revolution for papal Rome as
fulfilling Daniel 11:35, 36, and Turkey as the power in
later verses, as well as the results of this shift of
position in our denominational teaching. Some of the causes
for the shift of position were found to be:
a. The complete loss of temporal power by the Papacy in
1870, resulting in Pius X proclaiming himself a "prisoner in
the Vatican." For example, Uriah Smith states in the 1873
edition of Thoughts on
Daniel in referring to the events of 1870, which he
believed knocked "the last prop from under the papacy":
"Victor Emmanuel, seizing his opportunity to carry out the
long-cherished dream of a United Italy, seized Rome to make
it the capital of his kingdom. To his troops, under General
Cadorna, Rome surrendered, September 20, 1870. Then the last
vestige of temporal power departed, nevermore, said Victor
Emmanuel, to be restored; and the Pope has been virtually a
prisoner in his own palace since that time. . . . The last
vestige of temporal power was swept from his grasp."— Pages
146, 147.
b. The conviction expressed in the secular and religious
press that the Papacy had fallen
March, 1954
Page 23
to rise no more. This led Uriah Smith to state in the 1888
edition of Thoughts on Daniel: "The attempt which some make to bring in the
Papacy here (that is, in Daniel 11:36-45) is so evidently
wide of the mark that its consideration need not detain
us."—Page 383.
c, The bringing of France, Turkey, and
Egypt into the interpretation of these verses, and those
following, seemed to bring a series of current events into
the fulfillment of the prophecy, which to those who
advocated it gave "great confirmation of faith in the soon
loud cry and close of our message." (Comment by James White
on the new theories,
Review and Herald, November 29, 1877.)
[Oddly, Uriah Smith and others who
agreed with him clearly overlooked or discounted Rev. 13.]
d. Russian armies seemed about ready to close in on
Constantinople, and the world press was full of declarations
that the "sick man of the East" would soon be expelled from
Europe. Uriah Smith, it seems, reflected the popular
Protestant and secular viewpoint as he wrote under the
title, "Turkish Empire's Downfall," and similar titles,
during the last quarter of the nineteenth century.
e. Earlier Protestant commentators,
such as Bishop Newton, Adam Clarke, and others, had
generally held that the Ottoman Empire was one of the powers
designated in Daniel 11:40-45, and events in the decade from
1870 to 1880 seemed undeniably to substantiate this line of
reasoning, with current history pointing in the same
direction.
[d. and e. should be a warning against
following prevailing human opinions and failing to search
the Scriptures for answers.]
f. Uriah Smith was evidently not in
agreement with James White, who gave definite warnings that
the positions being taken on the Eastern question were based
on prophecies that had not yet met their fulfillment. White
said, "But what will be the result of the positiveness in
unfulfilled prophecies
should things not come as very confidently expected, is an anxious
question." (Emphasis his.) James White in
Review and Herald, Nov. 29, 1877.) He then proceeded to point out
the parallel between Daniel 11 and the prophecies of Daniel
in earlier chapters that were to him convincing proof
"that the last power mentioned in that chapter is Rome."
(Underscored emphasis added.)
James White's position was dearly stated in 1878 as follows:
"And there is a line of historic prophecy in chapter eleven,
where the symbols are thrown off, beginning with the kings
of Persia, and reaching down past Grecia and Rome, to the
time when that power 'shall come to his end, and none shall
help him,' If the feet and ten toes of the metallic image
are Roman, if the beast with ten horns that was given to the
burning flames of the great day be the Roman beast, if the
little horn which stood up against the Prince of princes be
Rome, and if the
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The Ministry
same field and distance are covered by
these four prophetic chains, then the last power of the
eleventh chapter, which is to 'come to his end and none
shall help him,' is Rome.
But if this be Turkey, as some teach, then the toes of the
image of the second chapter are Turkish, the beast with ten
horns of the seventh chapter represents Turkey, and it was
Turkey that stood up against the Prince of princes of the
eighth chapter of Daniel. True, Turkey is bad enough off;
but its waning power and its end is the subject of the
prophecy of John and not of Daniel." —
Review and Herald,
Oct. 3, 1878, p. 116.
The committee therefore concluded that
the change from the earlier views held by the denomination
came about largely under the direction of Uriah Smith.
In light of current political developments of the time,
together with the apparent recession of the Papacy into a
position of nonpotency in the political and religious world,
he presented very ably and with deep conviction what seemed
to him the more reasonable interpretation of the text in
question.
This view, as taught by Uriah Smith,
was published in our periodicals and more permanently in the
book Thoughts on
Daniel and the Revelation, written by Smith about this
time.
This book had a wide circulation and was a large factor in
bringing possibly thousands into the truth. Its
interpretation of the prophecies was very largely in harmony
with former Seventh-day Adventist teachings. It became,
therefore, to a large majority of our ministers and laymen
the accepted interpretation of all the prophecies of Daniel
and Revelation.
During the years it came to
be looked upon as our official denominational teaching. The
fact that it differed in some respects from the position of
the pioneers was almost lost from view.
Not until the events so confidently predicted did not
materialize, and the Papacy, instead of having "fallen to
rise no more," again became a decisive influence in
international affairs with a resumption of temporal power in
1929, did our Bible students undertake a re-examination of
our denominational interpretation of these prophecies.
Our earlier teaching was then rediscovered, together with
the explicit warnings given by Elder White and others
concerning the newer views advocated by Elder Smith.
These findings, with the realization that current historical
events had failed to develop along the lines expected,
convinced many of our ministers and Bible teachers that
those texts demanded a careful restudy.
This
study has resulted in again placing the Papacy rather than
France as the power referred to in verses 36-39, by many of
our Bible students. That this is the correct and historical
denominational interpretation was the
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THE MINISTRY
conviction of the committee, who were
in complete agreement in this conclusion.
(Underscored emphasis added.)
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.
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."
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:
(Underscored emphasis added.)
Daniel 11:36
"The king shall do according to his will; and he
shall exalt himself and
magnify
himself above every god."
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Daniel. 8:23
"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."
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Daniel 11:36
"He shall . . . speak
marvellous
things against the God of gods."
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Daniel 7:25
"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.""
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Daniel 11:36
"He . . . shall prosper till the indignation
be
accomplished: for that that is determined shall
be done."
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Daniel 11 :35
"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.””
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Daniel 11:37
Neither
shall he regard the God of his
fathers, . . . nor regard any god: for he shall magnify himself above all.
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2 Thess. 2:4
"So that he as God sitteth in the temple of God,
shewing
himself that he is God."
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Daniel 7:25
"He shall
.. . think
to change times and laws [of God]."
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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
MARCH, 1954
Page 25
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.
(Underscored emphasis added.)
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.
[Clearly Egypt comes into the picture as the King of the
South (the Ptolemaic Empire;) so we should think of the King
of the North in terms of the vast area encompassed by the
Seleucid Empire – from Turkey all the way to Afghanistan and
Iran, and of course including Syria.] (Underscored emphasis
added.)
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. Quite apart from
that, a reading of verses 40-44 clearly reveals that the
King of the North and the King of the South are not
portrayed as in conflict with each other. They are in
conflict with the King, who has been identified as the
papacy by the Report’s irrefutable exegesis of verses
36-39., and its explicit statement that: "the pronoun "him"
in verse 40 must refer to the power brought to view in
verses 36-39." It follows that the “he” and "him" of verse
45 is the same King. This was also James White’s position as
stated earlier in the Report. His position was demonstrably
supported by sound exegetical reasoning. Furthermore,
even to the theologically untrained layperson it should be
clear that the
text flows logically from verses 40-44 into verse 45.
Fulfillment of verses 40-44 remains very obscure, and we can
only await clearer signs of how these verses are being
fulfilled.]
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
ap‑
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THE MINISTRY
plication 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.
[See footnote below.]
Even in 1954 The Biblical Research Institute was unduly
cautious in commenting on Daniel 11:40-45. While “how”
verses 40-44 can come to pass was, and still is, obscure,
the Institute’s study itself identifies the parties.
There can be no doubt that “the” King is the papacy.
The King of the North and the King of the South are clearly
to be found in the territories of the former Seleucid and
Ptolemaic empires. Furthermore, it was, and is, obvious that
“he” in verse 45 refers to “the” King, which is the papacy.
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