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by Dr. John Thomas
This is a work that requires time, and cannot possibly be accomplished till after the battle of Armageddon.
I say that "the cleansing of the sanctuary" is the cleansing of the land of Israel; and I cannot conceive how any other interpretation can be put upon it, in the face of Ezekiel's testimony, short of this.
He predicts the fighting of a great battle in the land of Israel "in the latter days," which is synonymous with "the time of the end".
He describes it as taking place between the Lord God and a great northern power, which is signally defeated upon the mountains of Israel.
The heaps of slain are enormous; for it takes seven months to bury them, and seven years to use up their weapons as fire-wood for domestic purposes.
"Seven months," says Ezekiel, "shall the house of Israel be burying of them, that they may cleanse the land".
Then describing the thorough manner in which the buriers shall do their work, so that not a single bone shall be left visible, he finishes this part of his prediction by saying, "Thus shall they cleanse the land".
But, if the 2300 years terminate at the time of the end, when do they commence, that we may know when the time of the end begins?
In the solution of the question I must remind the reader, that "the matter" of the Seventy Weeks is a prophetic interpretation of the eleventh and twelfth verses of the eighth chapter of Daniel, with a superaddition of other detials.
This being the case it follows that the time of "the matter," that is, the Seventy Weeks, or 490 years, is a part of the time of "the vision," or 2300 years.
The matter was given some time after the vision, for the purose, as it would seem, of indicating among other things the epoch at which the 2300 years should commence, for although the Ram, the Goat, and its Horns are introduced, the time does not relate to what was seen of them as hostile dominions.
of the 2300 Now, if my computation be correct, namely, that the 2,400 years terminated in 1860, and that this was the beginning of the time of the end, we ought to find on the political map a "king of the south," a "king of the north," and the Little Horn of the Goat, all contemporary.
Besides this we ought to find the king of the south making war on the Little Horn, and the land of Israel should be the subject of the strife.
I say we ought to find these things in the time of the end, because the time of the vision, or 2,400 years, is to be the time of the end; "for at the time appointed the end shall be": and it is also written, "He," the Little Horn of the Goat, "shall divide the land for gain.
And at the time of the end the king of the south shall push at him; and the king of the north shall come against him".
It is evident from this that at the time of the end, there are to be two horns of the Goat and the little horn all co-existent, and as hostile in their policy as in the days of Antiochus Epiphanes.
These are the things which ought to be, but what do we find?
The answer is just what the prophecy requires.
There is the reigning king of Egypt, or of the south; the Russian Autocrat, king of the north, and the Sultan, the representative of the Little Horn of the Goat.
The two former were brought up upon the territories of the ancient kings of the north and south, by the pouring out of that determined upon the Little Horn, subsequently to 1820, when the sixth vial began.
There had been no kings of the north and south upon the Eastern Roman territory for many centuries previous to this period.
The war beween Russia and the Porte, however, in 1828, advanced the frontiers of the Russian empire to Asia Minor, Ararat, and thence to the Caspian; by which a considerable portion of the territory of the old Assyro-Macedonian kingdom is included in the dominions of the Autocrat.
He is, therefore, in relation to Judea, the king of the north and representative of Antiochus Epiphanes.