SIR ROBERT ANDERSON
Secret Service
Theologian
UNFULFILLED PROPHECY
CHAPTER V.
The Lord's reference to "the abomination of desolation
spoken of by Daniel the prophet," gives the clue to the right interpretation of
the unfulfilled portion of the prophecy of the Seventy Weeks. If the Sermon on
the Mount is commonly misread. no less so is this " Second Sermon on the
Mount," in which that reference occurs. (Matthew xxiv. 15.) To understand it
aright we must remember that it is a prophecy; and, as already suggested, we
must put ourselves in the place of those to whom it was addressed, and study it
as though the present "mystery" dispensation had never intervened, and the
predicted events had run their course during the lifetime of the Apostles .
His words were in reply to their inquiry, of verse 3; "What shall be the
sign of Thy coming, and of the winding up of the age" And, of course, the"
Coming" to which they refer is that of Messianic prophecy, and the "age" is
that of Gentile supremacy, which is to last until that Coming. In verse 3 He
speaks of the sunteleia of the age; and in verse 14 of its telos (or end). And
then, as is so usual in the prophetic Scriptures, He goes back upon the period
already covered in brief outline; and in verse 15 He gives them the sign by
which they will know that the warned-against terrors of the Great Tribulation
are about to break upon them. (v. 21.)
Although the events of the siege and
capture of Jerusalem by Titus may well be within the scope of the Lord's words,
surely no one who studies them in connection with Daniel's prophecy, which the
Lord expressly cites, and the other Scriptures relating to the same era, can
entertain a doubt that their fulfilment awaits the future restoration of the
Covenant People to their own land and to Divine favour.
For the words which
theLord spoke that day upon the Mount of Olives were not "spent (to use a legal
term) when the Jewish disciples to whom they were addressed became, so to
speak, "denationalised" by being raised to the heavenly relationship of the
Body of Christ, in which "there is neither Jew nor Gentile." Like all the words
He spoke on earth, they are eternal; and in an age to come they will be read
and pondered by an "elect remnant "of Israel, gathered in their own land. We
are always keen to mark how clearly the Lord had us in view in much of
His teaching; but Christians seem never to realise that, in a passage such as
this, He was thinking of His saints in the coming days of the fiercest trial
which His people have ever known. If even in this time of their impenitence and
rejection "they are beloved for the fathers' sakes," how deep and solicitous
must be that love, in view of the coming age of their repentance and faith! Can
we doubt that, when the Lord gave utterance to this forecast, His Divine
omniscience had in view His Jerusalem saints of that future age in which it
will be all fulfilled? Nor can we doubt that, as they scan the newspapers, and
watch the gathering clouds of the storm that is about to break upon them, it
will be with mind and heart intent upon these sacred words of warning. And thus
they will await the dreaded signal for immediate flight- "the abomination of
desolation, spoken of by Daniel the prophet, standing in the holy place."
"History repeats itself." The first holder of the Imperial sceptre of
Gentile supremacy demanded divine worship for a statue of himself. And the last
great Kaiser of the evil line will set up his image, to be worshipped by all,
under penalty of death for refusing to render it divine homage. And the
language of Daniel ix. 27 is explicit that it will be "upon the Temple" not
inside the shrine where none but the priests would see it, but in some
prominent position, coram populo. And as Satan will be the instigator of
this, surely the suggestion is neither wild nor fanciful that the site on which
the statue of the Antichrist shall be erected may be "a pinnacle of the
Temple," corresponding to that on which the Lord Jesus stood when tempted of
the Devil."
The "text-card system" of prophetic study has tended to
discredit the Bible. And a knowledge of "dispensational truth" is a safeguard
against this influence. For it teaches us, as Bacon quaintly phrased it, "to
sort every prophecy of Scripture with the event fulfilling the same." And thus
it brings to light the hidden harmony of Holy Writ; and prophetic study,
instead of being a pastime for mystics, becomes a comfirmation of our faith. As
already noticed, "the doctrine of the second advent" is a by-product of this
text-card system of exegesis. Every passage that speaks of the Lord's coming
again is separated from its context; and all are thrown together, as though
they referred to the same event, and are to be fulfilled at the same epoch.
What concerns us here, however, is the prophecy of the Seventy Weeks; and at
the cost of some repetition a restatement of the problem may be opportune. That
era has to do with Daniel's city and people. The 69th week ended with "the
cutting off " of Messiah. Israel was then set aside, and the course of the era
was interrupted. And the unfulfilled 70th week will not begin to run until the
covenant people are again Divinely recognised. And, as already noticed, that
recognition implies a. thorough "change of dispensation." The reign of grace
must end. and the members of the heavenly election of this age must be called
away from earth before the earthly people can be restored to their own again.
(See page 84 ante.)
The epoch of the whole era was "the issuing of a decree
to restore and build Jerusalem." And the epoch of the final week of the era
will be the signing of a treaty by the last great Kaiser- the coming Prince of
Daniel ix. 27-guaranteeing to the Jews their national rights, with special
reference, apparently, to the observance of their national religion. And in the
middle of the week he will violate that treaty by the desecration of the
Temple; an event that will be followed immediately by "the Great Tribulation."
The duration of that persecution is definitely specified as three and a half
years, forty-two months, or twelve hundred and sixty days. And it will be
brought to a sudden end by the terrible convulsions in the sphere of nature
which are to herald the day of wrath.
The Lord's words recorded in Matthew
xxiv. 6, ff., have their precise counterpart in the Apocalyptic visions of the
Seals (Rev. vi.). His first warning note is of "wars and rumours of wars "; and
when the first seal is opened, a white-horsed rider goes forth "conquering and
to conquer."
The Lord next indicates wars of a more terrible character; and
this has its parallel in the appearance of the red-horsed rider of the second
seal, to whom is given "a great sword" and "power to take peace from the earth,
and that they should kill one another." The wars of the first seal are
apparently of the type to which we are accustomed; but those of the second seal
will be an orgy of ruthless slaughter. It is not a mere repetition of the
preceding vision.
The Lord's next word is "famines "; and when the third
seal is broken, the black-horsed rider appears with a pair of balances in his
hand, to weigh out the necessaries of life at famine prices. As famines are
natural sequence to wars of the type here indicated, no less certainly does
pestilence follow famine. And " pestilence" is the word the Lord next utters;
so the rider in the vision of the fourth seal is empowered to kill with " death
"-a word that needs no interpreting to any who realise the horrors of epidemic
plague. But the judgments of the seals are cumulative, and this rider, whose
name is Death, "kills with the sword and with hunger and with pestilence."
No rider appears when the fifth seal is broken; but neither the meaning of the
vision, nor its place in the scheme of prophecy, is open to doubt. In Matt.
xxiv. 8, the Lord describes the judgments of the first four seals as "time
beginning of sorrows "; and in verse 9 we read "then shall they deliver you up
unto tribulation, and shall kill you; and ye shall be hated of all the nations
for My name's sake." The Lord's words in verse 21 teach explicitly that this is
tile Tribulation, the "time of trouble "of Daniel xii. 1; and in the vision of
the fifth seal are seen under the altar the souls of the martyred victims of
that awful persecution. No less certain is the identity of the events of the
sixth seal with those portrayed by the Lord in verse 29. All the events of the
preceding seals are such as men can account for on natural principles. But now,
in view of the unparalleled sufferings of His people in the great Tribulation,
and in response to the prayers of the martyrs of that awful time (Rev. vi. 9,
10), God at last puts forth His power; appalling portents in the sphere of
nature strike terror into the hearts of the impenitent of every class, from
kings to bond-men, and in a universal panic they seek to hide from the coming
wrath.
The Lord's words in verse 29 are explicit that the terrors of the
sixth seal follow immediately after tile Tribulation; and, as the period of the
Tribulation is the latter half of the 70th week of Daniel, the events of these
seals fall within the chronology of prophecy. But it is a common error to
suppose that the events foretold in verses 30 and 31 will immediately follow
the close of the 70th week. The vision of the seventh seal is yet to be
fulfilled. The theu (toto) of verse 30 does not refer to the
telos of the age, but to its sunteleia- not to a definite point in time,
but to the whole period here in view-a sense which the word bears in three
other verses in this same chapter. And the Lord's teaching in the passage
beginning with verse 32 deals with that very period.
And here another
parallelism with the vision o the seals suggests itself. In Rom. viii. 1, we
read: "When he had opened the seventh seal there was silence in heaven about
the space of half-an-hour." May not this mysterious lull symbolise the very
period here in view? What its duration will be we know not, save that it will
be within the life-time of that generation, and yet that it will be
sufficiently prolonged to make the world forget the preceding terrors, and to
make His people need exhortations to sustained watchfulness. "As in tile days
that were before the flood they were eating and drinking, marrying and giving
in marriage," so will it be then. Signs and portents in abundance mark the
sunteleta of that age, but its telos will be unheralded and sudden.
In answer to His disciples' question, I again repeat, He warned them to watch,
not for His coming, but for the events which must precede it. But now that
these events are all fulfilled, his word is "Watch, for ye know not what hour
your Lord doth come." For time day and hour of the coming of the Son of Man is
a secret unrevealed.
CHAPTER VI.
"The people of the Prince who is coming will destroy the
city and the sanctuary" (Daniel ix. 26). Who is this Prince? The manner in
which he is here mentioned enables us to answer this question with confidence.
For it is not by way of a new revelation, but of incidental reference to sonic
one of whose personality and coming Daniel was already aware. There can be no
doubt, therefore, that he is "the King of fierce countenance" of the vision
accorded to the prophet two years before.And it is universally recognised that
the Antichrist of Hebrew prophecy is identical with the Antichrist of the New
Testament.
The view that time Coming Prince is the Messiah might be
ignored, were it, not that some eminent names can be cited in support of it.
Indeed, it is sufficiently refuted by time fact that it is by the people of
this Prince that the city and sanctuary will be destroyed. To find the
fulfilment of this in the action of the Zealots during the Titus siege
indicates to what lengths some expositors will go in support of a false system
of exegesis. For the suggestion that Holy Scripture would describe religious
apostates as the Lord's people savours of profanity.
A like remark applies
to that wild vagary of exegesis that the Lord made a seven years' covenant with
the Jewish people, and brought it to an end by His death "in the midst of the
week." And the figment that His death put an end to "sacrifice and oblation"
savours of the ignorance of apostate Christendom. The Jew is more intelligent
in this respect than the nominal Christian; for he knows that, until this
sin-defiled earth has been purified by fire, there can be neither altar nor
shrine without "sacrifice and oblation." And when, in the future age of the
kingdom, a regenerate Israel will assemble in their divinely-ordered Temple at
Jerusalem, the Book of Ezekiel will give them in full detail the Divinely
revised ritual to guide their worship . *
(They will doubtless note what
that ritual is and what it retains of the Mosaic cult. They will read Ezekiel
with the Epistle to the Hebrews in their hands; and they will not fail to
distinguish between sin-offerings in relation to ceremonial uncleanness, and
the great sin-offering which typified what the death of Christ accomplished in
putting away the sins of the people. In that aspect of it the sin-offering can
never be repeated. As the Epistle to the Hebrews teaches, the Christian place
of worship is the sanctuary above, with its heavenly altar and Great High
Priest. On this subject I would refer to Bishop Lightfoot's Commentary on
Philippians, pp. 181-185.)
The word "Antichrist" occurs nowhere in
Scripture save in the Epistles of John. But it is recognised that the title
applies to the Kaiser of Daniel's visions, to the Man of Sin of 2
Thessalonians, and to the "Beast" of the Apocalypse.
Belief in a personal
Antichrist was universal in the Early Church, and it held undisputed sway for
more than a thousand years. But when the apostasy of Christendom was fully
developed, it was only natural that Christians should raise the question
whether the prophecies of Antichrist might not fmd their fulfilment in Rome.
And this belief very generally prevailed until the Evangelical revival of the
nineteenth century. In these days of ours Protestantism has no such champions
as were the men of that revival. And what led to their change of view was no
weakening of their antipathy to Rome but a more intelligent study of Holy
Scripture. They awoke to the discovery that this Christian dispensation"
denotes neither the failure nor the abandonment of the Divine "plan of the
ages." They came to understand the place which the earthly people of the
covenant hold in that plan, and to realise that although both the Abrahamic and
the Davidic covenants are now in abeyance, they have not been cancelled; and
that when this dispensation is brought to an end by the Lord's coming to call
His heavenly people home, the main stream of Messianic prophecy will resume its
course as though this Christian age had never intervened.
Holy Scripture
had long been like an elaborate mosaic, of which the several parts had been
disturbed, and the main design for-gotten. But its hidden harmony was brought
to light by the study of "dispensational truth" (an apt phrase that was much in
use in those days). And that study included the "mystery" truths of this
distinctively Christian revelation, truths which had been lost in the interval
between the Apostolic age and the era of the great Patristic theologians.
Although traces of these truths may be found in the writings of theFathers,
they have no place in their "systematic theology." They confounded the true
Church, the Body of Christ, with the Professing Church on earth - a departure
from the faith whioh is the root error of the Roman apostasy. And they
confounded the Lord's coming at the close of this Christian dispensation with
His coming for the deliverance of His earthly people in a future age. And they
also confounded grace with covenant, and thus let slip the basal truth of
Christianity.
For the doctrines which generally pass for Christian truths
are older even than the Divinely-ordered religion of Judaism. The truth of the
first coming of Christ is as old as the Eden promise of "the woman's seed." And
atonement by His death is as old as Abel's sacrifice. His coming again to
judgment dates back to the prophecy of "Enoch the seventh from Adam "; and
justification by faith was revealed to Abraham. But not until we reach the
Epistles of the New Testament do we find the "mystery" truths of Christianity -
truths, that is, which had not been revealed in the earlier Scriptures. As, for
example, "the mystery of the Gospel "- the great basal truth of the reign of
grace; the "mystery" of the Church, the Body of Christ, with its heavenly
calling and hope; and the "mystery" of that coming of the Lord which will bring
the present dispensation to a close.
The study of "dispensational truth" in
no way undermines the principle of "germinant accomplishment" of the
prophecies, which is the element of truth in the "historicist" scheme of
interpretation; but it exposes and refutes the pretensions of that scheme to
finality of fulfilment. The evil of that system is not merely that it limits
and perverts the scope and meaning of special chapters and isolated texts, but
that, in doing this, it tends to discredit the Bible altogether. And as Adolf
Saphir wrote, it thus prepared the way for the attacks of Rationalism and
Neology.
Moreover, this "Protestant interpretation" became an anachronism
when the Pope lost his" temporal power," and Rome became the capital of the
Italian kingdom. This event led the" historicists "to adopt the view that the
Antichrist was not the Pope, but the Church of which he is the head. But
Revelation xvii. is explicit that "the Harlot" is distinct from "the Beast ";
and therefore every proof that the scarlet woman is the Apostate Church is a
further proof that she cannot be the Antichrist.
The pretensions of Rome
reach their climax in claiming that the Pope is the vicar of Christ, whereas
the Kaiser of prophecy will demand universal worship as being himself the
Messiah. He is not a Vice-Christ, but Antichrist. As the Lord expressly
declared, "he will come in his own name." He will be the impersonation of" the
mystery of lawlessness," whereas the Pope and the Church of Rome are merely its
most advanced exponents and representatives. Every sacerdotalist, every one who
believes in "the Holy Catholic Church," save in the sense in which the
Reformers defined it - in a word, everyone who puts "religion" in the place of
Christ, and in any way denies that He is the only Mediator between God and man
- is an Antichrist in the same sense in which the Pope is Antichrist. The
difference is one merely of degree.
A single instance must here suffice to
justify my charge against "the continuous historical interpretation " scheme.
Elliott's Horae Apocalyptica. is the standard text-book of the cult. Its first
five chapters may well impress us with a sense of the value of the writer's
scheme. But when he passes from the first five seals to explain that the vision
of the sixth seal was fulfilled by the downfall of Paganism in the fourth
century, we suffer a revulsion of feeling proportionate to our sense of the
"trueness" and solemnity of Holy Writ.
For the closing verses of Revelation
vi. are a passage the awful solemnity of which has no parallel in Scripture,
save in the kindred prophecies of Isaiah and Joel, and of the Lord Himself in
Matthew xxiv. They speak of the dread dies ire, ending with the words,
"the great day of His wrath is come, and who shall be able to stand?" If it be
urged that the events of fifteen centuries ago were within the scope of the
prophecy we can consider the matter on its merits; but when we are told that
the prophecy was thus fulfilled. we can hold no parley with the teaching. It is
the merest trifling with Scripture.
"Moreover, it clashes with the charter
truth of Christianity. For if the day of wrath has come, the day of grace is
past, and the gospel of grace is no longer a Divine message to mankind. To
suppose that the day of wrath can be an episode in this dispensation of grace
betrays ignorance of grace and brings Divine wrath into contempt. The grace of
God in this day of grace surpasses human thought, and His wrath in the day of
wrath will be no less Divine. The opening of the sixth seal heralds the dawning
of that awful day; the visions of the seventh seal unfold its unutterable
terrors. But, we are told, the pouring out of the vials, 'the seven plagues
which are the last, or in them is finished the wrath of God' (Rev. xv. 1,
R.V.), is being now accomplished. The sinner, therefore, may comfort himself
with the knowledge that divine wrath is but stage thunder which, in a practical
and busy world, may safely be ignored!
Even in Apostolic times there were
many Antichrists: in these days of ours they are innumerable. During the last
half-century their influence has undermined the Protestantism of our National
Church. The Evangelicals have become a dwindling minority, and the "Evangelical
Party" is but a memory of the past. During the same period a crusade of
systematised infidelity has corrupted all the Churches of the Reformation. And
side by side with these phases of the apostasy is the rise and spread of demon
cults, some of which overawe their votaries by a display of genuine miraculous
power.
The times are full of peril, and we need to realise that all these
antichristian movements are preparing the way for Antichrist himself.
It is
of practical importance, therefore, to note what Scripture teaches respecting
his character and career. And this will appear in a further study of the
prophecy of the Seventy Weeks.
CHAPTER
SEVEN
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