determined to lay aside all my prepossessions, to thoroughly compare
Scripture with Scripture, and to pursue its study in a regular,
methodical manner. I commenced with Genesis, and read verse by verse,
proceeding no faster than the meaning of the several passages should
be so unfolded as to leave me free from embarrassment respecting any
mysticisms or contradictions. Whenever I found anything obscure, my
practice was to compare it with all collateral passages; and, by the
help of Cruden, I examined all the texts of Scripture in which were
found any of the prominent words contained in any obscure portion.
Then, by letting every word have its proper bearing on the subject of
the text, if my view of it harmonized with every collateral passage
in the Bible, it ceased to be a difficulty. In this way I pursued the
study of the Bible, in my first perusal of it, for about two years,
and was fully satisfied that it is its own interpreter. I found that
by a comparison of Scripture with history, all the prophecies, as far
as they have been fulfilled, had been fulfilled literally; that all
the various figures, metaphors, parables, similitudes, &c., of the
Bible, were either explained in their immediate connection, or the
terms in which they were expressed were defined in other portions of
the word; and when thus explained, are to be literally understood in
accordance with such explanation. I was thus satisfied that the Bible
is a system of revealed truths, so clearly and simply given, that the
wayfaring man, though a fool, need not err therein.’ In pursuing his
study of the Holy Scriptures, Mr. Miller adopted the following rules of
interpretation:
“1. Every word must have its proper bearing on the subject presented in
the Bible. Proof, Matt. v, 18.
“2. All Scripture is necessary, and may be understood by a diligent
application and study. Proof, 2 Tim. iii, 15-17.
“3. Nothing revealed in the Scriptures can or will be hid from those
who ask in faith, not wavering. Proof, Deut. xxix, 29; Matt. x, 26, 27;
1 Cor. ii. 10; Phil. iii, 15; Isa. xlv, 11; Matt. xxi, 22; John xiv,
13, 14; xv, 7; James i, 5, 6; 1 John v, 13-15.
“4. To understand doctrine, bring all the scriptures together on
the subject you wish to know; then let every word have its proper
influence; and if you can form your theory without a contradiction, you
cannot be in error. Proof, Isa. xxviii, 7-29; xxxv, 8; Prov. xix, 27;
Luke xxiv, 27, 44, 45; Rom. xvi, 26; James v, 19; 2 Pet. i, 19, 20.
“5. Scripture must be its own expositor, since it is a rule of itself.
If I depend on a teacher to expound to me, and he should guess at its
meaning, or desire to have it so on account of his sectarian creed, or
to be thought wise, then his guessing, desire, creed, or wisdom, is
my rule, and not the Bible. Proof, Ps. xix, 7-11; cxix, 97-105; Matt.
xxiii, 8-10; 1 Cor. ii, 12-16; Eze. xxxiv, 18, 19; Luke xi, 52; Matt.
ii, 7, 8.
“6. God has revealed things to come, by visions, in figures and
parables; and in this way the same things are oftentime revealed again
and again, by different visions, or in different figures and parables.
If you wish to understand them, you must combine them all in one.
Proof, Ps. lxxxix, 19; Hos. xii, 10; Hab. ii, 2; Acts ii, 17; 1 Cor. x,
6; Heb. ix, 9, 24; Ps. lxxviii, 2; Matt. xiii, 13, 34; Gen. xli, 1-32;
Dan. ii, vii and viii; Acts x, 9-16.
“7. Visions are always mentioned as such. 2 Cor. xii, 1.
“8. Figures always have a figurative meaning, and are used much
in prophecy to represent future things, times and events--such as
mountains, meaning governments, Dan. ii, 35, 44; beasts, meaning
kingdoms, Dan. vii, 8, 17; waters, meaning people, Rev. xvii, 1, 15;
day, meaning year, &c. Eze. iv, 6.
“9. Parables are used as comparisons, to illustrate subjects, and must
be explained in the same way as figures, by the subject and Bible. Mark
iv, 13.
“10. Figures sometimes have two or more different significations, as
day is used in a figurative sense to represent three different periods
of time, namely: first, indefinite, Eccl. vii, 14; second, definite, a
day for a year, Eze. iv, 6; and third, a day for a thousand years, 2
Pet. iii, 8.
“The right construction will harmonize with the Bible, and make good
sense; other constructions will not.
“11. If a word makes good sense as it stands, and does no violence to
the simple laws of nature, it is to be understood literally; if not,
figuratively. Rev. xii, 1, 2; xvii, 3-7.
“12. To learn the meaning of a figure, trace the word through your
Bible, and when you find it explained, substitute the explanation for
the word used; and if it make good sense, you need not look further; if
not, look again.
“13. To know whether we have the true historical event for the
fulfillment of prophecy: If you find every word of the prophecy
(after the figures are understood) is literally fulfilled, then you
may know that your history is the true event; but if one word lacks a
fulfillment, then you must look for another event, or wait its future
development; for God takes care that history and prophecy shall agree,
so that the true believing children of God may never be ashamed. Ps.
xxii, 5; Isa. xlv, 17-19; 1 Pet. ii, 6; Rev. xvii, 17; Acts iii, 18.
“14. The most important rule of all is, that you must have _faith_. It
must be a faith that requires a sacrifice, and, if tried, would give up
the dearest object on earth, the world and all its desires--character,
living, occupation, friends, home, comforts, and worldly honors. If any
of these should hinder our believing any part of God’s word, it would
show our faith to be vain. Nor can we ever believe so long as one of
these motives lies lurking in our hearts. We must believe that God will
never forfeit his word; and we can have confidence that He who takes
notice of the sparrow’s fall, and numbers the hairs of our head, will
guard the translation of his own word, and throw a barrier around
it, and prevent those who sincerely trust in God, and put implicit
confidence in his word, from erring far from the truth.
“While thus studying the Scriptures,” continuing the words of his
own narrative, “I became satisfied if the prophecies which have been
fulfilled in the past are any criterion by which to judge of the manner
of the fulfillment of those which are future, that the popular views of
the spiritual reign of Christ--a temporal millennium before the end of
the world, and the Jews’ return--are not sustained by the word of God;
for I found that all the scriptures on which those favorite theories
are based, are as clearly expressed as are those that were _literally_
fulfilled at the first advent, or at any other period in the past. I
found it plainly taught in the Scriptures that Jesus Christ will again
descend to this earth, coming in the clouds of heaven, in all the glory
of his Father.
“I need not speak of the joy that filled my heart in view of the
delightful prospect, nor of the ardent longings of my soul for a
participation in the joys of the redeemed. The Bible was now to me
a new book. It was indeed a feast of reason; all that was dark,
mystical or obscure, to me, in its teachings, had been dissipated
from my mind before the clear light that now dawned from its sacred
pages; and oh, how bright and glorious the truth appeared! All the
contradictions and inconsistencies I had before found in the word
were gone; and, although there were many portions of which I was not
satisfied I had a full understanding, yet so much light had emanated
from it to the illumination of my before darkened mind, that I felt
a delight in studying the Scriptures which I had not before supposed
could be derived from its teachings. I commenced their study with
no expectation of finding the time of the Saviour’s coming, and I
could at first hardly believe the result to which I had arrived; but
the evidence struck me with such force that I could not resist my
convictions. I became nearly settled in my conclusions, and began to
wait, and watch, and pray, for my Saviour’s coming.”
“From the time that Mr. Miller became established in his religious
faith, till he commenced his public labors--a period of twelve or
fourteen years--there were few prominent incidents in his life to
distinguish him from other men. He was a good citizen, a kind neighbor,
an affectionate husband and parent, and a devoted Christian; good
to the poor, and benevolent, as objects of charity were presented;
in the Sunday school was teacher and superintendent; in the church
he performed important service as reader and exhorter, and, in the
support of religious worship, no other member, perhaps, did as much
as he. He was very exemplary in his life and conversation, endeavored
at all times to perform the duties, whether public or private, which
devolved on him, and whatever he did was done cheerfully, as for the
glory of God. His leisure hours were devoted to reading and meditation;
he kept himself well informed respecting the current events of the
time; occasionally communicated his thoughts through the press, and
often for his own private amusement, or for the entertainment of
friends, indulged in various poetical effusions, which, for unstudied
productions, are possessed of some merit; but his principal enjoyment
was derived from the study of the Bible.”
HIS VIEWS OF PROPHECY.
What can be more natural than for man, as he looks forth upon a world
where evil is everywhere present, and the marks of disorder and decay
everywhere visible, to inquire whether or not this state of things
shall always continue? And what inquiry can be of more interest and
importance to the race than that which has respect to the age of the
world in which we live? It would therefore be reasonable to conclude
that God would give to man a revelation informing him in respect
to subjects of such absorbing interest. And the declaration of the
scripture is in strict accordance with enlightened reason, when it
says, “Surely the Lord God will do nothing, but he revealeth his secret
unto his servants, the prophets.” Amos iii, 7.
The object of prophecy is to forewarn the world of things to come,
in time for the requisite preparation, and to inspire the people of
God with fresh courage as they see the time for the full fruition of
their hopes drawing nigh. No judgment has ever come upon the world
unheralded; and none have ever fallen therein unwarned. And if, from
the uniform dealings of God with our world in the past, we may judge of
the future, then may we conclude that of the events yet to transpire,
and above all, the great event in which earth’s drama shall close--the
ushering in of the great day of the Lord, and the coming of the Son
of man--something will be known, and the world be faithfully warned
thereof, ere they shall take place.
In calling attention to these things, William Miller and his associates
were accused of prying into the secrets of the Almighty. From this
charge, however, they needed no better vindication than the language
of Moses, in Deut. xxix, 29: “The secret things belong unto the Lord
our God, but those things _which are revealed_ belong unto us and
to our children forever.” Prophecy belongs to that portion of the
Bible which may properly be denominated a revelation. It is designed
to reveal to us things of which we could not in any other way gain
information.
Again, they were met with the plea that the prophecies could not be
understood. But says the Saviour, referring directly to the prophecy of
Daniel, “Whoso readeth _let him understand_.” Matt. xxiv, 15. That many
of the prophecies, such as those portions of Daniel which reach to the
close of earthly governments, have not been understood, is very true.
But to assert that they cannot at any time be understood, is a virtual
denial that they are a portion of God’s revelation to man.
The prophecy of Daniel, reaching far into the future, could not be
understood by the prophet himself. Neither could it be understood by
any until the time of the end, when much of it should be fulfilled.
Hence the answer of the angel to the anxious inquiry of the prophet:
“And I heard, but I understood not: then said I, O my Lord, what
shall be the end of these things? And he said, Go thy way, Daniel,
for the words are closed up and sealed till the time of the end. Many
shall be purified and made white, and tried; but the wicked shall do
wickedly, and none of the wicked shall understand; but the wise shall
understand.” Chap. xii, 8-10. Again says the angel to the prophet:
“But thou, O Daniel, shut up the words and seal the book, even to the
time of the end. Many shall run to and fro, and knowledge shall be
increased.” Verse 4.
From the very nature of the prophecy of Daniel, it was closed up and
sealed till the time of the end, when, most of its prophetic history
being past, it was to be unsealed, understood, and many were to run to
and fro with the knowledge of the great subject upon which it treats.
The result of the increase and spread of knowledge in relation to the
approaching Judgment, which is the great theme of the prophecy, is
also given. The wicked shall do wickedly, and none of the wicked shall
understand. But the wise shall understand. With these remarks the
attention of the reader is called to
DANIEL, CHAPTER II.
The scene opens with the kingdom of Babylon, or Chaldea, at the summit
of its greatness and glory, B. C. 603. Nebuchadnezzar, the Chaldean
monarch, as it is natural for man to do, had been anxiously looking
into the future, and pondering what should come to pass thereafter.
Verse 29. Instead of rebuking or discouraging this spirit of inquiry in
man, God takes occasion to grant to the king, and through him to the
world, the information which he sought. Under the symbol of a great
image he presents before him the most impressive history of the world,
from that time on, that can anywhere be found. This image’s head was
of fine gold, symbolizing the kingdom of Babylon, then existing. In
his interpretation, the prophet addressed himself to the king in the
following words: “Thou art this head of gold.” Verse 38. The breast and
arms of silver represented Media and Persia, which shortly supplanted
Babylon in the empire of the world. The belly and sides of brass
prefigured Grecia, which, conquering its predecessors, enjoyed its
period of universal dominion. And finally Rome, the legs of the image,
bore its iron sway over all the earth. In development of the ten toes,
said the prophet: “The kingdom shall be divided” [verse 41]: and so was
Rome divided into ten kingdoms between the years A. D. 356 and 483.
What next? The monarch beheld till a stone cut out of the mountain
without hands smote the image upon its feet, ground its metallic parts
to powder, became a great mountain, and filled the whole earth. The
inspired interpretation of this impressive scene is given thus: “In
the days of these kings shall the God of Heaven set up a kingdom which
shall never be destroyed, ... but it shall break in pieces and consume
all these kingdoms, and it shall stand forever.” Verse 44.
The prophetic history of Babylon, Media and Persia, and Grecia, has
long since been completed, and that of Rome also has been fulfilled,
excepting the dashing in pieces to give place to the immortal kingdom
of God. And mark: The stone smote the image upon the feet. And it was
in the days of the kings, or kingdoms, represented by the ten toes of
the image, that the God of Heaven was to set up an eternal kingdom
purely his. This kingdom is not yet established. It is evident that it
was not set up at the time of Christ’s first advent, from the fact that
Rome was not then divided into the ten kingdoms, represented by the ten
toes of the image.
Paul looked forward to this kingdom in his solemn charge to Timothy in
view of the Judgment at the appearing and kingdom of Christ. 2 Tim. iv,
1. For this kingdom all Christians were to pray, “Thy kingdom come.”
Matt. vi, 10. James speaks of this kingdom as a matter of promise to
the poor of this world, rich in faith. Chap. ii, 5.
Adventists never believed, however, that all that is said in the New
Testament relative to the kingdom of Heaven relates to the future
kingdom of glory. Especially in some of the parables of our Lord does
the term refer to the work of grace with the people of God in this
mortal state. But if we may be allowed to express the relation between
believers and their Lord in this mortal state by the term kingdom of
grace; and the future relation of immortal beings with the King of
kings by the kingdom of glory, the position that the kingdom was set
up at the first advent is not relieved of any of its difficulties.
For certainly the kingdom of grace was established immediately after
the fall. Adam, Abel, Enoch, Noah, Abraham, and Moses, were as truly
the subjects of the kingdom of grace as the apostles of Jesus. With
this view of the subject every text relative to the kingdom can be
harmonized.
It is true that both John and Jesus proclaimed the kingdom of Heaven
at hand. The immortal kingdom of glory was then at hand in the sense
that it was the next universal kingdom to come. In the time of the
Babylonian kingdom, the kingdom of Persia was at hand. The kingdom of
Greece was at hand in the period occupied by Media and Persia. And in
the days of that kingdom, Rome was at hand, for it was the next kingdom
to succeed. In this sense was the kingdom of Heaven at hand in the days
of the ministry of John and of Christ.
DANIEL, CHAPTER VII.
In this chapter we have the same great outline of this world’s history
as symbolized by the image of chapter ii, again brought to view, but in
a different form. The prophet here saw four great beasts, explained in
verse 17 to be four great kingdoms, corresponding respectively to the
gold, silver, brass, and iron, of the great image.
The first was like a lion, and had eagles’ wings. Verse 4. The Chaldean
empire, as advanced to its summit of prosperity under Nebuchadnezzar,
was intended by this beast.--_Scott._
The second like to a bear, and it raised itself up on one side, and
had three ribs in its mouth. Verse 5. A fit emblem of the character
and conquest of the Persian nation which succeeded Babylon, B. C.
538.--_Prideaux_, Vol. I, p. 139.
And lo, another like a leopard, which had four wings and four heads.
Verse 6. This was the emblem of the Grecian or Macedonian empire,
which for the time was the most renowned in the world. It was erected
by Alexander the Great on the ruins of the Persian monarchy, and it
continued in four divisions under his successors. The leopard being
exceedingly fierce and swift, represented the kingdom, and especially
under Alexander, its founder, but the swiftness of the quadruped
was not an adequate emblem of the rapidity with which he made his
conquests; the leopard had therefore four wings of a fowl upon his
back.--_Scott._ _Prideaux_, Vol. I, p. 380. _Rollin’s Hist. of
Alexander_.
And behold a fourth beast, dreadful and terrible, and strong
exceedingly. Verse 7. The kingdom that succeeded Greece was Rome,
the invincible fortitude, hardiness and force of which, perhaps were
never equaled. This beast had ten horns. These are declared in verse
24 to be ten kingdoms. The ten kingdoms are enumerated by Marchiaval,
Bishop Lloyd, and Dr. Hales, as follows, 1. The Huns, A. D. 356. 2.
The Ostrogoths, A. D. 377. 3. The Visgoths, A. D. 378. 4. The Franks,
A. D. 407. 5. The Vandals, A. D. 407. 6. The Suevi, A. D. 407. 7. The
Burgundians, A. D. 407. 8. The Heruli and Rugii, or Thuringi, A. D.
476. 9. The Anglo-Saxons, A. D. 476. 10. The Lombards, A. D. 483. It is
certain that the Roman Empire was divided into ten kingdoms; and though
they might be sometimes more and sometimes fewer, yet they were still
known by the name of the ten kingdoms of the western empire.--_Scott._
I considered the horns, and behold there came up among them another
little horn, before whom there were three of the first horns plucked up
by the roots. In this horn were eyes like the eyes of man, and a mouth
speaking great things. Verse 8. This little horn is by all Protestants
acknowledged to be a symbol of the Papacy. Said the angel, speaking of
this horn, “He shall subdue three kings.” Verse 24. The three kingdoms
that were plucked up to make way for the Papacy were, 1. The Heruli, in
493. 2. The Vandals, in 534. And 3, The Ostrogoths in 538. _Gibbon’s
Decline and Fall_. Into the hands of this power the saints, times, and
laws, were to be given for a time, times, and the dividing of time,
(1260 years; see Rev. xii, 6, 14). From 538, when the Papacy was set
up, 1260 years extend to 1798; and it is a notable fact of history,
that on the 10th of February, 1798, Berthier, a general of Bonaparte’s,
at the head of the Republican army of France, entered Rome and took
it. The papal government was abolished, and the Pope died in exile in
1799. (See _Croley_ on the Apocalypse, _Their’s History of the French
Revolution_, _Clarke_ on Dan. vii, 25.) The Papacy has never been
restored to its former power. We are by this chain of prophecy brought
down to the eighteenth century. And the prophet does not see this beast
gradually changing his wild and ferocious nature to the innocence and
gentleness of the lamb, to make way for a temporal millennium; but he
looks only a step further, and says,
“_I beheld even till the beast was slain, and his body destroyed, and
given to the burning flame._” Dan. vii, 11.
DANIEL, CHAPTER VIII.
It is characteristic of the different chains of prophecy, that each
succeeding one introduces particulars not furnished in any previously
given. The seventh of Daniel, after covering the general field
symbolized by the image of chapter ii, instructs us more particularly
concerning the development of the little horn, or man of sin. In the
eighth chapter we are again conducted over a portion of the world’s
great highway, with additional particulars concerning the mighty
kingdoms that stand as waymarks along our journey. On the symbols of
this chapter, the ram, he-goat, and horn which waxed exceeding great,
the prophet received the following instruction:
The ram which thou sawest having two horns are the kings of Media and
Persia. Verse 20. The Persian division of the empire was the highest
and came up last. The ram with the two horns was the well-known emblem
of the Medes and Persians. It was usual for the Persian kings to wear a
diadem made like a ram’s head of gold.--_Scott._
And the rough goat is the king of Grecia; and the great horn that is
between his eyes, is the first king. Verse 21. This was Alexander, who
was born B. C. 356, decided the fate of Persia at the battle of Arbela,
B. C. 331, and died eight years thereafter in a drunken fit, at the age
of 33, B. C. 323.
And whereas the great horn being broken, four came up in its stead,
four kingdoms, said the angel, shall stand up out of the nation.
Verse 22. These were Macedonia, Thrace, Syria, and Egypt, into which
the empire was divided shortly after Alexander’s death, governed
respectively by Cassander, Lysimachus, Seleucus, and Ptolemy.
And out of one of them came forth a little horn. Verses 9, 23-27. Rome
was not connected with the people of God, and hence is not introduced
into prophecy, till after its conquest of Macedonia, one of the horns
of the goat; hence it is represented as coming forth from one of those
horns. That this little horn which waxed exceeding great was Rome, the
following considerations prove:
1. It was to rise in the latter part of their kingdom, that is, of the
four kingdoms. So did Rome, so far as its place in the prophecy is
concerned. Its connection with the Jews commenced B. C. 161.--1 Mac.
viii. _Josephus’ Antiq._, B. xii, c. x, sec. 6. _Prideaux_, Vol. II.,
p. 166.
2. It was little at first. So was Rome.
3. It waxed “exceeding great, towards the east and towards the south.”
So did Rome. It conquered Macedonia, B. C. 168; Syria, &c., to the
river Tigris, B. C. 65; Egypt, B. C. 30. From this horn’s increasing
toward the _south_ and _east_ particularly, Sir Isaac Newton infers
that it arose in the north-west corner of the goat’s dominion, _i. e._,
in Italy; which points directly to the Romans.
4. It cast down some of the host and of the stars to the ground. So
did Rome; persecuting the disciples and ministers of Jesus as no other
power ever did.
5. He magnified himself even to the Prince of the host. Thus did Rome,
when both Herod and Pontius Pilate conspired against Jesus.
6. He shall destroy, wonderfully, the mighty and the holy people.
Let from 50 to 100 millions of martyrs make good this charge against
persecuting Rome. See _Religious Encyclopedia_.
7. It was the only power that succeeded the four kingdoms which waxed
EXCEEDING GREAT.