yet future, rather than to the time when grace is calling out a church from among the Jew

and Gentile.

The time periods of this closing section are complicated. We have already explained

the meaning of the words: "A time, times and half a time", as being the period of three

and a half years which runs from the setting up of the abomination "in the midst of the

week" (Dan. 9: 27) until the "end". The end deals with the destruction of the desolator,

but for those who are saved and await the glory of the Lord, there are two short

preparatory periods to intervene. The first is the 1290 days, and the second the 1335 days.

Now three and a half years are 1260 days, so that we have two periods extending beyond

the close of Daniel's seventieth week.

Israel are to repent, look upon Him Whom they have pierced, and mourn for Him

(Zech. 12: 10-14), and it will be remembered that Aaron and Moses were both mourned

by Israel for a period of thirty days (Numb. 20: 29; Deut. 34: 8). Blessed is he that

comes to the 1290 days, for mourning shall then have passed away. The remaining

forty-five days that end with the close of the 1335 days may well be occupied in the

returning of the dispersion from among the Gentiles. The Companion Bible suggests that

the Psalms that bear these numbers, namely, 30:, 45: and 75: have an intended

connection with this period. Certainly the sentiment of these Psalms is appropriate to the

time whether their numeration be intended or not. This the reader can test for himself.

The prophet Daniel appears to have been reluctant to withdraw, and twice the

heavenly visitor says to him: "Go thy way." To none is it permitted to receive all the

truth, or to understand it all. Daniel's work was done, and he is directed to go his way,

and rest when his time shall have come, in the sure and certain hope of a blessed

resurrection. The callings and the spheres of blessing may differ as much as the earth

differs from the heavens, but one feature is constant, and that is that flesh and blood

cannot inherit the kingdom of God, and corruption cannot inherit incorruption. We shall

not all sleep, but we shall all be changed, whether our hope be with Daniel in his lot, with

the Bride in the New Jerusalem, or with the Church at the right hand of God.

From one end of the book to the other one consistent theme is found. The first

unfolding shows Gentile dominion from its inception to its destruction, and in the

prophetic visions that follow attention is concentrated upon the "end", the period

indicated by the feet and ten toes of the image, "the days of those kings"--the ten horns

of the later visions. While the prophetic visions sweeps the centuries, and comprehends

the rise and fall of dynasty and nation, the attention is focused upon the prophetic period

of 490 years, and of that final seven covers the bulk of the prophecy.

We named this series: "The testimony of Daniel or the time of the end", for it is the

time of the end that is the dominant factor. The only possible solution of the troubles of

Israel and of all the earth is the coming again of their rejected King.  Instead of

"civilization" growing and developing until it ushers in the kingdom of God, we find it

smashed to atoms before the true kingdom can be set up. Instead of faith and knowledge

increasing and righteousness covering the earth, we find wickedness increasing until it