An answer to the queries in the following letter:-

Sept. 21, 1931. Editor "help and food":-

Questions have arisen of late as to which I would appreciate your answers:

1.- Is "the image of the Beast" set up in several places? Is it set up in the temple at Jerusalem? If the latter, is this the "abomination of desolation?" What does this expression (as in Matt. 24:15) mean?

2.-Is a desolator permitted to overrun Palestine and sack Jerusalem during the latter half of Daniel's seventieth week? Who is this desolator, and why does "the Beast" fail to defend the apostate Jews, seeing they are under his wing?

3.-Are there several battles fought between the great powers at this time, and what does Scripture say about Armageddon?

4.-Some speak of the dragon and two Beasts of Rev. 16:13 as an anti-trinity, as follows:

The dragon, ……… anti-Father
The beast, …………anti-Christ
False prophet, ……… anti-Spirit

Others believe the false prophet is the antichrist-who sits in the temple as God (2 Thess. 2:4). They say this does not weaken his crusade for the worship of the Beast, and that it imitates Christ, who receives worship, and yet instructs His followers in the worship of the Father.

Which of these views is according to the Bible? Yours aff'ly in our Lord,
R. J. REID.

Q. 1. In answering this question it may be well to call attention to the three related expressions in which the term "abomination" is used:Dan. 9:27; 11:31; 12:11.

First, as to the term itself:it is the same in each passage, and means what is disgusting, filthy, abominable. It is chiefly used of idolatry, and of things one may not touch, eat or worship; so, concretely, an idol (e.g., 1 Kings 11:5,7; 2 Kings 23:13). The New Testament equivalent is bdelugma, what is detestable, specifically idolatrous. The word is used by the LXX in the Daniel passages, also by the writer of 1 Maccabees when describing the profanation of the temple by Antiochus Epiphanes, who erected an idolatrous altar over that of the burnt offering and also a -statue of the heathen god Zeus, to which event Dan. 11:31 refers; and it is the term used in the two Gospel passages which record the Lord's statement as to this particular feature of wickedness (Matt. 24:15; Mark 13:14). This sufficiently shows the force of the term.

A careful study of Daniel 11 will show that ver. 31 of that chapter must refer to the above-mentioned King of the North; and he also is the subject of Dan. 8:9-14. The history of this "vile person," which commences with ver. 21, is more fully given because he so vividly prefigures the apostate king of the last days who will practice similar enormities. This in itself puts this particular instance outside the range of what the Lord refers to in His prophetic discourse given about 200 years after the event. He then must refer to Dan. 12:11, the setting of which places the thing spoken of in the future, for it is clear that history gives nothing to correspond with Daniel's prophecy from ch. 11:36 to the end. This is the more striking since what precedes that verse can be paralleled by the events of history. So then the Lord (and hence Daniel to whom He refers) is speaking of what is still to be fulfilled, but a close association between chs. 11:31 and 12:11 is intimated by the similarity of expression. This enables us to more clearly understand what is meant by "the abomination" of the future.

The Lord speaks only of the abomination, but Daniel in each case brings in another important feature-the cessation of the continual sacrifice. This we know Antiochus brought about in his day, but it is that which will be done in the future also. This at once involves, yea, requires the revival of the Jewish ceremonies in a Jewish temple. For this to be realized it is not difficult to understand that there will of necessity be a Jewish State-a political as well as a religious order. This in fact is what we find in Dan. 9:27. Ver. 26 leaves us to suppose a period of indefinite length after the 69th week. The 70th week is inaugurated by a covenant made by the Roman Prince which has for one of its important features the religious element, since it is immediately stated that he shall cause the sacrifice and oblation to cease in the middle of the week.

In Ezra's day the altar had been the protection sought by the people (ch. 3:3), but in that future time the revived Jewish political and religious State will seek and have "the protection of abominations" because of which there shall be a desolator.

Now it is to this time, Daniel's 70th week, that Dan. 11:36 to the end applies. Thus "the abomination that maketh desolate," which is set up in conjunction with the taking away of the continual sacrifice (ch. 11:12), is to be linked with ch. 9:27. The meaning of the term, its singular form, and that it is "set up," all point to it being an idol or image. With this the Lord's words agree. He says:"Standing in what is a holy place" (New Trans., text and footnote). That it is this appears strengthened by what Antiochus did, and of which a similar expression is used as we have already noted-his double action as to sacrifice and image becomes the foreshadow of the future. A point of difficulty may seem to be the plural form 'of this term in ch. 9:27. Are there more idols or images than the one specially mentioned as the abomination? Rather than suppose a plurality of idols, the word refers, I think, to the idol and those detestable things and practices associated with it. The scriptural use of the term covers such things.

Here we may bring in Rev. 13. The first Beast being identified with the Roman prince of Dan. 9:27, and the little horn of Dan. 7, and the second Beast being the head of the Jewish State, we are led to identify "the image of the Beast" with the abomination of desolation, or that makes desolate. Then certainly, we may say, this chapter discloses plenty of abominations associated with the protecting wing spread over the apostate mass of the Jews, the many with whom the covenant of Dan. 9:27 is made at first. If we then link the Lawless One of 2 Thess. 2 with the second Beast, we learn further what "the protection of abominations" involves (vers. 9-11). In this last passage an additional feature is stated. The Lawless One is said to seat himself in the temple of God, showing himself that! he is God. It is at least interesting to know that Antiochus Epiphanes, the foreshadow of this Lawless One, assumed divine honors. To this his coins bear witness. Those of his later years have his portrait idealized, the head is made to approximate that of the god Zeus Olympus whose image it is supposed he set up in the temple, and these coins are inscribed:"King Antiochus, God manifest, Victory bearer."

Q. 2 & 3. From Dan. 9:27 we learn that there is a desolator:"Because of the protection of abominations there shall be a desolator" (New Trans.). His course is outlined in Dan. 11:40-45. What ver. 45 implies we may learn from Zech. 14:1-5. Isa. 28:14-22 applies to the same time.

Dan. 11:40 informs us that this desolator is the King of the North, the traditional enemy of Egypt, the King of the South, between whom Palestine is like a buffer State. As of old, so in the future, when the Roman power will be revived in its final ten-kingdom form, the Northern power will be the opponent of the West, and the South friendly toward it. The contest for supremacy wages around the land of Palestine. As then, so in the future the eyes of the world will be focused upon that central spot, and pronounced signs of this are already evident. Then top Roman power will be in control through alliance with the revived Jewish State, signs of which now appear on the horizon.

As to why "the Beast" fails to defend the apostate Jews, seeing they are under his wing, we must try to visualize the operations indicated in Dan. 11:40-45. First however, it is important to see the transition in the chapter which takes place at ver. 36. This may appear abrupt, and even forced, but there are two other striking examples of a similar character, and in fact referring to the same personage called "the King." See Isa. 30:33 and 57:9. I have already mentioned that we have no historic counterpart to what follows ver. 35, as we may find to what precedes. Then the language of ver. 35 points to an extended period reaching to the time of the end which will be characterized by conditions just previously described. This is similar to the closing statements of Dan. 9:26. Both point to the great undated interval which follows Daniel's 69th week, and in which we now find ourselves.

So "the King" of ver. 36 is not the same person spoken of in the previous verses (Antiochus Epiphanes). His description in vers. 36-39 would appear to apply to only one other personage – the apostate head of the revived Jewish State, the second Beast of Rev. 13. Then the King of the North who appears in this closing scene is to be identified with the wicked king of Dan. 8:23-25, and of whom the little horn in that chapter is the striking foreshadow. His arrogance and assumption along with hostility to Western power leads to his movement against "the King" who rules in the land as recorded in ver. 40. And it appears also that the King of the South makes an hostile move against this same king. The Northern leader seems to sense this as an opportune time for attack, and sweeping through Palestine, he reaches as far as Egypt. This of course constitutes a distinct attack upon Roman power, and in the overruling government of God it is the desolating, overflowing scourge because of what has been taking place in the land among the apostate Jews under their false leader, the second Beast of Rev. 13.

While in Egypt tidings out of the North and East reach the King of the North which stir him to furious energy against some enemy of whom these tidings inform him. So he returns and establishes himself in a position which from ver. 45 can only be understood as in the vicinity of Jerusalem-the hill of Zion, holy mountain, as in Ps. 2:6. There he comes to his end, none to help, broken without hand (ch. 8:25). This will take place at the appearing of Christ as recorded in Zech. 14. Thus it appears that we are to connect the gathering of the nations against Jerusalem mentioned in that chapter with the closing movement of the King of the North in Dan. 11:45, and with the gathering in the Valley of Jehoshaphat foretold in Joel 3.

But to further answer the question as to the Beast's relation to these events, with which I would also link the third question, particularly as to Armageddon, let us think of the possible strategy underlying the movements of these contesting forces. If in the attack of the North we see a movement hostile to the Roman power, still more is this evident in his deliberate encampment around Jerusalem, followed by attack upon it. This would strike at the great center of Roman influence and power in that quarter of the world. Can we offer any suggestion as to what may be the Beast's action at this time? Here a thought suggests itself as to what tidings reached the King of the North when in the vicinity of Egypt. May they not be the news of the gathering hosts of the Western powers coming into Palestine to effect the cutting off of his return to the North, thus severing his communications from the rear, purposing then to strike one great final blow which will decide the question of world-supremacy once for all in favor of the Beasts of Rev. 13? We may with good reason suppose that after the sudden sweep of the Northern armies through the land, the Beast at Jerusalem would immediately appeal to the Roman Beast to take action, and that in response he sends his forces into Palestine. Putting together with this the prophecy of Rev. 16 we learn that this mighty host will gather at Armageddon, identified as the Plain of Esdraelon which lies across the path of travel through Palestine between the North and the South. It may not be without significance that Haifa on the Mediterranean at the head of this plain, is now being prepared as a great sea-port. Tidings of such movements may well explain Dan. 11:44; and the Northern leader commences his return, likewise determined to strike the blow which will place in his hand the coveted world-supremacy.

His objective would seem to be first the capture of Jerusalem, the capital of his enemy, the Wilful King, before the assembled armies of the West reach it, and then strike to crush them at Esdraelon. He captures the city, as Zechariah tells us, but is smitten by the appearing of the Lord on Mt. Olivet. The report of this third mighty Combatant quickly reaches the assembled hosts of the West, and they make war against Him (Rev. 19:19). The Lord smites their hosts, and takes the two Beasts, casting .them into the lake of fire. Messiah has come! These are the initial strokes of judgment whereby He delivers the remnant of His people and sets up His glorious kingdom.

It seems clear that this gathering of armies before Jerusalem is quite distinct from that of the Roman Empire, to which Rev. 19 refers, for they are allied to and would support the Wilful King, against whom the King of the North comes in his whirlwind attack. So the nations of which Zechariah and Joel speak are those to the north and east of "the Pleasant Land"-enemies of the Wilful King and the Western Confederation which supports him. What becomes apparent is that God is working at this time to bring all these forces together for judgment at the Lord's appearing. So there is the great battle in the valley of Jehoshaphat around Jerusalem, and that of Armageddon, as there are two great groups of nations-one under the Beast, the other under the King of the North. We must bring in here also the kings from the East who are assembled at this time (Rev. 16:12). They come either to mingle with the West, or join in a great effort against it, perhaps in conjunction with the policy of the King of the North, but in any event to meet the judgment of the Great King. The hour had struck when "the kingdom of the world of our Lord and of His Christ" should begin to be (Rev. 11:15, New Trans.).
Q. 4. As to the trinity of evil suggested by the relation, of Satan, the Dragon, and the two Beasts, I think that what is said of the second Beast appears to distinctly mark him as the Antichrist, while the worship he directs to the first Beast rather gives him the place of the Father. Satan inspires them both and directs their activities; he simulates in this connection the Spirit's place.
-JOHN BLOORE.