Sir robert anderson the coming prince ebook

This, of course, is a fact. Thankfulness do. Thank you for reading. In the event that you appreciate this book, please consider sharing the good word s by leaving a review, or connect with the author. All rights reserved. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws. But the War has apparently created an increased interest in the prophecies of Daniel; and as this book is therefore in demand, it has been decided to publish a new edition without further delay.

Not that these pages contain any sensational Armageddon theories. For a place called in the Hebrew tongue Armageddon is situated neither in France nor in Flanders, but in Palestine; and the future of the land and people of the covenant will be a main issue in the great battle which is yet to be fought on that historic plain.

Prophetic students are apt to become adherents of one or other of two rival schools of interpretation. The teaching of the futurists suggests that this Christian dispensation is altogether a blank in the Divine scheme of prophecy. And the historicists discredit Scripture by frittering away the meaning of plain words in order to find the fulfillment of them in history.

And this world war is no doubt within the scope of prophecy, though it be not the fulfillment of any special Scripture. Very many years ago my attention was directed to a volume of sermons by a devout Jewish Rabbi of the London Synagogue, in which he sought to discredit the Christian interpretation of certain Messianic prophecies. And in dealing with Daniel 9. My indignation at such a charge gave place to distress when the course of study to which it led me brought proof that it was by no means a baseless libel.

My faith in the Book of Daniel, already disturbed by the German infidel crusade of the Higher Criticism, was thus further undermined. And I decided to take up the study of the subject with a fixed determination to accept without reserve not only the language of Scripture, but the standard dates of history as settled by our best modern chronologists. The following is a brief summary of the results of my inquiry as regards the great prophecy of the Seventy Weeks.

I began with the assumption, based on the perusal of many standard works, that the era in question had reference to the seventy years of the Captivity of Judah, and that it was to end with the Coming of Messiah. But I soon made the startling discovery that this was quite erroneous. For the Captivity lasted only sixty-two years; and the seventy weeks related to the wholly different judgment of the Desolations of Jerusalem.

The failure to distinguish between the several judgments of the Servitude, the Captivity and the Desolations, is a fruitful source of error in the study of Daniel and the historical books of Scripture. And it is strange that the distinction should be ignored not only by the Critics, but by Christians. Because of national sin, Judah was brought under servitude to Babylon for seventy years, this was in the third year of King Jehoiakim B.

But the people continued obdurate; and in B. On the former capture of Jerusalem, Nebuchadnezzar left the city and people undisturbed, his only prisoners being Daniel and other cadets of the royal house. But on this second occasion he deported the mass of the inhabitants to Chaldea.

The Jews still remained impenitent, however, in spite of Divine warnings by the mouth of Jeremiah in Jerusalem and Ezekiel among the exiles; and after the lapse of another nine years, God brought upon them the terrible judgment of The Desolations, which was decreed to last for seventy years. Accordingly in B. Now both the Servitude and the Captivity, ended with the decree of Cyrus in B.

But as the language of Daniel so plainly states, it was the seventy years of The Desolations that were the basis of the prophecy of the seventy weeks. And the epoch of that seventy years was the day on which Jerusalem was invested the tenth Tebeth in the ninth year of Zedekiah a day that has ever since been observed as a fast by the Jews in every land. Daniel and Revelation definitely indicate that the prophetic year is one of days.

Such moreover was the sacred year of the Jewish calendar; and, as is well known, such was the ancient year of Eastern nations. And 25, days measured from that date ended on the 17th December , which was the twenty-fourth day of the ninth month in the second year of Darius of Persia -the very day on which the foundation of the second Temple was laid.

Haggai , Here is something to set both critics and Christians thinking. A decree of a Persian king was deemed to be divine, and any attempt to thwart it was usually met by prompt and drastic punishment; and yet the decree directing the rebuilding of the Temple, issued by King Cyrus in the zenith of his power, was thwarted for seventeen years by petty local governors.

How was this? The explanation is that until the very last day of the seventy years of the Desolations had expired, God would not permit one stone to be laid upon another on Mount Moriah. Dismissing from our minds, therefore, all mere theories on this subject, we arrive at the following definitely ascertained facts:. The epoch of the Seventy Weeks was the issuing of a decree to restore and build Jerusalem.

Daniel That decree was issued by Artaxerxes, King of Persia, in the month Nisan in the 20th year of his reign, i. Sixty-nine weeks of years i. That day, on which the sixty-nine weeks ended, was the fateful day on which the Lord Jesus rode into Jerusalem in fulfillment of the prophecy of Zechariah ; when, for the first and only occasion in all His earthly sojourn, He was acclaimed as Messiah the Prince the King, the Son of David.

And here again we must keep to Scripture. Though God has nowhere recorded the Bethlehem birth-date of Christ, no date in history, sacred or profane, is fixed with greater definiteness than that of the year in which the Lord began His public ministry. I refer of course to Luke , 2. I say this emphatically, because Christian expositors have persistently sought to set up a fictitious date for the reign of Tiberias.

If Jewish or infidel writers set themselves to confuse and corrupt the chronology of these periods, we would not be surprised. But it is to Christian expositors that we owe this evil work.

Happily, however, we can appeal to the labors of secular historians and chronologists for proofs of the divine accuracy of Holy Scripture. The reader will there find an answer to the attack of the Higher Criticism on Daniel based on philology and history; and he will find also that the Critics are refuted by their own admissions respecting the Canon of the Old Testament. But, when writing on the subject, I recognized that the identity of Darius the Mede was still a difficulty.

Since then, however, I have found a solution of that difficulty in a verse in Ezra, hitherto used only by Voltaire and others to discredit Scripture. Ezra 5 tells us that in the reign of Darius Hystaspis the Jews petitioned the throne, appealing to the decree by which Cyrus had authorized the rebuilding of the Temple.

The wording of the petition clearly indicates that, to the knowledge of the Jewish leaders, that decree had been filed in the house of the archives in Babylon. But the search there made for it proved fruitless, and it was ultimately found at Ecbatana or Achmetha: Ezra How then could such a State paper have been transferred to the Median capital? The only reasonable explanation of this extraordinary fact completes the circle of proof that the vassal king whom Daniel calls Darius the Mede was Gobryas or Gubaru , who led the army of Cyrus to Babylon.

As various writers have noticed, the testimony of the inscriptions points to that conclusion. For example, the Annalistic tablet of Cyrus records that, after the taking of the city, it was Gobryas who appointed the governors or prefects; which appointments Daniel states were made by Darius.

The fact that he was a prince of the royal house of Media, and presumably well known to Cyrus, who had resided at the Median Court, would account for his being held in such high honor.

He it was who governed Media as Viceroy when that country was reduced to the status of a province; and to any one accustomed to deal with evidence, the inference will seem natural that, for some reason or other, he was sent back to his provincial throne, and that, in returning to Ecbatana he carried with him the archives of his brief reign in Babylon.

In the interval between the accession of Cyrus and that of Darius Hystaspis, the Temple decree may well have been forgotten by all but the Jews themselves. And although it was a serious matter to thwart the execution of an order issued by the king of Persia Ezra , yet in this instance, as already noticed, a Divine decree overruled the decree of Cyrus, and vetoed their taking action upon it.

The elucidation of the vision of the Seventy Weeks, as unfolded in the following pages, is my personal contribution to the Daniel controversy. And as the searching criticism to which it has been subjected has failed to detect in it an error or a flaw, [2] it may now be accepted without hesitation or reserve. No review available --This text refers to an alternate Paperback edition. About the Author.

Sir Robert Anderson was converted to Christ at. Daniel's seventy weeks - artaxerxes' reign - - presence international What does Artaxerxes' reign show us about Daniel's Weeks In his book The Coming Prince, 19th-century author Sir Robert Anderson. This is a two- We mail library rate and it is quite slow. Sir robert anderson library series librarything Series: Sir Robert Anderson library.

Series by cover. Works 6. Titles, Order. The company of the preachers: volume 2 Nonetheless, Sir Robert's first love was gospel ministry. Not least of these is his magisterial The Coming Prince, which treats the prophecy of the accuracy and historical reliability of Daniel.

The Coming Prince has 2 available editions to buy at Alibris. See All Copies. The coming prince: sir robert anderson: amazon The Coming Prince.

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