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ed. “ But Me shall be given up, and they that
brought her, and he that begat her.” She was daughter to the king of the south, he was the person that begat her, and who was given up, confequently the person whose arm did not stand.
As the foundation on which Mede builds his interpretation is untenable, fo an observation will readily occur to the common sense of the attentive reader, which fixes the application of the passage to the blafphemous king. The design of the prophet, in this passage is to give a history of the blasphemous king. The king of the north is introduced merely on account of his making war with him; and that he overflowed the territories of the blafphemous king, does not imply that he destroyed his existence, as appears from the frequent use of the term in the preceding part of the chapter. Are we to suppose, then, that the prophet would stop short in the history of the blasphemous king, of which he professedly treats, before he had brought it to a conclusion, and carry on that of the king of the north, introduced accidentally? Put the case, that a person professedly writes the Histo. ry of England ; that he introduces France as at war with England ; that he stops short in the History of England, and carries on that of France; would not the historian be charged with great impropriety? But with that impropriety the spirit of prophecy is chargeable, by Mede's interpretation. I cannot therefore hefitate in rejecting it.
I am aware that another objection may be made to the interpretation I have now given ; namely, “ That the glorious holy mountain" may be taken, in a figurative sense, to signify the church ; so we understand the Apostle, when he says of the man of sin, That he “ fitteth in “ the temple of God,” 2 Theff. ii.
In answer, I would observe, That there are several circumstances in the narrative, which cannot accord with a figurative interpretation. As, first, The time when he took up his residence in the holy mountain, it is said to be “ at the time “.of the end," about the close of his reign ; whereas he had his residence in the church from the beginning of it.-Secondly, The manner of his coming to reside there, in consequence of a forcible expulsion from his former place of residence; whereas he attained his empire in the church gradually and imperceptibly.—Thirdly, The glorious land, in a figurative sense, fignifies Heaven, Heb. xi.; to which the blasphe. mous king cannot be supposed to have access. It must be taken in a literal sense ; so ought also the glorious holy inountain, when conjoined with the glorious land, in the same narrative.
Fourthly, The glorious holy mountain is said to be “s between the seas,” which admits of an ob. vious meaning, if taken literally; but appears to me absolutely inexplicable, if taken figuratively. I conclude, therefore, that the blafphemous king is the person whom the prophet has in view; that his entering the glorious land, and placing the tabernacles of his palace in the holy mountain, are expresions to be taken literally; which certainly imply his residence in the land of Judea, in the city of Jerusalem.
The prophet Jeremiah had given a similar account before Daniel. The account of the former, when viewed by itself, is obscure, but when illustrated by the latter, we discover the same circumstances, related of the same perfon, and at the same time. “ Behold, he shall " come up like a lion from the swelling of Jor" dan, against the habitation of the strong : " but I will fuddenly make him run away from is her; and who is a chofen man that I may
appoint over her? for who is like me? and “ who will appoint me the time? and who is “ that shepherd that will stand before me?" Jer. xlix. 19. The person here spoken of is the king of Edom, that is of spiritual Babylon, (see page 46.), as a lion lodging in the thickets, on the banks of Jordan, is forcibly driven from his habitation, by the overflowing of the river, Hh
so he Mall be forcibly expelled from his first re. fidence, by the king of the north coming against him as an overflowing flood. In consequence of this expulsion, he shall come up" against the “ habitation of the strong;" a term inore applicable to the city of Jerusalem, than any other place upon earth, being strongly fortified by na. ture and art, the residence formerly of heroes, and the city where the Almighty“ placed his “ name," and in a peculiar manner dwelt; whereas he flatters himself with a lasting residence in that city. God informs the prophet, " I will suddenly make him run away from “ her,” intimating, that God himself would in. terpose, and make his residence there short, when compared with the time he continued in his former habitation. To establish the truth of this declaration, he intimates, that he hath ordained the instruments, and appointed the time, and that no human power may contend with his.
The time when the king of Edom comes up against the habitation of the strong, is after the place of his former residence is reduced to a state similar to that of Sodom and Gomorrah, as we learn from the preceding verse, “ As in the over" throw of Sodom and Gomorrah, and the
neighbouring cities thereof, faith the Lord: no
man shall abide there, neither shall a son of man dwell in it."
The same expressions, including the same circumstances, are repeated, chap, l. 40. 44. and applied to the king of Babylon, to intimate that the kings of Edom and Babylon, literally taken, are not intended, but a person in whom the characters of both, namely, cruelty and idolatry, unite.
II. Another ground of this opinion, is the connexion betwixt the sixth and seventh vials. The sixth vial represents the conversion of the Jews, as we have already seen, p. 73. The converted Jews, are the persons who go down to Armageddon at the seventh vial, and by whom the beast and false prophet are finally destroyed, Rev. xiv. 20. Yea, upon their conversion, he and his followers are seized with a horrible dread, apprehending such an event. Now, upon the supposition of his residence in Europe, the reason of this apprehension does not appear, nor is it probable either that they would mcditate an expedition against him, or that he, in the declining state of his own affairs, should form a crusade against them. But his residence in Ju. dea clears up these things, which appear obfcure in the narrative. It shows the parties brought into contact, by the providence of God,