The Great Prophetic Measuring Line
The Gospel Sickle May 1, 1886
By Uriah SmithIN previous numbers we have treated of the symbolic representations of the prophecies of Daniel 2, 7, and 8. In Daniel 7, we found a period of time marked off, covering the duration of papal supremacy, and giving us the key to prophetic numbers, by showing that a day is used in a prophetic sense to signify a year of literal duration.
In the vision of Daniel 8, another period is given, the longest and most important prophetic period in all the Scriptures, the calculation of which is a matter, of surpassing interest. Beginning in the fifth century before Christ, it sweeps over twenty-three hundred years, terminating in our own day and generation. The prophet thus introduces it :—
"Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice and the transgression of desolation to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days then shall the sanctuary be cleansed.” Dan. 8:13, 14.
To those who believe that the Bible is the inspired word of God, we suggest the question, Why has God placed in his book these definite numbers, and marked off these periods of years? Is it not that we may study them, understand them, and profit by the marvelous facts they reveal to us?
Let it be noticed, first, that there are two agencies brought to view in the scripture before us, by which the Church was to be oppressed, or trodden under foot. These are called the "daily" and the "transgression of desolation." The supplied word, "sacrifice," should not have been introduced, as the text has no reference whatever to the Jewish sacrifices.
These two oppressive or desolating agencies are some forms of false religion; for nothing else ever persecuted the Church of God; and all the false religions that have ever persecuted the true religion, may be classified under just two heads, namely, paganism and the papacy.
It is evident, therefore, that the "daily" (desolation) refers to paganism, and the "transgression of desolation" refers to the papacy. Counting back from the sixth century A.D., through all the preceding years of Roman history, backward through Grecian, Medo-Persian and Babylonian, supremacy, through Egyptian history, and through antediluvian times, even to the apostasy of Cain, —all the way along paganism was the continual or "daily" oppressor of the people of God. But when in the declining days of Rome it became evident that nothing could prevent Christianity from gaining a controlling position in the empire, let that Church answer. Here was indeed the "transgression of desolation."
Dan. 8:11: "and by him, [Rome] the daily [paganism] was taken away [that is, the empire suppressed the worship of the old pagan gods, and adopted the papal form of Christianity]; and the place of his sanctuary [the sanctuary of paganism, which was the city of Rome, where was the Pantheon, or temple of all the gods,] was cast down [that is, Rome was reduced to a second rank by Constantine, who removed the seat of empire to Constantinople, and made that the imperial city, A.D. 330; and Constantine was the first so-called Christian emperor]. And an host was given him [Rome Christianized] against the daily [paganism] by reason of transgression [the wicked working of what Paul calls the mystery of iniquity, which resulted in the establishment of the papacy. This "host" was the multitude of the barbarians who subverted Rome politically; but became, themselves converts to the Catholic faith], and it cast down the truth to the ground; and it practiced and prospered." This the papacy has done to repletion.
As Daniel viewed this dark and almost interminable picture of suffering and persecution, he asked how long these two forms of oppression should tread under foot the sanctuary and the host, the Church; and the answer was that from some point of time, not here revealed, twenty-three hundred years would roll away, and then the sanctuary should be cleansed. This, as we shall hereafter see, was just as definite an answer as could be given without revealing the exact time of Christ's second advent, a point which has been studiously avoided in the Scriptures. All the vision of chapter 8 was explained to Daniel, except this important matter of the time. Gabriel was commanded to make him understand it. Verse 16. But Daniel, overcome by the revelations, fainted before the angel had finished, and could at that time endure no more. Verse 27.
Fifteen years passed away, and the events of chapter 9 transpired. The time then came for Gabriel to complete his work. He appeared again to the prophet. Verse 21. Daniel identifies him as the one he had seen in the previous vision, The angel said that he had now come to give him "understanding," the very work he had been commissioned to do according to chapter 8:16, but which, on account of Daniel's health, he was then obliged to postpone, and had seen no occasion till now, to resume. Then Gabriel himself, referring to a previous Interview says, "Understand the matter and consider the vision". And then, as an absolute demonstration that he referred back to the vision of chapter 8, he commenced his instruction on the very point there omitted, namely, the time.
"Seventy weeks", he says, "are determined upon thy people." The primary signification of the original word here rendered "determined," is to "cut off". Seventy weeks are cut off—from what ?—From the 2300 days of chap. 8:14. Where the 70 weeks begin, there, consequently, the 2300 days begin; and this is the first point to be determined.
In verse 25, the starting point is declared to be at the going forth of a commandment to restore and build Jerusalem. From the date of his vision, 538 B.C., Cyrus issued a decree for the return of the Jews and the rebuilding of the temple. This was not sufficient to restore Jerusalem. The enemies of the Jews hindered this work in the reign of Artaxerxes, the Magician, B.C. 522; but Darius Hystaspes, B.C. 519, re-affirmed the decree of Cyrus, and the work went forward again. It was still too limited. At length Artaxerxes Longimanus granted Ezra a decree which contained provisions or the full restoration of the Jewish State, and met the prophecy in every particular. This is found in full in Ezra 7:12-26. It was in the 7th year of the king; and his 7th year was B.C. 457.
For the building and restoration of the city, 7 weeks, or 49 years, were allotted. This was accomplished by Nehemiah in the 15th of Darius Nothus, B.C. 408. 69 weeks, 483 years, reached to the messiah the Prince (Christ), who began his ministry A.D. 27. Luke 3 :1 (the 15th of Tiberius ended in the summer of A.D. 27. John commenced preaching in the spring, Christ, six months later, in the autumn); Acts 10:37, 38; Luke 4:18; etc. His ministry continued 3 1/2 years, to the middle of the remaining 70th week. John 2:13; 5:1; 6:4; 13:1.
This brings us to the Passover in the spring of A.D. 31, where he was crucified. See Dr. Hales. Here he caused the sacrifice and oblation (the Jewish cerenionial) to cease in the midst of the week. Dan. 9:26, 27. The last half of the week, 3 1/2 years more, brings us to the autumn of A.D. 34, where the 70 weeks, or 490 years, terminated. How much time have we left?—1810 years; thus 2300 - 490 = 1810. To A.D. 34, where the 490 ended, we add 1810; and it gives us A.D. 1844, as the point where the whole period of 2300 years ended.
This calculation is beyond refutation; for the date 457 B.C. as the 7th of Artaxerxes Longimanus, rests upon the canon of Ptolemy, which is confirmed by the concurrent agreement of more than 20 eclipses, and is not, says Prideaux, "to be receded from for any human testimony whatsoever."