(Two letters to a Young Believer)
1906 102 I am sorry to hear that your faith in the inspiration of the Book of the prophet Daniel should be in any way shaken by the pernicious efforts of men who profess to uphold the integrity of the whole Book of God of which they are teachers; but who are dealing deceitfully with and corrupting it. And this they do to their own (we pray, not eternal) shame, and to the unsettling of those who follow their unhappy teaching. It remains true, however, that God declares He has magnified His word above all His name. You and I can rest assured, therefore, that in spite of the combined assaults of wicked men led by Satan with the object of undermining its veracity, when heaven and earth shall have passed away, God's word will remain, stable as His eternal throne.
This much the Lord Jesus surely meant when He said, "Heaven and earth shall pass away but my words shall not pass away" — an utterance which is calculated to convey great comfort to our hearts, since it is the word of the Son of God Himself; and the written word is equal in authority, surely, to His spoken word.
Your letter, however, is more particularly occupied with Daniel and the book of his prophecy, and your questions deal more with its authenticity. "Was Daniel the author?" You ask, was the book written in the sixth century B.C. or "circa 100 B.C.?" "Are its historical parts all true or mixed up with very much of fable?" "As it is claimed that the so-called prophetic parts were written after the events they describe, what proof have you that they were written before?" The above seem to be the most important of your questions, but as I cannot undertake to answer them all at present, I will confine myself in this letter especially to the prophetic parts of the book. And of the prophecies, that of the Seventy Weeks (Dan. 9) will answer our purpose as well as any other. For if this can be proved to have been written before the events therein mentioned took place, we may reasonably conclude that the remaining prophecies are equally authentic, and that the higher critics have, as usual, made a mistake.
This prophecy of seventy weeks Dean Farrar was pleased to call "a chronological prophecy." He also asserted that the prophecies of Daniel were the only ones in the Bible of this class, and that "this fact tells overwhelmingly against its inspiration."
Now this is a most extraordinary statement, and one that is not at all correct. Compare, for instance, the prediction by Jeremiah of the seventy years' captivity (Jer. 29:10); the prediction given by Isaiah that within sixty-five years Ephraim should be broken, and not be a people (Isa. 7:8); and the prediction through the prophet Ezekiel respecting the desolation of the land of Egypt for forty years (Ezek. 29:11-12). These are surely plain instances of chronological prophecy, and show that, however, learned the higher critics may profess to be, they certainly do not seem to display a very intimate acquaintance with the letter of the word any more than with its spirit.
Now let us turn to the prophecy. "Seventy weeks are determined upon thy people and upon thy holy city to finish transgression … and to bring in everlasting righteousness … and to anoint the most holy" (Dan. 9:24-27). Here is a general statement of the leading events of the period mentioned in the prophecy. And we find that everlasting righteousness is to be brought in before it closes, and the most holy place prepared for the worship of God. It is evident, therefore, that the end of the seventy weeks will usher in the thousand years of blessing.
The next verse gives details as to the starting point, and the divisions of the weeks. There can be no reasonable doubt, it would seem, that the seventy weeks began in the twentieth year of Artaxerxes' reign. In that year Nehemiah was commissioned to restore and build Jerusalem (Neh. 2), which is what we find in this chapter (Dan. 9:25).
The decree to Ezra referred to the temple and had nothing to say to the city (Ezra 7). From the twentieth year, then, of this Persian monarch's reign, we have seven weeks marked off, or forty-nine years, in which the street and the wall of the city should be built in troublous times. The account of these times may be read in the book of Nehemiah.
The next division consists of sixty-two weeks, and these added to the previous seven weeks make in all sixty-nine weeks, and reach up to Messiah, the Prince. Thus we have sixty-nine weeks or 483 years, separated from the full term of seventy weeks or 490 years, of the prophecy. These begin, as we have seen, with Artaxerxes, and end with the Messiah as come in the flesh. Such being the case it becomes of paramount importance to ascertain when Artaxerxes ascended the throne of Persia, in order that the twentieth year of his reign may be accurately fixed upon.
Now the date given in our Bibles for the latter period is B.C. 446, which would make the commencement of his reign about B.C. 465. But according to a nearly contemporary historian, this event took place much earlier. Thucydides relates that the accession of Artaxerxes had taken place before the flight of Themistocles from Greece to the Persians, and, though he gives no date for the event, he incidentally mentions that it was during the siege of Naxos by the Athenian Fleet.
Thucydides' statement is that Themistocles' purpose was to go to the king (of Persia), and finding a ship at Pydna, bound for Ionia, he embarked and was carried by foul weather upon the fleet of the Athenians that was blockading Naxos … after lying out at sea a day and a night, he arrived afterwards at Ephesus. And Themistocles … took his journey upwards in company of a certain Persian of the low countries, and sent letters to Artaxerxes the son of Xerxes, lately come to the kingdom; wherein was written to this purpose, "I, Themistocles, am coming to thee, who, of all the Grecians, as long as I was forced to resist thy father who had attacked me, have done your house the most harm," etc. (1:137). Thus it may be seen both from the testimony of Thucydides, and the letter from Themistocles, that Xerxes had died, and his son was reigning in his stead.
Again, Plutarch, speaking of the flight to Persia, says, "Thucydides, and Charon of Lampsacus, relate that Xerxes was then dead, and that it was to his son Artaxerxes that Themistocles addressed himself … The opinion of Thucydides seems most agreeable to chronology, though it is not perfectly well settled." (Life of Themist.) Still it is well to remember that Thucydides and Charon were both nearly contemporary with the times of Artaxerxes, and their testimony more to be depended on, therefore, than that of much later historians who assert that the flight took place while Xerxes was still reigning.
It is unfortunate, however, that Thucydides gives no dates to guide us in our search, but there are other historians who do this. Diodorus places the flight of Themistocles in the second year of the 77th Olympiad (B.C. 471). The same date is given in the Armenian Chronicle of Eusebius; but in Jerome's Eusebius, Olym. 76. 4 is the date given, and this answers to B.C. 473. "Having then this point to start with, that the flight of Themistocles to the Persian court occurred during the year B.C. 473 when Artaxerxes was already, according to Thucydides, on the throne, we are warranted in supposing that his reign commenced before the time of the Passover of that year, from which the Jews were accustomed to date the beginning of the year. Consequently, the Passover of B.C. 473 would commence the second year of Artaxerxes' reign and B.C. 455, the twentieth year, when, as we learn from Nehemiah (Chap. 11.), he received his commission in the month Nisan (the time of the Passover) from the king, "to build up the broken down walls of Jerusalem."
1906 118 Assuming then, that this is the correct date, we turn again to the prophecy and we find, as previously noticed, that the sixty-nine weeks terminate with Messiah the Prince. The Hebrew word "Nageed" properly means a "leader," a "prince." It is also used absolutely to denote a prince of a people — anyone of royal dignity. And the word is applied to the Messiah beyond all question in Isa. 55:4, "Behold I have given him for a witness to the peoples, a ruler and commander to the peoples." Thus there seems to be no excuse for applying the prophecy to some other prince — Cyrus for instance — as is sometimes done. If, then, the Lord Jesus is referred to in the words "unto Messiah the prince," to what period of His earthly sojourn does the word "unto" apply? Now there seems to be no occasion in the Lord's ministry when He was owned and saluted by the people, as their King, except at the time of His last entry into Jerusalem (John 12:12-15). He was born "King of the Jews," but was only publicly owned as such at the time above mentioned. For the word declares "He came to His own (world) and His own (people) received Him not." Thus then it seems we may safely conclude that the word "unto" refers to a period six days before the Lord's death, when the King being owned, the sixty-nine weeks ended. Hence follow the words "After the threescore and two weeks shall Messiah be cut off and have nothing," signifying that He should have nothing of all that belonged to him as King. This has no reference to the effect of His work on the cross, but to His rights and possessions as David's Heir. At that time an usurper occupied the throne of David, and, moreover, murdered the true Heir.
The next step then, is to seek to ascertain the exact date of the crucifixion of the Lord Jesus. Now, most chronologists are agreed that His birth took place at least four years earlier than our common era, A.D., and that His death occurred in the month Nisan, A.D. 29. This, indeed, is contrary to the prevailing custom of dating the crucifixion A.D. 33, but it is the conclusion arrived at by Clinton, Lardner, Adam Clarke, and Canon H. Browne in his "Ordo Saeclorum" — all men of learning and ability.
Further evidence as to this may be gathered from early writers. Tertullian, in the second century, says: — "In the fifteenth year of his reign [Tiberius], Christ suffered, … whose sufferings were completed within the time of the seventy hebdomads, under Tiberius Cesar, Rubellius Geminus and Rufus Geminus being consuls, in the month of March at the time of the Passover" (Adv. Judaeos, c. 8) Lactantius, at the beginning of the fourth century, writes: — "Who [Herod] was under the empire of Tiberius Caesar; in the fifteenth year of whose reign, that is, during the consulship of the two Gemini, … the Jews affixed Christ to the cross" (Instit. 4:10). Augustine also, writing in the fourth century, says: — "Christ died in the consulship of the Gemini" (De. Civ. Dei. 18:54).
Thus may be seen that the Fathers (so called) seem agreed respecting the names of the consuls at the time of the crucifixion. In fact, so nearly unanimous were they in this, that one writer remarks: — "Nowhere in the first five centuries do we find any other consular date of the death of Christ than the year of the two Gemini, except in the Greek writer, Epiphanius." Now, with such strong evidence before us it seems we may safely conclude that our Lord suffered in the fifteenth year of Tiberius' reign (A.D. 29), when two persons bearing the same surname — the two Gemini — were consuls of Rome. This latter circumstance is said to be unprecedented in the annals of that city. It gives, therefore, additional proof to the accuracy of the above date.
Assuming then, that this date is the correct one, we have, reckoning from the month Nisan, B.C. 455, to the same month, A.D. 29, (deducting one year for adjusting the eras) exactly 483 years, the very time required by the 69 weeks of the prophecy.
Perhaps, however, you, like others, may object that the date here given for the twentieth year of the Persian monarch's reign does not agree with that placed in the margin of our Bibles. True, but these dates have rather a curious history. About two hundred years ago, "Bishop Lloyd undertook to affix the dates of Archbishop Ussher's scheme of chronology to our English Bibles; but in this instance he made a considerable alteration, and substituted another date of his own, so as to adapt the reign of Artaxerxes to his own theory." Had he followed Ussher there would have been no difficulty, for he gives 454 B.C. as the date in question. Dates differing from the above are given by other chronologists, but it is not a little remarkable that the difference in any case is not more than ten years.
Such being the case, the question arises:How comes it, that there is such approximate agreement between this prophecy and profane history? Supposing, for instance, the Book of Daniel were written circa B.C. 100, would that account for it? Is a person more competent to tell what will happen fifty years hence than five hundred? Scarcely. The impugners of the book saw this, hundreds of years ago, and in order to evade its force, declared the writer must have lived after the occurrence of the events he described so accurately. And the higher critics have followed in their wake. For is it not significant that they have produced nothing new?
But this subterfuge will not meet all the requirements of the case. The cutting off of the Messiah, for instance, is the central event of this prophecy (Dan. 9:24-27), but I have not yet met anyone bold enough to affirm that the book was written after the Lord's death. If then it were in existence before He assumed human form, how comes it that His death, and even the very nature of it, is so minutely described? The Hebrew word translated, "cut off," when applied to death, is said never to mean a natural, but always a violent, death, either by the hand of God or by man — a death for guilt (cf. Num, 15:30 et passim). Does not this show that the writer had a full and correct knowledge of the subject about which he was writing. By what means, then, did he obtain this intimate acquaintance with the future? Surely it must be clear to any simple mind that a man does not, and cannot, know intuitively what preceded his existence here on earth, or what will follow the moment actually present. It is only by a divine communication the future can be known.
It follows, therefore, that the Spirit of God was as much needed to dictate the prophecy a hundred years, as five hundred, before-hand. God alone can see the end from the beginning and He only can describe future events and the exact time when they will happen. Further, since "a day with the Lord is as a thousand years, and a thousand years as one day," it is evident He is in nowise restricted by length of time. The future, as well as the past, lies open before Him, and He is fully cognizant of all the intended developments of His sovereign will.
Now in conclusion. You will have seen, I trust, (a) that this "chronological prophecy" is not wrong after all, in its computation of time, as the critics would have us believe; (b) that, even, by lessening the age of the prophecy four hundred years, all the predictions are not thereby accounted for, the most important one being left out, and thus the argument based upon the supposition that the book of Daniel was written after the events, is not sound. It is clear, therefore, that when taken on their own ground these learned men are not infallible. What a comfort to know this, and to rest assured that we can still cling to the "old-fashioned notion" that the Spirit of God was needed to unfold the future, and that it was He who dictated the whole Bible (2 Tim. 3:15)! And may our hearts and actions be moulded and guided by it till the Lord comes!
Letter 2
1906 131 We have seen the Seventy Weeks are divided by the Spirit of God into three parts. We have also seen that the first two divisions reach up to "Messiah the Prince," who was cut off after the sixty nine weeks. This, the majority of chronologers are agreed, took place in the year A.D. 29, or early in 30. Our reference Bibles, however, give A.D. 33, which reckoning from B.C. 4, would make our Lord's age thirty-six instead of thirty-three years as usually supposed. But Bengel says respecting this, "The year 33 is too late and is refuted by all the opinions of the ancient church." He maintained that A.D. 30 was the correct date of our Lord's death.
Now seeing we have, as already shown, abundant evidence respecting the death of the Messiah, and the time when it happened, but not so strong perhaps for the 20th year of Artaxerxes, when the decree was issued, we can take the former event as our starting point and reckon back sixty nine weeks, and we are brought to 454 B.C. as the date required. Thus the demands of the prophecy are met, which is the important thing to consider. For God must be true, and profane chronology must agree with His or it cannot be true. Upon this every Christian should rest satisfied.
There is yet another division remaining, however, to complete the prophecy, and the seventy weeks as well. One week of the seventy, or seven years, have still to be accounted for. But there are certain events mentioned in Dan. 9:26, which could not possibly take place within this last week, seeing it does not allow sufficient time for their accomplishment. Take, for instance, the first clause, after the death of the Messiah and His reward is described. The verse continues, "and the people of the prince who shall come shall destroy the city and the sanctuary." Now the city here mentioned can be no other than Jerusalem; and the sanctuary, the temple that Herod built. "The people of the prince" were the Romans under Titus who destroyed the city and set the temple on fire, so that it was destroyed. And this took place in the year A.D. 69 or 70 which was forty years after the crucifixion. It is clear then that the seventieth week does not follow the sixty-ninth in uninterrupted sequence of time; because, if such were the case, all the terms of the prophecy could not be met (for seven years added to 29 would only reach A.D. 36). But every jot and tittle of ver. 26 must be fulfilled. How, then, is this to be done? Only by supposing a long interval of time to elapse, between the end of the sixty-ninth week, and the beginning of the seventieth.
The prophecy begins with "Seventy weeks are determined," or rather "divided." As here a different Hebrew word is used for "determined" from that in vers. 26, 27, so "divided," as Dr. Tregelles translates, seems to suit the 24th verse best. And this rendering strongly supports the view that the whole seventy weeks do not necessarily imply a continuous period of 490 years. That a prophecy apparently continuous, may contain an interval of considerable length is strikingly evident from our Lord's use in Luke 4:18-21 of "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor … to preach the acceptable year of the Lord. Here the Lord Jesus, in quoting the prophet finishes with "the acceptable year of the Lord," saying "this day is this scripture fulfilled in your ears." He had come to introduce this, and not yet "the day of vengeance of our God," which awaits His second advent. We have then between two clauses of this prophecy an interval of more than 1,800 years, during which "the acceptable year of the Lord" has continued. Why then may not a period of similar length be found in ver. 26 of Daniel's prophecy? Such I believe to be the case and confirmed by the New Testament.
But in order to enter intelligently into its teaching regarding this matter, it is well first to enquire as to the present place the Jews occupy in God's government of the world.
Now we find in the prophet Hosea (Hosea 1:9), "Then said [God], Call his name Lo-ammi: for ye [are] not my people, and I will not be your [God]." From this scripture we learn, that a time was coming when God would disown His ancient people the Jews, and cast them off. And this took place at the death of their Messiah. Then the dread sentence "Lo-ammi" took effect morally, and they are no longer owned by God as His people. This suspension of relationship is clearly taught in Matt. 23:38-39, where the Lord in His solemn denunciation of the Jews concludes by saying, "Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed [is] he that cometh in the name of the Lord." They had slighted all the Lord's overtures of mercy to them, and persistently refused to accept Him. Now they were cast off until the time when they would be prepared to receive Him as their Messiah and the hope of Israel. The Jews being thus rejected, room was left for the gathering in of the Gentiles. And this will continue until "the fulness of the Gentiles be come in" (Rom. 11:25). This must not be confounded, however, with another term used in Luke 21:24-25, "until the times of the Gentiles be fulfilled." Here we have mentioned Gentile rule in the earth; in the other case (Rom. 11:25), the gathering in of the last member of Christ's body is referred to by the Spirit.
Politically, the Jews had at one time the chief place amongst the nations of the world; but they lost it through their disobedience. It was then transferred to the Gentiles in the person of Nebuchadnezzar. To him the prophet declared by the Spirit, "Thou, O king, art a king of kings, for the God of heaven hath given thee a kingdom, power, and strength, and glory." And the Gentile holds this rule up to the present. This he will continue to do until the Lord shall come to judge the rulers of the earth (cf. Ps. 82) and restore to the Jews the place they once occupied as the chief amongst the nations. Then will be fulfilled "the times of the Gentiles."
Religiously, however, the Jews continued to retain their place as God's people until the Lord came. But they rejected and crucified Him. Then God no longer confined Himself to one nation only, but went out in grace to all men. For in Christ Jesus there is neither Jew nor Greek, bond nor free, but all on one common level (Eph. 2). From this we may gather, surely, that at present God does not own an earthly people as witnesses for Himself upon the earth, but is, on the contrary, gathering out from all nations a people, "partakers of a heavenly calling," who shall constitute the bride, the Lamb's wife.
Again, the same truth is brought out in Rom. 11. There the rejected nation of the Jews is compared to the broken off branches of an olive tree, and the Gentiles are grafted in their place. But they are cautioned against boasting, because through unbelief the Jews were rejected, and they stood by faith. They were not to be high-minded, however, but fear; for God would most assuredly bestow upon the Jews all their former privileges and blessings. For His "gifts and calling are without repentance," Here we have further proof of the same order of events as before. The Jews cast off, the Gentiles brought in — God gathering out of them a people for His name (Acts 15:14); afterwards the Jews reinstated into their former blessings and relationship with God. The Gentiles will then fall back into a subordinate place, and receive all their blessings through and by the Jew. (Comp. Zech. 8:22-23; Zech. 14:9-21.)
With this convincing evidence before us, gathered from the New Testament, we may surely conclude, that the manner of God's dealings with the Jews as described in Romans 11, is precisely that foretold by Daniel 9:24-27 long before; and it is also clear that ver. 26 forms a sort of parenthesis. The events mentioned in it, although forming part of the prophecy, do not come within its time limit; but are enacted in a period of undefined duration coming between the sixty-ninth and seventieth weeks, but not connected with either.
Now, before proceeding further with the prophecy, it might not be out of place to enquire how history agrees with it thus far. It is well known, indeed, that history is the standard by which the word of God is judged by the critics; and not, history by the word, the alone infallible standard of truth. According to history then, the Messiah was crucified, at, or about, the time appointed, as we have already seen. Forty years after, the Romans came and besieged Jerusalem, which they took after a protracted siege, during which the inhabitants passed through indescribable sufferings. At the capture of the city multitudes were slain in cold blood, and many thousands carried away captive. The Temple, which was the pride of every Jew's heart and his religious rallying point, was burnt to the ground. Thus the Jews as a nation were swept out of existence.* Since that time this people have been more or less the objects of hatred and oppression by the nations whither they have been scattered. The last part of vers. 26 informs us of the continuous desolation which was to befall their city and race, and this subsequent to the death of the Messiah. This is exactly where Israel are now. They have been turned out of that city and sanctuary, and have never had either since. It is true they have made a remarkable footing for themselves in most countries of the earth — their influence extends into every court and cabinet of the world but they have never, until lately, obtained the smallest power in their own land and city. And there we see these desolations going on. Thus has been, and is being, fulfilled, the word by the prophet Hosea (chap. 3:4), "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and teraphim." "Clearly," says one, "this describes the present condition of Israel — the most anomalous spectacle the world has ever seen — a people who go on age after age without any of those elements which are supposed to be essential for keeping a people in existence. For they have lost their king, and prince, they have neither God nor an idol. They are not able to present a sacrifice, having nobody that they know to be a prince. Partly since Babylon carried them into captivity, entirely since Titus destroyed Jerusalem they are literally without those genealogies, which the priests must possess and produce in order to prove their title to minister in the holy place. Whatever their pretentions they can prove nothing, and yet they are upheld by God." How wonderful that the Prophet should have given this exceedingly accurate description of the present condition of the Jews so patent to every thinking person. Yet the book of Hosea was written many years before "the events." Is it not very strange that our critics do not see the finger of God here? But it seems indeed true that the person who will not see is the blindest of men. So with regard to our 26th verse, history has confirmed certain facts mentioned there. The prophecy however was written before "the events" took place. The history came in its right place "after the events." How comes it, then, that these events are so minutely detailed so long before they happened? Could it have been the result of forethought or instinct, or whatever else one likes to call it? Was there any apparent data given by which the writer could arrive at a correct judgment in these matters? There was nothing to assist him in whatever date he assigned to the prophecy. And such being the case, the writer could only have obtained his information from the Spirit of God. Thus far, then, we have not been able to do without inspiration with which many persons deal so profanely, and mention in such a scoffing manner.
{*For fuller information on this subject see Josephus', Wars of the Jews, Book 6.}
1906 147 Having ascertained this much we proceed now to the last division of this remarkable prophecy. In ver. 27 we read and he shall confirm a covenant with the many for one week." It is not "the covenant" but "a covenant." If "the" is inserted here we might infer that "the prince" means the Messiah and the covenant His. But this is not so. What we have is a person introduced most abruptly who makes a compact with the many, or the mass of the Jews. That he is a person of some importance we may safely conclude. But who is he? Expositors seem very much at a loss to answer this question. Hence, we need not be surprised that many wild theories have been propounded. The one most prevalent however, is that as he is said to be the prince "who is to come!" and the Lord Jesus is spoken of in ver. 25 as "Messiah the prince," therefore He must be the person mentioned by the prophet in ver. 27.
But if this scripture be carefully examined (vers. 24-27), we shall find but few points of agreement between the two. We are informed in ver. 26, that the people of a coming prince shall destroy the city and the sanctuary. Now the Jews are Jehovah's people after the flesh, but, as we have already seen, it was not the Jews who laid waste their own Zion. The Romans accomplished that work. Further, this prince is said to make a covenant with "the many," or mass of the Jews, for one week i.e. seven years. We do not read, however, that the Messiah will make a covenant with the Jews for that period. His covenant will be an everlasting one ordered in all things and sure. It cannot therefore be the Prince Messiah that is introduced in ver. 27 but a Roman prince who shall come before the Lord is revealed from heaven. This person will be at that time the head of the federated European nations. But before the last week commences, certain events not mentioned here must take place. The Jews will be brought back again to Palestine, and they will set up a king over themselves there.* In Dan. 11:36-37, this person is most abruptly introduced to our notice. His arrogant manner is described, and his infidel character delineated, in few words, by the Spirit of God. Mention is also made of him in some of the other prophets. In Zech. 11 he is called "the idol shepherd that leaveth the flock," and in Isa. 30:33 "the king" — "for the king also it (Tophet) is prepared." When the true Messiah came He had nothing; when this man comes the Jews will receive him and exalt him to regal dignity, and leadership. The temple will be re-built and its ritual performed, as aforetime. From what follows it seems clear that all the above mentioned events must take place before the last week begins. As we have seen, the first act of importance mentioned in connection with the last weeks of seven years is that the Roman prince will enter into covenant with the mass of the Jews. This could not be done if they were not already in the land of Palestine. These covenants are not formed with a nation without some recognised leaders, so that there is every probability "the king" will be there also. Further, this seven years' contract has to do with religious services, as well as other matters. Hence it is said of the Roman prince that in the midst of the week"he will cause sacrifice and oblation to cease." The broken agreement includes the temple service, therefore, at the time of its formation. Thus, we may safely conclude, Jewish worship will be established before the contract is signed. But this prince will not only interfere with their religious ceremonies, he will also set up "the abomination of desolation," in the temple. That is, some form of idolatry will be introduced to the Jews as their code of religion. "The king" in the land will be his faithful ally and coadjutor in forcing this idol-worship upon the nation for the remainder of the week. Many will embrace this and bow down to the image set up, but there will be some who will refuse to do so. These will be subjected to the most trying persecution. Some of them, obeying the Lord's words, will flee into the wilderness to a place prepared of God for them (see Matt. 24:15-18; Rev. 12:6). Others will be slain by the sword. A remnant will pass through the siege of Jerusalem, and at the last extremity, they will be delivered by the Lord in person, when He comes to the earth for judgment (Zech. 14:4-5).
{*This statement might be questioned by some, because they say we have no direct scripture to that effect. But we are told in 2 Thess. 2. that there is now in the world a power that hinders the full development of lawlessness and that when that power is removed the wicked or "lawless one" will be revealed. This person to be revealed is no other than "the king," of Dan. 11:36 and the second Beast of Rev. 13. The restraining power is the Holy Ghost acting through men in positions of authority who keep in check the lawless spirit that is abroad today. There seems to be no question, however, that when the church is taken away the Holy Ghost will go with it. But the church will be caught up before the 70th week begins. Therefore it seems safe to conclude that "the king "will be set up also, before this last week begins.}
Of this Roman prince, and his dealings with the Jews, we may obtain confirmatory evidence from other parts of the word. In Dan. 7:25, the "little horn," who is undoubtedly the same person, is said to "wear out the saints of the high places, and think (or purpose) to change times and laws; and they (i.e. the times and laws) shall be given unto his hand, until a time and times and the dividing of time." Now, a "time" is said to have been the term used by the Jews to express the period from one yearly sacrifice or festival to another. It came to be used, therefore, for a year of 360 days. "Times" would represent two years; and the "dividing of time" would be a half-year. Thus then, we have three and a half years during which this little horn shall have his way in putting a stop to all Jewish worship. And this agrees with the latter half of the week. Again this chapter informs us when these things will take place. In vers. 21, 22 we read, "I beheld, and the same horn made war with the saints, and prevailed against them, until the Ancient of days came and judgment was given to the saints of the high places; and the time came that the saints possessed the kingdom." This seems clearly to refer to the future, and links itself up with the coming of the Lord in judgment. Other scriptures may be consulted in the New Testament which present the last three and a half years of the seven in a somewhat different manner, but, nevertheless, the same three and a half years, whether, as in the Revelation. for example, as "a time, and times, and half a time" (Rev. 12:14), or as "forty-two months" (Rev. 11:2, Rev. 13:5), or again, as "a thousand, two hundred threescore days" (Rev. 11:3, Rev.12:6). It is possible, however, that the 1260 days of these last two scriptures may refer to the first half of the last week.
For this covenant with the Roman prince compare also Isa. 28:15-18, where the Holy Spirit describes it as a "covenant with death" and an "agreement with hell," though not so recognised by the Jews themselves alas
Now, in conclusion, we learn from the foregoing scriptures that the last week is yet future. Then, that a Roman prince will seem at first to favour the Jews and make an agreement with them; but after a time he will cause their sacrifices to cease and set up idolatry in their temple. Because of this a "desolator" will be sent against Jerusalem in the shape of the "king of the north" who will bring desolation upon the "desolate" city (Dan. 9:27) and its inhabitants. Since, then, all this is future, it follows, as already noticed, that there must be a division between the weeks, covering a long period of time not taken into account by the prophet. This being so, we may fairly conclude that no other form of interpretation will agree so well with the requirements of the prophecy. The force of this is made strikingly manifest when the current modern expositions of "the seventy weeks" are compared with the above. For one feels in most cases that the writer is labouring hard to make the scripture support his special theory or preconceived notions; instead of allowing the prophet to speak for himself, and our taking the word as it is, without doubt or question. This the critics have not done. On the contrary they have by their learned manipulation blunted the edge of the chronological testimony through finding a terminus for the seventy weeks anywhere but in the place assigned to it by the Spirit of God.
But perhaps it may be objected that the present view is modern as well as the others. By no means. For Hippolytus, as early as the third century, in his commentary on Daniel writes, "when therefore the sixty two heptads (or, weeks) have been fulfilled and Christ has come, and the gospel has been preached in every place, the times having been accomplished, one heptad (or, week) the last, shall remain, in which Elijah and Enoch shall appear; and in the half of it the abomination of desolation shall be manifested, by Antichrist announcing desolation to the world" (S. Hippol. Martyr's Interpret. in Dan. 22 ). This speaks for itself and shows that although the writer was not clear as to the difference between the Roman prince and the Antichrist, yet in the main his exposition is so far correct.
Again, we have seen that "times" and dates belong to the Jews. The Christian has nothing to do with either dispensationally. For when the Lord comes for His own we shall go up to meet Him. The time of this coming, however, is kept secret. Thus we see the presumption of those who pretend to give precise dates for the Lord's coming. When the last half of the last week has begun, then the faithful among the Jews will know that their time of "redemption draweth nigh." But nothing more definite with regard to the matter seems revealed. The church will have passed away long ere this. Much might be said further, respecting the persons and circumstances mentioned in the prophecy, but I have dealt more particularly with the chronological part as was my desire.
Now in conclusion I commend you to God and to the word of His grace to keep and help and direct in the way that is well pleasing to Him. Cling to the word as His unfailing word of truth. Heed not the teaching of those who seek to undermine its inspiration or inerrancy. May the Lord thus keep all His own. W.T.H.