VERSE 22. And as they did eat, Jesus took bread, and blessed, and broke it, and gave to them, and said, Take, eat; this is my body.
Ques. Who are the persons here referred to, and what is meant by “they did eat?”
Ans. Christ and his twelve apostles were the persons, and they were eating the passover. After they had partaken of the passover in a formal manner, in obedience to the requirements of the law, our Saviour instituted what we now call the Lord's supper.
Q. Why was this a fitting occasion for its institution?
A. This was the last legal occurrence of the feast, as the type had reached its antitype. The true passover, Christ himself, was about to be sacrificed for the sins of the world. The types and shadows were to cease, and henceforth, the institutions of the gospel were to be memorials.
Q. How frequently should the Lord's supper be observed?
A. Some have taken the ground that its observance should be annual, taking the place of the passover, and being celebrated on the anniversary of that feast. It appears, however, that this was not the custom of the apostles, nor are we anywhere commanded so to observe it. It should not be too seldom celebrated, nor so frequently as to make it too common, and it thereby lose its impressiveness.
Q. What does the bread represent?
A. The body of Christ, broken for our transgressions.
Q. Was this illustration ever used before this time?
A. Yes; John vi, 35: “And Jesus said unto them, I am the bread of life.”
Q. To what does the expression “blessed” apply? Here followed quite an extended and interesting discussion as to whether the term applied to the bread, or to God. Some contended that he blessed the bread, others that the term signified, as stated in the parallel texts, and in Paul's account in 1 Cor. xi, 24, that he “gave thanks,” which would indicate that he blessed God by thanksgiving. This question was finally laid over until the next Sabbath for further consideration.
Q. What does the breaking of the bread signify?
A. The breaking of the body of Christ. Although not a bone of him was broken—thus fulfilling the type of the paschal lamb, which was not to have a bone broken—yet his flesh was broken and bruised, for our iniquities.
Q. What prophecy was fulfilled in this?
A.Isa. liii, 5, 10: “He was wounded for our transgressions, he was bruised for our iniquities. . . . It pleased the Lord to bruise him.”
Q. What is signified by the expression, “Take, eat; this is my body”?
A. When we eat of the bread, we are to remember the body of Christ, which was offered for us, and apply it to our own individual cases.
Q. Is this figure used elsewhere in Scripture?
A. Yes; John vi, 54–56: “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.”
Q. What is the meaning of the expression, “this is my body”?
A. This represents my body. The Roman Catholic theory of transubstantiation is, that the bread and wine become converted into the literal body and blood of Christ, by a miracle, at each celebration of the Lord's supper, and is founded on the expressions, this is my body, and this is my blood. But similar expressions are of frequent occurrence in the Scriptures, as in Christ's parables, the Revelation, &c.: “The reapers are the angels,” &c., meaning represent the angels; “The good seed is the word,” &c., “The seven candles are the seven churches,” &c., meaning in every case, “stand for” or “represent.”
The fact that the Roman Catholics themselves do not fully believe the theory, was illustrated by an anecdote:
A Catholic priest was endeavoring to convince a Protestant of the truthfulness of the theory of transubstantiation, when the latter subjected his doctrine to the following test: Having, unbeknown to the priest, caused a quantity of arsenic to be incorporated into the wafers used in communion, before they were placed in his hands, he waited until the ceremony had been said which was supposed to work the miraculous change, and then asked him if that was now the literal body of Christ. “Yes,” was the reply. “Well,” said the Protestant, “before the change was wrought, it contained a quantity of arsenic, but of course it contains none now, and must be harmless.” This revelation prevented the priest from eating it, notwithstanding his boasted confidence in the theory.
VERSE 23. And he took the cup, and when he had given thanks he gave it to them: and they all drank of it.
Q. What does the wine represent?
A. The blood of Christ. In the former dispensation this was represented by the actual, literal blood of the sacrifices that were slain in the typical service, but in this memorial wine is used.
Q. What cup was used on this occasion?
A. Probably the cup used in the feast of the passover, called the “grace cup,” or “cup of blessing.”
Q. What kind of bread was used on this occasion?
A. Unleavened, as no leaven was allowed in all their houses during the feast of the passover. Some have argued from this, that only unleavened bread should be used in the Lord's supper, as the process of leavening is really a process of decay and putrefaction, and therefore this kind of bread would not be appropriate as a symbol of the body of Christ. Nothing, however, is commanded in the Bible, in regard to it.
Q. Was Judas among the number?
A. From the account of the passover, given by John, we are led to infer that he was not; John xiii, 39: “He then having received the sop went immediately out; and it was night.” If Judas went out immediately upon receiving the sop, he could not have participated in the events which transpired after the passover.
VERSE 24. And he said unto them, This is my blood of the new testament, which is shed for many.
Q. What is meant by the blood of the new testament.
A. The blood of Christ which was shed to ratify the new covenant or testament. Paul says in Heb. ix, 16, 17: “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.”
Q. How was the old testament or covenant confirmed?
A. By typical blood. Heb. ix, 18–20: “Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people. Saying, This is the blood of the testament which God hath enjoined unto you.”
Q. What is meant by “shed for many.”
A. Shed for all the world. This does not save all, however, for some do not avail themselves of the merits of Christ's blood, even although it is shed for them.
Q. In this respect how does the new covenant differ from the old?
A. The blood of the former dispensation was shed only for the Jews, while that of the new is shed for all. The Jews only were God's chosen people then, but now the middle wall of partition is broken down, that the Gentiles may be admitted to partake of the plan of salvation.
VERSE 25. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
Q. What is meant by “that day.”
A. The time when he will drink newly-made wine at the marriage supper of the Lamb, in the New Jerusalem, the metropolis of the kingdom of God.
VERSE 26. And when they had sung an hymn, they went out into the mount of Olives.
Q. Why did they go out?
A. They were occupying the guest chamber of a friend, only for the purpose of eating the passover, and had no further claim upon his hospitality. And probably Jesus did not wish to implicate him by being in his house when he should be taken prisoner.
VERSE 27. And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.
Q. What is meant by the word “offended?”
A. Shall be caused to offend, in that they would forsake their Lord in his time of distress and affliction.
Q. Where is the prophecy here quoted written?
A.Zech. xiii, 7: “Awake, O sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts; smite the Shepherd and the sheep shall be scattered; and I will turn mine hand upon the little ones.”
Q. What does it signify?
A. Christ, the Shepherd, was to be smitten, and the sheep, his disciples, were scattered in their fright and unbelief.
VERSE 28. But after that I am risen, I will go before you into Galilee.
Q. What is meant by this promise?
A. That he would again gather the affrighted sheep after his resurrection, before ascending to his Father.
VERSES 29–31. But Peter said unto him, Although all shall be offended, yet will not I. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
Remark. Many, like Peter, are ready to protest their willingness to suffer affliction and sorrow on account of their faith, but, like him, perhaps would deny their Master5when brought to the test. We should be careful and examine our hearts to see whether we are really willing to suffer for Jesus, that we may reign with him in his kingdom.
VERSE 32. And they came to a place which was named Gethsemane; and he saith to his disciples, Sit ye here, while I shall pray.
Q. What is the meaning of the word Gethsemane?
A. Olive mill; probably so named from the fact that Gethsemane was a garden of Olives. It was located at the foot of the mount of Olives.
VERSES 33, 34. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; and saith unto them, My soul is exceeding sorrowful unto death; tarry ye here, and watch.
Remark. If the soul of Christ was sorrowful unto death, it must have been because his soul could die. The popular dogma that only the body of Christ died is disproved by this, and by other expressions in the Bible. As in Isa. liii, 10, it declares, “Thou shalt make his soul an offering for sin,” &c. Verse 12: “He hath poured out his soul unto death.”
VERSES 35, 36. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. And he said, Abba, Father, all things are possible unto thee; take away this cup from me; nevertheless not what I will, but what thou wilt.
Q. Was this prayer answered?
A. Some have supposed that Christ prayed to be saved from the death of the cross. But it seems this was not the case. When his soul was sorrowful unto death it was because he felt the weight of the sins of the world upon him with such crushing force that he feared he should not be able to endure the load, but would fail under it. That the burden of his prayer was for relief from this is evident from the fact that his prayer was answered, which could not have been the case had he prayed for deliverance from the death of the cross. Heb. v, 7: “Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him from death and was heard in that he feared.”
Q. What is the meaning of “Abba?”
A. The word literally means father. Probably used in this case as an expression of endearment.
VERSES 37, 38. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.
Q. Why did he address Peter?
A. Because he had made such loud professions of fidelity, and had been so vehement in declaring his allegiance to Christ. It was as much as to say to him, “After all your boasting, could you not watch a single hour?”
VERSES 39–42. And again he went away, and prayed, and spake the same words. And when he returned, he found them asleep again (for their eyes were heavy), neither wist they what to answer him. And he cometh the third time and saith unto them, Sleep on now, and take your rest; it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. Rise up, let us go; lo, he that betrayeth me is at hand.
Q. What was the occasion of the heaviness of the disciples?
A. It was already in the night, and perhaps they were overwhelmed with sorrow as they begun to realize the fact that Christ was about to be taken from them, and in a certain sense stupefied by the intensity of their grief.
Remark. Christ was aware of the fact that he was betrayed into the hands of his enemies, and voluntarily placed himself in a position to be taken by them, in order that he might be offered up for the sins of the world. He might have escaped his fate if he chose, but his love for sinners led him to give his life for them, and peaceably yield himself into the hands of his enemies.
Several questions were introduced for the consideration of the class, but the discussion of them was deferred until the next Sabbath, and will be duly reported through the Review.
W. C. G.
PARAPHRASE OF PS. VII.
By J. M. A.
O Lord, my God, I put my trust in thee,
From all my persecutors save thou me;
And from my cruel foe thy servant save,
Nor let him in his wrath against me rave,
Lest while there's none to help, nor pity lend,
My soul in pieces he shall fiercely rend.
O Lord, my God, if I in guilt abound,
If in my hands iniquity be found,
If I have dealt untrue, or malice showed,
Or evil paid, where good should be bestowed,
(Yea, him,—mine enemy without a cause,—
I saved, unhurt, from death's relentless jaws.)
Let thou the enemy my soul annoy
And persecute, or capture and destroy;
Yea, let him tread my very life away;
And in the dust my name and honor lay.
O Lord, lift up thyself,—in anger rise,—
For, lo! my foes, enraged, all good despise.
Awake for me, and vindicate my cause,—
In judgment act, for righteous are thy laws;
So shall the people compass thee with praise,
Therefore, on high for them thy standard raise.
According to my righteousness, O Lord,—
And as thou wouldst integrity reward,—
So judge thou me,—scan all my ways and bless,
For thou shalt judge all men in righteousness.
O let the doings of the wicked cease,
But stablish thou the just in paths of peace;
For God—the righteous God—doth try the hearts,
The passions try, and all the inward parts.
The Lord is my defense,—in him I trust;
He saveth all the good, upright, and just.
The righteous he doth judge, and guide their way,
But with the wicked he is wroth each day;
The Lord hath bent his bow in anger hot,
And quick his sword will whet if he turn not.
For him he also hath prepared and made
His instruments of death of every grade;
His arrows he ordaineth at his will,
'Gainst those who persecute, to wound and kill;
He travaileth with iniquity and sin,
And only mischief hath conceived within;
And lo! he bringeth forth, the eyes to greet,
A sickening brood of falsehoods and deceit,
To catch the just he sets a treacherous gin,
A pit he digs, and falls himself therein.
Thus on his head return his dealings all,
His mischief thus on his own pate shall fall.
But I will praise the Lord,—his name will bless,
This do according to his righteousness;
And praises will I sing unto the Lord,—
His name most high in grateful notes accord.
J. M. A.
Scripture Notes.
NECESSITY OF A SABBATH.
Ex. xx, 8: “Remember the Sabbath day to keep it holy.”
Take this day from the calendar of the Christian, and all that remains will be cloudy and cheerless. Religion will instantly decay. Ignorance, error and vice will immediately triumph; the sense of duty vanish; morals fade away; the acknowledgment and even the remembrance of God be far removed from mankind; the glad tidings of salvation cease to sound; and the communication between Heaven and earth be cut off for ever.—Dwight.
EXCELLENCY OF THE TEN COMMANDMENTS.
Ps. xix, 7: “The law of the Lord is perfect, converting the soul.”
“These ten commands are from my God; and why should I be backward to vow my obedience to his laws! Are they any thing else but a method of living well and wisely, free from fears and injury? Do they not teach me to conduct myself so, that I may win the favor of God and good men, and be safe in the best, and happy in the worst condition? Can I wish greater felicity than to be [reverential and spiritually minded,] meek and patient, grateful and contented, temperate and industrious, just and bountiful, to converse with God, rejoice with angels, to imitate the saints, follow and trust in the blessed Jesus, and to seek everlasting joy? Doth God require any thing impossible, unjust, or unreasonable? Am I to bind myself to any more than that which my judgment and my conscience tell me is fit and expedient for me to do, although it had never been commanded? Is it any more than that which all the wisest and best men, the friends of God, and favorites of heaven, have done with the greatest delight—and which, therefore, is only the proof of a generous and noble spirit? Is not my God the best of all Masters; who covers the infirmities, and strengthens the weaknesses of his servants? Can I fail to please Him who excites the desire, and enables for the performance; who makes the way familiar and easy, pleasant and inviting, and yet, where there is a hearty endeavor, doth make many abatements, and accept the will for the deed; who begins his assistances early, and continues them till He hath perfected this excellent work? Shall I not be rewarded with a glorious crown in Heaven, for being so wise as to choose to be happy on earth?”—Comber.
MATTHEW HALE AND THE VENISON.
Ex. xxiii, 8: “And thou shalt take no gift; for the gift blindeth the wise, and perverteth the words of the righteous.”
Such is human nature, that a gift tends exceedingly to blind the understanding of the most sagacious, and to pervert the words or decisions, even of those who were otherwise righteous. It is recorded of Sir Matthew Hale, that upon his circuit as a judge, he refused to try the cause of a gentleman, who had sent him the customary present of venison, until he had paid for it; for he well understood the spirit of these excellent laws.—Scott.
HORNETS.
VERSE 28: “And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.”
I will send hornets before thee. ‘Repeated, Dent. vii, 20; we read of its fulfilment, [so Bochart, &c.] Josh. xxiv, 12. These were a large, very strong and bold species of wasp; and their sting was terrible. Ælian says, that the Phaselians (a people descended from the Canaanites,) were forced to leave their habitations by wasps; and many similar instances may be found in Bruder and Taylor.’—Williams. ‘That this is not a metaphor for fear and [pungent, stinging] terror, is proved by fear being mentioned in xxiii, 27. Rosenm. in Bruder. No account indeed is found, in the subsequent history, of hornets assaulting the armies which fought against Israel; but Joshua attests the fulfillment of the promise, in respect to the two kings of the Amorites, in a manner which proves that it was well known by all the people. (Josh. xxiv, 12.) It may be inferred, from the texts cited in the margin, that the hornets attacked the devoted nations, either before they engaged in battle, thus weakening and dismaying them, or after they were put to flight, and attempting to hide themselves in caverns or desolate places, to consume the remains of them, or drive them out of the land. And this may account for the silence of the history on the subject. Probably the three tribes here mentioned, were more dreadfully harrassed by the hornets than the rest were.—Scott.
EARNEST CHRISTIANS.—The best dates are said to be gathered when the tree has reached a hundred years. So with eminent Christians: the older the better; the older the more beautiful; nay, the older the more useful; and, different from worldlings, the older the happier.
DELAY NOT.
By H. F. Davis
In looking over the past Advent movement, we can see the hand of the Lord leading his people. He has ever been mindful of them, warning them of dangers, and pointing out a way of escape for all who would listen to and heed his commands. Light has been steadily increasing, and there have ever been a few zealous ones, who were ready to embrace it, and move forward in the work of the Lord. Regardless of opposing influences, they have ever stood in defense of the truth. Their trust has been in the Lord, and he has blessed them abundantly. And still he leads them on. The light of the third angel's message is now shining upon our pathway. The Lord is now preparing a people for his coming, who will be found keeping all the commandments of God, and the faith of Jesus. Such will have right to the tree of life. But they are to be purified by obeying the truth. The servants of the Lord are now proclaiming the last message of mercy to the world; and soon will it go with a loud voice. God's people are being fitted and prepared to stand the trying scenes which are but just in the future, and to reign with Jesus in his kingdom.
Are there any who read these lines, who have received the light of present truth, but are neglecting to move forward, fearing the cross, and putting far away the evil day? Let me entreat you to delay no longer. Haste, oh! haste to secure your soul's salvation, ere it shall be to late. Fear not the cross. Give yourself wholly and unreservedly to the Lord, and in his strength you can go forward. Do you feel that the sacrifice is too great? Think of the great sacrifice that has been made for us. Behold Jesus, yielding his life to save poor, fallen man. “Who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Are there any who profess to be followers of Jesus, but are still remaining in a lukewarm state, doubting and neglecting to comply with the requirements of the Lord, or failing to heed the testimonies which he has so graciously given to his people? Be entreated to arouse yourselves from your slumbers. Be in earnest. The work is onward. Make no delay. Now while Jesus is knocking at the door of your heart, bar it not against him, but admit him as a welcome guest. Return unto me, and I will return unto you, saith the Lord of hosts.
Do trials press heavily, and dangers thicken around you? The grace of the Lord is sufficient. In his strength you can be victorious. “For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.” There are great and precious promises for the humble, obedient child of God.
Dear reader, Jesus invites you to come to him. Come now, while mercy lingers. Delay not. “Now is the accepted time, now is the day of salvation.” Oh! may our hearts be filled with the love of God, we be more devoted to his cause, overcome every sin, and endure to the end, that we may receive a crown of glory reserved in Heaven for the faithful. Let none be discouraged. The trials of life will soon be over. Look up! Lift up your heads, for redemption is near. Yes, we are nearing home. Oh! blessed hope!
“Almost to the beautiful land!
Shall we lose courage then? Never!
Lift up the faltering hand,
Strengthen the feeble endeavor.
Only a few more mornings
Allotted to laboring here,
Only a few more warnings
To fall on the sinner's ear.
Only a few more conflicts
To wage in the struggle of life,
Then the sweet victory cometh,
That endeth the toilsome strife.”
H. F. DAVIS.
Woodstock, Me.
RELIGIOUS DREAMS.—A man applied to the Rev. Rowland Hill for admission to his church, and began to give an account of his experience by relating a dream. “We will tell you,” said Mr. Hill, “what we think of your dream, after we see how you go on when you are awake.”
JERUSALEM at this time lay in ruins, and Daniel was among the Jewish captives at Babylon. This was about 538 B. C. About the year 610 B. C. may be said to have ended the Jewish independence. The Jews then became subject to the king of Egypt, at the death of their good king Josiah, in battle. About the year 605, however, the Babylonian empire, having gained universal sway, its king overpowered the king of Egypt, thus making the Jews tributary to the kingdom of Babylon.
The Jewish kings whom Nebuchadnezzar placed upon the throne all proved rebellious to him, and refused to pay tribute; and also did wickedly in the sight of the Lord. After suffering and dethroning the rebellious kings, Jehoachim and Jehoachin, he came up in the ninth year of the wicked king Zedekiah and laid siege to the city, and after two years he took it, in consequence of famine, and put to the sword, without distinction of age or sex, a large part of the inhabitants. 2 Chron. xxxvi. It was about this time, or during this siege, that this wicked king cast the prophet Jeremiah into the dungeon for prophesying the calamities which the Lord would bring upon them.
Daniel had learned from searching the Scriptures that God would restore the city after seventy years. Dan. ix, 2. And while he was earnestly pleading that God would fulfill his word in this respect, the angel Gabriel came to instruct him in regard to his vision of the previous chapter, and to assure him that God had heard his prayer. His mind seems to have been all engrossed with the seventy years' captivity, and he did not understand the time (2300 days) in the vision of the 8th chapter, although Gabriel had explained all of the rest of the vision to him; and now, in chapter ix, while Daniel is praying, the angel Gabriel came to finish his explanation to him. As we listen to the explanation of this heavenly messenger, let us bear in mind that these prophetic days are symbols of literal years. See Num. xiv, 34; Eze. iv, 6.
In commencing to explain the 2300 days of Dan. viii, 14, the angel tells him that seventy weeks are cut off upon, or allotted to, the Jewish people (at the end of which time the apostles would turn to the Gentiles). Now, if we carefully listen to Gabriel's explanation, he will tell us when these seventy weeks commence, which is also the commencement of the 2300 days: “Know therefore, and understand, that from the going forth of the commandment to restore and build Jerusalem unto Messiah the Prince shall be seven weeks, and three-score and two weeks.” Now, we want the time of the going forth of this commandment. Jeremiah tells us in his prophecy that the Lord would accomplish this desolation of Jerusalem in seventy years. Jer. xxiv, 11, 12; xxix, 10. This prophecy was given about 606 B. C. The Lord said of king Cyrus, through Isaiah, about 712 B. C. (over 100 years before his birth): “He is my Shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.” Isa. xliv, 28; xlv, 13. “Know therefore, and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall be seven weeks, and three-score and two weeks.”
In this language we are told that the going forth of this commandment is to mark the commencement of the seventy weeks, as also the 2300 days. This commandment does not go forth until the close of the seventy years' captivity. Jerusalem lay desolate during this period. Now as Gabriel came to explain to Daniel the vision concerning the 2300 days, he proceeds to inform him that seventy weeks, or 490 years, of the 2300 days are allotted to the Jews and Jerusalem. See Dan. ix, 24. “Seventy weeks are determined,” literally, cut off. Therefore the seventy weeks are a part of the 2300 days, and cut off from that time. Hence, the commencement of the seventy weeks is the commencement of the 2300 days also.
In verse 25, he says that from the going forth of this commandment unto Messiah [or the commencement of Christ's ministry] shall be sixty-nine of the seventy weeks, or 483 years. The 27th verse contains an explanation of what is to occur in the last of the seventy weeks: “And he [Christ] shall confirm the covenant with many for one week.” It was just seven years, or one week, from the commencement of our Saviour's ministry till the Jewish Sanhedrin formally rejected the gospel, and the apostles turned to the Gentiles. His ministry commenced in A. D. 27, when he was baptized and went forth preaching, saying, “The time [sixty-nine weeks of Dan. ix, 25] is fulfilled.” He preached to the lost sheep of Israel 3½ years, when, in the midst of the week, [A. D. 31] by the great sacrifice of his own precious life, he caused the sacrifice and oblation to cease. Verse 27. His disciples then finished the one week by preaching to the Jews 3½ years more, bringing us to the end of the seventy weeks, in A. D. 34. Thus, we have several different ways of ascertaining the commencement of the seventy weeks and 2300 days:
1. By searching the prophets and finding the time when this commandment went forth. Dan. ix, 25.
2. By finding the event to transpire at the end of the sixty-nine weeks (483 years), then taking the acknowledged date of said event (verse 26), and reckoning back, and
3. By taking the events to transpire at the end of the seventy weeks, ending with the “one week” of verse 27, comparing them with secular history and getting the dates, and then reckoning them back.
First, then, we hear Ezra saying that the Jews were built and prospered, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes, kings of Persia. Ez. vi, 14. So, then, we see that it is the joint commandment of these three kings, with God as the prime mover and instigator, to which the angel refers Daniel. We find the Lord speaking through Isaiah long before Cyrus was born, to this same effect, that he would raise him up to perform all his pleasure. Isa. xlv, 28. When the time comes, we find the king Cyrus raised up and proceeding to perform the very work allotted to him by the Lord, of setting the Jews free. We find about the year 536 B. C. that Cyrus was actually king of Persia, and, the Lord stirring up his spirit, he made proclamation which laid the foundation for this great commandment. Ez. i, 1. He did not issue the commandment, but, in the hands of God, he performed an important part, and now, if we diligently search the records, we shall find when it went forth. Sixteen years after this, Darius, another Persian king, took up this decree of Cyrus, and enlarged it and clothed it with more power. He did not commence it, nor finish it, but enlarged it. He also performed his mission. Ez. vi. Some sixty-three years after this, Artaxerxes, another Persian king, took up the decree and completed it. He filled out and completed this great commandment, clothed Ezra the scribe with ample power to restore and build Jerusalem, and to restore the law of God in the city. It went forth in its complete form when Ezra, under its ample power, began to enforce the law of God with all its strictness in Jerusalem. This must have taken place some time between the fifth and ninth months of the year 457 B. C.; for we learn from Ez. vii, 9, that on the first day of the fifth month he arrived at Jerusalem, and in the ninth month we read of his exercising the authority which had been granted unto him over the people of the land. Ez. x, 9. Probably the solemn occasion of the tenth day of the seventh month (the day of atonement), was reserved for the sending forth of the commandment in its complete form. It was just far enough ahead, from the time of his arrival at Jerusalem, to give Ezra time to acquaint himself with the people and make proper selections of men to assist him in the great work. We now have the starting-point of the seventy weeks and 2300 days, from this prophecy.
Then again we read of the Saviour's being baptized, going forth to preach, and declaring the time to be fulfilled, at the end of the sixty-nine weeks, or 483 years. This took place in A. D. 27, just 483 years from the time that this commandment went forth, so we conclude it is the event prophesied of in Dan. ix, 24. It says in the following verse that, after this, the Messiah shall be cut off.
Again, in the midst of the last week of the seventy, or in the year A. D. 31, we find that the very event transpired that is clearly prophesied of in Dan. ix, 26,—the Messiah being cut off. Our Saviour was actually crucified at that time. It being 486½ years, from the going forth of the commandment, we reckon right back and we find it brings us to 457 B. C.
Again, we look to the events that transpired at the end of the seventy weeks, or 490 years, from B. C. 457, and we see that the Jewish nation actually and formally rejected the gospel of Christ, and the apostles then turned to the Gentiles, thus fulfilling the prophecy, “Seventy weeks are determined upon thy people, and upon thy holy city,” the remainder of the 2300 days being allotted to the Gentiles. Oh! how important that Daniel should understand this matter, as he most unquestionably did.
We have now found that the 2300 days commenced in the fall, B. C. 457. Seventy weeks, or 490 years being allotted to the Jewish people, bring us down to the fall of A. D. 34, when the Jews in fulfillment of prophecy rejected the gospel of Christ. We now deduct the 490 years which were allotted to the Jews from the 2300, and it leaves 1810 years, in which the gospel was to be preached to the Gentiles of every nation. This brings us down to the 10th day of the seventh month, A. D. 1844, at which time we believe Christ our great High Priest entered upon his ministry in the Most Holy place, in the sanctuary in Heaven, and commenced the work of “cleansing” it, or making atonement for his people. See Prophecy of Daniel and Sanctuary, for sale at the Review Office.
This was compiled and prepared for Bible-Class use, and we now lay it before the readers of the Review, hoping that it may be blessed to the good of some.
E. G. RUST.
Battle Creek, Mich.
Historical Department.
Prophecy is History in Advance.
“BEHOLD, HE COMETH.”
By Rainbow
Lo! we lift our heads with gladness, and cheer our hearts with song,
For, the triumph and the glory shall dawn on us ere long.
In faith we cry, Come quickly, Lord, and claim us for thine own,
And where on earth thy cross did stand, oh! come and fix thy throne.
And though the strife grows keener still, and foes increase in strength,
Lo! the day of our redemption is drawing nigh at length.
With loving expectation each waiting heart is stirred,
And the joyful cry, “He cometh!” shall soon by all be heard.
Awake, awake! the night is spent, the day is dawning fast,
For the clouds on the horizon are breaking up at last.
Now the night winds, sad and mournful, have slowly died away,
And our joyous songs are greeting the coming of the day.
Awake, awake! lift up your heads, redemption draweth nigh!
Lo! the tokens of the coming day are spreading in the sky,
The Sun of righteousness shall rise with healing in his wings;
And unto every watching heart, he sweet deliverance brings.
Awake, awake! the promises are now to be fulfilled,
And in hope’s glad fruition shall each rising doubt be stilled.
Now shall our dim eyes brighten, so long clouded by our tears,
For he who maketh all things new, our Lord and Christ, appears.
—Rainbow.
The purest and tenderest love is sometimes lavished on us at a time when we do not appreciate it. It is only in life, when we see the love of other parents for their children, that we begin to reflect that we were equally loved ourselves.