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of the Gentiles, until the times of the Gentiles be fulfilled."

If, therefore, we can trace out the time when Israel was cast off, we may form a fair epoch from which to calculate these seven times, the period of Israel's degradation; and no time appears to be more strongly marked than that mentioned in the seventh chapter of Isaiah, where the Prophet de clares to Ahaz that “within three score and five years Ephraim shall be broken, that it be not a people;' which prediction was accomplished in the year A. C. 677, when Esarhaddon carried away the remnant of the ten tribes, and entirely put an end to the people of Israel, as a people separate from all others. From this period, then, we should date the seven times. And, as we learn, from comparing the book of Daniel with the Revelation, that a prophetic time is 360 days, the seven times are equal to 2520 days: and as we reckon a day for a year, according to the system adopted in the ordinary interpretation of prophecy, these seven times, or 2520 years, will terminate in A. D. 1843, when the tree, so long withered and stripped, shall once more revive and flourish.

3. There is yet another chronological prophecy, which to many may appear more simple and con· vincing than those already mentioned, but which

brings us to the same conclusion; I mean the period spoken of in Daniel viii. 14, when, in reply to the question, “How long shall be the vision concerning the daily sacrifices and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" the time is thus specified; “Unto two thousand three hundred days:* then shall the sanctuary be cleansed.

* I am aware that many respectable interpreters of prophecy prefer reading 2400 days; but as this reading is not supported by

There is some difference of opinion as to the year from which this period is to be calculated; but as in the vision no notice is taken of the fall of the Babylonish empire, but the action of the vision commences from the pushing of the ram, it is evident that we must date this prophetic period concerning the sanctuary, not from the time when it was disclosed to Daniel, but from some part of the reign of the kingdom of Persia.

During the continuance of the Medo-Persian empire, no event occurred of such importance to the Jews, as a nation, as the restoration of their civil and ecclesiastical polity under Ezra, by permission of King Artaxerxes; which is taken notice of in the next chapter, ver. 25, as the going forth of the decree to restore and rebuild Jerusalem; an event of such importance, that from it the most judicious commentators calculate the “seventy weeks determined upon the people and the holy city.”

This restoration under Ezra was the shadow of the far more glorious restoration which is yet to come, and the new pledge of the fulfilment of God's promises to his ancient people: we may therefore reasonably infer, that from this time the vision concerning the sanctuary is to be calculated, and that these 2300 days exactly mark the interval which was to elapse between the two restorations.

The decree of Artaxerxes for restoring the Jewish polity is given at length in the viith chapter of Ezra, and it was issued in the seventh year of that monarch's reign, which was the year A. C. 457. From which if we reckon the 2300 days, according to prophetic analogy, a day for a year, we shall find that this period also terminates in A. D. 1843, when, a single MS. and is not found in any version, nor in any edition of the Septuagint but one, it must be rejected by every sound Biblical critic.

without presumption, we may hope that the sanctuary will be cleansed and the kingdom be restored to Israel.

And the present aspect of the world confirms the idea, drawn from these chronological predictions, that the glorious things which are spoken concerning the ancient people and the city of God are about to receive their accomplishment.

There is now upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and looking for those things which are coming on the earth (Luke xxi. 26). But the most striking sign is the drying up of the great river Euphrates, to prepare the way for the kings of the East;" which symbol has been considered by every judicious interpreter of prophecy since the days of Joseph Mede, to signify the downfall of the Ottoman Empire, as preparatory to the return of the Jews: and at this moment we may behold this remarkable prediction wonderfully receiving its accomplishment. For what is the present condition of that empire, which once filled all Europe with dismay? We see its fleets destroyed, its armies defeated, its treasures exhausted, its population thinned by sword and by pestilence; distracted with internal commotions, dismembered of its richest provinces, and unable to resist the progress of its own rebellious subjects. As to the accuracy of this statement we need not question the mere student of prophecy; but ask any worldly politician what is his opinion as to the condition of that once formidable empire: he will reply, that it is sinking rapidly to decay, that it is even now on the verge of dissolution.

And whilst the Ottoman Empire is thus wasting away to ruin, and nothing withstands the victorious career of the Pacha of Egypt; amongst his proceed

ings there is none more remarkable than the firman he published on obtaining possession of the city of Jerusalem, wherein he declares that henceforth the Jews and Christians, both in their journeyings through Judea and their abode in the holy city, shall be free from all tributes and burdens.

Moreover, the Jews are filled with ardent expectation that a glorious change is at length awaiting their nation;* and in consequence of this belief, many families have, within the last few years, returned to Judea.

It well becomes the student of prophecy to keep his attention closely fixed upon the children of Israel; they are God's witnesses, and as we have so many reasons for supposing that the Lord is about to restore again the kingdom to Israel, we must see that the mystery of God is about to be finished; that the great day of the Lord is near, is very near; it hasteth greatly.

Daily is the Lord now sending warnings to the church, whether they will hear or whether they will forbear. In every manner, from every quarter, the cry is made, “Behold, the Bridegroom cometh! go ye

forth to meet him.” Happy are they who take heed to the more sure word of prophecy, and are thereby induced to stand prepared, having their loins girded and their lights burning; and, as they witness the signs of their Lord's approach, are enabled with humble confidence to look up and lift up their heads, knowing that their redemption draweth nigh.

In the mean time, we should take the deepest interest in the fortunes of the Jewish nation; and,

* See No. III. of “The Morning Watch," published December 1829; wherein is given a most interesting Cabalistic calculation, fixing the restoration of Israel and the reign of David to A. D. 1840.

in obedience to the word of the Lord, “keep not silence, and give him no rest, till he establish, till he make Jerusalem a praise in the earth.”

THE JUBILEE;

OR "YEAR OF RELEASE."

The institution of this great and glorious era, was originally commanded in the Law which GOD, the Holy One of Israel, gave to His chosen people, to whom he spake by Moses in the plains of Moab, by Jordan, near Jericho, and in the wilderness of Sinai, and of Paran. To the same people, even the twelve tribes of the sons of Jacob, pertaineth the fulfilment of the Law, in all its glory, which glory centres in Christ, their Redeemer, who is the Saviour of the world. No provocation of Israel and Judah, against the Law, and the Maker thereof, could possibly effect a revocation of Jehovah's covenants with Abraham, Isaac, and Jacob, because those covenants were confirmed by Divine Oath, by which seal of confirmation, the heirs of promise were shown the immutability of God's decree, “Israel is mine elect," as well as to Abraham, “Surely blessing I will bless thee,” &c. It is a positive falsehood, to assert that the first appearing of JESUS Christ in this world, and the institution of His Gospel, made void the Law. Such a sentiment cannot be found in the new Testament. The outward ceremonies of the Law are set aside during the times of the Gentiles, while Jerusalem is under judgment, Israel is lost, and Judah dispersed to the four quarters of the globe; but the law, (of which Christ is the end to every one that believeth the Gospel,) remains to be fulfilled,

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