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Review and Herald, Vol. 45, No. 19.

THE TIME IS FULFILLED

Review and Herald

May 6, 1875

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 6, 1875

“THE TIME IS FULFILLED.”

By D. P. Curtis

“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled and the kingdom of God is at hand.” Mark 1:14, 15.
The point in this text which arrests the attention of the careful student of the Bible, is the declaration that “the time is fulfilled;” and the inquiry arises, To what period of time does our Lord refer? That it is some definite period, brought to view in some portion of the prophetic word, seems evident. John had appeared as the forerunner, or herald, of the Messiah. Matt. 3:1–3. He claimed to have come in fulfillment of the prophecy of Isaiah 40:3. See John 1:22, 23; 3:28. He had proclaimed his message, and Herod had cast him into prison. Mark 6:17. What was to be looked for next? The appearance of him of whom John spake—the Messiah. But had God anywhere given information by which the people might know at what time they might expect him? Had he, in any of the prophecies, foretold any time to which, when he came, the Messiah could point and say, as in the text before us, “The time is fulfilled?” In other words, do any of the prophetic writings give any light as to the definite time when the Messiah would appear? I answer, Yes. In the eighth chapter of Daniel, we find a prophecy which gives a view of the history of the world, from the beginning of the Persian Empire—the second kingdom symbolized by the breast and arms of silver, of the great image which Nebuchadnezzar saw (Dan. 2), and which was represented to Daniel by the “beast” “like to a bear,” in the vision of chapter 7—down to the destruction of all earthly governments, by the stone “cut out of the mountain without hands.” Dan. 2:45. In this vision, the successive empires of the earth were shown to Daniel, under the symbols of “a ram,” “a he goat,” and “a little horn, which waxed exceeding great.” Chap. 8:3–9. These having been shown to him, the angel Gabriel was directed (verse 16) to explain to him the vision; and he proceeded to inform him (verses 20–25) that the ram represented the kingdom of “Media and Persia,” the he goat represented the kingdom of “Grecia, and the great horn that is between his eyes is the first king.” The terms “kings” and “kingdoms” are used interchangeably in this and the vision of chapter 7, as may be seen by comparing verses 17 and 23 of chapter 7. The horn which became exceeding great is not called by name; but several facts stated, among which is that of its being a great destroyer of the people of God, and that it put to death “the Prince of princes,” clearly identifies it as being the Roman power.
In connection with the exhibition of these symbols, representing the great empires which have since arisen, Daniel was informed of the duration of the vision. In verse 13, he heard one ask, “How long shall be the vision?” and the answer addressed to Daniel was, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Here is a direct question relating to time, and a definite answer given. It is apparent that literal days cannot be intended, for the reason that twenty-three hundred days would only cover between six and seven years, which is but a small part of the time of the continuance of one of the powers. How then are we to understand the time indicated by these days? It will be remembered that the great empires of the world are represented in this vision by symbols, which bring them distinctly before the eye of the beholder. The time which these cover should, then, be given on a corresponding scale. For it is known that the empires of Persia, Greece, and Rome, have, together, covered a period of from 2000 to 3000 years. These empires being symbolized by beasts, the natural period of whose lives is but a few years, it would have been absurd to represent the time of their continuance by several thousand years; but to represent them as living and acting so many days, would involve no absurdity. The days then must be understood to represent longer periods of time.
But have we anywhere a rule given by which we can come to a correct measurement of time? Paul tells us that “all Scripture is given by inspiration of God.” Now if God has given an inspired rule of interpretation of symbolic time, we can take this rule, and by it ascertain the time here indicated. In the fourth chapter of Ezekiel, we find where he has given such a rule as we need. “I have laid upon thee the years of their iniquity, according to the number of the days, . . . I have appointed thee each day for a year.” Verses 5, 6. See also Num. 14:34. Taking this rule, then, which God has given us, we find the time embraced in Daniel’s vision to be two thousand and three hundred years.
As all Scripture is profitable for doctrine, reproof, correction or instruction, there can be no doubt but that this period of time was given for the instruction and benefit of the people of God. But it cannot benefit them unless they understand it. We have found the time to be twenty-three hundred years; but unless we can ascertain when these years commence, we shall not be any wiser for having the number of them given in the prophecy. If God had not designed that his people should know the time when the events referred to in the vision were to take place, what reason could he have for giving the vision? There is a certain great event to transpire at the end of the days, and God evidently designed that his people should know when it was to take place; hence he gave this vision to Daniel, and sent Gabriel to make him to understand it.
But there are other important events symbolized in the vision, which precede the closing one. These are brought to view under the work of the little horn. “Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.” Verse 11. The question to which we direct our attention is the time when these events were to transpire. We do not find any date of this period given in the 8th chapter, but we do find this commandment given in verse 16: “Gabriel, make this man to understand the vision.” We also find that Gabriel commenced the work of explanation, but did not complete it; for Daniel says (verse 27), “I was astonished at the vision, but none understood it.”
In the vision four prominent things were brought to view: 1. The ram. 2. The he goat. 3. The little horn. 4. The period of 2300 days. The symbols of the first three were explained. Nothing, however, was said in this explanation in regard to the time. This, then, was evidently the portion of the vision which Daniel did not understand; and, as without this, the other portions were of no avail, he could well say, while this was left in obscurity, that he did not understand the vision. If this is the correct view of the subject, we should naturally expect that when the angel completed his explanation of the vision, as he was commanded, he would commence at the very point where he left off when Daniel fainted and could bear no more, namely, the time. And this we find to be the case.
In the ninth chapter (verses 3–19), we behold Daniel earnestly seeking the Lord with reference to the time of the continuance of the captivity. See verse 2. It is evident that the question of time was resting upon his mind, and it is not improbable that he had, in his mind, connected his vision in some way with the fulfillment of Jeremiah’s prophecy in relation to the duration of the captivity of Israel. And what was the result of his supplications? “And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.” Chap. 9:20, 21.
There is one point here which demands notice. To what vision does Daniel refer in the expression, “whom I had seen in vision at the beginning”? He must refer to some one recorded previously. Looking back over the previous chapters, we find three visions mentioned: 1. That one in which the interpretation of Nebuchadnezzar’s dream was given. Chap. 2:19. 2. The vision of chapter 7. 3. The vision of chapter 8. In the first, no angelic agency is spoken of. The second was fully explained by “one of them that stood by,” probably an angel, but no name given. In the third, Gabriel is introduced for the first time. He was directed to make Daniel understand the vision. At the conclusion of chapter 8, Daniel says that he did not understand the vision, showing that at that time he had not fulfilled his mission. There is nowhere to be found an explanation of it, if it is not found in chapter 9. If, then, it be not the vision of chapter 8 that is referred to, we have no record that Gabriel ever completed his work, or that that vision was ever fully explained. An examination of the succeeding verses will show that the instruction which Gabriel now gives does exactly complete that which was left incomplete in chapter 8. This conclusion is made more apparent when we consider his instructions, as given in verses 22 and 23: “And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding, . . . therefore understand the matter and consider the vision.” What vision? Chapter 8:16: “Gabriel, make this man to understand the vision.” Now this same person appears and says to Daniel, “I am now come forth to give thee skill and understanding.” In chapter 8:27, Daniel had said that he did not understand the vision. Now Gabriel says to him, “Understand the matter and consider the vision.” How could the former visit of Gabriel have been more emphatically referred to, or the mind of Daniel been more plainly and forcibly carried back to that vision, a part of which he had explained to him, than by this language? These considerations show conclusively the connection between chapters 8 and 9.
And now Gabriel gives Daniel the key to the reckoning of his long period of time, that part of the vision which was hitherto shrouded in darkness. Chap. 9:24: “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy.” The word here rendered “determined” is thus defined by Gesenius in his Hebrew Lexicon: “Properly, to cut off, tropically, to divide; and so to determine, to decree.” Then we read, “Seventy weeks are cut off upon thy people,” &c. From what were they cut off? From the period of “two thousand and three hundred days;” for this period of time was just the part of the vision of chapter 8 which was left unexplained; and Gabriel takes up the explanation at the very point where he left it in that chapter.
This period of seventy weeks being cut off from the longer period, furnishes the key to the reckoning of that period from which it is cut off. If we can ascertain the date of the seventy weeks, we then have found the period of time from which to reckon the two thousand three hundred days. This date the angel gives in verse 25: “Know therefore and understand that, from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks.” The commandment to restore and build Jerusalem is, then, the event which marks the commencement of this period. When did such a commandment go forth? By referring to Ezra (chap. 1:2–4), we learn that Cyrus, king of Persia, gave permission to the captive Jews throughout all his kingdom, to return to Jerusalem and build the temple; but nothing is said in this proclamation in regard to building the city. When they were hindered in the prosecution of their work by their enemies, Darius renewed the decree of Cyrus. Chap. 6.
In chapter 7 we find that Artaxerxes issued a decree, enlarging upon the decrees of Cyrus and Darius, by giving liberty for the restoration of the city to its ancient privileges, and the re-establishment of the law of God, as the law of the city, and authorized the rebuilding of its walls. Ezra 7:11–26; 9:9. In chapter 7, the full text of the decree of Artaxerxes is given, and it is declared (verse 8) to be “in the seventh year of the king.” The date of this decree is B. C. 457. From this date we reckon sixty-nine weeks of years, and we have 483 years; and to what point are we brought in the history of the world? Sixty-nine weeks according to Gabriel were to extend to “the Messiah, the Prince.” It does not read that they are to terminate when he is called the Prince, or that he is to begin to be the Prince when they terminate. They were to extend to the Messiah, the words, the Prince, being added to show who was signified by the Messiah. Beginning these with the seventh of Artaxerxes, they extend to A. D. 26–7. Was there anything that transpired in that year which would make the words, “unto the Messiah the Prince,” appropriate? It was in that year that “Jesus himself began to be about thirty years of age” (Luke 3:23), and “came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him; and there camea voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.”
Messiah signifies “the Anointed.” John 1:41. This act of baptism, and the accompanying descent of the Spirit, constituted the anointing of Jesus; and the voice from heaven was the Father’s acknowledgement of him as the anointed one. Immediately following this, Jesus was led up into the wilderness, and endured the forty days of temptation, following which, he “came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled.” Can there be any doubt that the time to which he referred was the sixty-nine weeks of Dan. 9:25? Here is a definite prediction of time, and a literal fulfillment of the prediction. Seventy weeks were to be cut off upon thy “people [Daniel’s people] and upon thy holy city,” &c. Dan. 9:24. Threescore and nine weeks were to extend to Messiah, and “after threescore and two weeks,” Messiah was to “be cut off, but not for himself.” Verse 26. “And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and oblation to cease,” &c. Verse 27.
We have found the sixty-nine weeks terminating in the year A. D. 27, with the anointing of Jesus, when he entered upon his public ministry. The prophecy says that “he shall confirm the covenant with many for one week.” This was to be the last of the seventy weeks. We find him fulfilling this prophecy by his personal ministry during three and one-half years, when, “in the midst of the week,” he was “cut off” on the 14th day of the first month, in the spring of A. D. 31; and by the ministry of the apostles during the remaining half, while they preached “the word to none but unto the Jews only,” until they refused to hear, and the apostles declared unto them: “Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.”
“Here then we stand at the end of the great period which Gabriel, in explaining the 2300 days to Daniel, tells him was cut off upon Jerusalem and the Jews. Its commencement, intermediate dates, and final termination are unequivocally established.” We have found a clearly defined time in the prophetic records, to which Jesus could point and say with unerring certainty, “The time is fulfilled.” And here I raise the question, If the first 490 years of the 2300 were thus clearly defined, and literally fulfilled, why should it be thought incredible that the remaining 1810 years should be as definitely marked, and as literally fulfilled?—D. P. Curtis, in Sabbath Recorder.

THE MARTYRS.

By Charles Wesley

[Written by CHARLES WESLEY, after walking over Smithfield.]
Hail! holy martyrs, glorious names, Who nobly have for Jesus stood, Rejoiced and clapped your hands in flames, And dared to seal the truth with blood!
Strong in the Lord, divinely strong; Fortunes and death ye have defied; Demons and men, a gazing throng, Ye braved, and more than conquering, died;
Father, if now thy breath revives In us the pure, primeval flames, The power which animates our lives, Can make us in our deaths the same,
Can out of weakness make us strong, Arming as in the ancient days, Loosing the stammering infant's tongue, And perfecting in babes thy praise.
Steadfast we then shall stand, and sure Thy everlasting truth to prove, In faith's assurance secure, In all the omnipotence of love.
Come holy, holy, holy Lord, The Father, Son, and Spirit, come; Be mindful of thy changeless word, And make the faithful soul thy home!
Arm of the Lord, awake, awake! In us thy glorious self reveal; Let us thy sevenfold gift partake, Let us thy mighty working feel.
Near us assisting, Jesus, stand, Give us the open heaven to see, Thee to behold at God's right hand, And yield our parting souls to thee.
My Father, O my Father, hear, And send the fiery chariot down, Let Israel's flaming steeds appear, And whirl us to the starry crown!
We, we would die for Jesus too! Through tortures, fires, and seas of blood, All, all, triumphantly break through, And plunge into the depths of God!

The Law of God.

By Ellen G. White

BY MRS. E. G. WHITE.
The fact that the holy pair in disregarding the prohibition of God in one particular, thus transgressed his law, and as the result suffered the consequences of the fall, should impress all with a just sense of the sacred character of the law of God. If the experience of our first parents in the transgression of what many who profess to fear God would call the lesser requirements of the law of God, was attended with such fearful consequences, what will be the punishment of those who not only break its most important precepts, as clearly defined as is the fourth commandment, but also teach others to transgress?
All will yet understand, as did Adam and Eve, that God means what he says. Men who pass on indifferently in regard to the especial claims of God’s holy law, and who turn from and reject the light given upon the Sabbath of the fourth commandment, and seek to ease their consciences by following traditions and customs, will be held responsible by God, and in a greater degree, than if Christ had not come to the earth, and suffered on Calvary. The fact that the redemption of man from the penalty of the transgression, required this wonderful sacrifice on the part of Christ, gives unmistakable proof of the unchanging nature of the law of God.
God gave a clear and definite knowledge of his will to Israel by especial precepts, showing the duty of man to God and to his fellow-men. The worship due to God was clearly defined. A special system of rites and ceremonies was established, which would secure the remembrance of God among his people, and thereby serve as a hedge to guard and protect the ten commandments from violation.
God’s people, whom he calls his peculiar treasure, were privileged with a two-fold system of law; the moral and the ceremonial. The one, pointing back to creation to keep in remembrance the living God who made the world, whose claims are binding upon all men in every dispensation, and which will exist through all time and eternity. The other, given because of man’s transgression of the moral law, the obedience to which consisted in sacrifices and offerings pointing to the future redemption. Each is clear and distinct from the other.
From the creation the moral law was an essential part of God’s divine plan, and was as unchangeable as himself. The ceremonial law was to answer a particular purpose in Christ’s plan for the salvation of the race. The typical system of sacrifices and offerings was established that through these services the sinner might discern the great offering, Christ. But the Jews were so blinded by pride and sin that but few of them could see farther than the death of beasts as an atonement for sin; and when Christ, whom these offerings prefigured, came, they could not discern him. The ceremonial law was glorious; it was the provision made by Jesus Christ in counsel with his Father, to aid in the salvation of the race. The whole arrangement of the typical system was founded on Christ. Adam saw Christ prefigured in the innocent beast suffering the penalty of his transgression of Jehovah’s law.
The law of types reached forward to Christ. All hope and faith centered in Christ until type reached its antitype in his death. The statutes and judgments specifying the duty of man to his fellow-men, were full of important instruction, defining and simplifying the principles of the moral law, for the purpose of increasing religious knowledge, and of preserving God’s chosen people distinct and separate from idolatrous nations.
The statutes concerning marriage, inheritance, and strict justice in dealing with one another, were peculiar and contrary to the customs and manners of other nations, and were designed of God to keep his people separate from other nations. The necessity of this to preserve the people of God from becoming like the nations who had not the love and fear of God, is the same in this corrupt age, when the transgression of God’s law prevails and idolatry exists to a fearful extent. If ancient Israel needed such security, we need it more, to keep us from being utterly confounded with the transgressors of God’s law. The hearts of men are so prone to depart from God that there is a necessity for restraint and discipline.
The love that God bore to man whom he had created in his own image, led him to give his Son to die for man’s transgression, and lest the increase of sin should lead him to forget God and the promised redemption, the system of sacrificial offerings was established to typify the perfect offering of the Son of God.
Christ was the angel appointed of God to go before Moses in the wilderness, conducting the Israelites in their travels to the land of Canaan. Christ gave Moses his special directions to be given to Israel. “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ.”
“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.” These words were called out by witnessing a representation by the Jews of water flowing from the flinty rock. This commemoration of bringing water from the rock in the wilderness moves the heart of the Son of God to tenderest compassion and pity for their darkened understanding; for they will not see the light which he has brought to them. Christ tells them that he is that rock. I am that living water. Your fathers drank of that spiritual rock that followed them. That rock was myself. It was through Christ alone that the Hebrews were favored with the especial blessings which they were continually receiving, notwithstanding their sinful murmurings and rebellion.
In consequence of continual transgression, the moral law was repeated in awful grandeur from Sinai. Christ gave to Moses religious precepts which were to govern the everyday life. These statutes were explicitly given to guard the ten commandments. They were not shadowy types to pass away with the death of Christ. They were to be binding upon men in every age as long as time should last. These commands were enforced by the power of the moral law, and they clearly and definitely explained that law.
Christ became sin for the fallen race, in taking upon himself the condemnation resting upon the sinner for his transgression of the law of God. Christ stood at the head of the human family as their representative. He had taken upon himself the sins of the world. In the likeness of sinful flesh he condemned sin in the flesh. He recognized the claims of the Jewish law until his death, when type met antitype. In the miracle he performed for the leper, he bade him go to the priests with an offering in accordance with the law of Moses. Thus he sanctioned the law requiring offerings.
Christians who profess to be Bible students can appreciate more fully than ancient Israel did the full signification of the ceremonial ordinances that they were required to observe. If they are indeed Christians, they are prepared to acknowledge the sacredness and importance of the shadowy types, as they see the accomplishment of the events which they represent. The death of Christ gives the Christian a correct knowledge of the system of ceremonies and explains prophecies which still remain obscure to the Jews. Moses of himself framed no law. Christ, the angel whom God had appointed to go before his chosen people, gave to Moses statutes and requirements necessary to a living religion and to govern the people of God. Christians commit a terrible mistake in calling this law severe and arbitrary, and then contrasting it with the gospel and mission of Christ in his ministry on earth, as though he were in opposition to the just precepts which they call the law of Moses.
The law of Jehovah, dating back to creation, was comprised in the two great principles, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like, namely this: Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.” These two great principles embrace the first four commandments, showing the duty of man to God, and the last six, showing the duty of man to his fellow-men. The principles were more explicitly stated to man after the fall, and worded to meet the case of fallen intelligences. This was necessary in consequence of the minds of men being blinded by transgression. God graciously spoke his law and wrote it with his own finger on stone, making a solemn covenant with his people at Sinai. God acknowledged them as his peculiar treasure above all people upon the earth. Christ, who went before Moses in the wilderness, made the principles of morality and religion more clear by particular precepts, specifying the duty of man to God and his fellow-men, for the purpose of protecting life, and guarding the sacred law of God, that it should not be entirely forgotten in the midst of an apostate world.
Professed Christians now cry, Christ! Christ is our righteousness, but away with the law. They talk and act as though Christ’s mission to a fallen world was for the express purpose of nullifying his Father’s law. Could not that work have been just as well executed without the only beloved of the Father coming to this world and enduring grief, privation, and the shameful death of the cross? Ministers preach that the atonement gave men liberty to break the law of God, and to commit sin, and then praise the free grace and mercy revealed through Christ under the gospel, while they despise the law of God.
They cast aside the restraint of the law, and give loose rein to the corrupt passions and the promptings of the natural heart, and then triumph in the mercy and grace of the gospel. Christ speaks to such: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.” What is the will of the Father? That we keep his commandments. Christ, to enforce the will of his Father, became the author of the statutes and precepts given through Moses to the people of God. Christians who extol Christ, but array themselves against the law governing the Jewish church, array Christ against Christ.
The death of Jesus Christ for the redemption of man, lifts the veil and reflects a flood of light back hundreds of years, upon the whole institution of the Jewish system of religion. Without the death of Christ all this system was meaningless. The Jews reject Christ, and therefore their whole system of religion is to them indefinite, unexplainable, and uncertain. They attach as much importance to shadowy ceremonies of types which have met their antitype, as they do to the law of the ten commandments, which was not a shadow, but a reality as enduring as the throne of Jehovah. The death of Christ elevates the Jewish system of types and ordinances, showing that they were of divine appointment, and for the purpose of keeping faith alive in the hearts of his people.
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