The Seventy Weeks
and the Great Tribulation
A Study of the Last Two Visions of Daniel, and of the Olivet Discourse of the Lord Jesus Christ
Philip Mauro
(1921)
"Writings and addresses on prophecy always excite interest, because they appeal to the element of curiosity which is prominent in human nature. But such writings and addresses are of benefit only so far as they rightly interpret the Scripture. In the case of unfulfilled prophecy this is oftentimes a matter of difficulty; while on the other hand writers on prophetic themes are under constant temptation to indulge in surmises and speculations, and even in flights of imagination. Much has been put forth as interpretation of prophecy which is utterly unproved, but which could not be disproved except, as in cases where dates have been set for the coming of Christ, by the event itself."
Philip Mauro wrote these words just after the turn of the century. At this time, the popular Scofield Reference Bible had just appeared on the Christian book market with its claim to restore "Dispensational truth" to the Church. With great skill and readability, Mauro's work aptly repudiates the "parenthesis theory" that has been perpetuated even in our own day by modern Dispensational writers on prophecy, and lays the foundation of what the biblical teaching concerning the destiny of the nation of Israel.
PART ONE
Principles That Should Govern in the Interpretation of Prophecy
"Our object in the present series of papers is to bring before our readers some results of recent studies of the prophecy of The Seventy Weeks (Daniel 9), and of the Lord's discourse on Mount Olivet (Matthew 24, Mark 13, Luke 21), in which He applied and expanded a part of that prophecy."
The Commandment To Restore and To Build
"From the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince" (Dan. 9:25).
The prophecy begins at, verse 24. The angel informs Daniel that seventy sevens of years were "determined" (or marked out) upon his people, and upon his holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up the vision and prophecy, and to anoint the most holy (place). Here are six things which were to be accomplished within the definitely determined period of 490 years of Jewish history. Into those six things we purpose to look later on. But there is one important question that should be settled first. When does the stretch of 490 years begin?"
Details of The Seventy Weeks
Having made sure of the true starting point, we can now proceed with confidence to an examination of the details of the prophecy. But it will be needful, as we go on, to test every conclusion by the Scriptures, and to exercise care that we accept nothing that is not supported by ample proof.
"Unto The Messiah The Prince"
"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" (Dan. 9:26).
We have seen that the first part of this passage gives the starting point of the seventy weeks. The passage also gives the measure of time (7 weeks and 62 weeks, or 69 weeks in all) from that starting point "unto the Messiah." We shall postpone to a later chapter the question why the total measure of time here mentioned is divided into two parts. The question which is of immediate importance for us to determine is, what was the precise occasion or event in the earthly lifetime of the Lord Jesus Christ, to which this stretch of 483 years; from the decree of Cyrus brings us? We will now seek the answer to this question.
Messiah "Cut Off"
"And after threescore and two weeks shall Messiah be cut off, and have nothing" (Dan. 9:26, Marg,).
The first clause of verse 26 focuses our attention upon the greatest of all events. It tells us definitely that Christ was to be "cut off, and have nothing" (the marginal reading, "and have nothing" is undoubtedly correct). He was to have no people, no throne, no place even, on earth. But to the Israelites the words "cut off and have nothing" would convey the meaning of dying without posterity, without a "generation," with none to perpetuate his name. This was regarded by them as the greatest of all calamities; and there was a special provision of the law whereby, in case a man should die, leaving no seed, his brother or near kinsman should "raise up the name of the dead" (Deut. 25:5, 6; Ruth 4:10). But here is the astonishing statement that the long promised and ardently looked for Messiah was to be completely "cut off" !
The Seventieth Week
"And he shall confirm the covenant with many for one week, and in the midst of the week he shall cause the sacrifice and the oblation to cease" (Dan. 9:27).
We come now to the last verse of the prophecy, which verse is of surpassing interest and importance. It has to do specifically with the seventieth week of the prophecy. The expiration of 69 weeks brought us "unto Christ," but not to His crucifixion, nor to that which is the great subject of all prophecy, "the sufferings of the Christ" (I Pet. 1:11). Particularly it should be kept in mind that the six things of Daniel 9:24 depended for their accomplishing upon His atoning death, His resurrection, and His ascension into heaven. All these events were "after the threescore and two weeks."
Are The Seventy Weeks Consecutive?
The idea which we have discussed in our last chapter, namely that Daniel 9:27 refers not to Christ but to antichrist is usually coupled with, another, also of a very radical sort, namely, that the 70th week of Gabriel's prophecy does not come where we would naturally expect to find it, that is, immediately after the 69th week, but that it is detached from the other 69, is separated from them by many centuries, is yet in the future, and will be found at the very end of this present age. The extent to which these ideas have found acceptance in our day makes it a matter of importance to inquire very carefully into the reasons that have been given in support thereof.
Daniel's Last Vision
We come now to a prophecy (Dan 10,11,12) which is closely related to that of the Seventy Weeks; and forasmuch as this climax of Daniel's visions throws much light upon those which preceded it, and forasmuch also as it is seldom studied as it should be, we propose to examine it with all possible care. It will be found to contain, particularly in the latter part, matters of much importance because of their bearing upon the subject of prophecy in general.
"The King"
We come now to a remarkable personality, one who fills a large and prominent place in the prophecy, and who is introduced in these words:--
"And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods and shall prosper until the indignation be accomplished" (Da 11:36).
The Time Of Trouble
The first four verses of Daniel 12 should not be disconnected from chapter 11, for they are an integral part of the prophecy, there being no break at all at the place where the chapter division has been made. These concluding verses of the prophecy read as follows:
"And at that time shall Michael stand up, the great prince which standeth for the children of thy people, and there shall be a time of trouble such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.
"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise (lit. cause to be wise) shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased."
The Wise Shall Understand
We have reserved verses 9 and 10 until now, in order that we might deal with all the time measures together. So we come finally to the answer given to Daniel's question (#Da 12:8), "What shall be the end of these things?" But it was not for Daniel to know this; for the reply was: "Go thy way, Daniel, for the words are closed and sealed up till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand."
PART TWO
The Lord's Olivet Prophecy
We come now to that great utterance of the Lord Jesus Christ which connects directly with the prophecies recorded in the last four chapters of the Book of Daniel.
We have seen that sixty nine weeks of the seventy mentioned by Gabriel in his message to Daniel reached "unto the Messiah," that is, unto what Edersheim calls "His first Messianic appearance," which was at His baptism; for then it was that He was anointed with the Holy Ghost, borne witness to by the Voice from heaven, and publicly proclaimed (or "made manifest to Israel") by John the Baptist (#Joh 1:29-34).
Outline of the Olivet Prophecy
As the Lord was departing from the temple after His denunciation of the leaders of the people, certain of His disciples drew His attention to the massive stones of which the temple was built (some of these were 30 feet long); but while they were thus admiring its solidity and grandeur, He made what must have been to them the astounding statement that there should not be left of that huge pile of masonry one stone upon another that should not be thrown down (#Mt 24:1,2). This statement was the occasion of the Olivet prophecy.
Mark's Account of The Olivet Prophecy
It is needful that close attention be paid to the inspired words whereby the distresses attendant upon the destruction of the Jewish nation and their holy city are described in the several prophecies wherein they are foretold. For it is quite a common mistake to assume that the great tribulation was to be a calamity of unexampled magnitude as regards the number of the slain, and the amount of property destroyed. Thus we have had it said to us that the late world war exceeded the tribulation of the Jews during and resulting from the siege of Jerusalem, in that more lives were lost, more towns devastated, &c. But the Scriptures do not speak of it as a calamity that should exceed all others in magnitude. In fact that could not be, for there has been no calamity to compare in magnitude with that of the flood, and will be none till the heavens and earth which now are shall be destroyed by fire (#2Pe 3:6,7).
Josephus' Description of the Siege of Jerusalem
In bringing now to the attention of our readers some of the things recorded by Josephus in his well known history of the last days of Jerusalem and the Jewish nation, it will be understood that we do not cite that work as evidence whereby we are to interpret the Scriptures; for we interpret the Word of God by comparing scripture with scripture. In fact we did not consult Josephus, or any other human writer, until after our conclusions as to the meaning of these prophecies (as stated in the foregoing pages) had been reached. We cite his work simply for what it is recognized on all hands to be, a trustworthy recital by an eyewitness of things which he had personal knowledge of, which things show that the word of Christ was fulfilled in the most literal way.
Concluding Comments
We find that reliable commentators of earlier days have pointed out (treating it as a matter too evident to require argument) that when Christ warned His disciples of the great tribulation that was to come, He meant the distresses which would attend the then approaching destruction of Jerusalem. Alfred Edersheim, who was one of the very ablest of commentators, has thus expounded the Lord's Olivet prophecy. We attach special weight and authority to his expositions, for the reason that there is probably no man of modern times who possessed such an extensive and accurate knowledge as he of the customs, manners, habits of thought, writings, and traditions of the Jews and of their leaders, in the days of Christ. His Life and Times of Jesus the Messiah gives a marvellously full, detailed and accurate picture of Judea and its inhabitants--Jews, proselytes, priests, rabbis, scribes, Pharisees, Sadducees, Herodians, Greeks and Romans--at the beginning of our era. If one were to read but half a dozen books, in addition to the Bible, Edersheim's great work should be one of the six.
