The Second Advent Manual

PROPHETIC PERIODS. THE SEVEN TIMES, OR 2520 YEARS

The first of the prophetic periods, which are considered as main pillars in the calculations of Mr. Miller, is found in Leviticus 26:18-28. TSAM 33.1

The objections urged against this are, 1. That it should not be considered a prophetic period at all. 2. If it he so considered,—as the seven times occur four times in the text,—it should be understood as a period of four times seven times. 3. Admitting it to express only one period of seven times, which, understood prophetically, would be 2520 years, why should the period begin B. C. 677? TSAM 33.2

1. Why consider the seven times of Leviticus a prophetic period? Answer. That is the first meaning we should think of attaching to the text. If the word times did not occur in other parts of the word of God, when chronological arrangements are spoken of, there would be some show of propriety in demanding the reasons for so understanding it in this case. But when we read of the seven times in the history of Nebuchadnezzar, Daniel 4., in which case only one signification has ever been supposed; and of the time, times and half a time, repeatedly spoken of in the prophecies of the Old and New Testaments; and of the times of the Gentiles, Luke 21:21; and of the times of the restitution of all things, Acts 3:21; and of the dispensation of the fulness of times, Ephesians 1:10; and of the appearing of our Lord Jesus Christ, which in his times ho shall show, 1 Timothy 6:15, etc, etc., the text in Lev. is at once recognised as one of a most numerous and important class. The text is a part of the last communication which “the Lord spake unto Moses in Mount Sinia, (25:1; 27:34,) and was specially designed for the warning of the children of Israel,” when they should “come into the land which God gave them”—a portion of truth which brought before them, in a most impressive manner, conditionally, their future history as a nation. TSAM 33.3

And this, if any doubt might exist, would confirm the idea that the text was intended to be understood chronologically. “And if ye will not for all this hearken unto me, then I will punish you seven times more for your sins.” “Then will I also walk contrary unto you, and will punish you yet seven times for your sins.” “And if ye will not for all this hearken unto me, but walk contrary unto me; then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.” Leviticus 26:18, 24, 27, 28. TSAM 34.1

“But does not the text mean to express that God would punish them in measure according to perfect justice?” That is a truth which it could hardly bb necessary to assert. None could doubt that his administration would be according to perfect justice; and to punish them seven times might be as perfectly just as to punish them for any other period. TSAM 34.2

If any class of expositors should be called upon to give special reasons, they should do it who understand the text in any other sense than its obvious, chronological sense. Besides Mr. Miller, we know the Rev. Mr. Duffield, and Mr. Campbell, and others in our country, understand the text to contain a prophetic period, which they all understand figuratively to be 2520 years-as it must be understood in the nature of the case. Among the European writers, Mr. Philip (I think that is the name) understands and applies the period exactly as Mr. Miller does. I refer to him because he could have no knowledge of Mr. M. (See “Morning Watch”—a rare work in this country.) TSAM 34.3

2. “If the seven times be understood as a prophetic period, does not the text contain four of those periods?” I may be excused for inserting a quotation, which shows at once the carelessness and “ignorance” upon questions which every man may decide who can read his Bible, which are so characteristic of many who fill the most important stations in the modern church. It is from the pen of the editor of the Protestant Banner, published in Philadelphia—a most efficient antagonist of nominal popery. The writer had made a display of his powers on that side of the question of “Millerism” so honorable at the present time, in which he had shown from “Mr. Miller’s own terms,” as he called them, that the seven times could not run out till “A. D. 9103,” and then adds,— TSAM 34.4

“It will be in vain for any advocates of Millerism to evade this conclusion, from the premises which they assume; they dare not tell us that the seven times here spoken of are merely a repetition of the same period, because it is emphatically staled after each separate enumeration of the different judgments,—which are impending,—that they shall be punished seven times more, if they do not hearken.” TSAM 35.1

Such a Protestant would not, of course, claim that kind of infallibility which might correct the written word; and if the reader will turn to the verses under consideration, it will he seen the word “more” occurs but twice at all; only once when the seven times are employed in stating their prospect of continued punishment, which is the first time the period is named, (v. 18,) and once when the measure of their punishment is compared with their sins—the only clear case of such comparison, (v. 21,) the second time the. seven times are used. I am sorry that so many of our able opponents art; willing thus to expose such an utter want of every essential qualification for scriptural discussion, as to take such a position, and then “dare the advocates of Millerism” to take that view of a text which every one, who is at all acquainted with the Bible, must see at once is the most consistent and obviously correct view of it,—“that the seven times here spoken of are merely a repetition of the same period,” with the exception, perhaps, of the second case referred to above. I have yet to see “the advocate of Millerism,” who is so ignorant of his Bible and so regardless of its contents, as to “dare” to make a statement like the above by the Rev. Mr. B—. TSAM 35.2

Surely, it can be no strange thing to suppose that God may have made “a repetition of the same” thing in the revelations he has given us of his designs and will, especially when the matter is one of such moment to the recipients of the revelation. God saw fit to make known to Pharaoh the seven years of famine by “a repetition” of dreams, which Joseph dared to tell the monarch were “one;” and, in explanation, adds—“And for that the dream was doubled unto Pharaoh twice, it is because the thing is established of God, and God will shortly bring it to pass.” Genesis 41:32. In the predicted subjection of the Jews and other nations to the king of Babylon, we have “a repetition of the same period” four or five times by different prophets, (Isaiah 23:15-17; Jeremiah 25:11, 12,) and I do not know that it has ever been considered an evidence of any particular form of courage to suppose this “repetition” to speak of only one period of “seventy years.” So invincible were the prejudices of Peter, and so important was it that he should understand the truth in the case, that there was “a repetition of the same” thing, three times, Acts 10:9-16. John is remarkable for “a repetition of the same period:”—the forty-two months, or its equivalents, are named fives times, Revelation 11, 12, 13; and the one thousand years are named six times certainly, chap 20.; and yet I believe there are very few who suppose that the repetition, in each case, refers to more than one period. TSAM 36.1

The mystery of the seven times is, therefore, explained by the very natural and scriptural supposition of “a repetition of the same period.” TSAM 36.2

One important feature of this prophecy, however, appears to have been overlooked. The language implies, and the history of the Jews proves, that these predictions of national judgments were conditional; not merely in the sense that the conduct of the Jews would determine whether they should begin or not,—that is too plain to be mistaken, vs. 14-18; but after they had been inflicted in part, and the different forms of the threatened punishment had begun, the remainder of it might have been suspended or remitted; for after the first threatening of the punishment, it says, vs. 23, 24, “And IF ye will not be reformed by me by these things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you YET seven times for your sins,”—implying that, after the judgments had begun, if they would hearken and do his commandments, he would not punish them to the full; but if not, then he would punish them yet seven times,—the full punishment of the first threatening shall be poured out upon them. So the prophets understood the subject, and in accordance with it they addressed their countrymen, until they finally rebelled by rejecting their Lord, and the wrath came upon them to the uttermost. Jeremiah 3:7-20; 1, 2; 7:5-7; 17:19-26; 22:1-4. TSAM 36.3

3. Why commence the seven times at the captivity of Manasseh, B. C. 677? TSAM 37.1

1. The prediction itself points to that event. The first form of their punishment stated in connection with the first mention of the period is,—“And I will break the pride of your power.” If their kingly form of civil government is here referred to, it was never “broken” until the captivity of Manasseh. Although it was the case, after the division of the Hebrews into the ten tribes and two tribes, that they were several times made tributary to foreigners, still one division remained independent while the other was subdued and tributary until his captivity; but at this period the ten tribes had lost their king, (2 Kings 17:1-18,) and as soon as Manasseh, the king of the remaining division, was carried into captivity, their “power,” as an independent people, was gone. Manasseh was the pride and the ruin of the Jews. TSAM 37.2

Again; the prediction specifies the particular sins on account of which this evil should befall them. TSAM 38.1

Some of these sins are as specifically charged upon Manasseh and the Jews as the direct cause of their calamity. Compare Leviticus 26:14, 18, 27, with 2 Kings 21:9-13; and Leviticus 26:1, 2, with 2 Kings 21:2-8; 2 Chronicles 33:2-11. TSAM 38.2

2.Those texts which speak of the instruments of Providence in effecting this judgment, all point to his captivity as the time for the commencement of the period. Compare Isaiah 10:5, 6, with 2 Kings 21:10-14. 2 Chronicles 33:10, 11. Nehemiah 9:32. TSAM 38.3

3. The sacred historians refer to Manasseh’s sins as the cause of their captivity and sufferings long after his captivity. 2 Kings 23:26, 27; 24:1-4; Jeremiah 15:1-7. TSAM 38.4

4. Although Manasseh was restored to his throne, and there were a few other kings of the Jewish nation after him, they have never been an independent people “from the day of the kings of Assyria unto this day.” Nehemiah 9:32. Nebuchadnezzar brought the kingdom, in its subjected form, to an end; when Babylon was conquered by Cyrus, the Jews passed under the power of the Medes and Persians; then under that of the Greeks; in the division of Greece, they were connected with Egypt; as a part of Egypt, were conquered by Syria; they prospered awhile under the Maccabees, and the protection of the Romans, who eventually “took away their place and nation.” Since the destruction of their city, they have been “wanderers among the nations,”—a hissing and a by-word,—pitying none, pitied by none. TSAM 38.5

5. The prophets, who lived long before the captivity of Manasseh, point to that event as the time of the passing away of the Jewish independence, by connecting it with other events. One of them gives the date. Hosea, more than a hundred years before, had said,—“And the pride of Israel (the ten tribes) doth testify to his face: therefore shall Israel and Ephraim (the principal tribe of the ten) fall in their iniquity; Judah (the other division) shall also fall with them.” Hosea 5:5. Isaiah, in the year 742 B. C., according to date in the margin, had said,—“And within three-score and five years shall ephraim be broken that it be not a people.” 7:8. TSAM 38.6

From 742
deduct 65
leaves B. C. 677,—the only date ever given, I believe, for the captivity of Manasseh.

For an explanation of the quotations from Hosea and Isaiah, and for the most authentic history of the period before us, we add the following TSAM 39.1