The Prophetic Faith of Our Fathers, vol. 1

II. Julius Africanus—Terminates Seventy Weeks With Christ

The early history of the churches of Egypt is not more certain than that of Gaul. Toward the close of the second century, we find a school of theology in operation in Alexandria. Clement of Alexandria (c. 150-c. 220) was trained there, and Origen succeeded him as head of the famous catechetical school. As noted, Alexandria was the common meeting place of the traditions of East and West. Now note one of her sons. PFF1 279.2

JULIUS AFRICANUS (c. 160-c. 240), Christian traveler and historian, was a pupil of Heraclas, of the Alexandrian school, probably between A.D. 228 and A.D. 232. He later lived in Emmaus (Nicopolis) in Palestine, but left practically no other biographical data. PFF1 279.3

He was a man of extensive learning. He is mentioned by Eusebius and Jerome and other authors. Only portions of his writings have been preserved to us, including fragments of his Chronography, which begins with the cosmogony of Moses and continues down to the advent of Christ, and then summarizes events thereafter to the emperor Macrinus. One section pertains to the computation of the seventy weeks of Daniel 9, thrice stressing their beginning from Artaxerxes’ time. This is both interesting and valuable as early data. Here is his general statement. PFF1 279.4

1. SEVENTY WEEKS FROM ARTAXERXES TO SAVIOUR’S TIME

Africanus’ witness to the chronology of the seventy weeks has much significance: PFF1 279.5

“On the Seventy Weeks of Daniel. PFF1 279.6

“l. This passage, therefore, as it stands thus, touches on many marvellous things. At present, however, I shall speak only of those things in it which bear upon chronology, and matters connected therewith, That the passage speaks then of the advent of Christ, who was to manifest Himself after seventy weeks, is evident. For in the Saviour’s time, or from Him, are transgressions abrogated, and sins brought to an end. And through remission, moreover, are iniquities, along with offences, blotted out by expiation; and an everlasting righteousness is preached, different from that which is by the law, and visions and prophecies (are) until John, and the Most Holy is anointed. For before the advent of the Saviour these things were not yet, and were therefore only looked for .... PFF1 279.7

“And the beginning of the numbers, that is, of the seventy weeks which make up 490 years, the angel instructs us to take from the going forth of the commandment to answer and to build Jerusalem .... PFF1 280.1

“And reckoning from that point, we make up seventy weeks to the time of Christ. For if we begin to reckon from any other point, and not from this, the periods will not correspond, and very many odd results will meet us .... PFF1 280.2

“It is by calculating from Artaxerxes, therefore, up to the time of Christ that the seventy weeks are made up, according to the numeration of the Jews.” ³⁹ PFF1 280.3

In seeking to extend the period from the twentieth year of Artaxerxes to Christ he finds it necessary to harmonize the supposed Jewish reckoning with the Roman in considerable detail. ⁴⁰ He concludes: PFF1 280.4

“There are in all the 475 years already noted, which in the Hebrew system make 490 years, as has been previously stated, that is, 70 weeks, by which period the time of Christ’s advent was measured in the announcement made to Daniel by Gabriel. ⁴¹ PFF1 280.5

2. DATED FROM 444 B.C. TO A.D. 31

Africanus begins the seventy weeks with the twentieth year of Artaxerxes, in Olympiad 83, year 4, and ends the period in Olympiad 202, year 2—or a total of 475 solar years inclusive, which would be the equivalent of 490 uncorrected lunar years. In our reckoning this is the same as from 444 B.C. to A.D. 31. PFF1 280.6

“It is by calculating from Artaxerxes, therefore, up to the time of Christ that the seventy weeks are made up, according to the numeration of the Jews. For from Nehemiah, who was despatched by Artaxerxes to build Jerusalem in the 115th year of the Persian Empire, and the 4th year of the 83rd Olympiad, and the 20th year of the reign of Artaxerxes himself, up to this date, which was the second year of the 202nd Olympiad, and the 16th year of the reign of Tiberius Caesar, there are reckoned 475 years, which make 490 according to Hebrew numeration, as they measure the years by the course of the moon; so that, as is easy to show, their year consists of 354 days, while the solar year has 365 1/4 days. For the latter exceeds the period of twelve months, according to the moon’s course, by 11 1/4 days. Hence the Greeks and the Jews insert three intercalary months every 8 years. For 8 times 11 1/4 days makes up 3 months. Therefore 475 years make 59 periods of eight years each, and 3 months besides. But since thus there are 3 intercalary months every 8 years, we get thus 15 years minus a few days; and these being added to the 475 years, make up in all the 70 weeks.” ⁴² PFF1 280.7

3. CURIOUS ATTEMPT TO DECIPHER 2300 DAYS

After referring to the standard interpretation of the “ram” and the “he-goat,” as symbolizing Persia and Greece, Africanus next curiously suggests that the 2300 days might be taken for months, totaling about 185 years extending from the capture of Jerusalem to the twentieth year of Artaxerxes’ reign. ⁴³ He seems to have been isolated in this interpretation. Thus again is exemplified the mingling of other reckonings along with the year-day principle, which Africanus uses for the seventy weeks. PFF1 281.1

Up to this point we have seen how the first three centuries were marked by severe struggles within the expanding Christian church. Almost every major teaching was reviewed and challenged. Heresies sprang into being, and these heresies exploited certain books of Scripture and rejected others in an effort to sustain their teachings. Gnosticism, for example, exhausted every combination of Christianity and philosophy, from asceticism to sensualism, from rationalism and intellectualism to ceremonialism and Judaizing. Cerinthus, who stressed the Judaizing element, emphasized some of the canonical books, but rejected Paul, and entertained chiliastic notions of an extreme character. PFF1 281.2

Such extravagances as those of the Gnostic Cerinthus and of the Montanists, became associated with chiliasm in the minds of the main body of Christians, and there arose a reaction in the church against millenarianism of any shade, beginning about the middle of the third century, with Origen, and later especially with Dionysius, of Alexandria. Westcott, who notes a logical connection between Cerinthus’ Judaizing and his chiliastic views, says that “the reaction itself became extreme; and imagery in itself essentially Scriptural and pure was confounded with the glosses by which it had been interpreted,” ⁴⁴ and that consequently the book of Revelation came to be viewed with distrust for a time. PFF1 281.3

Before proceeding, however, to the discussion of Origen and Dionysius, and the later fundamental change in the church’s attitude, it is necessary to examine the nature and background of chiliasm and other beliefs connected with the advent. In the following chapter we shall discover a close connection between the extreme views of chiliasm and contemporary Jewish apocalyptic writings. PFF1 282.1