INTRODUCTION to a STANDARD BIBLICAL CHRONOLOGY By Tim Warner, Copyright

Transcription

1 INTRODUCTION to a STANDARD BIBLICAL CHRONOLOGY By Tim Warner, Copyright Both Christians and Jews have attempted to date the Creation and the major historical events recorded in the Bible. When apparently conflicting data is found in Scripture, a variety of solutions have been offered and incorporated into these chronologies. No two chronologies agree, although generally they place the Creation somewhere between 3760 BC 4004 BC. The Problem of Dating the Persian Kings All of these chronologies have used a combination of biblical and secular data. Even chronologists who claim to base their work on Biblical data alone fill in supposed missing Biblical data using secular data. For example, Floyd Nolan Jones recent work, The Chronology of the Old Testament, claims to be in what he calls the Biblicist school, which he described as follows: The goal of the members of this school is to construct a standard chronology of the Bible from the chronological data embedded within the Hebrew Masoretic Text of the Old Testament, independent of any outside sources. In the past, James Ussher has been its leading proponent. 1 Both Ussher and Jones used Biblical data alone to date from Creation to the Babylonian captivity. And they used the 69 weeks of Daniel 9 to calculate the last 483 years prior to Christ s crucifixion. However, both Ussher and Jones used secular data to fill in the gap between the end of the Babylonian captivity and the 20 th year of Artaxerxes, the year they assume Daniel s 69 weeks began. The Bible simply does not give us the chronological data from Cyrus decree ending the Babylonian captivity until Artaxerxes. So, these chronologists rely exclusively on secular data for the succession and reigns of the Persian kings. Yet, the reliability of the secular data, particularly the dates and list of Persian kings in Ptolemy s Canon, (the primary source for the Persian period), are highly suspect. Of the uncertainty of this period, the late Dr. Charles V. Taylor writes: Even in the latter part of the twentieth century, the history and archaeology of the second half of the Achaemenid period of ancient history of the Middle East remains 1 Jones, Floyd Nolan, The Chronology of the Old Testament, p. 5 1

2 insecure in many details. The standard undergraduate text for introducing this study states quite unashamedly: The entire period between the accession of Xerxes (485 BC) and the conquest of Alexander (331 BC) is exceedingly poor in architectural remains and building inscriptions. Roux is saying in effect that (1) archaeology has little to contribute here; and (2) the period was historically one of turmoil. The Encyclopaedia Britannica, for example, directs the reader to the article on the Greco-Persian Wars, said to have lasted 100 years. As for dating, the traditional date for the accession of Xerxes (485 BC) is based on one source only, namely Ptolemy's Canon (no connection with the Ptolemy kings!), and this is eventually aligned with General Egyptian dating, which over recent years has been revised again and again. Thus, to the extent that Egyptian dating is unreliable, so is our dating of the Mesopotamian and Persian histories. 2 Dr. Taylor goes on in this article to lay the blame for the inflated secular dates on a refusal to acknowledge Noah s flood as a limiting benchmark, which would greatly shorten the Egyptian period from current claims. Acceptance of the secular dates for this period essentially rests on secular chronologies which reject the world-wide flood and the biblical genealogies. When Egyptian history is considered to have begun after the flood, all dates that rely on Egyptian dating must also be pushed closer to our time, including the reigns of the Persian kings. Taylor continues: Dr John Osgood likewise refers to the false security of Egyptian chronology in dating the times of the Judges of Israel. Yet, as we shall see, we find startling errors even at the other end of ancient history and, Times of the Great Kings ignoring Egyptian dating as a measure, we find that the internally derived history of the Persian Empire is some 80 years too long for what appears to be the clear implication of biblical history and prophecy. Naturally, such a revision affects the dates of all previous epochs. 3 Not only does the secular chronology of the Persian kings contradict the biblical flood, but Daniel s prophecy itself limits the Persian period to a much shorter time than secular history. In Daniel 11:2-4, written in the days of Cyrus the Great (Cyrus II), we read a prophecy that there will be three more kings, then a fourth, very rich and anti-greek. After him 2 Taylor, Dr. Charles V., The Times of the Great Kings of Persia, EN Tech. J., vol. 3, 7988, pp Ibid. pp

3 would come a mighty king, whose kingdom would be broken up into four, none of the rulers of which would be his descendants. All Bible scholars agree that this refers to Alexander the Great. But then this gives us a maximum of five important Persian kings, starting with Cyrus the Great. The resultant Empire is 80 years shorter than the traditional dates suggest. 4 The chronology presented in this book uses absolutely no secular sources, only Biblical data. As stated above, the Bible does not give definite chronological data for the period from the decree of Cyrus ending the Babylonian captivity until the reign of Artaxerxes. It does give the prophecy of Daniel s 70 weeks, which can only be used to determine the year of the crucifixion if one knows the exact year the 70 weeks prophecy begins. This author is convinced that since God took the trouble to record and preserve in His Word complete chronologies from creation until the end of the Babylonian captivity, and He provided a precise prophetic chronology of weeks of years until the cutting off of the Messiah, He did not fail to provide absolutely everything we need for a complete biblical chronology, without the need to supplement the data with unreliable secular sources. In other words, there is no gap between these two events. The end of the Babylonian exile and the beginning of the 70 weeks of Daniel 9 coincide. The problem of missing data from Cyrus to Artaxerxes, which has plagued virtually all previous attempts to arrive at a purely biblical chronology, is the result of linking the start of Daniel s weeks to the wrong decree of the wrong Persian king. The problem of missing data only exists if we attach the start of Daniel s weeks to any decree recorded in Ezra Nehemiah apart from the very first one, that of Cyrus the Great. If we use this decree, there is no missing data to fill, because Scripture states plainly that Cyrus decree occurred at the end of the 70 years captivity, as recorded by Jeremiah! If our underlying assumption that God gave us all the data we need to construct a complete chronology is correct, then this decree of Cyrus must be the start of the 70 weeks of Daniel, because it is the only decree that fits the criteria and can be absolutely dated from the Biblical data alone. Evidence for Cyrus Decree being the Start of the 70 Weeks Using the decree of Cyrus as the trigger for the 70 weeks prophecy is immediately rejected by conservative Christians on two counts: First, it flows counter to the secular historical dates that are considered to be well established (that the fall of Jerusalem was in 586/587 BC). But as we have already demonstrated, the secular dates are highly 4 Ibid. p

4 suspect, and depend on assumptions that Egyptian history began long before the flood, hence denying the flood, and denying the prophecy of five kings in Daniel 11:2-4. Second, many claim that it does not meet the commencement criteria in Daniel 9:25, from the going forth of the command to restore and build Jerusalem. The claim is made that Cyrus only ordered the rebuilding of the Temple, not the city or its walls. Also, since specific mention is made of the construction of the wall in Daniel s prophecy, these chronologists look to Artaxerxes command to Nehemiah as the only one which qualifies because it mentions the rebuilding of the wall. Yet, a careful look at Daniel s prophecy reveals that the wall statement does not refer to the command itself, but only states that the wall would be constructed at some point in troublesome times afterwards. Note carefully the wording of Daniel s prophecy. Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, even in troublesome times. The command itself does not mention the wall. The comments about the wall s construction are editorial, describing what will ultimately follow the command. The only criterion is that the specified command includes the rebuilding of Jerusalem. If the wall s construction must be a part of this decree, then so also must the last clause, even in troublesome times. No one would suggest that the Persian king decreed troublesome times for his construction project! Therefore, the wall comment is only an editorial description of what would follow, and not the decree itself. Regardless of which decree we attach the fulfillment of this prophecy to, the latter statement about the wall s construction would still be true. The objection that the command of Cyrus only concerned the rebuilding of the Temple and not the city of Jerusalem is simply false. While it is true that the wording of the decree as given in the first chapter of Ezra and the last chapter of 2 Chronicles mentions only the rebuilding of the Temple, these quotations from Cyrus decree are clearly selective, not exhaustive treatments of his entire decree. 2 Chron. 36:23 23 Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May the LORD his God be with him, and let him go up! That this is not the entire decree is plain because Ezra gives a longer version of it. 4

5 Ezra 1:2-4 2 Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. 3 Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the LORD God of Israel (He is God), which is in Jerusalem. 4 And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem. That even Ezra s version is only an excerpt, and not the entire decree given by Cyrus, is proven by Isaiah s prophecy about Cyrus some 200 years earlier. Isaiah 44:24-28, & 45:13 NKJV 24 Thus says the LORD, your Redeemer, And He who formed you from the womb: I am the LORD, who makes all things, Who stretches out the heavens all alone, Who spreads abroad the earth by Myself; 25 Who frustrates the signs of the babblers, And drives diviners mad; Who turns wise men backward, And makes their knowledge foolishness; 26 Who confirms the word of His servant, And performs the counsel of His messengers; Who says to Jerusalem, You shall be inhabited, To the cities of Judah, You shall be built, And I will raise up her waste places; 27 Who says to the deep, Be dry! And I will dry up your rivers; 28 Who says of Cyrus, He is My shepherd, And he shall perform all My pleasure, Saying to Jerusalem, You shall be built, And to the temple, Your foundation shall be laid. < 13 I have raised him up in righteousness, And I will direct all his ways; He shall build My city And let My exiles go free, Not for price nor reward," Says the LORD of hosts. If Cyrus did not decree both the rebuilding of the Temple and the city of Jerusalem, then Isaiah was a false prophet. Clearly, Isaiah s prophecy was true, and the decree of Cyrus included the rebuilding of Jerusalem, whether or not this was included in Ezra excerpted quotation. Furthermore, Josephus wrote that Cyrus decree was in response to his being shown Isaiah s prophecy. He was greatly impressed with the God of Israel who called him by name two centuries before he was born. Cyrus immediately decreed both the rebuilding of Jerusalem and the Temple. Accordingly, when Cyrus read this *Isaiah s prophecy about him+, and admired the Divine power, an earnest desire and ambition seized upon him to fulfill what was so 5

6 written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God, for that he would be their assistant, and that he would write to the rulers and governors that were in the neighborhood of their country of Judea, that they should contribute to them gold and silver for the building of the temple, and besides that, beasts for their sacrifices. 5 Josephus then quoted Cyrus own description of his decree in a letter written by him: King Cyrus to Sisinnes and Sathrabuzanes sendeth greeting. I have given leave to as many of the Jews that dwell in my country as please to return to their own country, and to rebuild their city, and to build the temple of God at Jerusalem on the same place where it was before. < 6 Shortly after Cyrus death, the construction of Jerusalem was opposed by the people of the surrounding area. Ezra wrote about the first letter of opposition sent to Ahasuerus (Cambyses, Cyrus son), but does not give the content. 7 However, Josephus provides the text of this letter. It is clear from the letter that the Jews were not only rebuilding the Temple, but also the city of Jerusalem and its walls. To our Lord Cambyses. We thy servants, Rathumus the historiographer, and Semellius the scribe, and the rest that are thy judges in Syria and Phoenicia, send greeting. It is fit, O king, that thou shouldst know that those Jews which were carried to Babylon are come into our country, and are building that rebellious and wicked city, and its marketplaces, and setting up its walls, and raising up the temple; know therefore, that when these things are finished, they will not be willing to pay tribute, nor will they submit to thy commands, but will resist kings, and will choose rather to rule over others than be ruled over themselves. 8 Cambyses replied with the following letter according to Josephus: Cambyses the king, to Rathumus the historiographer, to Beeltethmus, to Semellius the scribe, and the rest that are in commission, and dwelling in Samaria and Phoenicia, after this manner: I have read the epistle that was sent from you; and I gave order that the books of my forefathers should be searched into, and it is there found that this city hath always been an enemy to kings, and its inhabitants have raised seditions and wars. We 5 Josephus, Antiquities, Book XI, ch i 6 Josephus, Antiquities, Book XI, ch. i 7 Ezra 4:6 8 Josephus, Antiquities, Book XI, ch. i 6

7 also are sensible that their kings have been powerful and tyrannical, and have exacted tribute of Celesyria and Phoenicia. Wherefore I gave order, that the Jews shall not be permitted to build that city, lest such mischief as they used to bring upon kings be greatly augmented. 9 Ezra recorded another similar disruption of the building of Jerusalem in the early years of Artaxerxes, again caused by a similar letter sent to the Persian king. Ezra 4: To King Artaxerxes from your servants, the men of the region beyond the River, and so forth: 12 Let it be known to the king that the Jews who came up from you have come to us at Jerusalem, and are building the rebellious and evil city, and are finishing its walls and repairing the foundations. 13 Let it now be known to the king that, if this city is built and the walls completed, they will not pay tax, tribute, or custom, and the king's treasury will be diminished. 14 Now because we receive support from the palace, it was not proper for us to see the king's dishonor; therefore we have sent and informed the king, 15 that search may be made in the book of the records of your fathers. And you will find in the book of the records and know that this city is a rebellious city, harmful to kings and provinces, and that they have incited sedition within the city in former times, for which cause this city was destroyed. 16 We inform the king that if this city is rebuilt and its walls are completed, the result will be that you will have no dominion beyond the River. 17 The king sent an answer: To Rehum the commander, to Shimshai the scribe, to the rest of their companions who dwell in Samaria, and to the remainder beyond the River: Peace, and so forth. 18 The letter which you sent to us has been clearly read before me. 19 And I gave the command, and a search has been made, and it was found that this city in former times has revolted against kings, and rebellion and sedition have been fostered in it. 20 There have also been mighty kings over Jerusalem, who have ruled over all the region beyond the River; and tax, tribute, and custom were paid to them. 21 Now give the command to make these men cease, that this city may not be built until the command is given by me. 22 Take heed now that you do not fail to do this. Why should damage increase to the hurt of the kings? 9 Ibid. 7

8 It is quite clear that Artaxerxes decree in his twentieth year, giving leave to Nehemiah, was the resumption of what had been stalled by the opposition of Israel s enemies, and was not the initial decree to rebuild Jerusalem and its walls after the Babylonian captivity. Several years before Artaxerxes permission to Nehemiah to complete the rebuilding of the walls, Ezra thanked God for giving Israel mercy in the sight of kings of Persia, to rebuild the Temple, the city, and the walls. For we were slaves. Yet our God did not forsake us in our bondage; but He extended mercy to us in the sight of the kings of Persia, to revive us, to repair the house of our God, to rebuild its ruins, and to give us a wall in Judah and Jerusalem. 10 Therefore, the decree of Artaxerxes cannot be the initial decree for the rebuilding of Jerusalem s walls. The decree of Cyrus in his first year is the only possible start for the 70 weeks prophecy, since it is the only decree for which we have a definite date in Scripture, and because it is the first decree to meet all the criteria in Daniel s prophecy. Daniel 9 actually confirms our interpretation that the 70 weeks are to be counted from Cyrus first year. Daniel s visitation by Gabriel to reveal the 70 weeks was in the first year of Darius the Mede. 11 It was Cyrus the Persian who defeated the Babylonians, and immediately began to rule over the entire kingdom. Yet, Cyrus granted Darius the Mede, father of his wife, immediate local jurisdiction over the newly acquired territory of Babylon. 12 Cyrus years in Scripture are reckoned from his conquering of the Babylonians, when he first absorbed the Jewish nation in Babylonian exile into his newly expanded kingdom. It was Cyrus who defeated the Babylonians, not Darius the Mede. Hence, the first year of Darius, when Cyrus gave him local jurisdiction over Babylon, was also the first year of Cyrus reign over the Jews, Darius being a local ruler while Cyrus ruled over the entire Persian Empire. And since the decree of Cyrus ending the Babylonian exile was in his first year, 13 it is evident that Daniel s 70 week prophecy was delivered to him at the time Cyrus made the decree to rebuild Jerusalem and the Temple. In other words, Gabriel was dispatched to inform Daniel that the captivity had just ended. Cyrus had just issued the decree from the first day Daniel began praying, 14 which was precisely the end of 70 years from the complete destruction of Jerusalem Ezra 9:9 11 Daniel 9:1 12 Kelly Santee, Darius the Mede: His Identity Revealed 13 Ezra 1:1 14 Daniel 9:2 15 Most chronologists, including Ussher, count the 70 years from the first deportation of captives to Babylon (Dan. 1:1), which took place about 20 years before Jerusalem was destroyed by Nebuchadnezzar. However, several Scriptures indicate clearly that the 70 years was for the desolation of Jerusalem (2 Chron. 36:17-21; Jer. 25:8-11; Dan. 9:2). 8

9 Daniel 9 bears this out. In the beginning of the chapter, Daniel stated that this occurred in the first year of Darius (which is also the first year of Cyrus). Daniel informs us that he had been studying the prophet Jeremiah, specifically the prophecy that the captivity would last 70 years, dating this from the destruction of the city. No doubt, Daniel s prayer of repentance for Israel which follows was because he knew that the 70 years since the destruction of Jerusalem had expired that very day! So, he began to fast and pray on behalf of Israel s sins, and for the restoration of Jerusalem, on the very day that the 70 year exile was prophesied by Jeremiah to end. I pray, let Your anger and Your fury be turned away from Your city Jerusalem, Your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Your people are a reproach to all those around us. Now therefore, our God, hear the prayer of Your servant, and his supplications, and for the Lord's sake cause Your face to shine on Your sanctuary, which is desolate. O my God, incline Your ear and hear; open Your eyes and see our desolations, and the city which is called by Your name; for we do not present our supplications before You because of our righteous deeds, but because of Your great mercies. O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name." 16 The reason Daniel asked God not to delay for Your own sake was because of His promise that the desolation of Jerusalem would last 70 years. If it went more than 70 years, which is what all other interpretations require, then God would have delayed and not honored His word through Jeremiah! Note Daniel s prayer refers to both the city and the House of God. Gabriel appeared after Daniel began to fast and pray. Note carefully Gabriel s announcement to Daniel. In the beginning of your supplication the word was issued and I have come to tell you. For you are a man greatly loved. Therefore consider the matter and understand the vision. Seventy sevens have been determined upon your people and upon the holy city < And thou shalt know and understand, that from the issuing of the word for the restoration and the building of Jerusalem until Messiah the prince < 17 Virtually all commentators assume that the word which was issued at the beginning of Daniel s fasting and prayer referred to some command given to the angel 16 Dan 9:16-19 NKJV 17 Daniel 9:23-24a LXX my translation 9

10 to visit Daniel. Yet, the same words are used in reference to the issuing of the word to rebuild Jerusalem. In other words, Gabriel was dispatched to inform Daniel that Cyrus had issued the decree already, and that Daniel could start counting down the 70 weeks from the first day of his fast! Further evidence comes from contrasting Daniel s prayer (of mourning for Jerusalem just prior to Gabriel s visit) to his prayer in chapter 6 which took place shortly after this. Now when Daniel knew that the writing was signed, he went home. And in his upper room, with his windows open toward Jerusalem, he knelt down on his knees three times that day, and prayed and gave thanks before his God, as was his custom since early days. 18 The last clause, that this was Daniel s custom since he was young, refers to his thrice daily prayer time, not necessarily to his giving thanks on this occasion. We learn in the early part of the book that Daniel adopted a diet reflective of his state of mourning immediately from the beginning of his transport to Babylon. And Daniel was taken captive by Nebuchadnezzar the same year that Jeremiah prophesied that the exile would last 70 years. 19 Daniel began his diet of mourning when he reached Babylon. Thus Daniel continued until the first year of King Cyrus. 20 So Daniel s diet of mourning began when Jeremiah prophesied of the upcoming destruction of Jerusalem and seventy 70 years of exile that would follow, and it ended with Daniel s prayer recorded in Daniel 9, at the time of Cyrus decree. Why would Daniel stop his diet of mourning in the first year of Cyrus, unless the order had been given to restore Jerusalem (the subject of his prayer), and the countdown had begun to the coming of the Messiah, both for which Daniel longed? Some of the early Christians also believed that the 70 weeks prophecy of Daniel began with the decree of Cyrus, from the time when Daniel received the message from Gabriel. Tertullian wrote: We shall count, moreover, from the first year of Darius, as at this particular time is shown to Daniel this particular vision; for he says, And understand and conjecture that at the completion of thy word I make thee these answers. Whence we are bound to compute from the first year of Darius, when Daniel saw this vision. 21 This is also the first year of Cyrus, as we have shown. Dating the 70 weeks prophecy from the decree of Cyrus frees us entirely from reliance on non-biblical sources in establishing our chronology. Christians should have learned by now that historical research is involves a great deal of speculation, and is open to a 18 Dan 6:10 19 Cf. Jer. 25:1-14 & Daniel 1: Daniel 1:21 NKJV 21 Tertullian, Answer to the Jews, ch. viii 10

11 variety of interpretations depending on the presuppositions of the interpreters. Modern scholarship, even Christian scholarship, falls into the same trap as evolutionary historicists who claim that the earth is millions of years old. They are willing to allow secular historians who rely on false presuppositions to deny the flood and correct the Bible. New archeological discoveries frequently overturn long established historical facts. But the Word of God remains unchanged. It is sufficient so that the man of God may be thoroughly equipped. 22 And that equipment includes the chronological timeline of God s dealings with mankind, which He has so painstakingly preserved for us in His Word Tim. 3: