The Six Events of Daniel 9:24
...The prophetic part of the angel's message begins at verse 24 [of Daniel 9], which, in our A.V. reads as follows:
"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 (place)."
Here are six distinct things which were to happen within a definitely marked off period of seventy sevens of years (490 years). These six specified things are closely related one to the other, for they are all connected by the conjunction "and." ...It was by the cutting off of the Messiah that the six predictions of verse 24 were to be fulfilled...(From Ch 3 Pg 43)
...These six predicted events, which we have now considered in detail, were, according to the words of God by Gabriel, to be accomplished within the "determined" (or limited, or "marked off") period of seventy sevens of years; and we have shown - indeed it is SO clear as hardly to be open to dispute - that all six items were completely fulfilled at the first coming of Christ, and in the "week" of His crucifixion. For when our Lord ascended into heaven and the Holy Spirit descended, there remained not one of the six items of Daniel 9:24 that was not fully accomplished.
Furthermore, by running our eye rapidly over verses 25, 26 we see that the coming of Christ and His being "cut off" are announced as the means whereby the prophecy was to be fulfilled; and that there is added the foretelling of the destruction of Jerusalem by Titus the Roman "prince," and the "desolations" of Jerusalem, and the wars that were to continue through this entire age "unto the end."
We do not speak at this point of verse 27. That part of the prophecy will require a particularly careful examination which we purpose to give it later on.
Prophetic events are often described in veiled language and highly figurative terms, so that it is a matter of much difficulty to identify the fulfillment of them. But in this instance it seems to us we have the exceptional c case of a prophecy whose terms arc plain and the identifying marks are numerous. If it were possible to fix with certainty only one of the six predictions of Daniel 9:24, that would suffice to locate the entire series. But the indications given to us enable us to identify five of the six with certainty, and the other with a high degree of probability. We have no doubt then that the entire prophecy of verve 24 was fulfilled in the death, resurrection and ascension of the Lord Jesus Christ and in the coming of the Holy from heaven. And the settlement of the fulfillment of verse 24 carries with it the location of the seventieth week, which is referred to specifically in verse 27. This will be shown later on...(From Ch 3 Pg 52-54)
The event at the end of the 483 years
...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...(From Ch 4 Pg 55)
...we have, only to ask, when was Jesus of Nazareth presented to Israel as the Anointed One?...It was at His baptism in Jordan that our Lord was "anointed" for His ministry...(From Ch 4 Pg 56)
..."The Spirit, of the Lord is upon Me, because He hath ANOINTED Me to preach the gospel to the poor"; ––and after He had closed, the book He said, "This day is this Scripture fulfilled in your ears" (Lu. 4:16-21). Thus the Lord declared Himself to be, at that time, the "Anointed" One, that is, "the Messiah." ...(From Ch 4 Pg 57)
..."that He should be made manifest to Israel, therefore am I come baptizing with water" (John 1:6, 7, 31). When, therefore, the Lord Jesus had been "anointed" with the Holy Ghost and had been "made manifest to Israel" by the testimony of John the Baptist, then, the words of the prophecy "unto the Anointed One" were completely fulfilled...(From Ch 4 Pg 57)
...Thus the Scriptures absolutely shut us up to the Lord's baptism as the terminal point of the 483 years; for it was then that "God anointed Him with the Holy Ghost, and with power."...(From Ch 4 Pg 59)
The Seventieh Week
...In fact, the very manner in which the prophecy is given. to us––the last week being set off from the rest for special and separate mention indicates the exceptional importance of that, week. And this is easily seen; for if we look attentively at the terms of the prophecy we perceive that our Lord's personal ministry lay entirely within the seventieth week. We ask our readers to lay firm hold of this fact. The prophecy plainly says there should be 69 weeks "unto the Anointed One." Then, to make this clear beyond all doubt, it says, "And after the threescore and two weeks shall Messiah be cut off." This definitely places His whole ministry within the seventieth consecutive week from the decree of Cyrus. This is of the highest importance to an understanding of the prophecy...(From Ch 4 Pg 63)
The Judgment. "The Prince That Shall Come"
The verse we are now considering (Dan. 9:26) foretells not only the crowning sin of Israel in putting their Messiah to death, but also the great and terrible judgment Chat was to follow the perpetration of that unspeakable deed. There is a direct logical connection between the two events, which will account for the fact that the chronological order is not strictly followed.
There are differences of opinion among competent scholars as to the proper translation of the latter part of verse 26. In the text of the A. V. it reads:
"And the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined."
The R. V. makes clearer the meaning of the last clause. It reads "and unto the end shall be war; desolations are determined."
Notwithstanding, however, the differences of translation, it is not difficult to gather the meaning of the passage. Indeed, so far as we are aware, all expositors agree that it foretells the exterminating judgment of God, which in due time was executed by the Roman armies under Titus, by whom the city was overwhelmed as "with a flood" (a figure often used for an invading army), and the city and the land were given over to the age -- long "desolations," which had been "determined" in the counsels of God. Doubtless the Lord had this very passage in mind when, speaking of the then approaching siege and destruction of Jerusalem by the Romans, He said: "For these be the days of vengeance, that all things that are written may be fulfilled" (Lu. 21:22). The "things that are written" were the things foretold in this verse of the prophecy (Dan. 9:26), which were "fulfilled" at that time. The Lord's words recorded in Matthew 23:32- 36, and Luke 19:43, 44, also refer to the calamities foretold in Daniel 9:26, its will be clearly seen by turning to those passages.
The following then is the meaning we derive from the text of the A. V. and R.V.: That the people of a "prince" (i. e., a leader or commander), who was to come with arms against Judea and Jerusalem, would utterly destroy both the city and the temple; that the destruction thereof should be as if a flood had swept everything away; that to the end there should be war; and that "desolations" for the land and city were definitely "determined."
Thus the entire prophecy of the Seventy Weeks embraces in its scope the rebuilding of the city and the temple, and the final destruction of both. It covers the stretch of time from the restoration of the people to their land and city in the first year of Cyrus, down to their dispersion by the Romans among all the nations of the world.
In this connection we would again call the reader's attention to the striking agreement between this part of the prophecy and the word of God to Isaiah (Chap. 6:9-13). (From Ch 5 Pg 72-74)
Who is "The Prince That Shall Come"?
At this point we are confronted with a question which very seriously affects the interpretation of the prophecy. Taking the words according to their apparent and obvious meaning (which should always be done except where there is a compelling reason to the contrary) it would seem quite clear that "the prince," whose people were to destroy the city and the sanctuary, was Titus, the son of the then emperor Vespasian, he (Titus) being the "prince" or "leader" who was in actual command of those armies at the time. In fact we are bold to say that the words of the prophecy, which are the words of God sent directly from heaven to Daniel, do not reasonably admit of any other interpretation. Nor, so far as we are aware, was any other meaning ever put upon them until within recent years, and then only by those belonging to a particular "school" of interpretation. According to the "school" referred to, the words "the prince that shall come" do not mean the prince who did come, and whose armies fulfilled this prophecy by destroying the city and the temple, but they mean some other "prince," who in fact has not yet come, and who (of course) could have nothing whatever to do with the subject of the passage, to wit, the destruction of the city and the temple.
According to the view we are now considering, the passage is taken to mean that there is a "prince" who is to "come" at some unknown time yet future, which prince will be of the same nationality as the people (the Roman armies) by whom the city and the Sanctuary were to be destroyed. It is further assumed, and taught with much confidence, that this "coming prince" will be in league with Antichrist, if indeed he be not Antichrist himself. This is a very radical idea, one which changes the entire meaning of this basic prophecy, and affects the interpretation of all prophecy. It transfers the main incidents of the prophecy of the Seventy Weeks from Christ to Antichrist, and removes them bodily from the distant past to the uncertain future, thus separating them far from all connection with the period of seventy weeks to which God assigns them. This manner of dealing with Scripture is, so far as our experience goes, without parallel or precedent in the field of exegesis. Is it sound and sober interpretation of Scripture, or is it playing pranks with prophecy?
For, with all due and proper respect for those who hold this view, we are bound to say that it does the greatest possible violence to words which are not at all obscure or of uncertain meaning. There is no conceivable reason why any prince (i. e., commander) should be mentioned in this passage except the one whose armies were to accomplish the destruction of the city and temple, that being the subject of the passage. The words are appropriate to convey one meaning and one only. It is simply unthinkable that the destroying agency would be identified by reference to some prince who was not to come upon the scene for several thousand years, or that the Romans of the first century could be called his "people." Nor would anyone who possessed the slightest understanding of the use of language employ the words of the text in order to convey the information that the people, by whom the city was to be destroyed, would be of the same nationality as some "prince" who was to "come" (without saying whence, or whither , or for what) at some remote and unspecified time. And finally, even if it were supposable that such an utterly foreign subject as a prince, who was to come many centuries after the event prophesied, would be lugged into such a passa ge, then it would have been made to say -- not "the people of the prince that shall come shall destroy the city," but -- that a prince of the people who destroyed the city shall come.
Furthermore, we know that the armies of prince Titus did destroy the city and temple, and that to this day the seven-branched candlestick, which was carried in his triumphal procession, is sculptured on the arch which was erected at Rome in his honor. But we know nothing of any Roman prince who is to "come" (come where?) in the future. The term "Roman" pertains to nothing now except the papacy.
And besides all this, if any "prince" should hereafter "come" (it matters not whence or whither) it could not property be said that the people who destroyed Jerusalem in A. D. 70 were his people. The plain and simple words of the prophecy are "the people of the prince who shall come." Those words can only mean the man who was the prince or leader of the people at the time they destroyed the city and temple. Those Roman legions and auxiliaries were the people of prince Titus. But in no sense are they the people of some prince who may arise several thousand years later. The French armies which invaded Russia were the people of Napoleon their commander; but in no proper sense were they the people of General Foch They were all dead long before he was born.
This prophecy has nothing whatever to do with any future Roman prince; nor is there, so far as we are aware, any ground for saying that a Roman prince will arise to play a part in the time of the end of this age. During the centuries that have now elapsed such changes have taken place that no potentate of the approaching end times could be described as the prince of the people by whom Jerusalem was destroyed.
The prophecy of the Seventy Weeks is manifestly an account, given beforehand, of the second period of the national existence of the Jewish people. They were to last as a nation only long enough to fulfil the Scriptures, and to accomplish the supreme purpose of God, in bringing forth the Messiah, and. putting Him to death. The time allotted for this was 490 years. This being accomplished, God had no further use for Israel. His dealings thenceforth were to be with another people, that "holy nation" (I Pet. 2:9), composed of all who believe the gospel, and who "receive" the One Who was rejected by "His own" (John 1:11-13).
Yet the predicted judgment did not immediately follow; for Christ prayed for His murderers in His dying hour, "Father, forgive them; for they know not what they do" (Lu. 23:34). In answer to that prayer the full probationary period of forty years (A.D. 30 to A.D. 70) was added to their national existence, during which time repentance and remission of sins was preached to them in the Name of the crucified and risen One, and tens of thousands of Jews were saved.
The perfect accuracy of Scripture is seen in this, that while it was definitely stated that the six things of Daniel 9:24 were to be accomplished within the determined period of seventy weeks, and while the destruction of the re-built city and temple was also predicted, that event is not among the things which were to happen within the seventy weeks.
In this connection it is important to observe that, while the predicted events of verse 24 were to happen within the measured period of seventy weeks, and the events of verse 27 were to happen in the midst of the last week of the seventy, the time of the predicted judgments is not specified. Thus the prophecy left room for the exercise of mercy even to that evil generation. (From Ch 5 Pg 74-78)
The Modern Interpretation
...In view of all this, we would ask, how call any soberminded expositor of the Scriptures set aside the perfect and heart-satisfying fulfilment of this wonderful prophecy, so clearly to be seen in "the events of which Calvary was the scene," and propose instead a contrived fulfilment, in a supposed covenant (whereof the Scriptures say not a word) between antichrist and the Jewish people of the last days, relating to the imagined revival of the long abolished sacrifices of the law?
Therefore we conclude that the modern interpretation which takes Christ and the Cross out of the last verse of the prophecy, where it reaches its climax, and puts antichrist and his imaginary doings into it, does violence to the Scripture and serious wrong to the people of God...(From Ch 6 Pg 89)
... 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.
We do not know just when or how these ideas sprang up. That is not, of course, a reason for rejecting them; for God is pleased from time to time to give new light from His Word. But it is a reason for subjecting them to a rigid scrutiny. This we have sought to do, and the result is we have come to the conclusion that, not only are they destitute of support in the Word of God, but they are directly contrary thereto. This we shall endeavor to make clear...(From Ch 7 Pg 90)
The Remainder of the Seventieth Week
At this point in our exposition it appears desirable to notice a question which has arisen in the minds of some in regard to the fraction of the seventieth week remaining after the death, resurrection and ascension of Christ, whereby the predictions of verse 24 (of Daniel 9), as well as those of the first half of verse 27, were fulfilled. To some it seems that our exposition leaves three and a half years not accounted for if, however, we give attention to the terms of the prophecy we will clearly see that it affords no warrant for such a question. Those who ask it have evidently failed to take into consideration the fact that, in this prophecy, the unit of the time measure is a heptad, not a year. If we think of the Seventieth "Week" as a period of seven years, then it would indeed appear as if there were three years and over which were not accounted for by the exposition. But if, on the other hand, we take the. prophecy as it is given, that is to say, in heptads, not years, then it will be clearly seen that all the seventy heptads are accounted for. For our exposition simply follows the terms of the prophecy, which are quite plain, and which locate certain events "in the midst of" the last heptad, but do not locate any events at the end thereof. If, therefore, any part of the determined period is unaccounted for, it is the prophecy itself, and not this writer's exposition thereof, that is chargeable. But the fact is that the prophecy accounts first for sixty-nine heptads (which reached "unto the Messiah") and then it accounts specifically for the one remaining heptad, and for the whole of it, by telling what was to happen in the midst thereof. Thus the prophecy (and the exposition which simply follows it) leaves no part of tile prophetic period unaccounted for... (From Ch 7 Pg 107-108)
...It is pertinent in this connection to point out that the Scriptures habitually disregard fractional remainders of a time-unit, whether it be a day, a week, a month, or a year. Thus, if it were foretold that a thing (such as the return out of Babylon) would happen in a certain year, its occurrence in the first month of that year would be a perfeet fulfilment of the prediction, and the remaining eleven months would be simply disregarded as being without significance for the purpose of the prophecy... (From Ch 7 Pg 109)
God's Prophetic Time Measure
...One has only to read with proper care the plain words of this great pro phecy to see that it comes to its climax in the "week" in which the death and resurrection of Christ and the coming of the Holy Spirit were to take place, that is to say, in the last, week of the seventy; and hence that to remove that week from its place in the series, and to "postpone" it to a time far in the future, simply makes havoc of the entire prophecy... (From Ch 7 Pg 111)
...It should be specially noted in this connection that one of the most important uses of this prophecy is as a witness against the Jews; for it proves conclusively that Jesus of Nazareth, Who came at the predicted time, and Who accomplished the predicted things- i. e., making atonement for iniquity, bringing in everlasting righteousness, confirming the new covenant, taking away the sacrifices of tile law, &c is the true Messiah. For now that the "determined seventy weeks," within which the Messiah was to come, and to be "cut off" are long past, it is absolutely impossible that one can come and fulfil the prophecy. Hence the time-element is of vital importance.
But this use of the prophecy is completely frustrated by the current idea that God's measuring line is an elastic one, and that it was intended-not to measure seventy weeks of years, as all simple- minded persons have understood, but-to be stretched out to a length of thousands of years, and that the things predicted in verses 24 and 27 are not even yet fulfilled. Inasmuch as the evident purpose of the prophecy was to limit the "time'-' within which those vital things upon which the salvation of men depends, were to be accomplished, it follows that, to postpone the seventieth week to tile distant future, makes shipwreck of the entire prophecy... (From Ch 7 Pg 112-113)
The Seventy Weeks and the Great Tribulation. Philip Mauro. Reiner Pub. Swengel, Pa. 1975.
The Preterist Interpretation of Prophecy
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