—The Seventy Weeks of Daniel's Prophecy
—Events Foretold to Transpire
Within that Time
—The Time of Messiah's Advent Indicated, and a Principle Established by
the Manner in which It is Indicated
—A Key to Other Time Prophecies
—The Time of Messiah's
Crucifixion Indicated
—The Special Favor to Israel as a Nation Cut Short in
Righteousness, but Continued Individuall
—Anointing the Most Holy
—Trouble Poured upon
the Desolate One.
"UNDERSTAND the matter, and consider the vision. 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. Know therefore and
understand, that 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
[7 and 60 and 2 = 69 weeks]: the street shall be built again, and the wall, even in
troublous times.
"And after threescore and two weeks shall Messiah be cut off, but
not for himself. (And the people of the prince that shall come [the Roman prince—Titus'
army] 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.) And he [Messiah] shall confirm
the covenant with many for one week [the seventieth, or last week of the covenant of
favor]. And in the midst of the week he shall
cause the sacrifice and the oblation to cease, and for [or because of] the overspreading
of abominations, he [Messiah] shall make it desolate—even until the consummation [or
completion] and that [which is] determined [in God's plan] shall be poured upon the
desolate" [people—represented by Jerusalem]. Dan. 9:23-27
While this prophecy marks the beginning of the "harvest" of the Jewish age
and our Lord's presence there as the chief reaper, there are several prophecies which much
more clearly mark the beginning of the "harvest" of the Gospel age, in which
also our Lord is, at his second advent, to be the chief reaper. The fulfilment of this
prophecy illustrates prophetic fulfilments in general, as well as establishes a point
marked in another prophecy, yet to be shown.
While many prophecies combine to fix and confirm the date of the second coming of
Christ, this one alone marked the date of the first advent. If its fulfilment is clearly
established, it will aid us in calculating and judging of those relating to the second
advent. For this reason we here give place to this fulfilled prophecy, as well as because
some of the dates established in this will be needful to be understood in connection with
prophecies relating to the second advent, considered farther along.
Daniel had been shown many visions, as recorded in chapters 2,4,7 and
8 of this prophecy, all of which showed great prosperity and exaltation to heathen or
gentile kingdoms; but his special interest was in Israel, and he had not been informed
concerning Israel's future. He knew, however, from Jeremiah's prophecy (Jer. 29:10; 2
Chron. 36:20-23), that the desolation of Judea would continue seventy years; and knowing
that period to be nearly complete (Dan. 9:2), he prayed earnestly for the return of
God's favor to Israel (verses 17-19), and the foregoing was God's answer to him through
an angel.
The marked off ("cut off," or "determined")
period of Israel's history here shown is "seventy weeks"
from a given starting point—viz., from the going forth of a decree "to restore and to build
Jerusalem." (Mark! not the Temple.) During the period great things were to be
accomplished: The city would be rebuilt under unfavorable circumstances (Neh. 4), in
troublous times; sin would be finished by a reconciliation being made for iniquity; and
righteousness (justification) would be established—not like that accomplished year by
year with the blood of bulls and goats, but the true and "everlasting
righteousness," brought about by the sacrifice of Christ. Daniel was also informed
that he who would introduce the better sacrifice would thereby cause the typical
sacrifices and oblations of the Law to cease.
In this period, Messiah, the long-looked-for Savior of Israel, would
come, and seven weeks and threescore and two weeks, or sixty-nine weeks, are stated as the
measure of the time to Messiah's presence. And after that he would be cut off, but not for
himself. There would therefore remain, after Messiah's coming, one week, the last, the
seventieth of this promised favor; and in the midst or middle of that week it was foretold
that he would cause the typical sacrifices to cease, by making "his soul an offering
for sin." Isa. 53:10-12
These seventy weeks, or four hundred and ninety days, represented four
hundred and ninety years, each symbolic day representing a year. And being so fulfilled
in this, the only time prophecy directly relating to the first advent,
it furnishes a key to some other prophecies which will hereafter be
shown to have been thus hidden in symbolic numbers—a day for a year—until their due time had come for solution.
This prophecy was so worded that Daniel and other Jews might, if they chose, think it
incredible, and in time forget it; or it might be remembered by those who "waited
for the consolation of Israel," and who might infer the time to be symbolic, as in the case of `Ezekiel. (Chap. 4:6) Certain it is that
faithful ones knew to expect Messiah; and it is even written that all men were in
expectation of him (Luke 3:15), even if they were not all able to receive him in the way
he came.
It should be noticed that the sixty-nine symbolic weeks, or four
hundred and eighty-three years, reach unto Messiah the Prince, and not to
the birth of Jesus in Bethlehem. The Hebrew word Messiah, corresponding to the
Greek word Christ, signifies The Anointed, and is a title rather than a
name. Jesus was not the Anointed, the Messiah, the Christ, until after his baptism.
Compare Acts 10:37,38 and Matt. 3:16. He was anointed with the holy Spirit immediately
on coming out of the water. This was when he had attained manhood's estate, which was at
thirty years according to the Law, under which he was born, and to which he and every Jew
was subject until he ended its dominion by fulfilling its conditions—"nailing it to
his cross." Therefore the sixty-nine weeks of this prophecy reach to the time of his
baptism and anointing, from which time, and not before, he was the Messiah, the Christ,
the Anointed. Hence the sixty-nine weeks, or four hundred and eighty-three years, ended in
the autumn of A.D. 29. And there that portion of the prophecy was fulfilled which says:
"From the going forth of the commandment to restore and to build Jerusalem (Dan.
9:25), unto Messiah [the Anointed] the Prince, shall be seven weeks and three-score and
two [sixty-nine] weeks." Beginning there, we find the seventieth week fulfilled like
the rest—a year for a day.
Most writers on this subject have commenced to count this period from
the seventh year of Artaxerxes, when a commission was given to Ezra (Ezra 7:7-14),
supposed to be the enforcement of the decree of Cyrus. (Ezra 1:3; 5:13; 6:1-12)
It should be noted, however, that Cyrus' order was to
build the house of the Lord--the Temple and its court wall. But there was another decree
granted to Nehemiah in the twentieth year of Artaxerxes to rebuild the walls of
Jerusalem, which at that time were still unrepaired. (Neh. 2:3-8; 6:15; 7:1) And it
is from this decree "to restore and to build Jerusalem" that this prophecy of
Daniel should be dated. The entire account harmonizes with this, there being but one
seeming objection, in a prophecy concerning it by Isaiah, which had said of Cyrus, not
only, "He shall let go my captives," but also, "He shall build my city."
(Isa. 45:13) This apparent objection we answer thus: The word here translated city
is ir, and signifies a walled place. We understand the court walls of the Temple to
be referred to here; and with this the facts above referred to agree. The same word ir
is rendered court in 2 Kings 20:4.
The date of Nehemiah's commission is ordinarily stated to be B.C. 445.
But Dr. Hale's work on chronology (pages 449 and 531) and Dr. Priestlie's treatise on the
"Harmony of the Evangelists" (pages 24-38) show this common view to be nine
years short, which would give B.C. 454 as the true date of Nehemiah's commission; and with
this date Daniel's prediction (Chapter 9:25), concerning the decree to restore and to
build Jerusalem, agrees.
Since sixty-nine weeks (7 and 62), or four hundred and eighty-three years, reach unto
Messiah (the Anointed) the Prince, therefore from this period of sixty-nine symbolic
weeks, or four hundred and eighty-three (483) years, we deduct four hundred and fifty-four
(454) years B.C. as the true date of the decree to restore and to build Jerusalem; and the
remainder—29 A.D.—should be the year in which the Anointed (Messiah) would be
manifested. This is in exact accord with what we have already shown, viz.: that
Jesus was baptized by John and received the anointing of
the Spirit A.D. 29, about October 3rd, at which time he was thirty years of age, according
to the true date of his birth as shown in the preceding chapter.
Our Lord's ministry covered three and a half years, ending with his crucifixion,
at the time of the Passover, in the spring of A.D. 33. In this he exactly fulfilled the
prophecy concerning the remaining or last week (seven years) of promised favor, which
says: "After (7 and 62) sixty-nine weeks shall Messiah be cut off [Douay
translation, "be slain"] but not for himself"* "in the midst of
the week [remaining—the 70th] he shall cause the sacrifice and oblation to
cease."
The sacrifices which were offered according to the Law there ceased;
not that animals, incense, etc., were not offered thereafter by the priests, for they
continued to be offered year by year, but that they were not accepted by Jehovah, and were
in no sense sacrifices for sin. The true sacrifice having come, our Lord Jesus having
"put away sin by the sacrifice of himself" (Heb. 9:26), Jehovah could no
longer recognize other offerings as sacrifices, nor any necessity for them.
There, at the cross, Messiah, who had been sacrificing himself for
three and a half years, finished the work (John 19:30) and thus "made an end of
sin," made full and complete reconciliation toward God for the iniquity of men, thus
bringing to all mankind an everlasting justification from sin, instead of the
typical yearly justification, accomplished by the types for the typical people, Israel.
The death of Messiah was also the "seal"—the guarantee of the fulfilment—of all the visions and prophecies of coming blessings, and "times of restitution of
all things, which God hath spoken by the mouth of all his holy prophets since the world
began." (Acts 3:21) Those promises, both the Abrahamic Covenant and the New
Covenant, were secured, made sure, with "his own precious blood" (Luke 22:20;
1 Cor. 11:25), which speaketh better things for us than the blood of bulls and
goats—even everlasting justification and putting away of sin, to all those who receive
him. And in the remainder or latter half of this seventieth or last week of Jewish favor—the three and a half years, beginning with Pentecost—his followers, "the most
holy" of that nation, were anointed with the holy Spirit of God, as Messiah had been
at the close of the sixty-ninth week.
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*This expression, "but not for
himself," is variously rendered in other translations, several of which are before
us; but in our opinion this, of our common version, is the clearest and best rendering.
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Thus were fulfilled the statements of verse 24 of this prophecy: "Seventy weeks
are determined [set apart] upon THY PEOPLE and upon thy holy city—(a) to finish
the transgression, and to make an end of sins, and to make reconciliation for iniquity,
and to bring in everlasting righteousness—(b) and to seal up the vision and
prophecy—(c) and to anoint the most holy." The prophecy did not show that
this entire work would be deferred until the last "week," when Messiah would be
present; and doubtless they understood it to imply great moral reform on their part
which would prepare them for Messiah, and the anointing under him of their nation as the
"most holy" people, to bless the world in general. They had not learned by
centuries of experience that they were powerless to put away sin and make
reconciliation for iniquity, and that it would require a perfect ransom-sacrifice to
accomplish this great work of blotting out sin and justifying the condemned.
On the other hand, Daniel's prophecy, while showing that
Messiah would be cut off [die] in the midst of the last week, did not show that the mass
of his people would be unholy and therefore cast off, as they were, in the midst of
that week. (Matt. 23:38) Another prophet had said, "He shall finish the work and cut it short in righteousness [justly]"; and all was
finished in the half-week (three and a half years) of Jesus' ministry, except the
anointing of the most holy.
But what of the balance of the seventieth week, the three and a half years of it which
extended beyond the cross? Did Jehovah promise to set aside seventy weeks of favor upon
Israel, and really give them but sixty-nine and a half? At first glance it has this
appearance, especially when we recall that it was just five days before his death "in
the midst of the week" that Jesus wept over their city and gave them up, saying,
"Your house is left unto you desolate." But not so: Jehovah knew the end from
the beginning; and when he promised seventy weeks, he meant it. Hence we must look for
favor upon that people for three and a half years after the crucifixion, notwithstanding
they were then left desolate nationally.
That the Israelites as a nation were not fit to be the recipients of
the chief or spiritual favor (nor of the earthly favor either) was demonstrated by their
rejection of Messiah, as God had foreseen and foretold; hence it was profitless to them to
continue their national testing beyond the midst of their seventieth week, and it was cut
short there, when they were left "desolate"—rejected from favor. During the
remaining portion (three and a half years) of their period, the favor was increased,
though confined to the "remnant," the most holy, the purest or fittest, whom
alone it could benefit. (Isa. 10:22,23. Compare Rom. 9:28.) The increase of favor
consisted in the fact that it gave to that remnant three and a half years of exclusive
attention and ministration, under the increased advantages of the spirit dispensation,
which, beginning with the disciples at Pentecost, reached probably all the ripe wheat of
that nation, during that period of special favor. See Acts 2:41 and 4:4 for the results
of the first few days.
It was for this reason that, though Jesus had tasted death for all, and the Gospel was
to be proclaimed to all, yet his instructions to his disciples were, that they begin at
Jerusalem. Nor were they to leave that special work, or offer the favor of the new
dispensation to any others, until the three and a half years of promised favor to
Israel were fulfilled—until God specially sent it to the Gentiles as well as to the
Jews. Acts 10
The exact date of the conversion of Cornelius, chronologers can only guess at; and
hence it is variously estimated as having occurred from A.D. 37 to 40; but in view of this
marked prophecy which we are now considering, we doubt not that it was in the autumn of
A.D. 36; for there the seventy weeks, or four hundred and ninety years, of favor upon
Israel ended. Since their exclusive favor ended there, most appropriately should it be
marked by sending the gospel to the Gentiles. Israelites were not deprived of the gospel
after that, but were treated the same as the Gentiles, though prejudice no doubt placed
the remainder in a less favorable position. The "most holy" being already chosen
out, the gospel was no longer confined to them exclusively, but was open to every creature
having an ear to hear.
After the seventy weeks came the distress and trouble mentioned in the
latter clauses of verses 26 and 27. The Roman prince came, and did destroy the city and
the Temple, and, like a flood, he left behind him terrible waste and destruction. And
Messiah, whom they rejected, has permitted various evils to befall that people since, and
will continue to permit them "until the consummation," until they shall have had
enough, until he shall say, "Speak ye comfortably to Jerusalem, and cry unto her that
her appointed time is accomplished, that her iniquity is pardoned." (Isa. 40:2)
Meantime that that is determined shall be poured upon that desolate one (or cast
off people) till her cup be full of sorrow—until that day when they shall say, "Blessed is he that cometh in the name of the
Lord." That day of Israel's deliverance is now dawning, thank God; and though their
desolation and distress are not yet at an end, each hour hastens the time when their
prejudice-blinded minds shall see out of obscurity him whom they have pierced, and when
they shall mourn for him as one mourneth for his only son. Zech. 12:10
Since many, in reading the passage here examined, have fallen into great confusion and
error through a failure to understand rightly the arrangement of the Prophet's words,
confounding Messiah the Prince with the Roman prince, etc., we suggest a careful study of
the passage as arranged at the beginning of this chapter, noting the parenthesis and the
explanatory remarks in brackets.
