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STUDY III
THE FULFILMENT OF TIME PROPHECY AT
THE FIRST ADVENT OF CHRIST
Dan. 9:23-27
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 Individually--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
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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 8of 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.
[B65]
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
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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 10:37,38and 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)
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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
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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."
*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.
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
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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.
Thus were fulfilled the statements of verse 24of 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
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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 4:4for the results of the first
few days.
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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
[B72]
--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.
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