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By Philip Mauro
CHAPTER III
DETAILS OF THE SEVENTY WEEKS
Having made sure of the true starting point,
we can now proceed with confidence to an examination of the details of
the prophecy. But it will be needful, as we go on, to test every
conclusion by the Scriptures, and to exercise care that we accept
nothing that is not supported by ample proof.
The prophetic part of the angel's message
begins al verse 24, which, in our A. V. reads as follows:
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"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."
This verse, which is a prophecy
complete in itself, gives no information in regard to either the
starting point of the 490 years, or the means whereby the predicted
events were to be accomplished. That information, however, is given in
the verses which follow. From them we learn that the prophetic period
was to begin to run "from the going forth of the commandment to
restore and to build Jerusalem"; also that sixty-nine weeks (seven
plus sixty-two) would reach "unto Messiah, the Prince"; and
further that "after the three-score and two weeks shall Messiah be
cut off." It was by the cutting off of the Messiah that the six
predictions of verse 24 were to be fulfilled. This should be
carefully noted.
Thus we before us a prophecy of
transcendent interest, a predicted stretch of time from the rebeginning
of the Jewish nation and the rebuilding of the holy city, down to the
culminating event of all history, and of all the ages of time the
crucifixion of the Divine Redeemer. These are things which the
angels desire to look into (1 Pet. 1:12); and surely our hearts should
move us to inquire into them, not in a spirit of carnal curiosity, and
not with any purpose to uphold a favorite scheme of prophetic
interpretation, but with the reverent desire to learn all that God has
been pleased to reveal touching this most important and most sacred
matter.
Verses 25-27 also foretell the
overwhelming and exterminating judgments - the "desolations"
that were to fall upon the people and the city, and which were to last
throughout this entire dispensation.
The first words of verse 25,
"Know therefore," show that what follows is explanatory
of the prophecy contained in verse 24 This too should be carefully
noted.
It is essential to a right
understanding of the prophecy to observe, and to keep in mind, that the
six things of verse 24 were to be fulfilled (and now have been
fulfilled) by Christ being "cut off," and by what
followed immediately thereafter, namely, His resurrection from the
dead, and His ascension into heaven. With that simple fact in mind
it will be easy to "understand" all the main points of the
prophecy.
These are the six predicted
items:
1. To finish the transgression. The
"transgression" of Israel had long been the burden of the
messages of God's prophets. It was for their "transgression"
that they had been sent into captivity, and that their land and city had
been made a "desolation" for seventy years.
Daniel himself had confessed
this, saying, "Yea, all Israel have transgressed Thy law. even
by departing that they might not obey Thy voice. Therefore the curse is
poured upon us" (ver. 11). But the angel revealed to him the
distressing news that the full measure of Israel's
"transgression" was yet to be completed; that the
children were yet to fill up the iniquity of their fathers; and
that, as a consequence, God would bring upon them a far greater "desolation"
than that which had been wrought by Nebuchadnezzar. For "to finish
the transgression" could mean nothing less or other than the
betrayal and crucifixion of their promised and expected Messiah.
We would call particular
attention at this point to the words of the Lord Jesus spoken to the
leaders of the people shortly before His betrayal; for there is in them
a striking similarity to the words of the prophecy of Gabriel. He said: "Fill
ye up then the measure of your fathers . . . that upon you may come
all the righteous blood shed upon the earth" (Matt. 23:32). In
these words of Christ we find first, a declaration that the hour
had come for them "to finish the transgression"; and second, a strong intimation that the predicted desolations were to
come, as a judgment, upon that generation, as appears by the words
"that upon you may come."
Our Lord's concluding words at
that time have great significance when considered in the light of this
prophecy.. He said, "Verily I say unto you, all these things shall
come upon this generation"; and then, as the awful doom of
the beloved city pressed upon His heart, He burst into the lamentation,
"O Jerusalem, Jerusalem," ending with the significant words,
"Behold, your house is left unto you desolate."
The terrible and unparalleled
character of the judgments which were poured out upon Jerusalem at the
time of its destruction in A. D. 70 has been lost sight of in our day.
But if we would learn how great an event it was in the eyes of God, we
have only to consider our Lord's anguish of soul as He thought upon it.
Even when on the way to the Cross it was more to Him than His own
approaching sufferings (Luk. 21:28-30).
The apostle Paul also speaks in
similar terms of the transgressions of that generation of Jews, who not
only crucified the Lord Jesus, and then rejected the gospel preached to
them in His Name, but also forbade that He be preached to the Gentiles.
Wherefore the apostle said that they "fill up their sins
always; for the wrath is come upon them to the uttermost"
(1 Thess. 2:15, 16). For they were indeed about to undergo God's
wrath "to the uttermost" in the approaching destruction of
Jerusalem, and in the scattering of the people among all the nations of
the world, to suffer extreme miseries at their hands. These Scriptures
are of much importance in connection with our present study, and we
shall have occasion to refer to them again.
It is not difficult to discern
why the list of the six great things comprised in this prophecy was
headed by the finishing of the transgression; for the same act,
which constituted the crowning sin of Israel, also served for the
putting away of sin (Heb. 9:26), and the accomplishing of eternal
redemption (Heb. 9:12). They did indeed take Him, and with wicked hands
crucified and slew Him; but it was done "by the determinate counsel
and foreknowledge of God" (Acts 2:23). The powers and authorities
of Judea and of Rome, with the Gentiles and the people of Israel, were
indeed gathered together against Him; but it was to do what God's own
hand and counsel had determined before to be done (Acts 4 :26-28). There
is nothing more wonderful in all that has been made known to us, than
that the people and their rulers, because they knew Him not, nor the
voices of their own prophets which were read every Sabbath day, should
have fulfilled them in condemning Him (Acts 13:27).
Therefore, among the many prophecies that were then
"fulfilled," a promise be given to that which forms the
subject of our present study.
2. To make an end of sins. On this item we need
not dwell at length; for we have already called attention to the
marvelous workings of God's wisdom in causing that the extreme sin of
man should serve to accomplish eternal redemption, and so provide a complete
remedy for sin For the crucifixion of Christ, though it was truly a
deed of diabolical wickedness on the part of man, was on His own part
the offering of Himself without spot to God as a sacrifice for sins (Heb.
9 :14). It was thus that He "offered the one Sacrifice for sins
forever" (Heb. 10:12).
We understand that the sense in
which the death of Christ made "an end of sins" was that
thereby He made a perfect atonement for sins, as written in Hebrews 1:3,
"when He had by Himself purged our sins'" and in many
like passages. It is to be noted however, that the Hebrew word for
"sins" in this passage means not only the sin itself, but also
the sacrifice therefore. Hence it is thought by some that what the angel
here foretold was the making an end of the sin-offering required
by the law. That was, indeed, an incidental result, and it is mentioned
expressly in verse 27. But the word used in that verse is not the word
found in verse 24, which means sin or sin- offering It is
a different word, meaning sacrifice. We conclude, therefore, that
the words, "to make an end of sins," should be taken in their
most obvious sense.
3. To make reconciliation for iniquity The word
here translated "reconciliation" is usually rendered
"atone- but according to Strong's Concordance it expresses also the
thought of appeasing or reconciling. We shall, therefore, assume that
our translators had good reason for using the word
"reconciliation." If, however, it be taken that
"atonement" is the better rendering, the conclusion would not
be affected; for both atonement and reconciliation were
made by the death of Christ upon the cross.
The need of reconciliation
arises from the fact that man is by nature not only a sinner, but
also an enemy of God (Rom.. 5:8, 10). Moreover, it is because he
is a sinner that he is also an enemy. As a sinner he needs
to be justified; and as an enemy he needs to be reconciled. The death of
Christ as an atoning sacrifice accomplishes both in the case of all who
believe in Him. In Romans 5:8-10 these two distinct, but closely
related, things are clearly set forth. For we there read, first, that
"while we were yet sinners Christ died for us," and
second, that "when we were enemies we were reconciled to
God by the death of His Son."
Reconciliation has to do
directly with the kingdom of God, in that it signifies the bringing back
of those who were rebels and enemies into willing and loyal submission
to God. In this connection attention should be given to the great
passage in Colossians 1:12-22, which shows that, as the result of the
death of Christ, those who have "redemption through His blood, the forgiveness
of sins" (v. 14), are also translated into the kingdom of
God's dear Son (v. 13), Christ "having made peace for
them through the blood of His cross, by Him to reconcile all things
unto Himself "; and the apostle adds, "And you, who were
sometime alienated and enemies in your mind, yet now hath He reconciled in the body of His flesh, through death" (vv. 20-22).
It is certain, therefore, that,
when Christ Jesus died and rose again, atonement for sin and reconciliation
for the enemies of God were fully and finally accomplished as a
matter of historic fact. It is important, and indeed essential, to a
right interpretation of this prophecy, to keep in mind that atonement
and reconciliation were to be accomplished, and actually were
accomplished, within the measure of seventy weeks from the
going forth of the decree of King Cyrus.
It is thus seen that the
prophecy has to do with the great and eternal purpose of God to
establish His king- and to bring pardoned and reconciled sinners into it
as willing and loyal subjects of Christ, the King. And when the time
drew near the kingdom was proclaimed by the Lord and by His forerunner
as "at hand." The Lord's own words, when taken in connection
with the prophecy of Gabriel, are very significant. He said: "The time
is fulfilled, and the kingdom of God is at hand" (Mk.. 1:15).
The time whereof He spoke was that declared in this great
prophecy; which is the only prophecy which gives the time of His
coming. Hence His words were really the announcement of His approaching
death, resurrection and enthronement in heaven, as the heavenly King of
God's heavenly kingdom.
4. To bring in everlasting righteousness Righteousness
is the most prominent feature of the kingdom of God. To show this we
need only cite those familiar passages: "Seek ye first the kingdom
of God and 11 is righteousness" (Matt. 6:33); "the kingdom of
God is righteousness and peace, and joy in the Holy Ghost" (Rom.
14:17). One characteristic of God's righteousness, which He was "to
bring in" through the sacrifice of Christ ((Rom.. 3:21-26), is that
it endures forever; and this is what is emphasized in the prophecy. A
work was to be done, and now has been done, which would bring in everlasting
righteousness - everlasting because based upon the Cross, as
foretold also through Isaiah, "My righteousness shall be
forever" (Isa. 51:8). Jesus Christ has now been made unto US
"righteous- (1 Cor. 1:30); and this is in fulfillment of another
great promise: "behold the days come, saith the Lord, that I will
raise Unto David a righteous Branch, and a King reign and prosper And
this is His Name whereby He shall be called JEHOVAH OUR
RIGHTEOUSNESS" (Jer. 23 :5, 6).
5. To seal up vision and prophecy. This we take
to mean the sealing up of God's word of prophecy to the Israelites, as
part of the punishment they brought upon themselves. The word "seal
up" sometimes means, in a secondary sense, to make secure, since
what is tightly sealed up is made safe against being tampered with.
Hence some have understood by this item merely that vision and prophecy
were to be fulfilled. But we are not aware that the word "sealed
up" is used in that sense in the Scriptures. For when the fulfillment of prophecy is meant, the word "to fulfill" is used. We
think the word should be taken here in its primary meaning; for it was
distinctly foretold, as a prominent feature of Israel's punishment that
both vision and prophet - i.. e., both eye and ear
- were to be closed up, so that seeing they would see not,
and hearing they would hear not (Isa. 6:10).
Moreover, this very sealing up
of vision and prophecy as a part of the chastening of Israel was
foretold by Isaiah in that great passage where he speaks of Christ as
the Foundation Stone (Isa. 28:16). Following this is a prediction of
"woe" to the city where David dwelt (29:1). So we have here a
prophecy which is parallel to that of Gabriel. The latter spoke of the
cutting off of Messiah to be followed by the destruction of Jerusalem;
and Isaiah also spoke of Christ as God's Foundation Stone, laid in Zion
(resurrection) and then of the overthrow of the earthly Zion. As to this
overthrow God speaks through Isaiah very definitely saying, "And I
will camp against thee round about and will lay siege against thee with
a mount, and raise a fort against thee, and thou shalt be brought
down" (Isa. 29:1-4). Then the prophet speaks of a coming storm and
tempest and devouring fire and also of the multitude of the
nations that were to fight against the city (vv. 6-9). And then come
these significant words: "For the Lord God hath poured out upon you
the spirit of deep sleep, and hath closed your eyes, the
prophets' and your rulers, the seers, hath He covered. And the
vision of all is be- unto you as the words of a book that is
sealed" (vv. 10, 11). This manifestly corresponds with
Gabriel's words "to seal up vision and prophet." Moreover, the
word "sealed," in Isaiah 29:11, is the same as in Daniel 9:24.
These words of Isaiah also give a remarkably accurate description of the
spiritual blindness of the people and their rulers in Christ's day, who,
though they read the prophets every Sabbath day, yet because they
knew not their voices, fulfilled them in condemning Him (Acts 13
:27).
The fulfillment of Isaiah 6
also comes in here. For the Lord Himself declared that, in His day, was
fulfilled the word "Go and tell this people, Hear ye indeed
but understand not; and see ye indeed, but perceive not. Make the
heart of this people fat, and make their ears heavy, and shut
their eyes; lest they see with their eyes, and hear with their
ears, and understand with their heart, and convert, and be healed"
(Isa. 6:9, 10; Matt. 13:14, 15). John also quotes this prophecy and
applies it to the Jews of his day (John 12:39-41); and Paul does the
same (Acts 28:25-27).
Hence we should note with deep
interest the question which this sentence of judgment prompted Isaiah to
ask, and the answer he received. Evidently the prophet understood that
the judgment pronounced in the words quoted above was to be one of
terrible severity, for he at once inquired anxiously, "How
long" the period of judicial blindness was to last. The answer was,
"Until the cities be wasted without inhabitant, and the
houses without man, and the land be utterly desolate, and the
Lord have removed men far away, and there be a great forsaking
in the midst of the land" (Isa. 6:11, 12).
Here we have a clear prediction
of that which Christ Himself prophesied when the desolation of Judea,
and the scattering of the Jews among all nations (Lu. 21:24).
6. To anoint the most holy place. When these
papers were first written and published in serial form, we were of
opinion that this prediction had its fulfillment in the entrance of the
Lord Jesus Christ into the heavenly sanctuary (Heb. 9 :23, 24). But
subsequently a copy of Dr. Pusey's work on Daniel the Prophet came
into our hands, and we were much impressed by the exposition of this
passage given by that great Hebrew scholar, who so ably defended the
Book of Daniel from the assaults of the destructive critics. He pointed
out that the word anoint had acquired a settled spiritual meaning,
citing the words of Isaiah 61:1, 2, which our Lord applied to Himself as
He Whom God had "anointed." Dr. Pusey also pointed out that,
inasmuch as the same word is used in the very next verse of Daniel
"unto the Anointed, the Prince" it is to be assumed
that words so closely united must be used with the same meaning. This
gives the idea of an "anointing of an All Holy place" by the
pouring out of the Holy Spirit thereon. Dr. Pusey cites much evidence in
support of this idea; but without going into the discussion of the
matter at length, we will simply state that we were led thereby to the
conclusion that the coming of the Holy Spirit upon the disciples of
Christ, on the day of Pentecost, thereby anointing (see 2 Cor.
1:21) a spiritual temple "the temple of the living God" (2 Cor.
6:16), furnishes a fulfillment of this detail of the prophecy, a
fulfillment which is not only in keeping with the other five items, but
which brings the whole series to a worthy climax.
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
dully 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.
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