LECTURE 6
CHAPTER 9: 20-27
These verses relate the answer to the confession and prayer of Daniel. The faithfulness of God is in full action, exactly as promised in Leviticus, Deuteronomy, and in the answer to the prayer of Solomon. He had promised that if they were led into captivity, and should, in the midst of their enemies, turn to Him with all their heart (He never said, if they kept the law to the letter, for this would not have been possible to them) He would bring them back.
Verse 21. " Whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." He repeats twice, " whiles I was speaking "; he had not finished before Gabriel appeared and arrested it by the delivery of the prophecy following.
It is not, we may say in passing, always so. On another occasion, Daniel spent three weeks in fasting and prayer, for God was trying his faith. The angel was to accomplish the purpose of God before communicating it; the Lord permitted that the prince of Persia should hinder its accomplishment for three weeks. It was a question of deciding something at the court of Persia, and those there, who were opposed to an edict for favoring the Jews, could put obstacles to its promulgation. When the angel of God had prevailed in these counsels, he came and said so. This is very instructive to us, for God always governs the world. Whilst the throne of God was at Jerusalem, He governed the world immediately (not only Israel but the world, and this according to the good or bad conduct of Israel); whilst after that, although He did not cease to govern everywhere, already (even in this book-Israel being in captivity) He is seen acting by the secret springs of His providence, and not by the immediate action of the revealed rule of His law, as in the midst of His people.
Although the child of God is able to confide entirely in Him, for " the very hairs of our head are numbered," it is happy to see the government of God manifested openly in the world. It will be the case in the millennium; the government will be immediate and direct, so that the justice of God will be seen by men, whilst now, all goes on secretly. His ways are often a labyrinth to us now, for our normal position, as being saints, is quite different. God is perfecting us for heaven, and has no object in manifesting in us His righteousness upon earth. The heavenly thing is much better and more precious. He makes us pass through all kinds of earthly trial with this object in view. A Christian is often astonished at what he suffers individually for righteousness' sake-it is a general case. But for the Jews God will appear, according to His promise, the moment they turn with humility and confession to Him. Thus does He answer Daniel. We have already observed, that faith never forgets that Jerusalem is the city of God's holiness, and that His eyes are there continually. Even when the Israelites have failed, and when God is obliged to abandon them for the time, to faith it ceases not to be the holy city of God.
Verse 21. " About the time of the evening oblation." This expression makes us feel the Jewish atmosphere we are in, for of course there was no evening sacrifice at Babylon. Jerusalem was burnt, but faith remained. It was the time of the evening sacrifice-the Jewish scene fills his thoughts.
Verse 22. " And he informed me and talked with me and said, 0 Daniel, I am now come forth to give thee skill and understanding." Verses 23, 24. " For thou art greatly beloved: therefore understand the matter and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city "-observe how the angel accredits the faith of Daniel, making him the representative both of Jerusalem and the people-" 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 holy of holies."
Many Christians find great difficulty in this entire passage, from their not seeing that whilst it has already had an accomplishment (as far as is needed for the establishment of its truth), on the other hand, it has not been fulfilled at all. If we do not see this, it is impossible to understand the events that are still future. All that was necessary on the part of God, in order that the events announced in the verse we have been reading should take place, has been accomplished, and even proposed to the Jewish people; but still nothing has taken place as to the actual accomplishment of them, the train of circumstances having been interrupted, and the church (the heavenly people) having been introduced in the interval, until the time decreed of God, when these events shall be taken up again with the Jewish people, when the due time comes, whether by the apostasy which exists in Christendom or by the ripe state of the Jewish people in a bad sense and in a good one.
Let us consider, for example, the new covenant. It will be established with Israel and Judah; Jer. 31. This is not yet accomplished. The Jews are dispersed towards the four winds of heaven. Now a covenant must be established by the blood of a victim; and so the blood of the new covenant has been shed, and therefore all that is necessary for the bringing in of this covenant with the Jews has been done on the part of God. But actually nothing as to this nation receiving it has taken place; for they rejected the Messiah both personally and under the preaching of the apostles. Meanwhile the counsels of God as to the church have occupied and do occupy the interval, this heavenly people having nothing in common, as to their position, with that which God did and will do for the Jews.
This point being ascertained, beloved friends, the verse becomes comparatively easy; indeed, we may say, that the special difficulty disappears, for we perceive that as to fact God has completed everything. He has sent the Messiah, He has presented Him to the people, the blood of the covenant has been shed, and propitiation made. But if it be asked, whether these blessings have been efficacious with regard to the Jews as a nation, it must be answered, that nothing has been done; and this is our present question. We must not here, then, consider a satisfaction apart from its application, but rather its efficacy as regards the Jewish nation; and thus we shall be led to consider whether the nation is in those circumstances which should precede the time when the application of this blood shall be made to them. " He [Christ] died not for that nation only, but that he should gather together in one the children of God that are scattered abroad," John 11:51, 5251And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:51‑52). Now in Daniel we have to consider the application of this blood to the Jewish people, and in the explanation of all the prophecies, we must take this fact into consideration. It is clear that the death of the Messiah is, in a certain sense, a fulfillment of this prophecy, for His death is a propitiation made for sin. But what is here said of it, taking into account the object of the passage, is in nowise accomplished. Having prefaced with these remarks, let us examine what is the result of all this for the people.
" Seventy weeks are determined upon thy people." There is no reference here to us Christians; the verse refers to the people of Daniel, and to the holy city of Daniel. The seventy weeks are only applicable to them. There may be, in this portion, many events which will also affect us, the Antichrist for example, for both Jews and Gentiles have had to do with that wicked one and still more have they to do with the cutting off of the Messiah. But the aim of the prophecy is "thy people and thy holy city " (that is, the Jews and Jerusalem). Once put aside this people and city as objects of the thoughts of God here below, and there is no longer applicability in the prophecy; so that we must set aside Christianity for the moment, as not being the object here. And why? Because Christianity has, in its position before God, nothing to do with either Jew or Gentile. London has as much to do with Christianity as Jerusalem. Jerusalem is, to a Christian, no more holy than any other city. There may be deeply interesting associations connected with it; but it is in no sense whatever our " holy city." " Seventy weeks," then, " are determined upon thy [Daniel's] people."
Now for the details. Verse 25, " 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." In the first period, the space of seven weeks, Jerusalem was to be rebuilt, and that, in troublous times. This has been accomplished, as we find from Ezra and Nehemiah.
Verse 26. " And after threescore and two weeks shall Messiah be cut off, but not for himself." We know that this has likewise been accomplished. As the Head of the Jewish people, He has been on earth, and been rejected. As to His inheritance, as to the holy city, particularly as Messiah, He has had nothing at all. He was cut off; He has had nothing as the Messiah except spittings and death. And as the Son of David, He has had absolutely nothing. He is now at the right hand of the Father, but in His title of King of the Jews, He has not yet been owned. He entered Jerusalem as king, riding upon an ass, and was rejected.
Verse 26. " And the people of the prince that shall come." This is some new person, not the Messiah; otherwise how could it be said of this person, " he shall come? " According to this prophecy, Messiah had already come, and had been cut off. Besides, it is not the people of Christ who is cut off, that " shall destroy the city and the sanctuary." This happened according to the saying of the chief priests and Pharisees; John 11:4848If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. (John 11:48). " The Romans will come and take away both our place and nation." Neither is it the prince himself who thus acts. It is the people of the future prince who do this- of the prince that shall come-the chief of the empire (Roman), of the last beast. The fourth monarchy, viz., the Roman, destroyed the city and the sanctuary, as it is the body of which he, as prince, will be the head:
Verse 26. " And the end thereof shall be with a flood, and unto the end of the war desolations are determined." Verse 27. " And he shall confirm the [" a," margin] covenant." If it had been said the covenant, one might suppose it of some covenant already existing, whereas there is no such thought in the expression. " He shall confirm covenant "-that is, establish it, not with many, but with " the " many, or the mass. As Christ had but a very small remnant, whilst the mass of the Jews rejected Him, the prince who shall come shall establish a covenant with the mass. A remnant will undoubtedly escape, but the covenant which this prince shall confirm will be with the mass of the people.
" And he shall confirm a covenant with the many for one week." This is the week which still remains, for Christ was cut off, it is said, after the sixty-nine weeks. After this period, we are told of " the people of the prince " (the Romans under Titus), who destroy the city, and then we have the prince himself confirming a covenant for one week, which is the last or seventieth week. We are to leave off counting from the time the Messiah was cut off, viz., at the end of the sixty-nine weeks. After this period, time, so to speak, does not go on: God does not take count of it; it is indefinite. But the seventieth week still remains to be fulfilled. [See footnote page 32.]
" And in the midst of the week, he shall cause the sacrifice and the oblation to cease " (v. 27). It is evident that at this time the Jews are re-established with their sacrifices and oblations. The " prince that shall come " will establish an alliance with the Jews during one week. But at the expiration of the half; he will completely change his conduct, and will cause their sacrifices to cease. He thinks, as before explained, to change the times (Jewish festal days) and the laws; they are delivered into his hands, and he effaces them. This is the history as far as facts go.
We, as believers, comprehend that the Lord Jesus made the (Jewish) sacrifice cease to those who believed on Him, just as to them, that is, to faith, John the baptist was Elias, according to those words, " If ye can receive it, this is Elias which was to come." In like manner to faith, Christ was the Messiah, the Son of man, to His disciples looked at as believing Jews. Nevertheless, He adds, " ye shall not have gone through the cities of Israel, before the Son of man shall come." But as to the Jewish people itself, the Spirit omits entirely all that we Christians enjoy, because in fact they rejected Jesus.
If interpreters insist that Jesus Himself labored during the first half of the seventieth week, and that account is taken of it (the half week), for those who believed, but that as to the nation this half week has been lost, on account of their unbelief; and that they will receive the Antichrist, who will present himself in a like manner, I am far from objecting. He certainly did establish divine relationships with the little remnant of His disciples, whether one hundred and twenty, or five hundred, and in consequence, as to their labors, He speaks but of the last half of the seventieth or last week. At the beginning of this last half their labors are interrupted; the other half is lost in the general history of their previous labors. For the Jews the whole week is yet to come, because they have not received Christ at all. All that can be said as concerning them is, that the Messiah has been cut off and has had nothing. For (whatever computation we may incline to, as to the disciples), it is said, there shall be sixty and two weeks (besides the previous seven), unto Messiah the prince, and after sixty-two weeks Messiah shall be cut off. The Holy Spirit leaves the matter in the shade, because He counts with reference to the nation, for whom the last week has been null and void, and it is the false prince (Antichrist), in whom the thread of the narrative is resumed, as if it were at the end of the sixty-ninth week; although, as we know, the church, the heavenly people, have meanwhile been introduced and already occupied a period, considered as to earth, of more than eighteen hundred years. Thus a place is left for faith, whilst as to the history, it is one of unbelief. (Compare Isa. 61 I-3, Luke 4:1919To preach the acceptable year of the Lord. (Luke 4:19).) Christ the Prince has never yet been Prince, nevertheless He was so to faith in His disciples. A question for the consideration of those who examine this most interesting detail of prophecy, is, whether the Lord presented Himself officially to the Jews as Prince or King, before His entry into Jerusalem, according to Zech. 9:99Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9). Upon that, we know, He was cut off.
The seventieth week is, then, still to have its accomplishment under Antichrist. The Jews at first, with fair appearances before them, acknowledge him as their chief; as Jesus Christ said, John 5:4343I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:43), " If another shall come in his own name, him ye will receive." Thus Antichrist offers himself, and the Jews receive him. For the first half of the week all goes on well, but then he turns in anger against them, destroys their system, and exalts himself against God.
That which Jesus did on the part of God, Antichrist counterfeits, according to the word just quoted: " I am come in my Father's name, and ye receive me not; if another shall come," etc. Therefore I allow, in a certain sense, that to faith this cessation of sacrifice (alluded to previously, " he shall cause the sacrifice to cease ") has taken place. For the little remnant did own Christ to be there; but for the entire nation there has been as yet no accomplishment of any part of the week.
Scripture is not silent concerning this covenant of the Jews with Antichrist, and their consequent judgment., In Isa. 28:1414Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. (Isaiah 28:14), we read, " Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. •.." " Your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it " (v. 18). These are the threats, as to the moral position in which they shall be found in that day.
It is the last half of the week which occupies the mind of the Spirit of God as to these terrible events at the end. Thus the little horn is to continue " a time, times, and half a time " (viz., three years and a half, or the half of a week). Power is given to him for this time. So in Rev. 13:55And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. (Revelation 13:5), " There was given unto him a mouth speaking great things, and blasphemies, and power was given unto him to continue forty and two months."
I do not cite here the similar period of the two witnesses, because I believe that their time of prophesying is during the first half week. It is a time of testimony in order that the remnant may withdraw themselves from the influence of Antichrist; and during that time God preserves those who bear testimony, as well as the sanctuary and the altar, and those who worship there.
I have said that the sacrifice and oblation would be restored. This is noticed in prophecy, although at the same time their re-establishment will be utterly rejected by God. It is written in Isa. 66, " The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made "-an intimation of the restoration of the temple, but then-" to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word " (viz., the remnant).
The sacrifices are offered but rejected: read Isa. 66:3-63He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. 4I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. 5Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. 6A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. (Isaiah 66:3‑6). Again, Dan. 1 I: 31, " And [they] shall take away the daily sacrifice," etc. Again, in Dan. 12, " And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days." This is thirty days over. It will take thirty days more for purification, and yet forty-five more for complete peace; verse 12, " Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days." This latter half week is still referred to, in which, the daily sacrifice being taken away, Antichrist will be there, and the abomination of desolation set up in the holy place. (Compare chap. 8: II.)
In Matt. 24 we find this same circumstance exactly. The Lord, having alluded to wars and rumors of wars, becomes more precise. He had spoken until verse 14 in quite a general way, and, like Daniel, declared that the city and temple should be destroyed, and also the people. But as He goes on to speak of the labors of His disciples, He enters more fully into the general history. " Many shall be offended," etc.; and He counsels His disciples as to their conduct, as witnesses of the truth, and tells them that before the end came " this gospel of the kingdom shall be preached in all the world for a witness."
All this was to happen, not at a given time during the seventy weeks, but, generally speaking, before the end, but of course after the discourse and departure (death) of Jesus. Afterward He says, " When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand) " (v. 15). Here is the abomination of desolation placed at Jerusalem, the testimony is over, and the disciples have only to flee: " then let them which be in Judea flee into the mountains." Jerusalem is then delivered over to the judgment which awaits it.
There is yet another important and interesting circumstance, as to this last half week. We find it in Rev. 12 We shall see that this date of the abomination fits in exactly with the time of Satan being driven out of heaven. The woman flees into the wilderness (v. 6), where she is fed one thousand two hundred and sixty days. Verse 7. " There was war in heaven, Michael and his angels fought against the dragon "; read to the end of verse 12, " knowing that he [Satan] hath but a short time." Now it is exactly during this half week that the abomination of desolation is set up in the holy place. This is given more in detail in chapter 11.
Further, " He shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined, shall be poured upon the desolate." That is, by means (or on account) of the abominable wings, or literally, " on account of the wing of abominations." The word " abomination " is always in the Old Testament simply " an idol." For example: the abomination of the Moabites was the idol of the Moabites. Solomon put the abomination of the Ammonites upon the mount of Olives, that is, the idol. The word " wing " always gives the idea of " protection." " Under his wings shalt thou trust," Psa. 91:44He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. (Psalm 91:4).
" On account of the wing of abominations," means as it appears to me, on account of the protection of idols. They take refuge in idolatry for a protection; and this is the finishing stroke of their wickedness, and the consequence is, the desolation which descends upon the desolated one, until the end of these seventy weeks-a desolation always increasing, for it is not alone the destruction of the city, but also Antichrist who deceives the people, who makes a covenant with them, and, as it were, holds them in his grip. God is set aside and denied; Antichrist even makes himself God; the sanctuary, if not destroyed, is at least profaned, and degraded in every way. The abomination is put into the holy place, and thus idolatry is introduced. At last Antichrist sits there as God, he allows or confesses nothing at all but himself, until God is no longer able to endure him, or those who are subject to him.
There is no account of this in our present chapter. But there is in Dan. 7; and in the New Testament the Lord thus speaks of the Jewish generation, " When the unclean spirit is gone out of a man, he walketh through dry places," etc. (Matt. 12:4343When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. (Matthew 12:43)). Consult the whole passage. They enter in and dwell there: and the last state of that man is worse than the first. " Even so shall it be also with this wicked generation." This is the history of the Jews. I do not say there may not be other applications of the passage. What was this wicked spirit? It was idolatry. After the Babylonish captivity there had been no more idol worship; the unclean spirit had gone out, and the house was empty, though there was every kind of profession. Then the spirit of idolatry which found no rest returns to the house at the end. It will be the case with the Jews, and then there will be an open rebellion against God; they will be joined with Antichrist, who makes war upon their Messiah. And it will be then on account of the protection of these abominations, that " the desolation shall be poured out upon the desolate one." See Isa. 54:11Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord. (Isaiah 54:1); Lam. 1:1313From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate and faint all the day. (Lamentations 1:13) and 3:11.
Compare Dan. 10, 11 and 12. In the last chapter we have the complete deliverance, and he adds in this last, thirty days, and forty-five days, to the half week. Then all will be happy and blessed. There will be a certain time necessary after the destruction of Antichrist to re-establish everything in order. The whole of this chapter is in affinity with the end of Dan. 7, and with Rev. 13 and 17. We shall have to consider it again in connection with chapter 11.