This is the first of a three part series written by Wayne Jackson. This appeared in the Christian Courier in September, 1979. It was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
In language unequivocal, Jesus Christ declared that the Old Testament scriptures spoke of Him (Luke 24:27, 44) and Bible scholars have catalogued more than 300 Old Testament prophecies that find precise fulfillment in the Son of God. One of the most amazing of these is the remarkable narrative of Daniel 9:24-27, commonly known as the prophecy of Daniel's Seventy Weeks. A study of these ancient passages is important for at least two reasons. One, this prophecy is greatly abused by those who hold to the doctrine of dispensational pre-millennialism; accordingly, it ought to be studied so that pre-millennial error might be refuted. Secondly, Daniel 9:24 and following is a tremendous apologetic. It is powerful testimony to the ancient reality of divine prophecy, hence the inspiration of the Holy Bible. In a series of several articles, this prophecy will be carefully studied.
Introductory Matters - A proper consideration of Daniel 9:24ff demands a three-fold approach. First, a contextual survey of the historical background of this passage is imperative. Secondly, a theological study of the Messiah's work, as well as the consequences of rejecting Him must be carefully pursued. Thirdly, the chronology of the numbers given must be studiously examined for precise fulfillment. Attention is now directed to the first of these matters.
Historical Context - Because of Israel's sinfulness, the prophet Jeremiah had foretold that the Jews would spend 70 years in Babylonian Captivity (Jeremiah 25:12; 29:10). he was the only prophet to specify the actual number of years that would be involved in the captivity. Well, Jeremiah's prophecies were literally fulfilled. The general time of the confinement was 70 years (Daniel 9:2; II Chronicles 36:21; Zechariah 1:12; 7:5). But why was a 70 year captivity decreed; why not 60 or 80? The law of Moses had commanded that Israel should observe every 7th year as a Sabbatical year. The ground was to lie in rest (Leviticus 25:1-7). Apparently, down through the centuries Israel had greatly ignored this divine law. One scholar noted that, "there is not a single recorded place in all of Israel's pre-exilic history where this Sabbatic law was observed" (Wick Broomall). Accordingly, in addition to being punished for their other sins (idolatry, etc.), the Jews were sentenced to 70 years of punishment until the land of Canaan, "had enjoyed its Sabbaths" (II Chronicles 36:21).
If each of the 70 captivity years represented the violation of a Sabbatical year, as II Chronicles appears to indicate, this suggests that Israel had ignored that divine requirement for at least some 490 years (70 x 7, the Sabbatical coming every 7th year). The Babylonian Captivity was therefore, sort of a mid-way historical point. It looked back upon some 490 years of sinful conduct; and then, looked forward 490 years to the, "end of sin."
In the first year of Darius, who had been appointed king over the realm of the Chaldeans (approximately 538 B.C.), Daniel calculated that Jeremiah's prophecy regarding the 70 years of captivity was almost fulfilled (9:1-2). So, he went to God in prayer. He confessed his sins and the sins of his people. He petitioned that Jehovah would turn His wrath away from Jerusalem and permit the temple to be rebuilt (cf. 9:16-17). His prayer was answered in a message from the angel Gabriel (9:24-27) which foretold that the temple would be rebuilt, but that a greater blessing would come in the Person of the Anointed (Christ) who was greater than the temple (cf. Matthew 12:6). This prophecy was therefore, a word of consolation to the distressed captives.
Captivity Chronology - In order to appreciate the chronological computation which will be done later, the following data concerning the captivity, deportations and returns are introduced.
DEPORTATIONS
606-605 B.C. (II Kings 24:1; Daniel 1:1-6)
597 B.C. (II Kings 24:10; Ezekiel 1:2)
586 B.C. (II Kings 25:8)
RETURNS
536 B.C. (Ezra 2:2, Zerubbabel)
457 B.C. (Ezra 7:6-7, Ezra)
444 B.C. (Nehemiah 2:1, 11, Nehemiah)
Prophetical Time Frame- At this point Daniel 9:24-27 should be carefully read again. Observe that the prophecy involves a time frame of 70 weeks. These are not literal weeks; they are prophetical weeks (cf. J.B. Payne, Encyclopedia of Biblical Prophecy, p. 383). The 70 weeks of 7 days each would compute to 490 days, or in prophetical language, 490 years (cf. Ezekiel 4:6; see the essay, "Year-Day Principle" by Robert Frew in Albert Barnes' Commentary on Revelation, pp. xiff). This view is accepted by virtually all conservative Bible scholars.
Design of the Prophecy - The following outline sketches the general function of the prophecy of Daniel's Seventy Weeks.
1. The Messiah's earthly advent and its purpose (24).
2. The beginning point of the prophetical 70 weeks (25a).
3. The initial phase of the prophecy - the rebuilding of Jerusalem (25b).
4. The Messiah's death (26a).
5. Jerusalem and the temple to be destroyed because of the Jewish rejection of the Messiah (26b).
6. The Messiah's covenant replaces the former covenant (27a).
7. The full end of the Jewish system (27b).
Purpose of Messiah's Advent - Daniel 9:24 sets forth the primary goal of Christ's coming to the earth. The anointed one was coming to finish transgression, to make an end of sin, to make reconciliation for iniquity. How wonderfully this was fulfilled by Jesus. The New Testament stresses repeatedly that the purpose of the Lord's earthly sojourn was to deal with the problem of sin (Matthew 1:21; 20:28; 26:28; I Corinthians 15:3; II Corinthians 5:21; Galatians 1:4; Ephesians 1:7; Colossians 1:20; I Peter 2:24; Revelation 1:5). The ultimate finality of Christ's work in dealing with sinful humanity is underscored in Hebrews 9:26, 28. He was manifested to put away sin! In connection with this mission of the Messiah, Isaiah 53 is strikingly similar. Note Isaiah's use of "transgression" (53:5, 8, 12), "sin" (10, 12) and "iniquity" (5, 6, 11). Now here is a vital point; Isaiah 53 is quoted frequently in the New Testament and applied to the first coming of Christ. Obviously therefore, since Daniel 9:24ff is parallel in emphasis, it points to that initial coming of the Lord, and not to his second coming as alleged by dispensationalists.
Daniel announced that the Anointed One would bring in everlasting righteousness. It was, of course, fitting that Jesus should, "fulfill all righteousness" (Matthew 3:15). The burden of the Holy Spirit's ministry, whom Christ sent (John 16:7) was to convict the world of sin, righteousness and judgment (John 16:8). The gospel of Jesus contained God's plan for making man righteous (Romans 1:16-17) and Paul, speaking of the Christian age declared that God's righteousness was made manifest, "at this present season" (cf. Romans 3:21-26). Assuredly this is not a promise regarding some future millennium. It is receivable now by means of gospel obedience!
The angel's message further foretold that "vision and prophecy" would be sealed up. Christ of course, fulfilled the testimony of the prophets regarding Himself (Luke 24:25-22, 44). Concerning the redemptive work of Jesus, Peter affirmed that all of the prophets from Samuel and onward, as many as spoke, told of "these days" i.e., the gospel dispensation (Acts 3:24). The major mission of the prophets was to testify by the Spirit, of the sufferings of Christ and the subsequent glories (I Peter 1:10-11). Moreover, with the coming of the Savior to effect human redemption, and the completion of the New Testament record setting forth this glorious system, the need for visions and prophecy became obsolete. Accordingly, prophecy ceased (cf. I Corinthians 13:8-13; Ephesians 4:11-16) with the complete revelation of that gospel system (called "the faith" Ephesians 4:13; cf. Galatians 1:23; Jude 3). So, there are no supernatural visions and prophecies today. (For a good discussion of this point, see An Evaluation of Claims to the Charismatic Gifts by Douglas Judisch, Baker, 1978. The author shows that Daniel's prophecy limits supernatural gifts to the apostolic age.)
It was then stated that the "most holy" would be anointed. What is the meaning of this? Dispensationalists view this as the renewed Jewish temple of the millennial age. Such a view is completely false. The reference likely is to the anointing of Christ by the Spirit at the commencement of His ministry. Note: (a) The anointing obviously belongs to the same time reference as the events of the previous clauses hence, is associated with the first advent of Christ and not the second. (b) The act of anointing is never applied to the temple's most holy place in the literature of the Old Testament (Pulpit Commentary, 13, p. 268). (c) Anointing was practiced in the Old Testament as a rite of inauguration and consecration to the offices of prophets (I Kings 19:16), priest (Exodus 28:41) and king (I Samuel 10:1). In the New Testament, Christ is identified as prophet (Acts 3:20ff), priest (Hebrews 3:1) and king (Matthew 21:5). (d) Finally, the anointing of Jesus was foretold in the Old Testament (Isaiah 61:1) and fulfilled in the New Testament (Luke 4:18ff; Acts 10:38). The fact of the matter is, the meaning of the name "Christ" is anointed. The Old Testament form of the term is Messiah (cf. John 1:41; 4:25).
It may be observed that some see the expression "to anoint the Most Holy" as a figurative reference to the establishment of the Lord's church. Such a view is possible and does no injustice to the context, either immediate or remote.
Daniel 9:24 is therefore, an amazing description of that which was effected by the Lord's atoning death. (To be continued.)
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