Introduction

Daniel 9 is a continuation of the explanation of the vision related in Daniel 8. The angel Gabriel had explained to Daniel the meaning of the beasts that he had seen. However, Daniel had been overcome and fainted before the entire explanation had been completed (Dan. 8:27). The explanation for the time period referred to in Daniel 8:14, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed," had not been revealed. That had apparently troubled Daniel, as Daniel 9:2 suggests that Daniel had studied the prophecies again in an attempt to understand this time period. Daniel undoubtedly thought the sanctuary being referred to was the one that lay in ruins in Jerusalem. He also apparently thought Gabriel was telling him that the time of Israel’s captivity in Babylon would continue for "many days" (Dan. 8:26) until "the time of the end" (Dan. 8:17). Here in Daniel 9, the angel Gabriel again comes to Daniel to give him clear understanding of the vision he had seen, particularly in regard to the time periods about which he is so concerned.

Verse 1: In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

Verse 2: In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

After recording chapter 8, Daniel apparently again studied the prophecies of Jeremiah to better understand God’s plan for the Israelites. God had allowed the Babylonians to take Israel captive because Israel had forsaken Him (Jer. 25:5-10). Their captivity would last 70 years (Jer. 25:11), but the Israelites were promised that after 70 years God would return them from captivity (Jer. 29:10). (See also II Chronicles 36:21.)

Daniel no doubt had also studied Jeremiah 18:6-10 and understood that the fulfillment of God’s promises to the children of Israel was dependent upon their obedience to Him. Daniel was concerned that because of a lack of true repentance, God would lengthen their time of captivity and defer His promise to restore them to their homeland. In response, Daniel prayed one of the most outstanding prayers recorded in scripture (Daniel 9:3-19).

Verse 3: And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

Verse 4: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the Great and dreadful God, keeping the covenant and mercy to them that love Him, and to them that keep his commandments;

Verse 5: We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

Even though Daniel is one of the greatest examples of all time in faithfulness to God, he included himself with his people when he said; "We have sinned." Daniel’s fervor as he prayed is especially evident in his words in verse 16.

Verse 16: O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.

As Daniel ended his prayer in verse 19, he seems uncertain and apprehensive about the meaning of the 2300 days referred to in Daniel 8:14. He was concerned that the captivity would be prolonged. Thus, he pleaded with God concerning His promise of deliverance.

Verse 19: O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

As He often does, God began answering His petitioner’s prayer even before he had finished it. The angel Gabriel appeared to Daniel while he was still praying.

Verse 20: And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God;

Verse 21: Yea, 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.

According to this verse, Daniel was praying at the time that it was customary for the evening sacrifice to be offered in Jerusalem. "Gabriel, whom I had seen in the vision at the beginning" is an obvious reference to the "beginning" of the vision in Daniel, chapter 8 as Gabriel had not yet appeared in this portion of the vision.

Verse 22: And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

Compare the thought and wording of Daniel 8:16 in the instruction to Gabriel to "make this man to understand the vision" with the thought and wording in chapter 9:22, 23 as Gabriel prepares to consummate the instruction and deliver the key to understanding the time element of the prophecy. Since Gabriel had already explained all other aspects of the vision (Dan. 8:20-25) the 2300 days must be the subject about which he will give Daniel "skill and understanding."

Verse 23: At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

As Daniel began his prayer of Daniel 9, he had been concerned about the "seventy years in the desolations of Jerusalem" (Dan. 9:2). Gabriel was now commanded to go to the prophet and help him "understand the matter" considering "the vision."

• Only in the continued prophecy of Daniel 8 and Daniel 9 is Gabriel mentioned in the Old Testament.
• Gabriel has not re-appeared to Daniel since giving the explanation of the beasts in Daniel 8.
• He has received no other vision since the one recorded in Daniel 8.

• Daniel fainted before the vision of Daniel 8 was completed.

• Further instruction of the 2300 days of Daniel 8:14 was necessary.
• Gabriel returns to give "skill and understanding" (v. 22) as promised in Daniel 8:16.
• This is the only explanation in Scripture establishing the beginning date for the 2300 prophetic days mentioned in Daniel 8:14.
• His urgent petition for the "sanctuary that is desolate" (v. 17) is a reference to the desolation and cleansing of the sanctuary first brought to view in Daniel 8:13, 14.

Verse 24: 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.

There appears to be an intentional lack of introduction to this verse, but when this verse is considered as a continuation or completion of what had already been revealed it needs no introduction. The original Hebrew word, "shabua," implies that "weeks of years," or 490 literal years, was the meaning intended. When considering a prophetic day as one literal year, the same conclusion is reached (Num. 14:34, Eze. 4:6). (One week equals seven days; seven days times seventy weeks equals 490 days.) Fulfilled prophecy fully establishes that 490 years is the meaning of "seventy weeks." (See also Day for a Year Principle.)

The first part of verse 24 says that "seventy weeks are determined upon thy people and upon thy holy city." The phrases "thy city Jerusalem," "thy holy mountain," "thy people," and "thy city" in Daniel 9:16 and 19 echo those in verse 24 and make it clear that the Jewish nation is what is being referred to here. The first 70 weeks, or 490 literal years, of the 2300 days/years prophecy apply particularly to the Jewish nation.

According to verse 24, the purpose of this time period of 490 years was "to finish the transgression." Gabriel tells Daniel that 490 additional years have been given to the people of the Jewish nation in order for them to fulfill their role in history as God’s special people and to reflect God’s light to all the nations of the earth. Throughout the history of Israel, God had led His people with a mighty hand. Through Divine Providence He had fed them. Yet they continually turned away from Him. Even so, He was long-suffering toward them. He gave the Jewish nation 490 years of probationary time to turn back to Him and fulfill His mission for them. (Jesus in His earthly ministry, teaching longsuffering and forgiveness, also referenced "seventy times seven [490]" Matt. 18:22).

The remainder of verse 24 makes it clear that the termination of the 490 years of probationary time would coincide with the events surrounding the coming of the Messiah, the great climax of Old Testament history to which the patriarchs, prophets and kings had looked. The fulfillment of these events would:

• "make an end of sins,"

• "make reconciliation for iniquity,"
• "bring in everlasting righteousness,"
• "seal up the vision and prophecy,"
• And "anoint the most Holy."

The first three phrases refer to Christ’s purpose in coming to this earth. In order to "make an end of sins," Christ came to earth to provide the ultimate remedy for sin. All who accept His atoning blood may stand before God as though they have never sinned. Christ, Himself, became the spotless lamb and through His sacrifice "takes away the sin of the world" (John 1:29, Heb. 9:26, Col. 1:22). Christ’s victory at the cross assures the ultimate and permanent end of sin (Rev. 12:10). All who claim victory "by the blood of the Lamb" may be over comers with Him (v. 11). The cross of Calvary was heaven’s answer to, and cure for, sin. Although sin remains in the world, "sin shall not have dominion over you," Rom. 6:14. The final end of all sin is described in Rev. 20: 9-15.

Christ made "reconciliation for iniquity" through His voluntary sacrifice on Calvary which reconciled God and the fallen race. "And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven" Colossians 1:20. (See also 2 Cor. 5:18, 19; Rom. 5:10, 11; Eph. 2:16.)

The events of Calvary make "everlasting righteousness" possible for mankind (Titus 3:5). Christ came not only to pay the penalty for sin but also to rehabilitate and restore mankind into perfect harmony and fellowship with God, to re-create Christ’s righteousness in mankind permanently. Those who accept Christ’s gift of salvation and follow Him direct the eyes of the world to the great revelation of God’s character and His love for all mankind. They "declare (His) righteousness for the remission of sins that are past" Rom. 3:25. (See also Col. 1:22, 23.)

The perfect fulfillment of each aspect of the prophecy demonstrate that Christ, Himself, would "seal up the vision and prophecy." By His life and voluntary death the prophecy was confirmed, fulfilled and sealed with His own blood.

Thus the fulfilled details of the 70 week portion of the prophecy, concerning the Messiah, certifies that events at the end of the entire 2300 day/year prophecy would be fulfilled with the same exactness. That is, the "cleansing of the sanctuary" brought to view in Daniel 8:13, 14. (See comment on Dan. 7:10 and Rev. 11:1.) The fulfillment of this time period extends many centuries beyond the existence and function of the earthly sanctuary. Therefore, this cleansing, or purging, must refer to the blotting out, or cleansing of sins from the books in the heavenly sanctuary "which the Lord pitched and not man" (Heb. 8:1,2). This takes place before Christ returns to this earth (Acts 3:19, Rev. 22:11, 12). We may know that this work of cleansing is now in progress.

Finally, within the 70 weeks, God, Himself, would "anoint the most Holy." Messiah is Christ, "the anointed." (Messiah is the Hebrew word, and Christ the Greek word, meaning, "anointed.") How was Jesus anointed? "God anointed Jesus of Nazareth with the Holy Ghost and with power" Acts 10:38. "The Spirit of the Lord is upon me (Jesus), because he hath anointed me to preach the gospel to the poor" (Read Luke 4:16-21. Compare Isaiah 61:1, 2 and Matthew 11:5).

Verse 25: Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

The text implies pre-exile restoration. Dictionary definitions of "restore" include the act of bringing back to a former, original, normal, or unimpaired condition. The command "to restore and to build," therefore, must restore both civil and religious government. Two previous decrees by Cyrus (Ezra 1:1-4) and Darius (Ezra 6:1-12) fell short of fulfilling these specifications. As Gabriel outlines Israel’s future to Daniel, Jerusalem and the temple still lay in ruins. He announces to Daniel that from a command to "restore and to build Jerusalem" until the appearance of the Messiah would be a definite number of years. The decree of Artaxerxes in the seventh year of his reign, 457 BC, was the first to completely fulfill the prophecy. The details of that decree are given in Ezra 7:1-26. From the "going forth" of that decree "to restore and to build Jerusalem unto Messiah the prince shall be seven weeks (7 weeks) and threescore and two weeks (62 weeks)." This makes a total of 69 prophetic weeks, or 483 literal years, (69 x 7 = 483). Four hundred eighty-three years from the beginning of 457 BC would end at the close of AD 26. However the actual "going forth" of the command was in the autumn of 457 BC. Hence, 483 full years would extend to the autumn of AD 27. It was then that Christ presented Himself to John the Baptist to be baptized, thus beginning His earthly ministry. The amazing accuracy of this prophecy fully establishes the day for a year principle of prophetic interpretation and at the same time removes any doubt that Jesus was the promised Messiah.

The prophecy divides the 69 weeks into two time-periods. The first seven weeks, 49 years, of the prophecy beginning in 457 BC would be dedicated to rebuilding the wall and the streets of the city: "the street shall be built again, and the wall, even in troublous times." This was accomplished under the direction and supervision of Nehemiah amid great adversity and opposition from surrounding nations. These were indeed "troublous times" (Nehemiah, Chapters 1-4). The remaining sixty-two weeks (434 years) would reach "unto Messiah the Prince."

Verse 26: And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come 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.

The word to note in this verse is "after." This verse refers to the same 62 weeks first mentioned in verse 25 and states that the death of the Messiah would occur sometime "after" the completion of the 62-week period.

The words of verse 26, "And after threescore and two weeks shall Messiah be cut off, but not for himself," parallel those of Isaiah 53:8 which say, "for he was cut off out of the land of the living: for the transgression of my people was he stricken." Isaiah 53:5 further explains the death of the Messiah by saying, "But he was wounded for our transgressions, he was bruised for our iniquities; and the chastisement of our peace was upon Him; and with His stripes we are healed." Christ became the voluntary Sacrifice. He didn’t need to die for Himself. "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord" (Rom. 6:23). He paid the price for our sins. In perfect fulfillment the Messiah was "cut off, but not for himself."

"The city and the sanctuary" would be destroyed by "the people of the prince that shall come" following the crucifixion of Christ. These are the armies that would come as an overwhelming flood "to destroy the city and the sanctuary," bringing complete destruction to Jerusalem and the temple. Jesus warned of the same event that was rapidly approaching in his day (Luke 21:20). This occurred within the lifetime of many of His hearers and is further described in verse 27. Verse 27 also establishes the exact time for the Messiah’s death.

Verse 27: He shall confirm the covenant with many for one week: and in the midst of the week 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.

The specific period of time established in verse 24 is 70 weeks from start to finish. The first 69 weeks of this unit of time, or 483 years, are explained in verse 25 as the length of time that would elapse from the decree "to restore and to build Jerusalem unto Messiah the prince." This portion of the prophecy extended from 457 BC to AD 27, the year Jesus was baptized marking the beginning of His earthly ministry. This event is confirmed by the opening of heaven and "the Spirit of God descending like a dove, and lighting upon Him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Read Matt. 3:13-17. See also John 1:32). Following His baptism Jesus referenced the close of the 69 weeks saying, "The time is fulfilled" Mark l: 15, first part. At this time Jesus received the promised anointing of the Holy Spirit.

Jesus’ confirmation as the Son of God marked the beginning of the seventieth week (which immediately followed the 69 weeks of the 70 weeks prophecy). Verses 24-27 outline the events that would transpire within the seventieth week.

• Verse 24 – The "most Holy" would be anointed.
• Verse 25 – "Messiah the Prince" would be revealed.
• Verse 26 – The "Messiah [would be] cut off."
• Verse 27 – "He (Messiah) shall confirm the covenant with many for one week (the seventieth week)."
• Verse 27 - In the middle of the week, "He (Messiah) shall cause the sacrifice and the oblation to cease."

The final week (the seventieth week) of the prophecy began in AD 27 at the baptism of Jesus and continued seven years to AD 34.

Christ, the Messiah, was to "confirm the covenant with many for one week." Through His life and death, Christ confirmed the covenant plan of salvation demonstrating that He was the "Lamb slain from the foundation of the world." He sealed the plan of salvation with His own blood, thus making it possible for our names to be written in the Lamb’s book of life. (See Rev. 13:8; Rev. 17:8.)

Verse 27 continues, "and in the midst of the week He shall cause the sacrifice and the oblation to cease." The single event in history confirming God’s great covenant plan of salvation between Father and Son was the cutting off of the Messiah. His death in the midst of the seventieth week occurred in the spring of AD 31. At the moment of Christ’s death that Friday afternoon, "the veil of the temple (which separated the holy from the most holy) was rent in twain from the top to the bottom" (Matt. 27:51). This symbolized that the sacrificial system, which had pointed forward to the death of Christ, had come to an end. The massive curtain (veil) of the temple could not have been torn by human hand. When it was torn beginning at the top and continuing to the bottom, it was the Divine announcement that the sacrifice for sin had been made and accepted. Christ, by His own blood, had "cause[d] the sacrifice and the oblation to cease." At His death, those symbols ceased to have significance. "The handwriting of ordinances…" was taken "out of the way, nailing [it] to his cross" (Read Col. 2:14-16). These served as a "a shadow (example) of things to come… (Col. 2:17; Heb. 8:5).

Note: The special "ordinances" and "holy day[s]" referred to here were a part of the ceremonial system, outlined in Leviticus 23, which met fulfillment and ended at the cross. This does not indicate that the perpetual ten commandment law, written with the finger of God and recorded in Exodus 20:3-17 ceased to be obligatory. Today, sin remains "the transgression of the law" (1 John 3:4). However, Christ now intercedes for sinners in the heavenly sanctuary (1 John 2: 1-3; Heb. 4:14-16; 1 John 1:9).

Had the Messiah’s death not occurred within the 70 weeks, it would be impossible to demonstrate that verses 24-26 are a reference to Jesus Christ and His earthly ministry and death. Verse 26 establishes that the Messiah would be "cut off" at some point "after" 69 prophetic weeks. The 62 week segment began at the end of the seven week segment, (7wks. + 62wks. = 69 wks. v. 25). His death did not occur at the end of 69 weeks, which is when His public ministry began, but in the "midst" of the 70^th week. God does not leave open for speculation the occurrence of that magnanimous act which eclipses the humanitarian work of all human agencies combined throughout history. To locate Messiah’s death "after" the 483 year segment of time could range from 24 hours "after" to somewhere yet in eternity. The middle of the "one week," the 70^th (vs. 27) is the only reference in Scripture that establishes the exact time of that calamitous event which occurred in the spring of AD 31.

How could Christ "confirm the covenant with many for one week" and yet be "cut off" in the middle of the week? Keep in mind that this seventieth week is a period of seven years, "each day for a year" (Num. 14:34, Eze. 4:6). Christ’s public ministry began with His baptism in AD 27. During His earthly ministry of three and one-half years, He confirmed the covenant by the actions of His personal life, by His teachings, and ultimately, by His voluntary death at Calvary.

After Christ’s death on the cross, His disciples, empowered by the Holy Spirit, became His apostles (Acts 2). For three and one-half years, while the door of opportunity remained open, they worked tirelessly among the Jews in an effort to help them understand Christ’s true mission and His plan for them. The apostle Paul referenced this passing of the gospel torch "…which at the first began to be spoken by the Lord (Jesus for 3 ½ years), and was confirmed unto us by them that heard him (apostles)" Heb. 2:3. The work of the disciples at this time is described in Acts chapters 6 and 7. However, at the stoning of Stephen, the first Christian martyr, in AD 34, the Jewish nation passed the limits of God’s allotted time (490 years) and forbearance. Acts 7:51-60 marks the formal rejection of the gospel by the Jewish leaders. Following the death of Stephen, there was a great persecution of the church at Jerusalem (Acts 8:1).

The witnesses at the stoning of Steven "laid down their clothes at a young man’s feet, whose name was Saul" (Acts 7:58-60). After his conversion on the Damascus road, Saul, whose name was changed to Paul, became the great apostle to the Gentiles (Acts 9:1-16, Acts 22:20, 21). This marked the end of the 70 weeks, 490 literal years, allotted to the Jewish nation to fulfill God’s special mission. It was God’s plan that Israel should witness before the world the unlimited temporal and spiritual blessing and ultimate salvation of all whom would follow Him. The prophesied captivity in Babylon (Jer. 25:5-10) was designed to lead them back to God and prepare them for their final opportunity (Jer. 29:10-13).

Consider the pain and heartache of God in leaving Israel and Jerusalem to reap the result of their own stubborn choice. (Read Hosea 11:8)

• God had chosen Jerusalem and had desired it for His habitation (Ps. 132:13; Ps. 48:1-3; Matt. 5:35; Dan. 9:16).

• More than a thousand years earlier, there on Mount Moriah where Jerusalem would later be established, Abraham was called to the supreme test of faith as God instructed him to offer his son, Isaac, for a sacrifice. Although God provided a substitute sacrifice, because of his faithfulness, Abraham was found worthy to be the father of Israel (Gen. 22:2, 9-18). Through his seed all the earth would be blessed.
• The base of Jacob’s mystical ladder connecting heaven and earth, upon which angels of God ascended and descended, rested there (Gen. 28:10-13).

• It was on this mount that Solomon later built the magnificent temple of the Lord (2 Chronicles 3:1).

• It was there that God’s Son would seal the plan of salvation with His own blood redeeming and reconciling the human race to Himself.
• It is there that the heavenly New Jerusalem will descend from God out of heaven and rest forever (Rev. 21:10).
• It is there that God’s eternal throne will reside (Rev. 22:1) and the blessing that could have belonged to ancient Jerusalem will at last be fulfilled. "Living waters shall go forth from Jerusalem… and the Lord shall be king over all the earth. In that day shall there be one Lord, and His name one. Zechariah 14:8,9.

When the pleadings, warnings, and rebukes of the prophets had failed, God emptied all heaven in one Gift sending His own Son to extend the final plea and invitation to the house of Israel and Jerusalem.

Yes, consider the agony of God as He sees the time of visitation and the destruction of Jerusalem and thinks of what might have been.

Israel’s final rejection of Christ, earth’s greatest blessing and man’s only hope of salvation would bring about a condition without remedy. God must reject them as a nation (Matt. 21:42-44; Ps. 118:22,23. See also Eph. 2:20, Isa. 28:16). By their own choice they had proven to be unfit as the special vessel used by God to carry His wonderful plan of salvation to the world. The words of Moses, gone unheeded, had now met fulfillment…"I testify against you this day that ye shall surely perish…because ye would not be obedient unto the voice of the Lord your God." (Deuteronomy 8:18-20; 28:63,64. See also Jer.12: 7; Hoesa 4:6). The leadership of the nation is held largely responsible (Isaiah 3:12; 9:14,16).

Verse 27 closes with the declaration, "for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate." These words give assurance that the destruction of the city and the sanctuary described in verse 26 would surely come to pass: "and the people of the prince that shall come shall destroy the city and the sanctuary." Here Gabriel foretells that the destruction of Jerusalem and the temple would be the inevitable result of Israel’s supreme sin in the rejection of the Messiah. (Compare the thought in 2 Thess. 2:10-12.) When men reject the truth, God’s only choice is to leave them to their willing delusion and ultimate ruin. The devastation of ancient Jerusalem is a type and example of the ultimate end of all who reject Christ.

This chapter of history begins with Jerusalem in ruin and desolation (Dan. 9:2). After 490 years of restoration and opportunity for the Jewish nation, it also ends in desolation with Jerusalem and the temple in ruins. Spiritual desolation was consummated in AD 34 at the rejection of their final opportunity to accept Christ. Physical desolation was foretold by Jesus in Matthew 24:15 and the parallel verse, Luke 21:20, and took place in AD 70 as Titus and the Roman armies swept over Jerusalem as an overwhelming flood of desolation.

Only the followers of Christ heeded His warning to flee (Luke 21:21) and escaped the unspeakable horrors in the destruction of Jerusalem. The prophesied judgments took place within the specified generation of Jesus’ warning (Matt. 23:36). The "desolator" had come. Daniel 9:27 ends with the words: "And that determined shall be poured upon the desolate." The marginal reference and other translations imply the word "desolate" may be applied to the "desolator." Eventually the desolator, himself, falls prey to the desolations, which he perpetrated. This has been recorded in history and will meet ultimate fulfillment when Christ, Himself, crushes all earthly power (Matt. 21:44).

The saddest words of Scripture may be those of Matthew 23:37. Jesus, with a tear in His voice, described the spiritual desolation of Jerusalem: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" Then Jesus concluded with the words in verse 38: "Behold, your house is left unto you desolate." The long history of the Jewish nation as God’s special light to the world had come to an end. (See Matt. 21:33-43.) However, Paul makes it clear that "if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise" (Gal. 3:26-29). That includes any individual, Jew or otherwise, who accepts Christ as his or her personal Savior (1 Peter 2:9, 10; Romans 11:23, 24).

At the time of the reformation all major reformers including Wycliffe, Huss, Jerome, Luther, Zwingli, Calvin, and Knox correctly identified the antichrist, not as one person, but as the papal system. Applying history to fulfilled prophecies; their views were based on a "historic view" of prophetic interpretation.

In the eighteen year Council of Trent (1545-1563 A.D.), an effort was made to turn the eyes and attention of the world away from identifying the papacy as the antichrist. One of the greatest endeavors of the Council was directed to prophetic interpretation. The Jesuits, a new order of highly intelligent scholars, set out to find solutions to the papal dilemma. Today this movement is recognized as the "Counter Reformation."

One young Jesuit, Francisco Ribera, introduced the "futurist view" of prophetic interpretation claiming the antichrist to be a satanic individual who will appear at the end of the age. This view, also known as the "Gap Theory," places the seventieth week, or seven literal years, at the end of the age. This creates a gap of around 2000 years between the fulfillment of the 69 weeks and the fulfillment of the seventieth week of the prophecy. This ignores all logic and does great malice to prophetic interpretation as it places the antichrist in the midst of the seventieth week in the place of Christ’s atoning death.

Also, this view never brings to an end the time allotted to the Jewish nation as God’s chosen vessel and the time of their spiritual desolation. To take a "determined" (Dan. 9:24) length of time (490 years) with an established beginning point (457 BC), and make it an "undetermined" length (which after roughly 2000 years has yet to reach completion) is not rational. The burden of producing evidence for scriptural authority to make such an unwarranted application, which defies all principles of prophetic interpretation, rests wholly upon those who promote it. However, with 457 BC as the beginning point, 69 prophetic weeks reaches to the "anointing" of the Messiah at His baptism in AD 27. His death occurring in the "midst of the seventieth week" ends the entire 490-year period in AD 34. In the life, ministry, and death of Christ, there is perfect harmony in the prophetic and historical record.

A close examination of scripture shows that Satan will one day appear as an angel of light, perhaps even impersonating Christ, Himself. (See II Cor. 11:14; Rev. 13:4; Isa. 14:12-14.) Because of the misinterpretation of the seventieth week of Daniel 9, the eyes of the world today are fastened on Jerusalem anticipating the soon return of Christ and the fulfillment of the conditional promise made to the Jewish nation in Zechariah 14. Had the nation of Israel been pliable in the hand of God and submitted to His leading, Jerusalem would have stood forever (Jer. 18:1-6; Jer. 17:25). Sadly, many will be deceived and worship the false messiah. The apostle Paul portrays Christ’s glorious return for His church (spiritual Israel) in 1 Thess. 4:13-17.

May God help each one of us to "study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (II Timothy 2:15).

Short Cuts