Table of Contents

The Greatest Week in History..................................................... 5Introduction.......................................................................... 5Chapter 1............................................................................. 11The Growing Burden............................................................... 11Chapter 2............................................................................. 19The Prayer of Confession.......................................................... 19Chapter 3............................................................................. 25The Unexpected Answer............................................................ 25Chapter 4............................................................................. 37Time Determined.................................................................... 37Chapter 5............................................................................. 56Three Negative Things............................................................. 56Chapter 6............................................................................. 68Three Positive Things.............................................................. 68Chapter 7............................................................................. 79Commandment to Build............................................................ 79Chapter 8............................................................................. 90Confirmed Covenant................................................................ 90Appendix............................................................................. 111Daniel 2............................................................................... 111

The Greatest Week in HistoryIntroduction

There have been no events that have affected world history to the degree that the birth, ministry, death, burial, resurrection and ascension of Jesus Christ has. The very nature of human history has been revolutionized by that climatic event.

It was more than a religious event. The world sees it as the founding of a major religion equal to Judaism and Islam. That Christianity is one of the world's great religions cannot be successfully denied. The limiting of Christianity to a religion fails to recognize its philosophy, history, impact and the nature of its Founder.

Our adversary the devil has attempted various means to discredit Christianity and its Scriptures. He has used human instruments to burn the Scriptures, torture, imprison and kill those who would read or translate them. He had no problem as long as the Scriptures were the domain of the selected few in their "ivory towers" and were kept hidden in their monasteries. When men of God rose up to bring the truth of the Scriptures to the common man, the devil vented his fury on such daring apostles of faith.

The repertoire of the adversary is varied. He not only used frontal and direct attack, but when this failed he worked at subversion. The least successful and thus, least harmful was the liberal attack on the authenticity of the Scriptures. Consigning them to the work of human authors who had uncanny insight undermined their validity as the written Word of God. Even to this present time this subversion is at work. From time to time we read reports of this or that challenge to the Scriptures. Honest investigation usually shows the folly of those who presented the challenge.

The fact is the Bible has stood the test of time. It remains for all Christians and for all time the only true, authoritative and inspired Word of God. True Christianity holds to the Bible as the Word of God for mankind and rejects all challenges to that Word. Man cannot judge God or His Word but must be judged by it. Let me hasten to add, this does not mean we do not or should not challenge the work of human beings as they translate or interpret the Scriptures. We must, however, be careful to separate the work of man from that of God.

The Christian view of the Bible also eliminates all other so-called Scriptures. Whether it be the Book of Mormon, the Koran or some other book of human (or satanic) origin it is not, cannot, and will never be recognized as authoritative Scripture to the Christian. Whenever any author attempts to make his book equal to the Bible for his followers he has moved into deception and been entrapped by the adversary.

These deceived persons who are themselves deceivers are the adversary's attack on the truth of God. It is his attempt to detract the people of God from truth and substitutes in its place dangerous and damnable error.

There is however a far more dangerous and damaging attack on Scripture than these seemingly more noticeable ones. That attack comes from within Christianity itself. It is the adversary's infiltration into the ranks of sincere, Bible believing evangelical Christians. He has perpetrated on the church one of the greatest and most dangerous errors of all time. He has done it from within.

Teachers, preachers, and godly men and women have inadvertently been subverted and consequently undermined the very Scriptures they hold so dear. This should not surprise us as Paul warned the Corinthian church that Satan transforms himself into a light-bearing being.

" For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (2 Cor. 11:13-15,).

The foundational Scripture for this deception is Daniel 9, which forms the basis upon which the whole futurist system stands. The enemy has tricked so many of God's people into putting into the future the victory Christ purchased here and now. He has also used this view to rob God's people of their future and to instill fear. In addition, it has brought an escapist mentality. In so many areas of the Body of Christ there is not a building and strengthening, (nor is there the development of ministries and talents). The philosophy is to be saved, baptized, and in the case of Pentecostals and charasmatics, be filled with the Holy Spirit. Then your ticket is paid for the first flight out of here.

There is no need to develop endurance. You can escape. Just make sure your ticket is fully paid. There are many signs that it is about to happen but no signs need to be fulfilled. Everything is complete so Christ can come at any moment. Just watch for the signs. The contradiction is never acknowledged nor is there any evidence it is even recognized. How can there be signs of the soon return? The signs are all fulfilled so it can happen at any time. And so it goes. Every time world political events change, so do the signs and interpretations of Scripture. Scripture is not interpreted by revelation and study but by the headlines of the daily news. The Holy Spirit is by- passed for the sensationalism of the press.

A well known and respected teacher of this view has stated, in regard to the seventy weeks: ...if the seventy weeks be misunderstood, then an effort will necessarily be made to bend all other prophetic Scriptures into accord with that misinterpretation. But if we have a correct understanding of the teaching of this chapter, we can see readily how all prophecy, without any forcing, falls right into place, and is intimately linked up with this the greatest of all time-prophecies.1 The learned doctor is correct. Unfortunately, when he moves into interpreting this passage he displays ignorance even of simple, basic English in his misinterpretation. The interpretation he espouses takes the great work of Christ at Calvary and assigns it to the antichrist. This Scripture is twisted to fit this preconceived idea. Other prophetic Scriptures are forced to conform to this misinterpretation.

I am sure that the view would not be nearly as prevalent today if it were not for the fact it makes large sums of money for the authors. I am confident some write with sincerity but sincerity is not the measure of truth. I am equally confident that if there were no money to be made the making of these books would cease. I am amazed that Christians do so little thinking. The authors write their books, make their predictions and when these do not come to pass, they simply write another book (or someone else does) and gullible Christians soak it all up. It is time for us to rise to the challenge and begin to think, search and seek the revelation of the Holy Spirit instead of following these self-appointed, deceived interpreters of prophecy. According to the Old Testament one whose

1 Lectures on Daniel the Prophet with chart, by H.A. Ironside, Litt.D. Loizeaux Brothers Publishers page 155

prophecy did not come to pass was a false prophet. I think there are a lot of false prophets who have gained acceptance in Evangelical and Spirit-filled Christian communities.

What many Spirit-filled Christians do not realize is that the view, known as Dispensationalism has its roots in the time of the Reformation. The Reformers were teaching the Pope was the antichrist. Certain monks developed the futurist view of Daniel and Revelation to defend the Pope against this charge. It came into Protestantism through the Irvingite movement and the prophetic conferences that were held in the homes of the wealthy and other places. Darby, founder of the Plymouth Brethern sect ,taught and wrote extensively on the view. He influenced C.I. Scofieldd who put the view in the footnotes of his reference Bible. Charles Larkin, a mechanical draftsman, put the view into extensive charts in his book "Dispensational Truth." These three "blind mice"2 led the church down the garden path. They were men who denied the reality of the working of the Holy Spirit in the church today. They believed speaking in tongues was of the devil and rejected it completely. Perhaps if time and space allows, we shall speak further of some of the historical development of the view and mention modern day perpetrators of the error. Suffice it to say the roots of the view are at best suspect.

It is pertinent to add here that often Dispensational writers claim historical roots back to Apostolic times. They claim premillennialism of today is a restoration of chiliastic or premillennial views of early church times. Tim LaHaye, for instance, in his chart lists Peter, John, James, Paul, Barnabas as chiliasts.3 He also claims most of the Church Fathers were chiliasts. The listing of these Apostles as chiliasts is absurd and grasping at straws. It is true that many Church Fathers were premillennial. However, to suggest that they held the same view as modern day dispensationalists is either ignorance or deliberate deception. If it is ignorance they should not be writing on the subject. If it is deliberate hiding of the truth they are dishonest and need to repent. Dr. LaHaye is a good writer and, when he deals in his field, is excellent. However, when it comes to theology, especially eschatology, he should leave it to other more competent teachers of that field of understanding.

The prevalence of the Dispensational view and its unquestioning acceptance by so many sincere Bible-believing, Spirit-filled Christians is and should be a grave concern for all those who desire to see the Scripture interpreted properly. It is increasingly a concern that God's people see who they are in Christ and what He has accomplished for them and now desires to accomplish in them. The enemy has deceived so many into believing he not only has power today but will one day in the future become incarnate in the man of sin. He is denying his own defeat and portraying himself as having one more shot at victory. Daniel 9, properly read and understood, totally robs him of this view and shows him as the defeated foe.

It is our intention to take a closer look at Daniel's prophecy as recorded in chapter 9. We will look at it in its context. We will also look at how chapter 2 of Daniel applies and impacts this chapter. We intend to look at other relevant texts in order to see a more complete picture of God's

2 A term used by Kelly Verner in his series of messages entitled "He Whose Right It Is." I have seen the error of this position for many years but I like his phraseology here so I have borrowed it.3 How To Study the Bible for Yourself by Tim LaHaye Fig.15 page 158

revelation in this portion of Scripture.It is not our purpose here to challenge every precept of Dispensationalism. We will deal with

those issues that relate to the interpretation of this chapter and hopefully expose the error it represents. Neither time nor space will allow detailed examination of the all relevant Eschatological matters related to end times. However, we intend to lay down a principle of interpretation which, if grasped will provide a basis for each reader to study for himself and find what the Spirit is saying in these matters.

I should also like to remind myself and the reader that when we challenge something it is the teaching or philosophy we are not challenging the person. It is not my intention to pull the punches; therefore strong statements will be made. My anger at the adversary will undoubtedly be revealed in what I say. It is time for us to rise up and speak the truth and let the chips fall where they may. Perhaps I will lose some friends (although I hope not) and gain some new friends (I hope so), but Truth must be our guide. I call all to read with an open mind and heart to receive God's Word into our lives.

I have many friends who hold to the view I object to in this writing. The strong statements are not meant to suggest they nor any of the multitude of others who hold the view are any less Christian nor any less dedicated to the Lord. We can walk together in fellowship, while holding these different views. Most Dispensationalists love the Lord and serve Him fervently. Their incomplete understanding on this matter does not disqualify them from Christian fellowship nor bar them from heaven. Let us, therefore, keep the bond of peace searching for the truth. Let us attack ideas, beliefs, and philosophies; But not the individual.

In defense of Dispensationalism it can be stated that people have come to know Christ as Saviour through the Dispenational preaching, teaching and writing. Usually the basis for the response is fear. Fear is not the best motive to accomplish anything but it is a valid motive. The Holy Spirit uses various means to bring one to Christ. A drunk can preach Christ in the bar and a receptive heart can come to know Jesus as Saviour. The result does not mean God approves of the lifestyle of the drunk nor does it mean He approves the theology of Dispensationalism. The gospel is mixed in with the error and the Holy Spirit uses the Truth to bring people to Christ. Paul rejoiced that the gospel was preached even when the motives were negative, "The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: But the other of love, knowing that I am set for the defense of the gospel. What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. (Philippians 1:16-18,)

People saved because of fear tend to continue to be moved by fear. Their service and witness is based on fear rather than love. Some do indeed make the transition but many do not. There is always an emergency driving them to serve. In time they wear out, become discouraged or, they find the better way. Their Dispensational views, while not denied, are put into the background.

I am not so bold as to suppose this will be the final word on the subject. I do not claim a corner on truth. There may be adjustments necessary as we come to greater a understanding of the Scriptures. We finite beings are subject to blind spots. Whenever we claim to have come to the full

knowledge of truth on anything we cease from that moment to learn anything more. Let us not be defensive but rather open to hear and have our views challenged. It is in the give and take of honest debate and reasoning the Holy Spirit opens our minds to fresh truth. I have studied these matters over many years and come to some conclusions which I believe are supported by the Scriptures. Therefore, with a certain amount of trepidation I take my trusty Mac computer and attempt to put what I feel I have learned on paper. May God bless you as we study His Word together.

Chapter 1

The Growing Burden

The exiled prophet Daniel carried a burden for his people. They had been sent into the Babylonian captivity. Babylon had fallen and now they were under Medo-Persian rule. The rigours of this captivity were not as great as the slavery of Egypt. Nevertheless, these who considered themselves the special people of Yahweh groaned under their load. It was humiliating to be known in the earth as the great people of promise now suffering under captivity. There was a cry in the heart of the remnant to be free. They desired to return to the promised land. It was the land of their forefathers promised to them as an inheritance by Yahweh.

Daniel had a track record of understanding the supernatural. He alone was able to interpret the dream of Nebuchadnezzar. The dream concerned five successive world kingdoms, the last of which was the Kingdom of God. It was a thumb nail sketch of the history of that part of the world up to the coming of Messiah and the establishing of His kingdom. The prophet was now introduced to the broad outline of God's purposes in world history.

The next dream of Nebuchadnezzar was also revealed to him. He saw God's judgment coming upon a proud and wicked king. The fact that God rules in the kingdoms of men was impressed upon his mind. God is a God of judgment and justice which He executes not only on His own people but upon all who violate His righteous laws. God establishes and breaks down kingdoms according to His purpose. The sovereignty of God, even in world affairs, came clearly to the mind of the prophet.

He was brought in before Belshazzar to interpret the handwriting on the wall. The Babylonian kingdom would now come to an end and the Persian kingdom would begin. He saw the beginning of the fulfillment of the vision of chapter 2. God was at work in history to carry out His purpose.

The vision of chapter 7 brings further revelation of God's purpose to the mind of Daniel. He sees the same five world kingdoms as Nebuchadnezzar saw in chapter 2. Nebuchadnezzar had seen them from a human perspective. Daniel now sees them from God's perspective. The four are wild beasts; cruel and devouring. The fifth has its throne in heaven, which gains dominion over all the earth. The fifth kingdom, the kingdom of Christ, is an eternal kingdom that conquers all other jurisdictions and rules the whole earth. Once again it is impressed upon Daniel: God rules in the kingdoms of men.

Chapter 8, given some two years later, brings more detail and prepares Daniel for the revelation of chapter 9. The vision, given in the days of Belshazzar, (as was that of chapter 7), came before the fall of Babylon to the Persians. It would appear from the human standpoint that the Medo-Persians were not a serious threat to the might of Babylon. The city of Babylon had impregnable walls and a river flowing through it. Therefore, it seemed invulnerable to attack and they could not be starved into submission. Belshazzar was so confident of his position he gave a feast and in drunken revelry, called for the vessels of the temple. It was then he saw the writing on the wall and was informed by its interpretation his kingdom would soon come to an end.

Daniel saw the conflict between Medo-Persia and the Grecian kingdom. The ram with two horns represented Medo-Persia and the he-goat represented the Greeks under Alexander. The result of the battle was the inferior forces of the Greeks would defeat the vastly superior forces of Dairus.

There was, however, something very important in this vision that struck deep into the heart of Daniel. The Grecian kingdom would soon be divided into four parts. One part called the little horn would be of special interest. It would move toward the "pleasant land" and cast down some of the hosts and the stars. He would cause the daily sacrifice to be taken away and the place of the sanctuary to be cast down. The sanctuary and the daily sacrifice were to be trampled under foot. After a period of time the sanctuary was to be cleansed, (Dan. 8: 9-14).

The interpretation came, but from Daniel's point of view, so much was to be clarified. The horn was one king who would stand up when transgressions had come to the full. He would prosper in his attack upon the mighty and holy people, (Dan. 8:22-25). The implication being he would be successful in his attempt to take away the daily sacrifice and to desecrate the temple.

The vision caused Daniel such distress that he was sick. When he recovered enough to return to his duties he was still disturbed by the vision and its interpretation. Daniel records in Vs 27 he was "astonished at the vision" (KJV). The word astonished is the Hebrew word shamen which means " to cause to be desolate, to be appalled, be astounded, to cause oneself desolation, cause oneself ruin." The New International Version translates the word as appalled. He further states that no one understood the vision. The difficulty posed by the vision caused great concern and mental anguish to the prophet. The grammatical construction in the Hebrew indicates this went on for sometime. He was not astounded for just a short period of time. The vision came in the reign of Belshazzar . The answer came in the first year of Dairus.

Significant things come to light when we look at the vision from the view of Daniel. He was an exile. There was no daily sacrifice and the temple had been destroyed. The people had not returned to the land. There seemed to be, at this point, no hope of return to the land. Yet, here it was clearly stated that in the land, the kingdom of Greece was going to be God's instrument of judgment upon the transgression of His people. The confusion of the promise with the reality of the situation sent Daniel to seeking God for the answer.

Briefly, this is the context of the prayer of Daniel and its subsequent answer, as is found in the ninth chapter. We must consider the context when we read of the burden in the heart of Daniel. Isolating any text is the key to error in understanding it. My often repeated phrase, gleaned from a source I cannot recall is, "a text without context is a pretext." While it is true of all Scripture, it is especially pertinent in the understanding of this text.

The anguish of his mind apparently drove Daniel to searching the Scriptures. Chapter 9 shows him searching the prophecy of Jeremiah. Jeremiah brought the word of Yahweh to a stubborn and obstinate people who were suffering under the judgment of God. Many had already gone into Babylonian captivity. The remainder were about to be disposed.

Jeremiah had consistently prophesied God's judgment upon them. He would find himself at odds with the false prophets of his day. He would be rejected by the leaders of his time. Nevertheless, he continued to faithfully proclaim the word of the Lord to that sinful generation. In the midst of his prophesying God would give the occasional word of comfort, promising restoration. There was hope for the faithful remnant in the prophecies of Jeremiah.Jer. 25:11,12 And this whole land shall be a desolation, and an astonishment; and these nations

shall serve the king of Babylon seventy years. (12) And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

The promise in this prophecy was that God would punish their oppressors. It was an indirect promise of deliverance. A promise of restoration to the land, a new temple and return to Mosaic sacrificial system is not indicated. They will serve the king of Babylon seventy years. They would then be released from their taskmasters.

The promise in Jer. 25 was not the complete word. A more complete word came and is recorded in Jeremiah chapters 29-31. God promised that after their seventy years of servitude and captivity were completed He would visit them. He would perform the promises made to the fathers. He would gather them from the nations, showing that all twelve tribes would be involved, not just Judah and Benjamin. They would return and possess the land. They would serve the Lord and the Beloved (David) as their king. Jer. 29:10-14 For thus saith the LORD, That after seventy years be accomplished at Babylon I will

visit you, and perform my good word toward you, in causing you to return to this place. (11) For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. (12) Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. (13) And ye shall seek me, and find me, when ye shall search for me with all your heart. (14) And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.

Jer. 30:3,9,24 For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. (9) But they shall serve the LORD their God, and David their king, whom I will raise up unto them. (24) The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.

The prophecy does not end at chapter 30 but goes on into chapter 31. The return to the land from Babylonian captivity was to prepare the way for the Messiah. The things promised will be considered in the latter days. The Hebrew word for consider is biyn which means to show oneself discerning or attentive, consider diligently. There would come understanding not only of the purpose of the judgment but also of the return of the land. It was to prepare them for the coming of the Messiah and His prophesied kingdom. It would be in the latter days, that is, in their understanding, the time of the Messiah.

I shall briefly digress here to speak concerning the Old Testament understanding of the latter days. The word latter is the Hebrew word achariyth , which means after part, end , issue, event latter time. In the Hebrew mind there were two periods of time. The present time or age was one period. The other period was the time to come, the latter times, the last days and referred to the advent of Messiah. Therefore, the return from Babylonian captivity was a step in the progression to the last days or latter days when the Messiah would arrive. When the Messiah came, it would be the last days or last age of time and when the age ended there would be eternity. The New Testament writers confirmed this understanding, as Peter on the Day of Pentecost quoted Joel, saying it was fulfilled in the last days, (Acts 2:14-47). The writer of the Hebrews informs us God spoke by His Son in these last days, (Heb. 1:2). I will not proceed any further as these two Scriptures demonstrate my point. I believe the reader can find others that will also support this view.

Returning to Jeremiah and in chapter 31 we see further evidence that the real intent of the prophecy was the coming of the Messiah and the New Covenant. We know its ultimate goal is the deliverance that would come as Messiah was manifest. The birth of Messiah is indicated in the statement, "Rachel weeping for her children." This is referred to in Matthew 2:17,18 after Herod had murdered the babies of Bethlehem. The weeping is rewarded and the promise of the new covenant is given.Jer. 31:15-17 Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping;

Rachel weeping for her children refused to be comforted for her children, because they were not. (16) Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy. (17) And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.

Jer. 31:31-34 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: (32) Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: (33) But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. (34) And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Daniel was reading these Scriptures when he sets his face to pray. He may not have understood all the implications but he knew it was time for God to begin the work of restoration. He understood from his study of Jeremiah God was desiring to fulfill His promise to the descendants of Abraham. It was time to see prophecy fulfilled.

Chapter 2

The Prayer of Confession

Daniel, having understood from his study the promised time of deliverance had come, set himself to seek God. It was not some mystical "bolt of lightening" that caused him to realize the time was at hand. He was diligently studying the Scriptures, not "star gazing" or learning the latest theory of the nearness of the time. Revelation came and still comes as a result of diligent, time-consuming study of the Scriptures. There is no easy way to come to the knowledge of the truth. God deliberately hides His truth to challenge us to search it out in order that we may apply it and make it ours.

Prov. 25:2 It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.

We need to take heed to the example of Daniel and search the Scriptures to determine what God is saying. It is so easy these days to read the latest guru of prophecy and accept the conclusions because of the personality or popularity of the view. God's people often do not recognize that these views fluctuate according to the latest historical and political events on the world scene. Therefore, current events become the interpreters of the Scriptures rather than the Holy Spirit. It is time we, like Daniel, began to seek God for a fresh understanding of His purposes in the earth and for us as individuals. Prayer offered with the same intensity and sincerity as that of Daniel will bring us into the same broad understanding of God and His purposes.

Daniel set his face to seek God. The word set is the Hebrew word nathan which means to give, to set. It also means to give over, deliver up, yield, stretch out or extend. In other words Daniel put some concentrated effort into seeking God. The word seek is the word baqash which means to seek, require, desire, exact, request. It is to seek, to find or secure and, in the grammatical construction, speaks of intensity and being intentional. There is an earnestness and urgency in the prayer of Daniel. He is reaching to God in order to find an answer to the burden of his heart.

This is confirmed by the statement that follows. There is more than a mention of this in his daily prayer time. There was prayer, supplication or petition, and a humbling of himself before God. He was committed and determined to seek God until he found the answer.

One would think that Daniel would rejoice when he realizes the seventy years of captivity were near completion. The people who had suffered exile and bondage were now on the verge of returning to their inheritance. The truth is quite the contrary. Daniel is overwhelmed with grief. He does not see the attitude of humility and repentance so necessary for God's deliverance. The people had become satisfied and lost the vision for the purposes of God. They were now in comfortable surroundings. Many were involved in business affairs. They were not free but they were comfortable. The situation was good but it was not God's intention for them. There were none who would catch the vision and seek God for fulfillment. Therefore, Daniel with heaviness of heart set himself to seek God on their behalf.

The people lacked true faith. The shame and suffering of the exile should have produced repentance. The adversity had produced no redeeming work in their lives. It would seem their only destiny, which would be well deserved, was more captivity, judgment and bondage. It was a sad situation Daniel viewed in contrast to the potential God's word revealed.

The outline of his prayer is given. He began, not only by exalting and affirming the righteousness of God in the history of his people, but by recognizing their covenant relationship. He speaks of the blessing of the covenant to those who are faithful to it. He acknowledges the justice of their oppression because the same covenant which promised blessing also warned of judgment for those who turned from it. Therefore, his prayer was one of confession.

Daniel, as a leader of his people, could look at their history and confess the sins of those he represented. He confessed their rebellion against God. It was that rebellion that had brought Daniel and his people to their present state. The rebellion took the form of not only rejecting God's

word, but also rejecting those who would call them back to covenant faithfulness.The confession of Daniel was not for Judah alone. Judah had been the last to go into captivity,

but the southern kingdom of Israel was also scattered among the nations. Their judgment had been earlier and continued to Daniel's time. The judgment upon Israel and Judah was justified. They had forsaken the way of the Lord and, therefore, lost His protection. They were united in their sin. They were united in receiving God's judgment. They were united in the justice of their judgment. They would be united in the restoration.

God must be faithful to His word. The promised blessing must come when the required conditions are fulfilled. The judgments threatened must also be fulfilled. If God's word should fail in either case it would become undependable and ineffective. Accepting their present state as a fulfillment of the word of God caused Daniel to feel the shame of their rejection of God. He was not simply mouthing words, but it was the cry of his heart. He identified with the sin of Israel as if he were personally responsible for it. God's judgment was just. They deserved their present humiliation. It was the word of God fulfilled.

Daniel recognized their present state was justified. There had not been a great change even in exile. Repentance and turning to God was not evident to Daniel. Fear of continued captivity would be present. God had promised seventy years of captivity then deliverance. The Mosaic Covenant made it clear, however, they would need to return to God before they could return to the land. Therefore, there was an implied condition to the promised end of captivity in seventy years. Daniel acknowledged the Mosaic Covenant applied to their situation by his referral to it in this chapter.

Deut. 30:1-6 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, (2) And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; (3) That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. (4) If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: (5) And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. (6) And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.

He then calls attention to the deliverance from Egypt. God had done wonderful things for His people. They had rejected Him and suffered His judgment. The result was they were not only in Babylonian exile, but they were the object of scorn to the surrounding nations. Here is the people of the Great God of all the earth languishing in exile under the yoke of Babylon. What a disgrace had come upon them. It was justice, but disgraceful to them and their standing in the world.

The bondage of His people was a negative reflection on God as well. He was the Lover spurned, the God of miracles rejected. His name was dishonoured in the earth. His ability to govern was questioned. Was He no different than the numberous tribal and national gods of the pagan nations? If He is the Great God of all the earth where is His power to keep and sustain His people? The failure of Israel was a burden to the heart of God.

It was for God's honour Daniel now makes the appeal. They did not deserve God's grace and mercy. They were living in what they deserved. However, they were the people of God. They bore His name. Their city and mountain was known as His city and His holy hill. The continued disgrace was a disgrace to His name. It was time, the time He promised, to rise up and turn the dishonour into honour. God had moved upon Daniel to seek His face. It was time for further revelation, so God had moved upon Daniel in order to make him an instrument of His purpose. Daniel would see down through the tunnel of prophecy and reveal to the world the coming of the Messiah and His kingdom.

Daniel also appeals to the righteousness of God. He is the Lord of all the earth. It was God

who had worked in their history. He had chosen them. His sovereignty had been displayed in the choosing and history of Israel. Now Daniel was interceding for His sovereign forgiveness on the basis of who He was, not on what they had done. He could only plead for mercy because of the their sins.

He was pleading on behalf of the apostate nation. Undoubtedly there was a righteous remnant who languished in sorrow, but they are not recorded. We know of his three companions, and there must have been others. However, the bulk of the nation seemed to go about their business without a concern about their faithless condition.

Daniel, while recognizing the righteousness of God and the guilt of His people, did not act in bitterness. He cried out to God in compassion. Realizing God was about to fulfill His word brought him to prayer for the people. He could have criticized or railed upon them. He had the option to indulge in judging their failure, historically and in the present. It is so easy to see the failure of Christians around us, in our Fellowship or that of others and be critical. The attitude of Daniel is needed in the body of Christ today. He acknowledged the failure, disgrace, and sin of his fellow covenant people. They were, however, still people of the covenant. He identified with them in the confessing of sin. He refused to be drawn into a carnal reaction to their failure. Rather, he interceded before God on their behalf. We do not condone sin but pray and reach out to restore the one who has fallen.

The angel Gabriel was dispatched to encourage and strengthen Daniel. The time was at the evening sacrifice. Daniel had been offering his oblation of intercession to the Lord. An answer was given. The evening sacrifice pointed to the work of Messiah. His offering on behalf of the sins of His people would be a perfect sacrifice, accepted by God. The timing of the arrival of the message seems to symbolize the sacrifice Daniel was to learn about.

Gabriel had a message of hope and deliverance. It was different than had been expected but Daniel was seeking truth, not a confirmation of his prejudices. He now was given an outline of the plan of God which would bring in the new covenant, about which Daniel had been reading in the book of Jeremiah.

Chapter 3

The Unexpected Answer

The realization that the seventy years prophesied by Jeremiah were about completed had caused Daniel to turn his heart to seek God. God, through Jeremiah had promised not only a return from Babylonian captivity, but that the return would be a step toward their anticipated Messiah.

Jer. 29:10-13 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. (11) For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. (12) Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. (13) And ye shall seek me, and find me, when ye shall search for me with all your heart.

The good word God would perform is more than deliverance from Babylonian captivity. It was to bring the expected end. It was the fulfillment of the purpose for which God had chosen Abraham. They had been brought into the Covenant of Abraham to fulfill the promise of blessing to all the nations of the earth. Their hope and expectation was the Messiah. Throughout their history the promise of the Messiah was central to God's dealing with them.

The promise of Gen.3:15 was the beginning. It is the seed verse of the entire Bible. The human race from that moment on anticipated the coming of the seed of the woman. All the forces of the devil would be arrayed to prevent or pervert the seed. The resources of God would be devoted to the fulfillment of the promise. The seed would come and destroy the work of the adversary. He would crush the serpent's head. The great hope of all of Adam's fallen race was the seed of the woman. The promise had been made. God is faithful. It would come to pass.

Human failure would make it appear the situation was hopeless. The adversary would work extensively to corrupt the line of the seed with the purpose of preventing the fulfillment of the promise. None of these could thwart the sovereign plan of God. He had made a promise, based on who He is, and therefore, neither human failure, nor the onslaught of satanic forces could prevent its fulfillment. The seed of the woman would come. Human beings could have hope because He who promised is faithful.Ps 119:138 Thy testimonies [that] thou hast commanded [are] righteous and very faithful.2 Tim. 2:13 If we believe not, [yet] he abideth faithful: he cannot deny himself.Heb. 10;23 Let us hold fast the profession of our faith without wavering; (for he is faithful that

promised;) Driven from the Garden of Eden man had the promise of Gen.3:15 to sustain him. The evil of

the sinful human heart soon made it abundantly clear: Man would not seek redemption. His wickedness became so great that God regretted having created man.Gen. 6:6 And it repented the LORD that he had made man on the earth, and it grieved him at his

heart.The word repent is the Hebrew word nacham which means console oneself, regret, comfort,

be comforted to be sorry, rue, suffer grief, repent. The wickedness with which man had polluted the earth caused grief and suffering to the heart of God. His prized creation, the love of His heart had spurned His ways. He was corrupting all of His creation. The sorrow God felt is further emphasized by the word 'grieved' which is the Hebrew `atsab to feel grieved, be vexed. In the grammatical construction of the Hebrew it describes a process rather than a completed action. Therefore, the heart of God was in a state of grief over the sin of humanity.

God determined to destroy man from the face of the earth. The problem was He had made a promise based on His faithfulness rather than human fidelity. Therefore, to destroy man would mean the Redeemer could never come and the purpose of God would fail. The adversary would win and show himself more powerful than God. "But Noah found grace in the eyes of the Lord" (Gen. 6:8). God's plan was still intact, His faithfulness proven. The promise of the seed, the

expected end was passed down to Noah and his seed.Once again the corruption of the human heart was displayed as the people were scattered

abroad. Heathen darkness settled over humanity. It would appear once more the plan of God had been frustrated. I say appeared because from a human viewpoint it would seem that every time God intervened man turned to greater evil. The promise was still there and God would guarantee its fulfillment. He called a man by the name of Abram.

Abram was to leave his land and family and journey to a land he would be shown. Faith moved in the heart of Abram and was evidenced in obedience to the call of God. In the process of time he came into the land and God showed Abram it belonged to him and his descendants. Several times God appeared to Abram. Promises were made that seemed impossible. He and Sarai were too old to have a son but a son was promised. Their names were changed to emphasize the promise. Isaac was born when humanly it was impossible. God's promise and intervention to fulfill that promised continued.

One promise God gave to Abraham as he started his journey of faith was that all the nations of the earth would be blessed in him.(Gen. 12:3). The promise was restated on different occasions. The expected end for Abraham and his seed was that from them would come One who would bless the nations of the earth. It was the hope of Abraham and it was the hope of his natural descendants.

Abraham recognized the covenant he had been given was something more than for natural land and inheritance. He saw beyond the nature and grasped a vision of reality. He knew the promises were for a higher realm. They were heavenly and their fulfillment was spiritual and heavenly. The promises were true and the fulfillment was real but the ultimate would be in a higher realm. Heb. 11:8-10 By faith Abraham, when he was called to go out into a place which he should after

receive for an inheritance, obeyed; and he went out, not knowing whither he went. (9) By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: (10) For he looked for a city which hath foundations, whose builder and maker [is] God.

The writer of Hebrews gives us insight into the revelation of Abraham. We see he was not looking primarily for an earthly city. He was looking for the eternal city, which the Book of Revelation calls the bride of Christ (Rev. 21:9,10). He then, was looking for the true seed rather than a carnal seed. He was anticipating the reality of the promise are not the shell of carnal fulfillment. Heb. 11:13-16 These all died in faith, not having received the promises, but having seen them afar

off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth. (14) For they that say such things declare plainly that they seek a country. (15) And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned. (16) But now they desire a better [country], that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

The patriarchs all shared the same expected end. They embraced the promises of God to Abraham and his seed. They did not see the fulfillment but by faith embraced them knowing with full assurance God would fulfill His promise. They acknowledged, as strangers and pilgrims, the promise went far beyond a mere earthly fulfillment. The natural would be a picture of the reality. It would be a shadow that gave evidence the true fulfillment was certain.

They did not - as do some today - get so enamoured with the shadow they lost sight of the real. How unfortunate that there are those in this New Testament age of greater revelation, who understand less than those of the Old Testament era. They saw beyond the carnal and into the spiritual realm. We who live in the age of the Spirit should find it easier to see spiritual reality. However, many have been blinded by the deception of the enemy mascarading as truth. Placing the promises of God to Abraham on an earthly plain robs these promises of the richness God provided in them. It is a deception of Satan to get the eyes of the Christian off the true fulfillment and consequent victory that has been accomplished. We, like Abraham and the other patriarchs, need to

see there is a city, and a country far better than any piece of earthly real estate.Paul caught the vision when he spoke of the covenant of Abraham. The reality of the promise is

to and in Christ. He recognized the true intent and purpose of the promise. The expected end was Christ. It was He who would fulfill the promises of Abraham and bless the nations of the earth.

Gal. 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

The promise of Abraham was a promise of the gospel age. The expected end was Christ. The promise was made to Jesus. He is the true Inheritor of the promise of Abraham. Many may not have had full realization of this in the Old Testament but that does not change God's intent nor Abraham's understanding of it. The promise of the seed crushing the serpent's head was not just to the natural descendants of Abraham but to all nations. The gospel was for all peoples.

The promise was to and in Christ. When we compare Scripture with Scripture it is evident Abraham understood the reality of the promises as being in Christ. Isaac was the type seed. The promise would be passed down the generations until the true seed would come. When that true seed came, the expected end would have arrived and all nations would be included in the promise of Abraham.

Gal. 3:16,29 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (29) And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

The hope of the human race for redemption was now centred in one man and his descendants. It was never intended it would be limited to them. They would be the vehicle through whom God would fulfill the promise of the woman's seed. Their expected end was to be the human producers of the seed and bring to the world a deliverance far greater than their release from Egyptian, Assyrian and Babylonian captivities.

A further step in this revelation came through Moses. In reminding Israel of all that God had done for them he also gave a prophecy concerning the coming Messiah. Moses had been the great deliverer releasing God's chosen from the slavery of Egypt. There would come like him who would release His people from the bondages of sin. It was not only their hope, but also their responsibility to receive the promised Prophet.

The prophecy clearly shows there was a change. The present covenant, the Mosaic Covenant was temporary. It did not replace God's covenant with Abraham and his descendant, but was rather a furtherance of that covenant. The covenant prophesied would be fulfilled in type in the Davidic Covenant, which itself would portray the new and better covenant. There was a Messenger of the covenant that would come and bring a new era for the people of God. It was necessary for all to submit to THAT Prophet if they were to be the people of God. This now formed a part of the expected end.

Deut. 18:18,19 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. (19) And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

Mal 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Joshua followed Moses as God's appointed leader of Israel. He caused Israel to march in and inherit the land promised. The war of Canaan came to a successful conclusion with the tribes inheriting the land and experiencing the fulfillment of the promise of God to Abraham. Some erroneously say they never inherited the land to the fullest extent of the promise. However, a reading of the Scripture makes it clear the promise was fulfilled. Joshua boldly declared before all Israel that God had given them the land He promised the Fathers. There was not one word of the

good things God had promised which had not come to pass. We are now left to decide whom to believe. The great statesman, general, and leader of Israel or the modern prophetic interpreters whose interpretation fluctuates with changing political and historical events. Josh. 21:43-45 And the LORD gave unto Israel all the land which he sware to give unto

their fathers; and they possessed it, and dwelt therein.( 44) And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. (45) There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass

Josh. 23:14 And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

It is obvious the inheritance of the land and the natural fulfillment of the promise to Abraham was not the ultimate. It was a type fulfillment which met all the conditions of God's promise. God is faithful and His word comes to pass. We can look with confidence at the ultimate consummation by seeing the complete realization of the earthly promise.

This was a step toward God's intention. It was not the expected end. If the inheritance under Joshua was the full realization of God's promise there would not have been a looking forward to a greater day. There was a promise of rest to come. The promise was given after they had been in the land for many years. They had possessed it and now lived under the victorious kingship of David. Yet God, through David, spoke of a future inheritance which they could anticipate. It was an expected end yet to come.Psa. 95:7,11 For he is our God; and we are the people of his pasture, and the sheep of his hand.

To day if ye will hear his voice, (11) Unto whom I sware in my wrath that they should not enter into my rest.

The writer of Hebrews clarifies the point for us. He shows us the inspired words to David refer to a time yet future to David. They had not received the ultimate so David prophesies of a rest to come. A rest, typified by Israel's inheriting the land under Joshua, remained for those who faithfully follow God.Heb. 4:6-9 Seeing therefore it remaineth that some must enter therein, and they to whom it was first

preached entered not in because of unbelief: (7) Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. (8) For if Jesus had given them rest, then would he not afterward have spoken of another day. (9) There remaineth therefore a rest to the people of God.

The revelation of God to David in the Davidic Covenant brings another step in moving toward the ultimate promise. David would have a son who would inherit the kingdom. David recognized the promise was beyond the next generation. Solomon would be a type fulfillment of the promise. There would come a son of David who would establish a far greater kingdom. The greater son of David would establish an eternal kingdom. It would not be limited to borders, but extend to include the whole world. Neither would that kingdom be limited in time. The idea of a thousand year kingdom is totally foreign to Scripture. It is the figment of the imagination, a reading into the Scripture of pagan Greek utopian ideas. 1 Chron. 17:11-14 And it shall come to pass, when thy days be expired that thou must go to be

with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. (12) He shall build me an house, and I will stablish his throne for ever. (13) I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee: (14) But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.

The true seed of David would come to build an eternal house for God. He would also build the eternal kingdom. The promise looks beyond mere carnal realization to the true and ultimate consumation. It was the expected end of which Daniel had been reading. David acknowledged the promise extended well into the future in his prayer of adoration after Nathan had brought this word

to him from God.1 Chron. 17:16,17 And David the king came and sat before the LORD, and said, Who am I, O

LORD God, and what is mine house, that thou hast brought me hitherto? (17) And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God.

The land he possessed would extend to the borders given to Abraham. Solomon's kingdom was and is looked upon as the time of Israel's glory. They achieved heights unequaled in their history. It is true the combined territory of Israel and Judah under Jeroboam II and Josiaha? reached almost the same extent as those under Solomon. That kingdom collapsed under the weight of its inner corruption. After the return from the Diaspora, the Maccabees extended Israel's boundaries to approximately the same territory as under Solomon. However, neither of these events are seen as equal to the time of Solomon. The promise was fulfilled in the carnal realm but there was a greater realization yet to come. There was an expected end.2 Chron. 9:26 And he reigned over all the kings from the river even unto the land of the

Philistines, and to the border of Egypt.Gen. 15:18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I

given this land, from the river of Egypt unto the great river, the river Euphrates:Daniel, reading Jeremiah concerning the expected end, would be thinking in terms of the

coming Messiah. He had in his training and background an understanding of the history of his nation. He knew the things which we have mentioned briefly. He was contemplating the meaning of it all. He knew the seventy years were about completed and the promised return would be a further step in the expected end. His concern about the failure of his nation to repent was expressed in his supplication to God. It was possible they could miss it again as they had in the past. They were an "obstinate and stiff necked people." (get reference)

Daniel had a cry in his heart for the redemption of his people. His prayer shows his burden for their continued sin. He desired the realization of the promise, yet there was a certain despair that they would never meet the conditions. His cry was for mercy and for God to sovereignly intervene.

The promise of the seed of the woman was certain. Human failure could not prevent it. The covenant of Abraham was to and in Christ (as we have shown). The promise to David guaranteed a Son to sit on the eternal throne. Therefore, God would preserve a remnant who would fulfill His purpose. The expected end would be completed whether or not they co-operated. God always had His remnant which remained faithful. When the seed came the remnant became the foundation for a world-wide extension of His kingdom.

Chapter 4

Time Determined

In the previous chapter we spoke of the background and things that would be in the mind of Daniel. In this context the angel Gabriel appears to him. He has a message, not related so much to the seventy years captivity, as to the purpose of God in the future. The fact ,the angel speaks of the realization of the purposes of God, indicates Daniel was pondering these things as he mediated and prayed.

He was indeed thinking of the fulfillment of Jeremiah's prophecy concerning the seventy years captivity. He was also considering the greater meaning of the prophecy. The promise of a New Covenant was part of the context of the prophecy. Therefore, Daniel was considering the meaning of the New Covenant and when it would be brought into force. He understood it referred to the Messiah. Forgiveness and reconciliation were a part of that covenant. He desired to know more about this aspect of the covenant. Certainly, he would have a greater understanding of these things as we shall see later.

Gabriel informs Daniel it is not just seventy years with which God is concerned. The promised seventy years will be fulfilled. However, it is the basis for a greater revelation of the purposes of God. Not just seventy is in the plan, but seventy times seven. The scope of the revelation is to bring history to its climatic point in the arrival of the Messiah. Daniel now has the time frame for the coming of Christ and the establishing of the fifth kingdom revealed in the dream of Nebuchadnezzar in chapter 2.

The angel tells Daniel the seventy weeks are determined upon his people and the holy city. The clear intent of the statement is to encourage Daniel. The people of Israel may not have come to the place of repentance as Daniel would have desired, but they were still being preserved. His fear that their on-going failure would mean continued bondage, as the conditions of the promise of return went unmet, were alleviated. God in His purpose, according to the counsel of His will, had a plan which would be fulfilled. Daniel's intercession would avail on behalf of the people. A remnant would be returned to the land as a preparation for the expected end.

The comforting word reminded Daniel, the ancient covenant to Abraham was still in force. The promise "... in thee shall all families of the earth be blessed "(Genesis 12:3, ), was to and in Christ. It required the preservation of the descendants of Abraham until the seed should come. Daniel had just rehearsed their dreadful failure. He was troubled by their present lack of faith and concern. Their spiritual condition had not improved significantly. Yet, here the angel declares the purpose of their existence was still there. There was a time determined to bring about the climax of their purpose.

The word also promised that once the seventy years were completed they would return to the land. When this was given, the land was still in ruins. The city had been destroyed. The rubble of the great and holy city was still strewn about the area. None had attempted to rebuild it after Nebuchadnezzar's forces had ravaged it. One looking at the situation would see it as hopeless. The people were gone, the land almost empty and the city desolate. The validity of the covenants and promises was questionable. Their failure had been so great it seemed impossible there could ever be a restoration.

Seventy weeks had been determined upon the people and the holy city. The promise is, there would be a restoration. The city and the nation would be rebuilt. God is still faithful to His word. Even when we fall short, He cannot deny His promise. He will remain faithful. A time will come when Israel will be required to make the ultimate choice and that choice will determine destiny. However, for the moment they are God's instrument to bring the Messiah into the world. Therefore, they will be preserved and they will experience restoration based on God's mercy and faithfulness rather than on their merits.

Seventy weeks or seventy sevens are determined. The Hebrew word for weeks is shabuwa` which means, seven, period of seven (days or years), week. It also has the meaning of a week, Feast of Weeks heptad. Therefore, we can translate it seventy weeks as the King James Version does, or seventy sevens as the New International Version does. The period of this prophecy is to be

longer than that of Jeremiah.It is clear from the Mosaic Law the Jews had a seven of years as well as a seven of days. The

seven of days could not be in view here as that would only be four hundred and ninety days. The time would not be sufficient for the city to be restored, the Messiah to come, and the nation to be overthrown. Therefore, it is a seven of years.4The seventy years of Jeremiah was based on the seven year Sabbath. Every seventh year the land was to have a Sabbath rest. If they failed to do this then God would cause them to go into bondage and the land would have its Sabbath. They would experience the lack of Sabbath as punishment for their greed and unbelief in refusing to follow God's plan for them and the land. The Babylonian captivity provided the land with the Sabbaths Israel had refused to give it.

Lev. 25:4 But in the seventh year shall be a Sabbath of rest unto the land, a Sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.

Lev. 25:6 And the Sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee,

Lev. 26:21,24 21 And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. (24) Then will I also walk contrary unto you, and will punish you yet seven times for your sins. (31) And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. (32) And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. (33) And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. (34) Then shall the land enjoy her Sabbaths, as long as it lieth desolate, and ye [be] in your enemies' land; [even] then shall the land rest, and enjoy her Sabbaths

2 Chron. 36:19-21 And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. (20) And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: ( 21) To fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths: for as long as she lay desolate she kept Sabbath, to fulfill threescore and ten years.

The Sabbath of the land was now completed and the promise from God, through Gabriel was the great promised ultimate Sabbath which was now in prophetic view. The prophecy was not merely a calendar of prophetic events, but a promise of hope in the coming Messiah. It was also a warning, for to fail to hear THAT prophet would mean destruction. They would lose their place in the redemptive plan of God if they rejected His Son, although individually they would still have the opportunity to be grafted into the true people of God, if they would embrace their Messiah. We shall see this warning more clearly later as we continue to study this prophecy. Acts 3:22,23 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up

unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.( 23) And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people.

Rom. 11:23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.

The seventy sevens or weeks are weeks of years. The time frame is then four hundred and ninety years. The author knows of no teaching or commentator who would disagree with this time 4 Seventy weeks of years is the more feasible interpretation, and corresponds more nearly to the events that would transpire in the scope of the prophecy. This view is further supported by the fact that the Jews had a seven of years as well as a seven of days (Lev. 25:1-10),and therefore, it was not uncommon for a day to stand for a year. Also, within the text of Daniel 9, it is seen that Daniel had been mediating on the close of the Seventy years of Babylonian captivity, and the angel now reveals to him a new period of seventy times seven," in which still more important events are to take place, resulting in the end of the Jewish age. Thus, each week stands for seven years, and seventy times seven involves the full scope of this prophecy in a time-period of 490 years. The Spirit of Prophecy, by Max R. King, page 47

frame. Nevertheless, we will take time to establish the Scriptural basis for this determination. While it is not intended to be exhaustive, it will provide a reason for the conclusion.

In the story of Jacob and Rachel the agreement with Laban was for Jacob to serve for seven years then he cold marry Rachel. When the seven years were completed Laban deceived Jacob and gave him Leah instead. He was then told to serve a further "week" or seven years for Rachel. This establishes the Scriptural thought of a day for a year.Gen. 29:18,25, And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy

younger daughter. (19) And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. (25) And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?:(27) Fulfill her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.(28) And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

The same thought is carried unto later times. The spies went from Kadesh-Barnea and spent forty days in the land. When the people refused to go in they were sentenced to forty years wandering in the wilderness. One year for each day the spies were in the land. Ezekiel was also told he was to bear the sins of Israel for forty days. One day for each year. Therefore, we see the principle of the day for a year was well established in the Scriptures before the time of Daniel. He would have been aware of this principle and, therefore, would understand what the angel was saying.

Nu. 14:34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

Eze. 4:6 And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.

The important aspect in this part of the angel's message is the coming Messiah and the Sabbath rest He would bring. The Sabbaths of the Old Testament were a rest from the hard toil of daily existence. Work was always a part of God's plan even in the Garden of Eden. However, the judgment upon Adam made the toil more difficult and tiring to the body. He would fight thorns, thistles, and an earth needing cultivation in order to earn his daily bread. The Sabbath represents a rest from the exertion of gaining daily sustenance. It, therefore, represented a break from the curse. It was a type of the rest that would come to those who received their Messiah. He would break the power of the curse and His people would cease from their labours and enter into His rest. This is the Sabbath of rest that remained for the people of God.

The rest would first of all be spiritual. His people would be saved from the guilt and power of sin. The final culmination of that rest would be they would be saved from the presence of sin. This was the hope not only of Israel, but of the whole human race since the promise of Gen. 3:15 was given. Now Daniel has been given the time frame within which the promised rest would arrive. The message and time was the most significant thing in human history. It was, in fact, the pivotal point of all time.

Heb. 4:1-11 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.( 2) For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. (3) For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. (4) For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. (5) And in this place again, If they shall enter into my rest. (6) Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: (7) Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear

his voice, harden not your hearts. (8) For if Jesus had given them rest, then would he not afterward have spoken of another day. (9) There remaineth therefore a rest to the people of God. (10) For he that is entered into his rest, he also hath ceased from his own works, as God did from his. (11) Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

One more thing which needs to be discussed is the certainty of the fulfillment of this prophecy. Gabriel said seventy sevens are determined. The word determined is the Hebrew word chathak which, in this grammatical construction means to be determined, be decreed, be settled, be marked out. It is in the perfect tense, thus expressing a completed action. Sometimes in Hebrew, future events are conceived so vividly and so realistically that they are regarded as having virtually taken place and are described by the perfect.

A great problem of some interpretations of this Scripture is their time element. When the historical events do not flow in harmony with the ideas of the interpreter, they ignore the time element. The problem is not with the historical fulfillment of the prophecy or the time element of the prophecy, but rather with the notion of the interpreter. We must learn that what God says is right. Our concepts must agree with the Word rather than change its time and nature (especially in the prophetic Scriptures) to meet our criteria.

The time period had been measured out and the prophecy would be fulfilled. No earthly or demonic power could intervene in the progress of history to prevent or hinder the completion of this word. Israel's failure would not change the purpose of God. They could and would lose their standing as the people of the Messiah, but they could not prevent His coming. They would be cut out of the olive tree, but He would still come. This had been determined by God and none can stay His hand or thwart His purpose.

Rom. 11:17-21 And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; (18) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. (19) Thou wilt say then, The branches were broken off, that I might be grafted in. (20) Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: (21) For if God spared not the natural branches, [take heed] lest he also spare not thee.

We are faced with the truth of the sovereignty of God. He rules in the kingdoms of men and works according to His will and purpose. History is not just a circular repeat of events. It is moving according to a Divine plan and ultimate goal. History has a direction which is determined by God. If God does not sovereignly rule in history there can be no certain destiny. We are doomed to wander in the wilderness of human endeavour without hope that there will be a successful culmination of history. Only a sovereign God can give us assurance of an ultimate goal. The quote of Dr. Rushdoony is significant on this point: "...the course of history lies in the hands of God. These critical periods which occur in the realm of time as such, are determined by God. ...It is not in heaven alone that we are to seek for evidences of God's power, but also on earth where this power is daily manifest in God's control over all things.... God has sovereign determination of all political changes "In this expression," says Montgomery, "lies a challenge to fatalism of the Babylonian astral religion, a feature which in its influence long survived in the Graeco-Roman world."5

Dan. 4:35 And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

Some object to the idea of the sovereignty of God as being contrary to human freedom. The 5 Rouas John Rushdoony: Thy Kingdom Come Fairfax, Virginia Thoburn Press, 1978 p.14 quoting Edward J. Young: The Prophecy of Daniel, Grand Rapids, Mich Erdmans, 1949 p.67

Arminan objections are based of the autonomy of human beings. In this they agree with the modern humanistic philosophy of sovereign man. The very suggestion that man can make a choice contrary to the predetermined purpose of God is to set human will above the will of God. It dethrones the Creator and enthrones the creature. The Dispensational idea that Israel's rejection of the Messiah prevented or postponed the kingdom is a direct denial of the sovereignty of God. It makes the nation of Israel more powerful than God, because it changed God's plan. Such ideas are ludicrous. Rejecting God's sovereignty necessarily replaces it with another sovereignty. This is idolatry because whoever we acknowledge as sovereign has become our God.

In the matter of sovereignty we have only three choices. These choices are blind chance, fatalism or predestination. If history is controlled by chance then nothing is assured. We can never have any hope of change, improvement or culmination. Man becomes the master of his destiny and will only accomplish what chance and his limited ability permit. Viewing the confusion produced when man in his wisdom takes control of situations, we are left only with despair for the future. Law becomes a flexible instrument of public opinion or political manipulation. Nothing can be known for certain, there are no absolutes by which to measure knowledge, conduct or nature. Everything is in a state of flux and changes with the whims of chance. Clearly, this is not the Biblical view of history.

Determinism or fatalism which is another Arminian6 and humanistic possibility fares no better. The random actions of atoms have in some manner produced an inevitable result. The result is the continual cycle of history which the human race is doomed to travel. There is no culmination to it but whatever will be, will be and we cannot prevent it. We can make changes along the way, but the course has been decided, not by an all wise and compassionate God, but by some unknown materialistic force. Fatalism leads to despair and negativism. There is no hope of improvement. Actually, the universe is running down and eventually will all be destroyed. Life becomes meaningless and without purpose. Redemption is a religious concept unsupported by reason and without foundation in history. The human race will outgrow such primitive religious ideas. Once again we see such philosophy is contrary to the Word of God.

The only alternative is that history and our lives are determined by the predetermined counsel of God. If God is, as Christians generally hold He is, an all wise and loving God, we can have confidence in the future. We may not always understand the why of history or the present, but we can rest in the hope that our loving heavenly Father has all in control and knows what is best. He has a plan and all history is marching toward the glorious culmination of that plan. God made the decree in eternity and has the ability, will, and wisdom to complete it in history. Nothing happens by chance. Neither is anything out of His control. What He determines will be accomplished. The heathen may rage and the people image a vain thing, but He who sits in the heaven shall laugh. He will set His king upon His holy hill. Therefore we must embrace Him or be crushed. (Psa. 2). The sovereignty of God is seen throughout the Book of Daniel and God speaks concerning the nations. The Book shows He has predetermined the history of nations to further His purpose of redemption. Clearly, the view of God's absolute sovereignty in history is the Biblical view.

Acts 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: (23) Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

The quote from Peter's sermon on the day of Pentecost is related to the Daniel passage we are considering. The time according to Daniel was determined. Here Peter states Christ was delivered by the determinate counsel of God. The word determinate is the Greek word horizo which means to define, to mark out the boundaries or limits (of any place or thing), to determine, appoint that 6 It should be noted that Arminians hold a variety of beliefs from total human free will to some form of predetermined will of God working in conjunction with human free will. While the author holds their interpretation of Scripture is erroneous and humanistic in philosophy, I would not want to suggest they reject other important aspects of redemption.

which has been determined, acc. to appointment, decree to ordain, determine, appoint. It is in the perfect tense which describes an action which is viewed as having been completed in the past, once and for all, not needing to be repeated. The intent of Peter's message was to declare unequivocally that God had a plan from eternity which had been fulfilled He was in control of history and, although they were responsible for their rejection of Christ, it was a part of the plan.

Peter emphasizes that the sovereignty of God in the events of history which bring the world to the time of the Messiah. He declares the determinate counsel was related to God's foreknowledge. The word foreknowledge is the Greek word prognosis which means foreknowledge, forethought, pre-arrangement. God by pre-arrangement determined the plan, purpose and fulfillment of redemption. He ordered history to guarantee His plan would be carried out. It was not that, as some hold, God foresaw what would happen then preplanned those events. God in the counsels of eternity, according to the good pleasure of His will, ordained to happen those things He desires. Paul makes this very clear in the book of Ephesians. Romans also tells us God plans according to His purpose and we who are the clay have no right to question the potter. These are hard words as they grate against the self-will of human nature and are rejected by humanistic thinkers. Nevertheless, the Word of God is sure. God is sovereign and we can live confidently because He is in control. Eph. 1:4,5,9,10 According as he hath chosen us in him before the foundation of the world, that we

should be holy and without blame before him in love: (5) Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (9) Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: (10) That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:.

Rom. 9:15-23 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. (16) So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy. (17) For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. (18) Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth. (19) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? ( 2)0 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed [it], Why hast thou made me thus? ( 21) Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? (22) [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: (23) And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

The subject of the sovereignty of God is controversial and many Christians resist its implications. We must, however, stand with the Word of God. The Word declares He is in control. He rules in the kingdoms of men, therefore, He rules in history. He rules in our hearts and any resistance to that rule is rebellion.

We have not tried to reconcile the sovereignty of God and human responsibility. Neither in my view do I think we should. God is sovereign. This is clear from Scripture. God in His sovereignty also, does not violate human responsibility. We still are judged for our actions. How both can be true and yet not contradict one another is fodder for theological debate. They are the two sides of one coin. We accept the teachings of Scripture as true and live by them. I believe there is too much emphasis on human free will (which actually doesn't exist) and not enough stress placed on God's sovereignty. It is time we acknowledge God's place and His control of the universe.

We, having looked at the sovereignty of God in human history, must now return to the exercise of that sovereignty in this passage. Seventy weeks are determined. If God determined there would be seventy weeks then I believe we should look for the things promised to be within those seventy

weeks. The weeks are divided into seven, sixty-two and one making a total of seventy.The erroneous view that there is a gap between the sixty ninth and seventieth week is without

any foundation whatsoever. Seventy weeks were determined, not seven plus sixty-two plus x plus one equaling seventy. The only way the equation works is if x equals zero. The Dispensational view has x equaling almost two thousand years.

The view is supported by reasoning that Gods clock stopped and He doesn't count certain time. Dr. Ironside says, At the expiration of the sixty-nine weeks, therefore, the Messiah for whom Israel had waited so long had actually come, only to be cut off and rejected by the very people who should have hailed His event with joy. Up to this time, the great prophetic clock had been ticking out the years one after another in fulfillment of what we have in this chapter; but upon the crucifixion of the Lord Jesus Christ but the great clock stopped, and there has not been another tick from it since; nor will there be until, in a coming day, the Jews shall be restored to their own land and a remnant be found among them who are ready to own the claims of Gods Christ.7

There are difficulties with this kind of twisting of the Scripture. First of all, there is nothing in the context to suggest time would stop. Actually, the context declares the seventy weeks were determined and, therefore, should be considered consecutive with no break. Otherwise, it is not determined as seventy weeks. Second, there is no Scriptural support for the idea God does not count time when the Jews are out of the land and do not claim Christ. I challenge anyone to find when God makes a prophetic statement such as the one here and then does not count a portion of time related to it. Third, the implication of the statement reflects negatively on the character of God. Possibly God did not know Israel would crucify Jesus and so, therefore, did not mention it. He planned seventy weeks, but Israel's rejection caught Him by surprise. If so, He cannot be the omniscient God of the Bible. The other answer might be, God knew but did not tell Daniel. Again, if this was the case, God lied. He knew more than seventy weeks were determined, but deceived Daniel into believing it was only seventy. This is an attack on the fidelity and veracity of God. This is not the God revealed to us in the Scriptures.

I suppose we could say if Gods clock stopped He should either repair it or throw it away and get a new one. That is what we mere mortal human beings would do. The idea that the weeks were not consecutive is ludicrous. It is an attempt to prop up a theory that has no foundation in Scripture. It is a classic example of coming to the Scripture with a preconceived idea and forcing the Scripture to fit it

The Dispensationalist seems fond of building upon this theme. They are determined to nullify the work of Calvary by distorting its fulfillment in this passage. In mentioning the seventy weeks Feinberg states; And Daniels purpose in discussing it , as the New Scofield Reference Bible points out, is to provide the chronological frame for the Messianic prediction from Daniel to the establishment of the kingdom on earth."8

The chronological frame, however, is disrupted by the rejection of the Messiah by Israel. He says ...the crucifixion of Christ at the end of the sixty-nine weeks leaves one week to be accounted for. This leaves a cloud of confusion over the subject. The purpose of this passage is to show the chronological frame ...from Daniel to the establishment of the kingdom on earth. yet the chronology ends at the sixty-ninth week. An unknown period intervenes between sixty-nine and seventy. That is not a chronological account and contradicts the statement to Daniel that seventy weeks were determined.

It is amazing to what lengths people will go to force Scripture into their mould. It is time to go to the Word of God with an open mind and heart. Each needs to put aside their preconceived ideas and heretical teachings fostered on the Church by Scofield and his kind. The enemy of our souls and truth has led many down the garden path and they are hopelessly lost in the maze of deceptive ideas. The popularity of the view does not make it correct. It is more than likely popular because those who perpetuate this error pretend to have answers about the future. Therefore, their books sell and it appears the profit motive is the reason for the propagation of the material.

The view of Max R . King, in his book The Spirit of Prophecy, is similarly to be rejected. He 7 Dr.Ironside pages 166-167 name the book8 Prophecy in the Seventies, edited by Charles Lee Feinberg, Moody Press

has maintained the gap between week sixty-nine and seventy, although not to the extent of the Dispensationalists. He teaches the sixty-ninth week ends at the triumphal entry.9 He argues the cutting off of the Messiah did not mean that He was finished with Israel. He would continue to deal with fleshly Israel.10 He continues to explain the gap was a period of time called, by Peter, the longsuffering of God and an opportunity for Israel to repent before the destruction of Jerusalem and the closing of their age. He holds the seventieth week of Daniel has the chronological framework for the Book of Revelation, especially from chapter ten until the end of the Book.

A detailed study of this view and the argumentation in favour of it is beyond the range of this study. His interpretation of the seventieth week is coloured by his view, that the second coming of Christ, was at the destruction of Jerusalem. Regardless of his argumentation or view of the return of Christ, his theory of the gap fails on the same grounds as that of the Dispensationalists. Either seventy sevens were determined, as God said, or it was sixty-nine plus x plus one. Neither does he account for the time in-between. At least the Dispensationalists have a stopped clock. He simply states there was an interruption between week sixty-nine and seventy.11

Another novel view of the seventy weeks needs to be mentioned. Stephen D. Swihart places the break in the middle of the seventieth week. The first half of the week is Christs earthly ministry. "The first half of the seventieth week the three and half years of Christs earthly ministry; and the remaining three and a half years which transpire immediately prior to Christs Second Coming. ...it should be noted that a rather sizable gap exists between the first half and the last half of the seventieth week. Within this gap is the New Testament Church. ...it is a time of severe judgment, especially for the land and people of Israel.12

The same author goes on later to state that up to the last half of the seventieth week there has to be a consecutive succession of time. In other words, there was no gap. Then when the Messiah is cut off the succession of time stops. He states; "There are two possible approaches to this final period: it either continued naturally, as the first sixty-nine and a half had so done, or Gods clock for the final half of the seventieth week stopped and will not resume until some indefinite time in the future. It is this latter alternative which seems the more probable.13

The same answer can be given as has already been stated above. The time of seventy- sevens was either determined or it wasnt. God said it was determined. He made no allowance for gaps in the time. No manipulation of the time frames and dates - as he attempts to do - can change that. It is time we took God at His word and received His truth. These preconceived ideas that distort the Scripture and make God ignorant or a liar must be rejected by Bible believing Christians.

God spoke a clear word to Daniel. The time had been determined. Seventy always follows sixty-nine. If there is a gap then what follows sixty-nine? Anything other than seventy consecutive periods of time does not fit this Scripture and must be rejected as erroneous.

9 According to Anderson, the 69 weeks... termintated at the time of Christs entry into Jerusalem, just prior to his crucifixion. page 5010 He then quotes Matt. 23:34-39 and in the next paragraph says, Chapter 24 is a continuation of the predicted fate of Israel, in which we have the Lords prophetic discourse on the fall of Jerusalem. It was in this context that Christ placed the abomination of desolation spoken of by Daniel the prophet (Matt. 24:15), which identifies the seventieth week with the destruction of Jerusalem. ... IBID page 5111 That there would be a gap or space of time between the cutting off of Christ and Israels destruction is shown in Lukes gospel:...(Lk. 19:41-44). ... Those days of destruction would not immediately follow the crucifixion, but they would come ... even in that generation. (Mt. 23:35,36; 24:34). And even here may be seen another reason for the gap, otherwise a continuous chronology of Israels future would have defeated Gods purpose in keeping :the day or the hour of Christs coming in secrecy. Jesus said, But of that day and hour knoweth no man, no, not the angels of heaven, but my father only. (Mt. 24:36). Because the seventieth week did not uninterruptedly follow the sixty-ninth the times and season: would remain in the Fathers own power, to be shared by none else. (Act 1:7) IBID. page 52-5312 Gods Plan for the End Times, Armageddon 198?, pg. 198-199, Haven Books a division of Logos International, Plainsville NJ..13 IBID. pg. 217

Chapter 5

Three Negative Things

There are six things that are to be completed in the seventy weeks. Three of them we have listed as negative and three we will discuss in the next chapter as positive. They are negative in the sense that they are things negated. These speak of the negative aspects of sin and its removal. The positive things are those things brought into existence and added to the recipients. These emphasize the positive result of sins covering.

We have stated previously the seventy weeks were determined by God and, therefore, would be completed according to His divine plan. Now, we see in that time frame there are specific actions that are to transpire before the seventy weeks are completed. Therefore, we are to look at history and see when they were completed. If they have not been fulfilled then the prophecy of Daniel fails and he is not a true prophet.

The erroneous idea, which states, the seventieth week has been postponed, is held by many. We discuss this postponement theory elsewhere. Suffice it to say here, there is no such indication in this reference in Daniel. Neither can we find any clear scriptural evidence to suggest such postponement has happened in relationship to this or any other prophecy. Such an idea is the deception of the enemy to undermine the work of Calvary. Unfortunately, many sincere Christians have been drawn into this deception.

The first thing the angel declared to happen was "to finish transgression." The word "finish" is the Hebrew word kala' which means to restrict, restrain, withhold, shut up, keep back, refrain, forbid. In this particular Hebrew grammatical construction it is translated 'to finish.' It is an extended action that is intensive and intentional. Transgression is to be restrained.

The word "transgression" is the Hebrew word pesha` and comes from a root word which means rebel, revolt or transgress. It has the meaning then of transgression or rebellion. Transgression and rebellion were to be restrained, kept back or restricted.

The promise is that the power of sin would be broken. Sin's hold on those who would commit themselves to the Redeemer would be restrained. Those who had been dominated by sin and the sinful nature would find the place of release. The Messiah would come in the time of the seventy weeks and He would destroy the power of sin and Satan. A new era of victory would come for the people of God. The Seed of the woman would come, as promised, and destroy the seed of the serpent. The effect would be the release of the people of God from the bondage of sin.

Heb.2:14,15 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (15) And deliver them who through fear of death were all their lifetime subject to bondage.

1 Jn.3:5,8 And ye know that he was manifested to take away our sins; and in him is no sin. (8) He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

Gen.3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

Christ came as was promised. He bound the strong man and set about to spoil his goods. He set the captives free and brought into bondage the destructive forces of sin. The believer now has the guarantee of victory over sin. The child of God battles the temptations and the forces of sin from the perspective of Christ's victory. He knows in the midst of the battle and personal set-backs the power of sin is broken and he will ultimately triumph. The battle is from a position of strength.

One reason the devil has fostered futurism on the church is to hide the fact of his own defeat.

He desperately desires God's people to be weakened and defeated. If he can get them believing victory is sometime in the future, then he is able to work unhindered today. If the body of Christ ever truly realizes the truth of transgression being finished, Satan is defeated, then the devil knows he is in deep trouble. He will do all he can to deceive Christians.

Jn.12:31 Now is the judgment of this world: now shall the prince of this world be cast out.Jn.16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye

shall have tribulation: but be of good cheer; I have overcome the world.Rev.20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and

bound him a thousand years, Mt.12:28,29 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto

you. (29) Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Lk.10:17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

Mt.28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

The ministry of Jesus declares He is the Victor. He went about doing good, healing all manner of diseases and casting out devils. He forgave sins and spoke peace to the broken hearted. Sinners heard Him gladly. The good news, 'transgression is finished,' was music to their ears. He went through the veil of death and came forth in resurrection.power. His victory was complete. Now He could confidently declare He had gained all authority in the universe. He is the Supreme Ruler of all God's creation and its inhabitants.

The second action to occur is "to make an end of sins." The Hebrew here is tamam which means to be completed, be finished, be at an end. In this grammatical construction it has the meaning of "to be consumed." It is in the causative form. Sin would be summed up or completed in the actions of the people of His day.

The rejection and crucifixion of the Messiah was the climatic and ultimate sin of Israel. They were blind to their day of visitation. They lost their opportunity to be confirmed in the New Covenant. It was the sin of sins. They murdered the Prince of Peace and destroyed their opportunity.

He was their Hope. They either did not see it or they refused to see it. Their actions fulfilled the words of the prophets found in the Old Testament Scriptures. In their stubborn and blind rebellion they fulfilled the Scriptures concerning the Messiah. They filled up the measure of the sins of their fathers. They finished the measure of the sealing of their sins.

The Hebrew word for sin is chatta'ah or chatta'th which means sin, sinful, sin offering, condition of sin, guilt of sin, or punishment for sin. Sin and its resulting punishment would be finished in two ways. One, the culminating sin was that of crucifying the Messiah. There could be no greater sin. Sin was summed up in that one climatic act.

The other and positive side to the horrendous act: The punishment of sin for the believer would be paid. Sin with its domination would be dealt the death blow. The believer would be released from the power and penalty of sin. The ultimate result would be he would also be free from the presence of sin.

Mt.23:31,32 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. (32) Fill ye up then the measure of your fathers.

Lk 19:44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

1The. 2:15,16 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: (16) Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon

them to the uttermost.Ac 13:27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the

voices of the prophets which are read every Sabbath day, they have fulfilled [them] in condemning [him].

The rejecters of the Messiah became His murderers and were brought under the judgment of God. They, having rejected His mercy and offer of salvation, became the recipients of His wrath. They could not escape the horrifying consequences of their actions. The overthrow of the nation culminating in the devastation of Jerusalem in AD 70 was the judgment of God poured out as retribution for their rebellion and crucifixion of His son. We have an indication of the greatness of the wrath of God when we see the covenant nation, which began with such promise come to such dishonorable end. The cry of Matthew twenty-three turns to the prophecy of AD 70 in Matthew twenty-four. The wicked husbandmen who killed the heir were punished for the despicable deed. The Vineyard was let out to faithful husbandmen, (Mt.21:33-44)

Ac 7:52 Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

Lk 11:50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;

Mt.23:33-38 [Ye] serpents, [ye] generation of vipers, how can ye escape the damnation of hell? (34) Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city: (35) That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. (36) Verily I say unto you, All these things shall come upon this generation. (37) 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! (38) Behold, your house is left unto you desolate.

Mt.24:1-3 And Jesus went out, and departed from the temple: and his disciples came to [him] for to shew him the buildings of the temple. (2) And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. (3) And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world?

1 The.2:15,16 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: (16) Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

The marginal rendering in the Hebrew is chatham which means to seal, seal up, affix a seal.14 The filling of the measure of sin led to the remedy for sin. The predetermined counsel of God planned that in the rejection of the Messiah there would be redemption. The power of sin would be abolished in the life of the believer. Confessed and forgiven sin could never again rise in judgment against those who had obtained pardon in the Messiah. Sin cannot come back and ruin the unbeliever. It has been sealed. It is finished. It is gone forever. Forgiven sin is sealed up, closed and put away never to come against us again. God cannot remember forgiven sin. The devil has no right to bring it up. It is dangerous for us to bring the forgiven sin of others to light.

Our enemy would love to keep us in bondage. He has fostered the deception of futurism to attempt to keep us under the burden of guilt. "Someday you will be free, perhaps in the millennium, maybe not until eternity," he scoffs, "but today you are under my bondage." He is successful 14 In the Hebrew Bible, the scribes did not alter any text they felt had been copied incorrectly. Rather, they noted in the margin what they though the written text should be. The written variation is called a kethiv and the marginal note is called the qere.

because God's children don't realize sin has been sealed up. The past is no longer against us. We are forgiven! We are released! Our sins are gone!

Col.2:14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

Heb.9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Heb.10:14 For by one offering he hath perfected for ever them that are sanctified.Psa.103:12 As far as the east is from the west, so far hath he removed our transgressions from us.Isa.43:25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not

remember thy sins.Isa.44:22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return

unto me; for I have redeemed thee.

Thirdly, within the seventy weeks, He would "make reconciliation for iniquity." The Hebrew for making reconciliation is kaphar which has the meaning of to cover, purge, make an atonement, make reconciliation, cover over with pitch. It also means to pacify, propitiate, make atonement for sin. The pacifying, atoning or covering for sin was by legal rites. The grammatical construction in the Hebrew language is one of intention and intensity.

Reconciliation would not be accomplished by simply overlooking the sin. It would require the appeasing of the anger of an offended God. The penalty for the broken law must be paid. There was a legal debt that must be satisfied. When the penalty was fully extracted the debt would no longer exist. The guilty party would be totally released. The gap would be bridged and the offended, God, and the offender, man, would be united in peace.

The Hebrew for iniquity is `avon meaning perversity, depravity, iniquity, guilt or punishment of iniquity. Depravity and its guilt would be atoned for. The perversity of the human heart, great as it is, would be forgiven. The rebellion, which began in Eden and has continued since that time, would be formally dealt with by the Messiah.

The reconciliation for iniquity presented a specific set of problems. All human beings were sinners in Adam. There were none that were righteous. All were guilty of gross sin, having a depraved nature. Therefore, being under the penalty for sin, each would die for his own sin. Such death would not be redemptive. There was not one innocent human being who could stand in the gap. It could not happen in the human realm unless God invaded the human race. God Himself would be required to condescend to become a human being. He would need to abide by the law perfectly, not as God, but as a human person. Only then could there be an innocent, right and holy victim qualified to pay the penalty and provide the promised reconciliation.

Jesus Christ came, God manifested in the flesh, to bring peace between God and the human sinner. He did this in the only way legally possible. He, who was sinless, took the guilt of human sin, and paid its penalty. The penalty, which was death, was paid at Calvary.

The proof the penalty was accepted by God is the resurrection. The perfect Sacrificial Lamb shed His blood as a propitiation for our sin. He as the great High Priest, presented His blood before the throne of God in heaven. All the requirements of the law had been met, therefore, the sacrifice was accepted. He then rose from the dead as an eternal testimony to the sufficiency of His shed blood for the remission of our sins.

The benefits of Calvary now accrue to the people of the Messiah. They alone have the privilege of the promised reconciliation. It is a benefit received by faith in Jesus and His work at Calvary. A personal commitment and the new birth are the only way by which one can enjoy the provision of Calvary. Those outside of Christ are not reconciled. Those who have come to Him and received Him into their lives are redeemed, reconciled and full members of the household of God. The great love of God is greater than our inadequate minds can comprehend. We who were enemies, have been reconciled and are now part of the family of the One we so viciously offended.

The words of the hymn seem inadequate to describe His enduring love, expressed in the forgiveness which brings reconciliation.

Could we with ink the ocean fillAnd were the skies of parchment madeWere every stalk on earth a quillAnd every man a scribe by tradeTo write the love of God aboveWould drain the ocean dryNor could the scroll contain the wholeThough stretched from sky to sky

Oh! love of God, how rich and pureHow measureless and strongIt shall forever more endureThe saints and angels song

Lev.8:15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

2 Chron.29:2 And he did that which was right in the sight of the LORD, according to all that David his father had done.

Isa.53:10,11 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. (1)1 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Rom.5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

2 Cor.5:18,19 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (19) To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

Col.1:20,21 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. (21) And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled.

Heb.2:17 Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

Rom. 4:25 Who was delivered for our offenses, and was raised again for our justification.1 Cor.15:17 And if Christ be not raised, your faith [is] vain; ye are yet in your sins.

The enemy of our souls desperately desires to hide this fact from us. He works his deception in many ways to prevent people from finding the truth. One great error he concocted was that of futurism. When he instilled the idea in the human mind that God either lied or did not know time, he prevented many from knowing fully what they had in Christ. The gap between the sixty ninth and seventieth week of Daniel in effect postponed the benefits of Calvary to another time. He can deny his defeat and foster uncertainty and struggle on the ordinary Christian. He causes them to put to the future, that which Calvary provided for today.

The devil was defeated at Calvary. He does not want you to realize this. He can keep you in bondage and prevent you from becoming effective in the Kingdom of God if he can make you believe his defeat is future. His strategy has worked since the early or mid 19th century. However,in the 20th century the Holy Spirit has been at work restoring that which the devil has robbed from the church.

Chapter 6 Three Positive Things

Firstly, the Messiah would bring in everlasting righteousness. "To bring in" is the Hebrew bow' which means to go in, enter, come, go, come in. Here the Hebrew grammatical construction has the meaning of to lead in, to carry in, to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon, to bring to pass. It is in the causative form therefore, the Messiah causes the everlasting righteousness to be brought in.

The word "everlasting" is the Hebrew word `owlam which, when referring to the future, has the meaning of for ever, always, continuous existence, perpetual, everlasting, indefinite or unending future, eternity. God used a strong word here to emphasize the unending nature of the righteousness the Messiah would cause to be brought in.

The word for righteousness is the Hebrew tsedeq justice, rightness, righteousness. It has the meaning of rightness in speech, ethically right and includes righteousness as vindication. It also carries the meaning of justification, deliverance, victory and prosperity. It refers to God as the covenant-keeping God in redemption. It is one of the names ascribed to Christ.

God could have provided a remedy for sin by destroying the sinner. In the beginning He warned Adam that to disobey would mean death. Death in its fullness could have been the result of human rebellion. Death began its immediate work but the promise of redemption was given. The penalty of death which began in the human race would be ultimately paid by the seed of the woman. The remedy God chose to provide was not human destruction but a redeemed race.

Gen.3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

The battle between wickedness and righteousness is the story of human existence. It culminated in the climatic battle between the two opposing spiritual forces. The seed of the woman met in the history changing, eternally decisive clash with the seed of the serpent. The outcome would determine the eternal destiny of the human race. The battle at Calvary appeared to go to the enemy. It was in the moment of his seeming victory that he was totally defeated. His hold upon the human race was broken and those who would receive the sacrifice on their behalf would be delivered from his destroying power.

The cross was the turning point in history. We shall discuss it further later. The redemptive work of Calvary set the destiny for both the devil and mankind. The devil was so thoroughly defeated he lost his ability to enslave the seed of the woman. He attempts to bamboozle the people of God. He puts himself forward as having authority to interfere with the kingdom of God. He invents theological theories to deceive God's people into thinking his day is yet to come. It is popular in Christendom today to teach that Satan will yet rule the world for a short period of time. He would like us to live in the fear of that and thereby prevent us from moving into the victory provided by the Cross. If he can get us to believe we are going to sneak out of the world and leave it to him and his cohorts, he can thwart our taking this world for God.

Col 2:14,15 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; (15) And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

Heb.2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (15) And deliver them who through fear of death were all their lifetime subject to bondage.

The Dispensational error represented by the book edited by Charles Lee Feinberg would have us believe everlasting righteousness has not yet come to us. Dr.Alden A Gannett Th.D states;In

view of the fact that everlasting righteousness was not ushered in about 37 A.D.,...it is concluded the seventieth week of Daniel is yet future...15 Dr. Gannett does not mention the other things that were to be accomplished in the seventy weeks, such as to finish transgression and bring reconciliation for iniquity. It can easily be concluded from the statement quoted above that transgressions are still charged to us and we have not been reconciled because everlasting righteousness has not come to us. It is very difficult to see how we can come to Christ and be reconciled to God because this has all been postponed to the seventieth week. If our transgression has not been finished and we do not have everlasting righteousness we are still in our sins and our eternal future is in jeopardy.

Redemption was accomplished by Christ through His death, burial, and resurrection. The effectiveness of His efficacious work is everlasting righteousness. If our righteousness is temporary then the work of the Cross is temporary. Any suggestion that there is a deficiency in the righteousness provided by Christ is a negative reflection on the accomplishment of Calvary. Either the work was finished on the cross or it was not. If redemption is incomplete and our righteousness not eternal, we have no hope for the future. The accomplishment of these things was the greatest event in history. One reason the Dispensational view is so diabolical is because its interpretation of this passage it nullifies the work of Calvary. Therefore, we conclude the source is from the adversary.

The glorious fact is, Christ brought us everlasting righteousness and fulfilled this prophecy. He came from eternity to bring us to eternity. In the process He provided a complete and eternal righteousness. It is eternal because He is eternal. He came as the eternal God who took upon Himself the sin, wickedness and unrighteousness of human beings. He paid the penalty in full. The wrath of God against unrighteousness was appeased and God's people were set free. He provides them with the robe of righteousness: An eternal apparel which allows them to stand in His presence without shame.

The Old Testament sacrificial system required a continual offering of sacrifice. It was a type of the coming complete sacrifice. It was also a reminder that something more was needed for the removal of sin. Each year the high priest presented the blood of animals before the throne of God. It was a continual reminder of their sinfulness. Their unrighteousness was covered by the blood and faith in the perfect sacrifice which was to come. When Christ came the sacrifices were completed by His perfect sacrifice. There is now no more remembering of sin because He has brought eternal righteousness.

Isa. 51:6,8 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. (8) For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation.

Isa. 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Isa. 56:1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.

Jer. 23:6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

Rom. 3:21,22 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (22) Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

1 Cor. 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

1 Cor. 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

15 Prophecy in the Seventies edited by Charles Lee Feinberg, Moody Press page 58

Phil. 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

Heb. 9:12-14 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (13) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: (14) How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

Heb. 10:12-18 But this man, after he had OFFERED ONE SACRIFICE FOR SINS FOR EVER, sat down on the right hand of God; (13) From henceforth expecting till his enemies be made his footstool. (14) For by one offering HE HATH PERFECTED FOR EVER THEM THAT ARE SANCTIFIED. (15) Whereof the Holy Ghost also is a witness to us: for after that he had said before, (16) This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; (17) And their sins and iniquities will I remember no more. (18) Now where remission of these is, there is no more offering for sin.

Jer. 31:31-34 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: (32) Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: (33) But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. (34) And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

2 Pet. 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

Secondly, he would seal up the vision and prophecy or prophet. The word "seal" is the Hebrew word, chatham which means to seal, seal up, affix a seal, to fasten by sealing. In the Hebrew grammar it is a simple causative action. Christ, by the work of the cross, caused the vision to be fulfilled, and prophecy completed.

The word vision is the Hebrew chazown which comes from a primitive root meaning to see, perceive, look, behold, prophesy, provide. It has the meaning of vision (in ecstatic state), vision (in night), vision, oracle, prophecy (divine communication). The God-given vision concerning redemption including eternal righteousness would be proven true by its fulfillment.

The word "prophet" (or prophecy) is the Hebrew word nabiy' which means spokesman, speaker, prophet. The vision was expressed verbally so the vision could be judged. The prophet was the spokesman of God. He declared the plan and purpose of God. Now the prophet was also proclaiming the time of the fulfillment not only of his word but of the prophets who preceded him.

Prophecies of the Messiah had been given throughout the centuries. God progressively revealed His plan of redemption to a sin-cursed world. Once again the assurance is given that the Word of God would be sealed or fulfilled. The fulfillment would also be God's seal of approval on the ministry of the prophets. The proof of prophecy is in its fulfillment. If it is God-breathed then the thing spoken will come to pass.

There are those who feel this also means prophecy ceased with Christ, or the apostles. The book of Ephesians lists prophets among the five-fold ministries Christ gave to the church, (Eph. 4:11). 1 Corinthians lists prophets as part of the ministry of the Church (1 Cor. 12:28,29). If prophets ceased when the apostles died, then Christ's gift to the church was only temporary. He took it back after a short time. The book of Corinthians also speaks of prophecy. The gift of prophecy is one of the nine spiritual gifts given to the Church (1 Cor. 12:10; 1 Cor. 14:3,4,24,29-32,37,39). Once again, Christ took back the gift if it is no longer available to us today. Romans

tells us to prophesy according to our faith (Rom. 12:6).We conclude the meaning of sealing the prophecy is the fulfillment of the prophetic promises.

Certainly the record of both Scripture and history is that Christ came and finished the work. He completed the prophecies to the minutest degree. This fulfillment placed the seal of God's approval of the prophetic word. Those who believe this to mean that there would be no more prophecy, undermine the record of the true fulfillment. They also avoid or explain away the meaning of the instruction in the New Testament concerning prophecy.

Mt. 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.

Mt. 11:13 For all the prophets and the law prophesied until John.Lk. 16:16 The law and the prophets were until John: since that time the kingdom of God is

preached, and every man presseth into it.Lk. 24:25-27,44,45 Then he said unto them, O fools, and slow of heart to believe all that the

prophets have spoken: (26) Ought not Christ to have suffered these things, and to enter into his glory? (27) And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (44) And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (45) Then opened he their understanding, that they might understand the scriptures

Acts 3:22-24 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. (23) And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. (24) Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

Thirdly, the most holy would be anointed. The word "anoint" is the Hebrew word mashach which means to smear, anoint, spread a liquid, to anoint (as consecration),consecrate. The anointing represented the consecration for special service.

The Hebrew word "most" is the word qodesh which means apartness, holiness, sacredness, separateness, holiness, of God, of places, of things, set-apart. The word "Holy" is the Hebrew word qodesh repeated. A repeated word is there for emphasis.

It is unclear from the Hebrew whether reference is to a person or place. It makes very little difference as either can refer to Christ. If the meaning is the Holy of Holies the reference is to His entering into the heaven of heavens. He entered into the heavenly Holy of Holies to present His blood and the once-for-all efficacious sacrifice for sin. He, thereby, obtained eternal redemption for us. He clarified His work for forty days after the resurrection. He then ascended on high to continually intercede on our behalf. It is from this intercessory throne He rules until all enemies are under His feet.

The reference could be to His person. The word Christ in the Greek and Messiah in the Hebrew means "anointed one." He was anointed for His messianic work. He was anointed to preach the gospel. He referred to His body as the temple. He was the fullness of the godhead bodily, therefore, He was the living temple of God. He was in reality what the material temple represented. He was anointed for His great work. He also obtained for us the same anointing that we might reconcile sinners to God.

Psa. 2:6 Yet have I set my king upon my holy hill of Zion.Psa. 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed

thee with the oil of gladness above thy fellows.Isa. 61:1-3 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to

preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; (2)

To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; (3) To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

Lk. 4:18-21 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (19) To preach the acceptable year of the Lord. (20) And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. (21) And he began to say unto them, This day is this scripture fulfilled in your ears.

Jn. 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

Heb. 1:8,9 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (9) Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Mk. 1:24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

Lk. 1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

Acts 3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;Heb. 7:26 For such an high priest became us, who is holy, harmless, undefiled, separate from

sinners, and made higher than the heavens;Rev. 3:7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he

that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

Chapter 7

Commandment to Build

We have studied the six events which take place during the seventy sevens or seventy weeks. We discovered they applied to Christ and the work of Calvary. The greatest event of history is now recorded and the work accomplished. Jesus, on the cross declared, "It is finished." The prophetic pronouncements of the work of redemption culminated in the climatic moment. Never again would history record such a momentous world changing event. The promised Redeemer had come, through His life, work, death, resurrection, and ascension forever changed human history. The last days arrived. Human destiny now marches toward the consummation of the ever present Kingdom of God.

We now turn to view the events which accompany the seventy sevens. Redemption is such a consequential event some detail is given to prepare the world for it. Human beings must know what is transpiring. Looking from a human perspective the life and ministry of Christ was obscure. He was notorious in His own nation but little known in the regions surrounding it. The world populace were not aware of Him nor the work He came to accomplish. World history, it seems, would take no notice of Him.. The Scripture, therefore, gave details of His coming and ministry. The Holy Spirit, in Daniel, gives considerable historical detail to make sure the people of God would be able to understand when and what was happening.

The seventy sevens were to begin at the time of the commandment to build Jerusalem. Daniel the exile was given the comfort of knowing his people would return to their homeland. The countdown to the Messiah would come when the command to rebuild was issued. Therefore, there was a rebuilding of the nation which was to happen sometime in the future. The information must have brought joy to the heart of the godly man. He, from his youth, had prayed toward Jerusalem. He made the best of his captive situation. He had honoured God in his life. Now God gave him the honour of seeing the purpose of God. He understood from Jeremiah's prophecy (as we mentioned earlier) the time of captivity was nearly finished. Now he knows the return from Babylon is the march toward the fulfillment of the hope of the nation. It was a hope cherished since the time of Abraham.

The beginning of the seventy sevens is, as we have said, when the command is given to rebuild Jerusalem. Some scholars believe it is the time of the first return under the decree of Cyrus in 536 BC. This was the time of the first return. It was at this that time the command was given to rebuild the temple.

Some suggest the seventy sevens should begin in the time of Artaxerxes and is the return mentioned in Nehemiah. The beginning of this time would be BC 445. The thought is Christ was crucified immediately after the end of the four hundred and eighty-three years. Usually this date is needed to support the fallacy of the gap between weeks sixty-nine and seventy.

There are other scholars who, more correctly I believe, place the beginning at the time of Dairus. The decree at the time of Dairus was the second decree given relating to the return. It was a command to rebuild the city. It would appear this fits the historical data more accurately.

The command to rebuild the city was issued in 457 BC. When we add the sixty nine weeks or 483 years to the 457 BC date we come to AD 26. Many scholars hold AD 26 as the date for the beginning of the ministry of Christ. He was crucified three and one half years later around AD 40. The earlier date would have the ministry of Christ in the scene too early to fit other historical information.

The seventy sevens is broken into three parts. The first part is seven sevens. The second division is sixty-two weeks for a total of sixty-nine weeks. The final division is the seventieth week, which we shall deal with in more detail later.

The first seven may refer to the time required to build the temple. The temple of Herod according to John 2:20 took forty-six years to construct. Some commentators speculate Nehemiah and Ezra took that long to build the temple. If that was so three years could be added for the laying of the foundation which brings the total to sixty-nine.

Dr. H.A. Ironside teaches the seven weeks are divided to show the rebuilding of the city and the wall. He further adds it was to direct our attention to the idea that the events were not necessarily chronological.16 He would, of course, add this to the view because he needs some thread upon which to hang his imaginary dividing time between the sixty-ninth and seventieth week.

The sixty-two weeks refer to the balance of the entire time to the coming of the Messiah. The two divisions of seven weeks and sixty-two weeks represent the entire time to bring us to the appearance of the hope of the ages, the Messiah. That is, the Messiah comes in the seventieth seven as is it stated in the next verse.

The city is rebuild in troublesome times. Young's Literal Translation calls it distress of times. The time of Ezra and Nehemiah were indeed times of distress. There was the opposition from Sanballat and Tobiah and the people they represented. There was a period of time when building ceased because of complaints to the king. Internally, times were troubled. People, especially the leaders, were constantly violating the terms of Gods covenant. The reading of the books of Ezra and Nehemiah together with Haggai, Zechariah and Malachi will give one a picture of the difficulties faced in that period.

Historians do not agree when the period begins mainly because ancient people counted time differently. It may be impossible to know with absolute certainty of the exact beginning of the time. We can count back from the time of Christ, which will give us a general time for the beginning of the seventy weeks.

Counting backwards to arrive at the time for the beginning of this prophecy has its difficulties as well. The starting date arrived at depends on whether one begins at the birth of Christ or at His baptism, which is the beginning of His public ministry. It is, I believe, and as I stated above, best to begin the sixty-nine weeks at the onset of His ministry. It fits the context of the prophecy better.

The controversy revolving around this subject is not focused on the sixty-nine weeks. The seventieth week is the area of debate. The important events in the plan of redemption are in the seventieth week. Therefore, they are the ones debated and subjected to serious error, when being interpreted. The difference in the beginning dates do not effect the truth. The only time the beginning time of the prophecy effects the understanding of the events of the seventieth week is when the time is used to destroy the meaning of that last week.

At the conclusion of the time, that is after the sixty-two weeks, Messiah is cut off. Sixty-nine weeks (62+7) concludes to the period leading up to the time of the Messiah. In verse twenty-seven we find He is cut off in the middle of the week. The great plan of redemption has come to a culmination. The anticipated Messiah has come and fulfilled the longing of the human race. The seed of the woman came to crush the serpent's head. The great message of deliverance and release can now be proclaimed to the whole earth.

The Messiah is cut off but not for Himself. The Darby translation says He shall have nothing. Young's Literal Translations states: the city and the holy place are not his." The Hebrew can mean the Jews shall no longer be His people. While this is possible it is a doubtful translation. Calvin acknowledges it as a possible way of translating the phrase but believes it is a forced interpretation.

He was cut off and at that point had nothing. He had neither descendant nor one human being to support Him in the time of His ordeal. He stood alone as He bore the transgression of His people. He had no earthly inheritance to leave. He died as a poor criminal. He was unjustly accused, convicted, and executed. None stood in His defense. It is clear He had nothing.

He had also declared in Mat. 23:38, "Behold, your house is left unto you desolate." Previously He had called it My Fathers house. Now it was their house and they would not be able to keep or defend it. He left the temple for the last time and rejected it and, by implication, its people because they had culminated their rejection of Gods covenants by murdering Him.

We can conclude that He was cut off, not for Himself but for the transgressions of His people. He stood alone, without material goods or natural seed and therefore, had nothing. It is also very clear from other Scriptures that those outside of Christ are not His people. Those who come to Him are His people. The Jews having rejected THAT prophet are cut off from among the people (Acts 3:22,23). Their only hope now or in the future is to receive Christ and become part of the New 16 Lectures on the Prophet Daniel, page 165.

Covenant community made up of believers from all nations.The cutting off mentioned is obviously a reference to His death. He died for the sins of the

world. His death occurred after the sixty-nine weeks. He died in the seventieth week. The suggestion made by some that the seventieth week is yet future, defies all logic and distorts the whole sense of this passage. Any simpleton understands seventy always follows sixty-nine. If it does not, seventy weeks were not determined as God said in verse 27.

Psa. 22:14-18 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. (15) My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.(16) For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. (17) I may tell all my bones: they look and stare upon me. (18) They part my garments among them, and cast lots upon my vesture.

Isa. 53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

Lk. 24:26,46 Ought not Christ to have suffered these things, and to enter into his glory? (46) And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day:

Jn. 11:51,52 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; (52) And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

Jn. 12:32-34 And I, if I be lifted up from the earth, will draw all men unto me. (33) This he said, signifying what death he should die. (34) The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

2 Cor. 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Gal. 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

1 Pet. 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

1 Pet. 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

A parenthetical statement is not introduced into the narrative. It is important because it is the consequences of the rejection and crucifixion of the Messiah. The city that had been rebuilt under Ezra and Nehemiah would once again come under the judgment of God. They would reject their King and He would send His armies to destroy the rebuilt city. Jesus spoke of this in the parable of Matthew 21:33-45 when he described the husbandman of the vineyard as coming to destroy the wicked servants. He reinforces this in the following parable when He speaks of the king sending his armies to slay the murderers (Mat. 22:1-8).

History teaches us the armies were those of the Romans. They were the armies of the Messiah bringing His judgment on a murderous people who crucified the Prince of Life. They had rebelled against the covenant of God presented by the Messiah. The Jewish nation began open revolt against the Roman occupiers of their land. There was a major revolt in AD 66 which culminated the seething rebellion felt by the people of the day. The result was, that the war to squash the rebellion had began. It lasted from AD 66 until AD 70. The people of the prince were the Romans under Vespesian and later his son Titus who are in view in this prophecy.

The Romans surrounded the city. They conquered and destroyed it in AD 70. The Romans, rulers of Palestine, would destroy both the city and its sanctuary. The end would be with a flood, that is, there would be overwhelming destruction as the angered Romans poured into the city. Not one stone of the temple was left on another. Ignoring the order of Titus to preserve the temple, the

soldiers, believing there was gold between the stones, tore them all down. The awful judgment of God for the rejection of their Messiah was poured upon the desolate. The prophecy of Jesus recorded in Matthew twenty-three and twenty-four and that of John in the Book of Revelation, was fulfilled with stunning accuracy. The result of the war was the total desolation of the city and the dispersion of the nation. Never again would the nation have a covenant relationship with Yahweh. Their only hope would be to embrace the Messiah, repent of their sin, and become part of the New Covenant community, the true Israel, the Church.

The opportunity to repent would be spurned. The death of Christ finished the Old Testament sacrifices and the Mosaic ceremonial law. Calvary finished the ceremonies and sacrifices from Gods viewpoint. They could be offered but God would take no notice. They would have no benefit in the present or ever again in the future. They no longer served as a means of approach to God. The perfect sacrifice would be completed at Calvary. All be judged there and in light of the cross. Any other means of approach to God would nullify Calvary and make it totally unnecessary and useless.

Mt. 22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

Mt. 23:38 Behold, your house is left unto you desolate.Mt. 24:2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall

not be left here one stone upon another, that shall not be thrown down.Mk. 13:2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be

left one stone upon another, that shall not be thrown down.Lk. 19:43,44 For the days shall come upon thee, that thine enemies shall cast a trench about thee,

and compass thee round, and keep thee in on every side, (44) And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Acts 6:13,14 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: (14) For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

It would take nearly forty years after the cross for the sentence to be carried out. It would be a time for the establishing and strengthening of the Church to enable her to withstand the onslaught of the Roman persecutors. It was also a period of grace in which Israel was given a further opportunity to repent. They continued in their stubborn ways, refusing to heed the gospel. Many did respond to the claims of their Messiah but, as a nation, their leaders insisted on imprisoning and killing the messengers He had sent to bring the fruit to Him. Therefore, the only way to stop the old a sacrificial system was to totally destroy the temple and city, then disperse the survivors of the war.

The end shall be with a flood. The allusion is to the flood of Noah which totally devastated the earth and produced a new earth." In that flood all but the righteous were destroyed. The nation would be destroyed, the people severely punished. They would no longer be His people, He would no longer be their God (Hos. 1:9). Their rejection of Christ cost them any place they had in the purposes of God. They would never again be a special people set aside to Him. Out of the flood would stand forth the new nation, the new people of God. Those who were not a people had become the people of God (Hos. 1:10). The protecting chaff has been burned up and the true grain was now clear. That which had been growing and developing in the forty years was now mature enough to stand revealed on its own, in a hostile world.

There were wars and rumours of wars previous to the destruction of Jerusalem. Many of these uprisings were led by false messiahs. They had rejected the true Messiah and were fooled by the false claims of these deceivers. The result of the false messiahs rebellions was the desolation of the nation.

Mt. 24:7-26

Mk. 13:7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.

The following Scriptures illustrate Gods use of the word flood.

Isa. 8:7,8 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: (8) And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

Jer. 46:7,8 Who is this that cometh up as a flood, whose waters are moved as the rivers? (8) Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and will cover the earth; I will destroy the city and the inhabitants thereof.

Amos 8:8 Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt.

Amos 9:5 And the Lord GOD of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as by the flood of Egypt.

CHAPTER 8

CONFIRMED COVENANT

We now turn to the crucial verse, the subject of so much controversy. It is only controversial because dispensationalism has so distorted this verse and its context to prop up a feebly contrived theology. We will deal in more detail with this insidious deception as we progress in this chapter.

Verse 27 begins He shall confirm the covenant with many for one week... The question is, who is He? We must look at the previous verse. The only possible person the "He" could refer to is the Messiah. He is the subject of the sentence in verse 26. He continues to be the subject of the sentence in verse 27. Simple grammar dictates the reference to be to the Messiah.

It is a serious error to make the "he" refer to the prince of verse 26. The phrase of the prince is an adjective phrase describing people. The subject of that sentence in verse 26 is people. Therefore, "he" cannot refer to the prince. "He" can only refer to one of two possibilities. "He" can refer to the Messiah, as we believe it does. The other possibility is that it refers to people. It cannot refer to people because "he" is a singular pronoun and cannot refer to a collective or plural noun. Basic English grammar requires the subject of "He" to be the Messiah. If it referred to people it would be they.

We cannot accept the distortion of this and verse 26 which spreads it over two thousand years. Speaking of verse 26 Dr. Ironside says; "These words briefly describe the history of Palestine from the coming of the Roman armies under Titus to the present time. Jerusalem and Palestine as a whole, have been trodden down of all nations, and shall be, "until the times of the Gentiles be fulfilled."

Observe, that it is not said in verse twenty-six that the prince shall come at that time. In fact, it is distinctly stated that the city shall be destroyed not by the coming prince, but by his people. The prince is that dreadful character yet to arrive upon the scene, who will usurp for himself supreme power in the days of the ten kingdom period of the Roman empire, which as we have seen is still future. In other words, he is emphatically the Beast of Revelation chaps. 13:1 and 17:317

Those who make "he" refer to the prince of verse 26 do so to attempt to support a preconceived deception about a future seventieth week. There is absolutely no evidence the seventieth week is future so the futurists must manufacture evidence. They read into the Scripture what they would like it to say. Rather than judge their theology by the Scripture they attempt to force the Scripture to conform to their theology. At best they are walking in serious deception. They have become the instrument of satanic craftiness. They have taken the work of Christ and assigned it to the anti-Christ. What a blasphemous thought!

Dr. Alden A Gannett misuses this portion of Scripture using it to support his anti-Christ theory. He states, "The Antichrist at the beginning of the tribulation period has made a covenant with Israel regarding her worship (Dan. 9:27);...18

Dr. E. Schuyler English Litt.D displays an incredible ignorance of simple English when he deals with this verse. After quoting Daniel 9:24-27 he states; THE PRINCE THAT SHALL COME (emphasis mine) of verse 26 should not be confused with Messiah the Prince of verse 25. The coming prince will make a seven-year covenant with Israel. This week of years, which is known as Daniels seventieth week is the tribulation. The prince that shall come ...will abide by his covenant for the first half of the week, that is three and a half years. Then he will break the covenant and vent his ire upon the Jews. This will introduce the time of Jacobs trouble.*

If Dr. English had taken the time to read verse 26 he would have noted that "people" is the subject and "of the prince" is the adjective phrase modifying "people". That portion of the verse reads and the people of the prince that shall come shall destroy the city.... Quoting the verse as the prince that shall come can only be seen as either an ignorance of the text or a deliberate distortion of 17 Lectures on Daniel the Prophet, Dr. H.A. Ironside , Loizeaux Brothers Publishers page 16718 Prophecy in the Seventies edited by Charles Lee Feinberg, Moody Press page 61 and reiterated on page 63

it. In either case, Dr. Englishs credibility as an expositor of the word is seriously damaged. Dr. Feinberg continues in the same vein of thought in his previous article. In attempting to

prove the temple needs to be rebuilt also misuses this passage. He states; ..The coming Roman prince, of Daniel 9 could not proscribe the sacrificial system unless it were reinaugurated and operative again in Jerusalem in the temple.19 He refers to the Roman prince and as we mentioned above, this so called Roman prince is not mentioned in this Scripture. The subject, I remind, you is the people, not prince. It is unfortunate that this leading authority of Jewish history, Old Testament languages , and customs was so careless in this incident. It clearly demonstrates that approaching the Scripture with preconceived ideas is extremely dangerous even for those competent in other areas.

Dr. Ironside further compounds his error on the next page. There he states that in this verse the prince of verse twenty six comes to the forefront. He states the seventieth week begins when the Jewish people are restored to their land, while in unbelief. The many, that is the apostate mass of the people, will enter into covenant relations with the prince whose people formerly were the instruments of the destruction of their city. That is, this great blasphemous Roman leader will guarantee protection and freedom of religious worship to them for seven years ... they will promise allegiance to him as their sovereign. In the midst of the week (that is, after three years and a half) he will violate his part of the covenant, and cause the sacrifice and oblations to Jehovah to cease. Idolatry of the most dreadful kind will be forced upon them. ...the Great Tribulation will continue for forty-two months,...

...That which God has determined shall be poured out upon poor desolate Judah because of their rejection of their rightful King and Saviour; and then, when their cup has been filled to the brim by the dreadful persecutions of the Beast and Antichrist, the arch-enemies of God and His people shall themselves be punished... .20

The gross manipulation and distortion of the text is indefensible. Dr. Ironside correctly sees that verse twenty-six refers to the people. He then, blinded by his preconceived dispensational confusion, inserts a future prince. He introduces a totally foreign concept to the text, a future restoration of Israel, temple, Old Testament sacrifices, and a restored Roman empire and antichrist. He totally ignores the judgment of AD 70 which was a result of their crucifixion of their Messiah. He introduces a foreign element of some future judgment for their continued rejection of Christ. The adversary of the cross has clearly succeeded in blinding many of Gods sincere servants and people to the actual significance of the events of the seventieth week. When we see such mutilation of the text, as is done in the view represented in the teachings of Dr. Ironside, it causes our hearts to be heavy. A great basis for victory is lost to the church that accepts this terrible deception.

Forcing this Scripture to speak of an antichrist and put the seventieth week into the future is, as we have said, a serious error. The error is made by minds coming to the Scripture with preconceived ideas. Having been deceived by the enemy they force their view upon the text.

The Dispensationalists, perhaps without realizing it, accuse God of either being unable to count or of deliberate deception. God, in verse twenty-four said seventy weeks are determined. If there is a gap between the sixty-ninth week and the seventieth week (or sevens) then more than seventy weeks were planned. God then made a serious error in counting. We must conclude one of three things. One, God cannot count. He spoke of seventy weeks because He couldnt count beyond that. The very thought is ludicrous. Two, God did not know there would be a gap. He planned the seventy weeks but when Israel did not follow the script it caught Him by surprise and He had to change His plans. Once again the very idea is ridiculous. The third possibility is, God knew about the gap, but chose to ignore it. He knew there would be at least two thousand years between the sixty ninth week and the seventieth week. He did not want Daniel to know about this so He deceived him. He lied to Daniel saying only seventy sevens were determined. All of these reflect negatively on the character, veracity, and attributes of God. Such serious assault of the very nature of God can have only one source.

The futurists, realizing the precarious nature of their position, answer this by stating Gods clock 19 IBID page 24320 IBID page 181

stopped at the end of the sixty-ninth seven. The claim is, that when Israel is out of the land and not ruled by God, God does not count time.21 The problem is there is no Scriptural evidence for such a view. He certainly counted time when Israel was away from Him and not ruled by Him in Babylon. Jeremiah said it would be seventy years and Gods clock continued to tick. Such a defense is contrived by deceived minds to plug a hole in a very bad theory. If Gods clock has stopped, then He, like us, should either get it fixed or get a new one.

He confirms the covenant with many for one week. Which covenant is referred to here? The futurists insert a whole system into that phrase. They have the covenant being one made with the Jews at the beginning of the imagined tribulation period. In the middle of the week after three and one half years, the antichrist breaks the covenant and attacks the Jews. The great tribulation is then said to begin. They fit the Book of Revelation from chapter four through chapter nineteen into this period of time. They do this of course (as we have seen) without any Scripture justification and by totally ignoring the context of this and other Scriptures.

The covenant is the one about which Daniel has just been reading. He was studying Jeremiah and learned of the promised return after seventy years. He continues his study and learns there is a promised new covenant to come. God is giving Daniel prophetic insight as to when the New Covenant will be brought about. The seventy years are fulfilled, it is time for the return. Connected to that return is the time frame for the coming of the Messiah and the promised New Covenant. Sixty-nine sevens after the command to restore and build Jerusalem the Messiah would come. He would, in the seventieth week, confirm the covenant with many. The New Covenant is the only covenant that fits into the context of Scripture. It also fulfills the demands of history.

Jer. 31:31-34 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: (32) Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:(33) But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.(34) And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Isa. 55:3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.

Jer. 32:40-42 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. (41) Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. (42) For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.

Jer. 16:60-63 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. (61) Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. (62) And I will establish my covenant with thee; and thou shalt know that I am the LORD: (63) That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.

Mt. .26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.

Rom. 15:8,9 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: (9) And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and

21 Lectures on Daniel the Prophet, Dr. H.A. Ironside , Loizeaux Brothers Publishers page 168,169

sing unto thy name.Gal. 3:2-17Heb. 6:13-18Heb. 8:8-13 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I

will make a new covenant with the house of Israel and with the house of Judah: (9) Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. (10) For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: (11) And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. (12) For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. (13) In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

Heb. 9:15-20 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. (16) For where a testament is, there must also of necessity be the death of the testator. (17) For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. (18) Whereupon neither the first testament was dedicated without blood. (19) For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, (20) Saying, This is the blood of the testament which God hath enjoined unto you.

Heb. 10:16-20Heb. 13:20,21 Now the God of peace, that brought again from the dead our Lord Jesus, that great

shepherd of the sheep, through the blood of the everlasting covenant, (21) Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

He confirms the covenant with many. The indication is a great number will hear but not believe it. The opportunity to enter the New Covenant will be presented to those who represent the covenant community, the house of Israel. Those who hear and respond to the message by receiving the Messenger will have the Covenant confirmed to them. He came to the lost sheep of the house of Israel and confirmed the Covenant promised and prophesied with those who would hear it. Those who rejected the Messenger and His covenant would be outside the covenant community.

Mt 10:6 But go rather to the lost sheep of the house of Israel.Mt 15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.Acts 3:23 And it shall come to pass, [that] every soul, which will not hear that prophet, shall be

destroyed from among the people.The Messiah came. He confirmed the covenant for one seven. Three and one half years of His

public ministry provided the initial confirmation. A further three and one half years of His ministry by the Holy Spirit through His people fulfilled the week. The stoning of Stephen completed the week and the message of the covenant went to all peoples. The word was fulfilled and the prophesy completed.

The nation rejected Him. They cut Him off in the midst of the week. They pressured the Roman Governor, Pilate, to ratify their decision to crucify Him. Three and one half years of ministry, then came the crucifixion. He was cut off in the midst of the seventieth seven or week. The rejection of their Messiah was prophesied throughout the Old Testament. Daniel, in this verse, confirms the previous prophecies.

Psa. 2:1,2 Why do the heathen rage, and the people imagine a vain thing? (2) The kings of the

earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, (3) Let us break their bands asunder, and cast away their cords from us.

Isa. 53:1-12 Who hath believed our report? and to whom is the arm of the LORD revealed? (2) For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. (3) He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. (4) Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (5) But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (6) All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. (7) He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. (8) He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (9) And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (10) Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. (11) He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. (12) Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Psa. .22:1-21 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? (2) O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. (3) But thou art holy, O thou that inhabitest the praises of Israel. (4) Our fathers trusted in thee: they trusted, and thou didst deliver them. (5) They cried unto thee, and were delivered: they trusted in thee, and were not confounded. (6) But I am a worm, and no man; a reproach of men, and despised of the people. (7) All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, (8) He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him. (9) But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. (10) I was cast upon thee from the womb: thou art my God from my mother's belly. (11) Be not far from me; for trouble is near; for there is none to help. (12) Many bulls have compassed me: strong bulls of Bashan have beset me round. (13) They gaped upon me with their mouths, as a ravening and a roaring lion. (14) I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. (15) My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. (16) For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. (17) I may tell all my bones: they look and stare upon me. (18) They part my garments among them, and cast lots upon my vesture. (19) But be not thou far from me, O LORD: O my strength, haste thee to help me. (20) Deliver my soul from the sword; my darling from the power of the dog. (21) Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.

One of the results of the rejection and crucifixion of Messiah would be the end of sacrifice and oblation. Never again would the blood of animals be offered as effective sacrifice to God. The veil of the temple was torn from top to bottom. God had come down to man and opened the way for abundant entrance into the presence of God. The elaborate ceremony and uncertainty of the acceptance of the sacrifice were gone.

Christ whose flesh was torn was the end of the ceremonial law and sacrifice. He cried, "it is finished(Jn. 19:30). He offered the once-for-all perfect sacrifice so no other sacrifice ever needed to be offered again. To return to the animal sacrifices, even in memorial, rejects the Perfect Sacrifice and makes a mockery of the cross. They could patch up the veil and continue to offer the animal sacrifices, but such sacrifices would have no standing with God. He had accepted the perfect sacrifice and all others were redundant. The Book of Hebrews is very clear about this matter. He opened a better way into the presence of God for ALL nations .

Mt. .27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

Heb. 10:4-22Heb. 8:13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth

and waxeth old is ready to vanish away.

There are those who would have us believe this has not yet taken place. They assign the "causing the sacrifice and oblation to cease" to the work of the antichrist in some mythical future tribulation period. Messiah was to be cut off without receiving His kingdom"22 Therefore, this verse is placed into the future and given not to the Messiah but to the antimessiah or antichrist. Therefore, the temple and its sacrifices must yet be restored in order for the antichrist to cause them to cease. It is incredible the lengths to which some will go to complicate something as straight forward as this verse.

The second result of the crucifixion (which brought the end to the sacrifices) was , that Gods judgment would come upon the rejecters of the covenant. The great sin of the people was to be judged. They are punished for the overspreading of abominations. The people of the prince, the Romans, would come to destroy their temple, city, and nation. The destruction would be complete. He previously described the end as an overwhelming flood. The old would be destroyed and the new would rise with the life of the New Covenant. Their temple was left desolate. It was theirs and they could not keep it. Never again would the nation, temple or city stand in special relationship with God. They would be completely consumed.

Mt. 23:32-38 Fill ye up then the measure of your fathers. (33) [Ye] serpents, [ye] generation of vipers, how can ye escape the damnation of hell? (34) Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city: (35) That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. (36) Verily I say unto you, All these things shall come upon this generation. (37) 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! (38) Behold, your house is left unto you desolate.

Lk. 21:20,24 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. (24) And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

That which had been planned or determined would be poured out upon the desolate. The Christ 22 At the expiration of the sixty-nine weeks, ...the Messiah ... had accutally come, only to be cut off and rejected...Up to this time the prophetic clock had been ticking out the years one after another in fulfillment of what we have in this chapter; but upon the crucifixition of the Lord Jesus Christ the great clock stopped, and there has not been another tick from it since; nor will there be until, in a coming day, the Jews shall be restored to their own land and a remnant be found among them who are ready to own the claims of Gods Christ. Lectures on Daniel the Prophet, Dr. H.A. Ironside , Loizeaux Brothers Publishers pages 166,167

rejecting Jews would receive the full punishment of their sin. They would look upon Him whom they had pierced and lament because of it. It would not be a lament to repentance but rather the lament of those who receive the reward of their rebellion. They would be desolate, barren, and suffering the awfulness of their sin in crucifying the Prince of Life. Their destruction of 70 AD would mark the end of them as a covenant people.

The only way for them to return to covenant relationship would be to receive Jesus as the their Messiah and submit to Him. They then would become a part of the New Covenant people of God, the church. They, as individuals, could receive Him and be incorporated into the new nation and, together with the Gentiles, be a partaker of the fruits of the covenant. The continued rejection of Christ would isolate them from the covenant community forever.

Lev. 26:14-17 But if ye will not hearken unto me, and will not do all these commandments; (15) And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: (16) I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. (17) And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.

Psa. 69:22-28 Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. (23) Let their eyes be darkened, that they see not; and make their loins continually to shake. (24) Pour out thine indignation upon them, and let thy wrathful anger take hold of them. (25) Let their habitation be desolate; and let none dwell in their tents. (26) For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. (27) Add iniquity unto their iniquity: and let them not come into thy righteousness. (28) Let them be blotted out of the book of the living, and not be written with the righteous.

1 The. 2:15,16 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: (16) Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Acts 3:15,22,23 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. (22) For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. (23) And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people.

Mt. 8:11-13 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. (12) But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. (13) And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

God gave Daniel a summary. It was a summing up of the prophets and their message. It spoke of the coming of Christ, His ministry, rejection, and crucifixion. The rebellion would not prevent the bringing in of the New Covenant. It was a pre-ordained way in which the fullness of the New Covenant would be established. God would judge an apostate and rebellious nation. It was out of the destruction of the Old that the New would come. The time of the discipling of all nations would come and the knowledge of the Lord would cover the earth as the waters cover the sea. His name would be great among the Gentiles.

The thought that this verse (v27)shows the work of antichrist is a deception fostered on the unthinking members of the Church. Dr. John Wesley White states, Daniel 9 explains that when the times of the gentiles are complete, which I take to be the rapture of the church, the Antichrist will

make his move and confirm the covenant" with [the Jews] for [one heptad or period of seven years]. And in the midst of the [heptad] he shall cause the sacrifice and oblation to cease, ... (Dan. 9:27)"23 The antichrist is nowhere mentioned in this Scripture. We must learn to reject such deceptive and blasphemous interpretations of Scripture regardless of how honourable or educated they purveyors of the view may be.

Dr. Ironside continues in his deception when he states, ..this last week of the seventy has not yet been fulfilled; for if it had been the Jews would be now in their land, a holy, happy people, their temple anointed for divine service, their transgressions finished and the years of their mourning ended. But God only counts time with Israel while they are owned as His people in the land of Palestine. All the years of their subjection to Gentile rule are looked upon as wasted. In this present age of their rejection, God is taking out from among the Gentiles a people for the name of the Lord Jesus... . When this great work is over He will build again the tabernacle of David that is fallen down, and commence once more to fulfill Old Testament prophecy from the point at the cross of Christ. ...When the 70th week begins to run, and God once more takes up the nation of Israel and begins to fulfill the promises made through the prophets. He will touch the pendulum of that great prophetic clock, as it were, and set it once more ticking off the years preparatory to ushering in the glorious kingdom of the Son of Man, when Jerusalem shall become the capital city of the world, and Palestine be again the garden of the Lord.*

Dr. Ironside continues to compound his error. He adds error upon error in order to formulate and support his biblically bankrupt theory. The age of Gods grace ushered in at Calvary is seen as wasted years. The disciplining of all nations, bringing people of all races into the kingdom of God is wasted time because of some supposed plan for Israel. What a ridiculous thought! He supports the heresy of God re-establishing Israel by quoting Acts 15 regarding the building again of the tabernacle of David. If he would have taken the time and interest to read that Scripture in context he would have discovered that James quotes Amos to support the bringing in of the Gentiles to the Church. This view is so devoid of Biblical and intellectual support it is amazing to me that anyone of any intelligence can accept such a view.

I do want to speak to one more matter raised by Dr. Ironside in regard to these verses. He mentions the view we have put forward and states that the idea that Christ is the prince confirming the covenant for one week and causing the sacrifice to cease, as neither chronological nor doctrinally will this stand for a moment, if examined in the light of other scriptures.24 He does not show any support for his statement. I guess we are supposed to accept it because he said it. However, we have examined his view in part and found it to be totally lacking in substance. The fact is it does fit chronologically. Seventy follows sixty-nine without a gap in between. If that isnt chronological perhaps I need another definition of the word. We have spent considerable time in this book showing that it fits doctrinally. Therefore, it will be up to you as the reader to search the Scriptures and see which view is supported by Gods Word.

Dr. Ironside goes on to say ,With whom did the Lord Jesus ever confirm a covenant for seven years? His precious blood is called "the blood of the everlasting covenant;" not a covenant for one week of years. We may rest assured it is not the Messiah at all, but the blasphemous prince who is yet to come, who will fulfill what is predicted in this verse.25

The reasoning here, which is typical of those of this persuasion, is less than would be expected of a lower elementary grade student. No one has suggested it is a covenant of one week of years. He confirms the covenant WITH many FOR one week. The Covenant as we have shown is the New and Eternal covenant. The house of Israel and Judah were given the opportunity to embrace that Covenant. The opportunity was for a space of one week of years. Then the covenant was presented to the world. The Jewish people had the first opportunity, as God promised, and many entered into that Covenant, but nationally they rejected it. The verse has been fulfilled and we are living in the present reality of that fulfillment.

23 Perry F. Rockwood - Radio Broadcast 11/9/9524 Thinking the Unthinkable - John Wesley White Creation House page 15525Lectures on Daniel the Prophet, Dr. H.A. Ironside , Loizeaux Brothers Publishers pages 169,170

Modern Spirit-filled preachers are not immune to this deception. Dr. Cho speaks of this in his book and states, Suddenly there appears in verse 27 a single week. This week refers to seven years. Who then is the one who will make a firm covenant with many? Consider the context he refers to the prince in verse 26 that it is the Roman leader."26 We have shown above that such a reading is impossible and to do so is either an ignorance of basic grammar or a deliberate deception.

The situation does not improve as he further expounds on this verse for he says, In the midst of the week (v27)... When these three and half years pass, the antichrist will put an end to sacrifices and offerings in the temple in Jerusalem. And in a wing of the temple he will set up an abomination that will cause desolation..

...set up his own statue in the temple... Then he will force the Jews to bow down to the idol or else be put to death. But the Jews who have kept the law of Moses will defy the command, and a brutal massacre will follow.

When the foundations are wrong the whole superstructure falls. The whole Dispensational scheme with its restoration of Israel, restored temple and sacrifices, tribulation and antichrist are based on a false interpretation of Daniel 9. Therefore, when one simply reads the scripture the Dispensational view collapses like a deck of cards.

Stephen D. Swihart states: If the author had in mind a future covenant between Israel and the antichrist, he chose the least likely terms in the Hebrew language to convey this event. Instead the words that are used clearly depict the confirmation of an already understood covenant."

If the he referred to the antichrist, then the seventieth week of Israels history would begin with a covenant between himself and them, but there is not another hint in the Scriptures which speaks of such a treaty. There is a basic rule of interpretation involved here. Any teaching of Scripture must be confirmed by the testimony of two or more witnesses (cf Deut. 19:15; Isa. 28:9-10; 1 Cor. 2:13). Since this is the only evidence for a supposed treaty between the antichrist and Israel, it should be seriously questioned as being a proper interpretation of the text.

...what covenant did He confirm? ...Gods redemptive covenant ... came in the person of the Messiah, who confirmed the testimony of the prophets but in the midst of His work He was cut off.27

Even though author Swihart, in other places in his book, falls into the gap idea, he has here correctly understood of whom the "He" of verse 27 speaks. He also shows it was the covenant spoken of by the prophets. Therefore he implies it is the New Covenant. In this he is correct.

The seventieth week of Daniel is the greatest week of all time. The whole history of mankind was changed as a result of that one event. The power of Satan was broken. The kingdom of God was established. All of humanity had the door of relationship with God opened. It is no wonder our adversary tries to degrade, distort, and confuse this week. If he can keep the saints putting this time into the future, his activities and kingdom are relatively safe. The gates of hell will not stand when God's people a) realized the King has come, b) He has established His kingdom, c) they can move in the light of the cross and in the power of the resurrection. It is my hope that the reader has begun to glimpse his position in Christ and can now march in triumphant victory.

26 IBID page17127 IBID page 171