Verse-by-Verse Bible Commentary
Daniel 9:26

Clarke's Commentary

Verse Daniel 9:26. And the people of the prince that shall come shall destroy the city and the sanctuary — By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.

Coffman's Commentaries on the Bible

"Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. Know therefore and discern, that from the going forth of the commandment to restore and to rebuild Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times. And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined. And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate."

THE FAMED PROPHECY OF THE SEVENTY WEEKS

There is not a single word in this prophecy that is not disputed; and we shall note some of these opinions; however, in the overall sense, there is not anything very hard about this prophecy. First we shall notice some of what we hold to be impossible interpretations of it.

(a)    The critics who deny the trustworthiness and dependability of the holy Bible refer this prophecy to Antiochus Epiphanes in the Maccabean period about the year 160 B.C. The desolation is caused by Antiochus, and the anointed one is Onias III; and the passage is robbed of any reference whatever to the Messiah. "The objections to this type of interpretation are so serious that it cannot possibly be regarded as correct."Edward J. Young, The New Bible Commentary, Revised, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 700.

(b)    A second school of interpreters (the dispensationalists) has many shades of beliefs; but generally, they deny that the six things to be accomplished in Daniel 9:24 were achieved by Christ in his First Advent. They interpose a gap between the 69th and 70th week and suppose that at the 2nd Advent of Christ, following the Church Age, the Christ will return and the seventieth week will resume at that time. The Scofield Bible gives a general presentation of this interpretation. We cannot possibly accept such notions about this prophecy, principally because they nullify the great work of Christ in his atoning death, burial and resurrection. Also, Christ gave his blood for the church (Acts 20:28), which is ample proof of the absolute necessity and importance of the Church. Such premillennial theories as these are guilty of downgrading the Church and of stripping it of its genuine place in the economy of redemption.

THE TRUE INTERPRETATION

As Keil said, "Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ m the flesh, His Death, and the destruction of Jerusalem by the Romans in A.D. 70."C. F. Keil, op. cit., p. 336. That this is indeed the true interpretation is plainly indicated by the words of Jesus Christ who definitely applied "the abomination" spoken of by Daniel as an event that would occur in the siege of Jerusalem, as prophesied by Christ repeatedly in Matthew 24; Mark 13; and Luke 21. Furthermore, Christ warned the Christians that, "When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, then let them that are in Judea flee unto the mountains" (Matthew 24:15-16). Many Christian commentators have pointed out that the Christians indeed heeded that warning. Eusebius tells how the Christians fled from Jerusalem when the Romans most unpredictably lifted their siege, a fact that even Josephus noted.Flavius Josephus, Life and Works of, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 700. No Christian is said to have lost his life in the final destruction of Jerusalem.

Now, for the believer in Christ, one such indication from our Lord and Redeemer is worth more than thousands of human opinions. Since, therefore, Jesus Christ himself related this vision to the destruction of Jerusalem by the Romans, that settles it; and we may therefore reckon the destruction of Jerusalem by the Romans in 70 A.D. as an event that was indeed accomplished within the prescribed "seventy weeks" of this vision. That is what these verses actually say.

WHAT THE PROPHECY SAYS

Note that six things are to be accomplished within the seventy weeks:

1.    To finish transgression.

2.    To make an end of sins.

3.    To make reconciliation for iniquity.

4.    To bring in everlasting righteousness.

5.    To seal up vision and prophecy.

6.    To anoint the most holy. (as in Daniel 9:24).

"To finish transgression" is a reference to the fairness of Israel's sins culminating in their rejection of the Messiah. As a result of that "finishing" of their transgressions, they were judicially condemned and hardened, their city and religious economy destroyed, and the people scattered all over the world. For almost 2,000 years they disappeared as a nation; and, even with the revival of a modern "Israeli" today, it has no legitimate connection whatever with ancient Israel.

"To make an end of sins" This was accomplished when Christ "condemned sin in the flesh." Only in Jesus Christ has there ever been any such thing as the absolute forgiveness of sins. This line alone makes it certain that Christ's coming is here foretold.

"To make reconciliation for iniquity" "This means `to pardon, to blot out by means of a sin-offering, i.e., to forgive.'"C. F. Keil, op. cit., p. 342. Here is a certain reference to the atonement for human transgression wrought by Jesus Christ on Calvary, as a result of which "reconciliation of men to God" could occur. This is precisely the thing that restored the broken fellowship between man and his God. We are indebted to Thomson who tells us that the word used here, "`To make an atonement,' is the technical word used fifty times in Leviticus for the offering of atoning sacrifice."J. E. H. Thomson, op. cit., p. 268.

"To bring in everlasting righteousness" The only righteousness our poor world ever saw was the righteousness wrought by Christ. He is indeed "the righteousness of God"; there cannot possibly be any other source of it. The notion that this bringing in of everlasting righteousness could pertain to any other person that Christ is impossible of acceptance. This righteousness came from above; it did not rise out of the earth; Jesus brought it.

"To seal up vision and prophecy" We regard this as a figure referring to the confirmation of the ancient prophecies by their most marvelous fulfillment in the events of the ministry of Jesus Christ. Some 333 prophecies of the Old Testament pointing to the coming of Jesus Christ were most circumstantially fulfilled in his life, death, resurrection, etc.

"To anoint the most holy" This is so obviously a reference to Jesus Christ that we still marvel that the expression Most Holy is not capitalized, as in KJV or as in Douay which reads it, "Saint of saints may be anointed." As we noted above, however, every word of this prophecy is disputed, and even Keil did not allow that this expression can refer to a person, making it a reference to some thing, not a person. Keil could not have so misunderstood this if he had consulted 1 Chronicles 23:23, where without the article (the basis of Keil's rejection) the phrase applies to an individual. "It is indeed applied most frequently to persons: to Aaron (Exodus 40:13), to Saul (1 Samuel 10:10), and to David (1 Samuel 16:3);"C. F. Keil, op. cit., p. 347. Therefore the ancient renditions of this place are correct. "This understanding of it was accepted by the Jews, and the old Syriac translates this text, `To the Messiah, the Most Holy.'"C. F. Keil, op. cit., p. 345.

The shenanigans of the critical community regarding the interpretation of this anointing were discussed by Keil. He noted that they refer all of this to the times of Maccabees or a little earlier, alleging that the "anointing" here refers to the consecration of the altar of burnt-offering which was restored by Zurabbel and Joshua, or to the consecration of the altar following its desecration by Antiochus Epiphanes. Keil stated categorically that, "None of these interpretations can be justified."Ibid. To begin with, there were not any anointings during the era of the 2nd temple! "According to the definite uniform tradition of the Jews, the holy anointing oil did not even exist during the times of the second temple!"J. E. Thomson, op. cit., p. 269.

These six things therefore pertain exclusively to the times of the First Advent of Christ and the setting up of his eternal kingdom.

Daniel 9:25 advances the prophecy by giving the "terminus a quem" for the seventy weeks, namely from the date of the commandment to restore and to rebuild the city of Jerusalem. This of course was somewhat subsequent to the end of the Babylonian captivity; and the difficulty is compounded by our ignorance of just exactly when that commandment went forth. It is not even known if this means the commandment "from God" or by some kingly edict. There are several proposals as to just exactly when we should begin counting the seventy weeks. There is another problem. The weeks, understood as "weeks of years" theory is widely accepted and generally taken for granted; and yet it has not been actually proved. The nearest thing we have to proof that these 490 days should actually be understood as 490 years derives from the fact that Christ identified this prophecy as reaching to 70 A.D., which definitely favors the day for a year understanding of it.

The big message in Daniel 9:25, from Daniel's viewpoint was that God definitely promised that "The city shall be built again… in troublous times." For a city that had already lain in desolation for the better part of a century, this must have been welcome news indeed to the grieving prophet.

The whole seventy weeks were not to pass before Messiah came; that event would occur at the expiration of 69 weeks, interpreted by many as 483 years. Here again is the difficulty of any certainty as to what part of Jesus' life is reached by this calculation. His anointing (baptism) took place in A.D. 26; his death, burial, and resurrection in April of A.D. 30. Added to the uncertainty as to the "terminus a quem", it is almost impossible to be dogmatically certain as to the exact times specified. Nevertheless there is great utility in the prophecy.

Thomson calculated the starting point of the "seventy weeks" as 445 B.C., relating it to a positive command for Nehemiah to build "the walls." Allowing this, the 490 years would bring us to 32. A.D. (about the time, but not exactly the time, of Christ's Ascension); and the sixty-nine weeks would bring us to A.D. 25 (about the time of Christ's baptism, that is, his anointing).J. E. Thomson, op. cit., p. 267 No one can fail to be impressed with how nearly these calculations correspond to sacred occasions in the life of Our Lord. Allowing for the fact, that the seventy years of Israel's captivity turned about to be only about 68 or 69 years, one can see that such calculations as these commend themselves to many people.

Daniel 9:26 begins with the statement, "After the threescore and two weeks"; and the interesting thing is that there has been no previous mention of any "threescore and two weeks." There is a mention of the seven weeks and three-score and two weeks (69 weeks); and therefore it is hard to resist the conclusion that perhaps a word has fallen out of the text here, thus making the meaning to be, "Now after the sixty nine weeks." Some scholars have raised the question of a defective text here; and we are not personally able to evaluate such claims. Nevertheless, it is perfectly clear that the 69th week takes us to "The Prince" who can be none other than the Christ. The cutting off of "the prince" followed quickly upon the appearance of Christ in his ministry; and although the destruction of Jerusalem which is mentioned in Daniel 9:26 as something to be accomplished within the seventy weeks, it is not necessary to suppose that the seventieth week needed to be extended unduly to reach the actual terminal date of Jerusalem in 70 A.D. Christ indeed prophesied the total destruction of the city repeatedly, declaring that not one stone should be left on top of another within the temple complex itself, that her enemies would come and cast a trench about her and dash her little ones in pieces within her. True to the language of all the prophets, what God (or Christ) prophesied would happen was spoken of in the past tense, as something already done. That is why the destruction of Jerusalem was to be accomplished (in that sense) within the actual terminus of the seventy weeks.

It is apparent that in this interpretation, we have ignored altogether the "sixty and two weeks," there being no way that we can discover any meaning in them. That they are indeed a part of the seventy weeks, and that they do not constitute a gap and an extension of the seventieth week to some far off end of time appearance, has been discerned by many scholars.

The destruction of Jerusalem is here plainly included in the seventy weeks; and we have interpreted this to mean that within that time, Christ indeed condemned the city to total destruction, a prophecy actually fulfilled nearly forty years after Christ spoke. "Even unto the end" would appear to be a reference to the end of the Jewish nation. That there could also be overtones of the final termination of human probation in this is also freely admitted.

Now, the prophecy in Daniel 9:27, to the effect that Christ should make the covenant firm with many for one week is a clear reference to the public ministry of Jesus Christ. It is here called "a week," indicating a seven year period; but with this limitation! He the Messiah was cut off "in the midst of the week," that is after three and one half years, which corresponds exactly to the facts. The further references to the destruction of Jerusalem, "the flood," and "the war," etc. are prophecies of the great tribulations that should overwhelm Jerusalem at the times when her doom was executed by the armies of Vespasian and Titus in the year 70 A.D.

CONCERNING THE ABOMINATION OF DESOLATION

Jesus Christ interpreted this as an event that would be openly visible to all, saints and sinners alike; he associated it with the destruction of Jerusalem; and in the light of the fact that the destruction of that city was itself a type of the final holocaust on the eternal Judgment Day, and that many of the conditions existing in God's Israel prior to that event would also be manifested a second time in the New Israel prior to final Judgment, it appears that a second abomination of desolation shall occur in the final days of Adam's race on earth.

Exactly what was this "abomination of desolation?" Notice that there are two things in this, namely, abomination, and desolation.

The abomination referred to the gross pollution of the "holy place," a reference to the temple sanctuary, or more properly, the Holy of Holies itself. This was to be the signal that indicated the approaching "desolation," thus it is said that the desolation was to come upon the "wing" of abominations (note the plural), indicating that the desolations would be a direct result of the gross pollution of the holy place.

What happened? The Jewish people requested that a robber, named Barabbas, should be released to them instead of Christ (Mark 15:11); and it was appropriate that the consequences of such a choice should have been received by them making it. Josephus devotes twenty pages to a description of the sordid details of how a band of ruthless outlaw robbers took complete charge of the city, along with the entire temple complex, long before the Romans came, and who committed wholesale barbarity, rapines, plunderings, and murders, "over 12,000 of the nobility being brutally put to death, along with countless thousands of the common people. They even filled up the Holy of Holies itself with dead bodies! The robbers fell upon the people as upon a flock of profane animals and cut their throats in what place soever they caught them!"Flavius Josephus, op. cit., pp. 745, 755, etc. Josephus commented on this thus: "I cannot but think that it was because God had doomed this city to destruction, as a polluted city, that he cut off those great defenders, namely, the nobility."Ibid., p. 755. In this connection Josephus also related how:

"There was a certain ancient oracle of those men (the Jews), that the city should be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hands should pollute the temple of God."Ibid., p. 758.

Bickersteth's discerning comment on this is that, "Their outrages against God were the special cause of the desolation of Jerusalem… theirs was the abomination that filled up the measure of their iniquities and caused the avenging power of Rome to come down upon them and crash them."E. Bickersteth, The Pulpit Commentary, Vol. 16, Mark (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 199. Thus the Jews made the holy place desolate morally; and the Romans made it (and the city) desolate by their ruthless destruction of them.

Almost certainly, here is the portion of this prophecy that may be applied to the end of all things culminating in the Final Judgment. Just as the Old Israel finally turned totally against God; so also shall it be in the final days of the New Israel when "the times of the Gentiles have been fulfilled." Revelation 16 describes a time when the moral environment of the whole earth shall be corrupted in a near-total degree. It is of that period that Jesus asked, "When the Son of Man cometh, shall he find faith on the earth" (Luke 18:8). In Christ's multiple prophecy of the end of the world (Matthew 24:9-11), Christ warned that the ordinary upheavals of history such as wars and rumors of wars, floods, earthquakes, famines, etc. were not to be understood as "signs" of the end. The significant thing was what was happening among God's people themselves! When the time comes that the Church herself has forsaken the fundamentals of her faith in Christ, the abomination that makes desolate shall again appear in the "holy place," in the last instance of it, in the Church herself. There are many shameful developments in the visible Christendom of our own times that are frightening!

All of this prophecy appears to this writer as clearly understandable except the matter of the 62 weeks which we cited above. What ever this may mean, granted that it could indeed be a faithful record of the sacred text, we have been unable to discover any means of arriving at a scriptural explanation of it. There remains the strong possibility that "the sixty two weeks" was not originally a reference to a period of sixty-two weeks (no such period having been mentioned previously in the whole Bible), but rather to the "seven weeks and threescore weeks and two weeks" just mentioned in the previous verse, namely, the 69 weeks. Certainly, we are justified in the rejection of the irresponsible millennial views that are imported into the passage. Some things are simply not revealed; and, as far as we can discern, the matter of these alleged 62 weeks is one of them.

One thing stands out - these seventy weeks were about to be completed, as indicated by Christ's reference to the abomination that makes desolate, which was soon to be fulfilled. This was clearly stated by Christ. Therefore, when Christ charged the Pharisees with being weather prophets who were nevertheless unable to "discern the signs of the times" (Matthew 16:3), it was most likely that one of the signs the Pharisees could not discern was that of the "seventy weeks" of Daniel approaching their termination.

Barnes' Notes on the Whole Bible

And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years. The angel had shown in the previous verse what would be the characteristic of the first period of “seven weeks” - that during that time the wall and the street would be built in circumstances of general distress and anxiety, and he now proceeds to state what would occur in relation to the remaining sixty-two weeks. The particular thing which would characterize that period would be, that the Messiah would be cut off, and that the series of events would commence which would terminate in the destruction of the city and the temple. He does not say that this would be immediately on the termination of the sixty-two weeks, but he says that it would be “after” אחרי 'achărēy - “subsequent” to the close of that period. The word does not mean necessarily immediately, but it denotes what is to succeed - to follow - and would be well expressed by the word “afterward:” Genesis 15:14; Genesis 23:19; Genesis 25:26, et al. See Gesenius, Lexicon The natural meaning here would be, that this would be the “next event” in the order of events to be reckoned; it would be that on which the prophetic eye would rest subsequent to the close of the period of sixty-two weeks. There are two circumstances in the prophecy itself which go to show that it is not meant that this would immediately follow:

(a) One is, that in the previous verse it is said that the “sixty-two weeks” would extend “unto the Messiah;” that is, either to his birth or to his manifestation as such; and it is not implied anywhere that he would be “cut off” at once on his appearing, nor is such a supposition reasonable, or one that would have been embraced by an ancient student of the prophecies;

(b) the other is, that, in the subsequent verse, it is expressly said that what he would accomplish in causing the oblation to cease would occur “in the midst of the week;” that is, of the remaining one week that would complete the seventy. This could not occur if he were to be “cut off” immediately at the close of the sixty-two weeks.

The careful student of this prophecy, therefore, would anticipate that the Messiah would appear at the close of the sixty-two weeks, and that he would continue during a part, at least, of the remaining one week before he would be cut off. This point could have been clearly made out from the prophecy before the Messiah came.

Shall Messiah - Notes, Daniel 9:25.

Be cut off - The word used here (כרת kârath) means, properly, to cut, to cut off, as a part of a garment, 1 Samuel 24:5 (6), 11 (12); a branch of a tree, Numbers 13:23; the prepuce, Exodus 4:25; the head, 1 Samuel 17:51; 1 Samuel 5:4; to cut down trees, Deuteronomy 19:5; Isaiah 14:8; Isaiah 44:14; Jeremiah 10:3; Jeremiah 22:7. Then it means to cut off persons, to destroy, Deuteronomy 20:20; Jeremiah 11:19; Genesis 9:11; Psalms 37:9; Proverbs 2:22; Proverbs 10:31, et al. scepe. The phrase, “that soul shall be cut off from his people,” “from the midst of the people,” “from Israel,” “from the congregation,” etc., occurs frequently in the Scriptures (compare Genesis 17:14; Leviticus 7:20-21; Numbers 15:30; Numbers 19:13, Numbers 19:20; Exodus 12:19, et al.), and denotes the punishment of death in general, without defining the manner. “It is never the punishment of exile.” - Gesenius, Lexicon The proper notion or meaning here is, undoubtedly, that of being cut off by death, and would suggest the idea of a “violent” death, or a death by the agency of others.

It would apply to one who was assassinated, or murdered by a mob, or who was appointed to death by a judicial decree; or it might be applied to one who was cut down in battle, or by the pestilence, or by lightning, or by shipwreck, but it would not naturally or properly be applied to one who had lived out his days, and died a peaceful death. We always now connect with the word the idea of some unusual interposition, as when we speak of one who is cut down in middle life. The ancient translators understood it of a violent death. So the Latin “Vulgate, occidetur Christus;” Syriac, “the Messiah shall be slain,” or put to death. It need not be here said that this phrase would find a complete fulfillment in the manner in which the Lord Jesus was put to death, nor that this is the very language in which it is proper now to describe the manner in which he was removed. He was cut off by violence; by a judicial decree: by a mob; in the midst of his way, etc. If it should be admitted that the angel meant to describe the manner of his death, he could not have found a single word that would have better expressed it.

But not for himself - Margin, “and shall have nothing.” This phrase has given rise to not a little discussion, and not a little diversity of opinion. The Latin Vulgate is, “et non erit ejus populus, qui eum negaturus est” - “and they shall not be his people who shall deny him.” Theodotion (in the Septuagint), καὶ κρίμα οὐκ ἔστιν ἐν ἀυτῷ kai krima ouk estin en autō - “and there is no crime in him.” Syriac, “And it is not with him.” The Hebrew is לו ואין v^e'ēyn lô - and the interpretation turns on the meaning of the word אין 'ēyn. Hengstenberg maintains that it is never used in the sense of לא lo' (not), but that it always conveys the idea of “nothing,” or “non-existence,” and that the meaning here is, that, then, “there was nothing to him;” that is, that he ceased to have authority and power, as in the cutting off of a prince or ruler whose power comes to an end.

Accordingly he renders it, “and is not to him;” that is, his dominion, authority, or power over the covenant people as an anointed prince, would cease when he was cut off, and another one would come and desolate the sanctuary, and take possession. Bertholdt renders it, Ohne Nachfolger von den Seinigen zu haben - “without any successors of his own “ - meaning that his family, or that the dynasty would be cut off, or would end with him. He maintains that the whole phrase denotes “a sudden and an unexpected death,” and that it here means that he would have no successor of his own family. He applies it to Alexander the Great. Lengerke renders it, Und nicht ist vorhanden, der ihm, angehoret - and explains the whole to mean, “The anointed one (as the lawful king) shall be cut off, but it shall not then be one who belongs to his family (to wit, upon the throne), but a Prince shall come to whom the crown did not belong, to whom the name anointed could not properly belong.”

Maurer explains it, “There shall be to him no successor or lawful heir.” Prof. Stuart renders it, “One shall be cut off, and there shall be none for it” (the people). C. B. Michaelis, “and not to be will be his lot.” Jacch. and Hitzig, “and no one remained to him.” Rosch, “and no one was present for him.” Our translation - “but not for himself” - was undoubtedly adopted from the common view of the atonement - that the Messiah did not die for himself, but that his life was given as a ransom for others. There can be no doubt of that fact to those who hold the common doctrine of the atonement, and yet it maybe doubted whether the translators did not undesignedly allow their views of the atonement to shape the interpretation of this passage, and whether it can be fairly made out from the Hebrew. The ordinary meaning of the Hebrew word אין 'ēyn is, undoubtedly, “nothing, emptiness” - in the sense of there being nothing (see Gesenius, Lexicon); and, thus applied, the sense here would be, that after he was cut off, or in consequence of his being cut off, what he before possessed would cease, or there would be “nothing” to him; that is, either his life would cease, or his dominion would cease, or he would be cut off as the Prince - the Messiah. This interpretation appears to be confirmed by what is immediately said, that another would come and would destroy the city and the sanctuary, or that the possession would pass into his bands.

It seems probable to me that this is the fair interpretation. The Messiah would come as a “Prince.” It might be expected that he would come to rule - to set up a kingdom. But he would be suddenly cut off by a violent death. The anticipated dominion over the people as a prince would not be set up. It would not pertain to him. Thus suddenly cut off, the expectations of such a rule would be disappointed and blasted. He would in fact set up no such dominion as might naturally be expected of an anointed prince; he would have no successor; the dynasty would not remain in his hands or his family, and soon the people of a foreign prince would come and would sweep all away. This interpretation does not suppose that the real object of his coming would be thwarted, or that he would not set up a kingdom in accordance with the prediction properly explained, but that such a kingdom as would be expected by the people would not be set up.

He would be cut off soon after he came, and the anticipated dominion would not pertain to him, or there would be “nothing” of it found in him, and soon after a foreign prince would come and destroy the city and the sanctuary. This interpretation, indeed, will take this passage away as a proof-text of the doctrine of the atonement, or as affirming the design of the death of the Messiah, but it furnishes a meaning as much in accordance with the general strain of the prophecy, and with the facts in the work of the Messiah. For it was a natural expectation that when he came he would set up a kingdom - a temporal reign - and this expectation was extensively cherished among the people. He was, however, soon cut off, and all such hopes at once perished in the minds of his true followers (compare Luke 24:21), and in the minds of the multitudes who, though not his true followers, began to inquire whether he might not be the predicted Messiah - the Prince to sit on the throne of David. But of such an anticipated dominion or rule, there was “nothing” to him.

All these expectations were blighted by his sudden death, and soon, instead of his delivering the nation from bondage and setting up a visible kingdom, a foreign prince would come with his forces and would sweep away everything. Whether this would be the interpretation affixed to these words before the advent of the Messiah cannot now be determined. We have few remains of the methods in which the Hebrews interpreted the ancient prophecies, and we may readily suppose that they would not be disposed to embrace an exposition which would show them that the reign of the Messiah, as they anticipated it, would not occur, but that almost as soon as he appeared, he would be put to death, and the dominion pass away, and the nation be subjected to the ravages of a foreign power. “And the people of the prince that shall come.” Margin, “And they (the Jews) shall be no more his people; or, the Prince’s (Messiah’s) future people.” This seems to be rather an explanation of the meaning, than a translation of the Hebrew. The literal rendering would be, “and the city, and the sanctuary, the people of a prince that comes, shall lay waste.” On the general supposition that this whole passage refers to the Messiah and his time, the language used here is not difficult of interpretation, and denotes with undoubted accuracy the events that soon followed the “cutting off” of the Messiah. The word “people” (עם ‛am) is a word that may well be applied to subjects or armies - such a people as an invading prince or warrior would lead with him for purposes of conquest. It denotes properly

(a) a people, or tribe, or race in general; and then

(b) the people as opposed to kings, princes, rulers (compare λαός laos, the people as opposed to chiefs in Homer, Iliad ii. 365, xiii. 108, xxiv. 28): and then as soldiers, Judges 5:2. Hence, it may be applied, as it would be understood to be here, to the soldiers of the prince that should come.

Of the prince that shall come - The word “prince” here (נגיד nāgı̂yd) is the same which occurs in Daniel 9:25, “Messiah the prince.” It is clear, however, that another prince is meant here, for

(a) it is just said that that prince - the Messiah - would be “cut off,” and this clearly refers to one that was to follow;

(b) the phrase “that is to come” (הבא habbâ') would also imply this.

It would naturally suggest the idea that he would come from abroad, or that he would be a foreign prince - for he would “come” for the purposes of destruction. No one can fail to see the applicability of this to the destruction of Jerusalem by the Roman power, after the Lord Jesus was put to death. If that was the design of the prophecy, or if it be admitted that the prophecy contemplated that, the language could not have been better chosen, or the prediction more exact. No one can reasonably doubt that, if the ancient Hebrews had understood the former part of the prophecy, as meaning that the true Messiah would be put to death soon after his appearing, they could not fail to anticipate that a foreign prince would soon come and lay waste their city and sanctuary.

Shall destroy the city and the sanctuary - The “holy place” - the temple. This is the termination of the prophecy. It begins with the command to “rebuild and restore” the city, and ends with its destruction. The time is not fixed, nor is there in the prophecy any direct intimation when it would occur, unless it be found in the general declaration in Daniel 9:24, that “seventy weeks were determined upon the people and the city.” The whole scope of the prophecy, however, would lead to the supposition that this was soon to occur after the Messiah should be “cut off.” The series of events under the Romans which led to the destruction of the city and temple, in fact, began very soon after the death of the Lord Jesus, and ceased only when the temple was wholly demolished, and the city was rased to its foundations.

And the end thereof - Hebrew, “its end,” or “his end” - קצו qı̂tsô. It is not certain as to what the word “it” (ו ô) here refers. It may be either the end of the city, or of the prince, or of the prophecy, so far as the grammatical construction is concerned. As the principal and immediate subject of the prophecy, however, is the city, it is more natural to refer it to that. Hengstenberg renders it, “it will end,” supposing, with Vitringa, that it refers to the subject of the discourse: “the thing - the whole affair - all that is here predicted in this series of events - will end with a flood.” This accords well with the whole design of the prophecy.

With a flood - בשׁטף basheṭeph. That is, it shall be like an overflowing flood. The word used here means a “gushing, outpouring,” as of rain, Job 38:25; of a torrent, Proverbs 27:4; an overflowing, inundation, flood, Psalms 32:6; Nahum 1:8. Hence, it would appropriately denote the ravages of an army, sweeping everything away. It would be like a sudden inundation, carrying everything before it. No one can doubt that this language is applicable in every respect to the desolations brought upon Jerusalem by the Roman armies.

And unto the end of the war desolations are determined - Margin, “it shall be cut off by desolations.” Hengstenberg renders this, “and unto the end is war, a decree of ruins.” So Lengerke - and his aufs Ende Krieg und Beschluss der Wusten. Bertholdt renders it, “and the great desolations shall continue unto the end of the war.” The Latin Vulgate renders it, et post finem belli statuta desolatio - “and after the end of the war desolation is determined.” Prof. Stuart translates it, “and unto the end shall be war, a decreed measure of desolations.” The literal meaning of the passage is, “and unto the end of the war desolations are decreed,” or determined. The word rendered “determined” (חרץ chârats) means, properly, to cut, cut in, engrave; then to decide, to determine, to decree, to pass sentence. See the notes at Daniel 9:24. Here the meaning naturally is, that such desolations were settled or determined as by a decree or purpose. There was something which made them certain; that is, it was a part of the great plan here referred to in the vision of the seventy weeks, that there should be such desolations extending through the war. The things which would, therefore, be anticipated from this passage would be,

(a) that there would be war. This is implied also in the assurance that the people of a foreign prince would come and take the city.

(b) That this war would be of a “desolating” character, or that it would in a remarkable manner extend and spread ruin over the land. All wars are thus characterized; but it would seem that this would do it in a remarkable manner.

(c) That these desolations would extend through the war, or to its close. There would be no intermission; no cessation. It is hardly necessary to say that this was, in fact, precisely the character of the war which the Romans waged with the Jews after the death of the Saviour, and which ended in the destruction of the city and temple; the overthrow of the whole Hebrew polity; and the removal of great numbers of the people to a distant and perpetual captivity. No war, perhaps, has been in its progress more marked by desolation; in none has the purpose of destruction been more perseveringly manifested to its very close. The “language” here, indeed, might apply to many wars - in a certain sense to all wars; to none, however, would it be more appropriate than to the wars of the Romans with the Jews.

Calvin's Commentary on the Bible

Here Daniel treats of the sixty-two weeks which elapsed between the sixth year of Darius and the baptism of Christ, when the Gospel began to be promulgated, but at the same time he does not neglect the seven weeks of which he had been speaking. For they comprehend the space of time which intervened between the Persian monarchy and the second edict which again granted liberty to the people after the death of Cambyses. After the sixty-two weeks which should succeed the seven former ones, Messiah shall be cut off, says he. Here the angel predicts the death of Christ. The Jews refer this to Agrippa, but this, as we have already observed, is utterly nugatory and foolish. Eusebius and others refer it to Aristobulus, but this is equally destitute of reason. Therefore the angel speaks of the only Mediator, as in the former verse he had said, until Christ the Leader The extension of this to all the priesthood is both forced and absurd. The angel rather means this — Christ should then be manifest to undertake the government of his people; or, in other words, until Messiah shall appear and commence his reign. We have already remarked upon those who erroneously and childishly explain the name “Leader,” as if it were inferior in dignity to that of king. As the angel had used the name “Christ” in the sense of Mediator, so he repeats it in this passage in the same sense. And surely, as he had formerly treated of those singular marks of God’s favor, by which the new Church was to surpass the old, we cannot understand the passage otherwise than of Christ alone, of whom the priests and kings under the Law were equally a type. The angel, then, here asserts, Christ should die, and at the same time he specifies the kind of death by saying, nothing shall remain to him. This short clause may be taken in various senses, yet I do not hesitate to represent the angel’s meaning to be this — Christ should so die as to be entirely reduced to nothing. Some expound it thus, — -the city or the people shall be as nothing to him; meaning, he shall be divorced from the people, and their adoption shall cease, since we know the Jews to have so fallen away from true piety by their perfidy as to be entirely alienated from God, and to have lost the name of a Church. But that is forced. Others think it means, it shall be neither hostile nor favorable; and others, nothing shall remain to him in the sense of being destitute of all help; but all these comments appear to me too frigid. The genuine sense, I have no doubt, is as follows, — the death of Christ should be without any attractiveness or loveliness, as Isaiah says. (Isaiah 53:2.) In truth, the angel informs us of the ignominious character of Christ’s death, as if he should vanish from the sight of men through want of comeliness. Nothing, therefore, shall remain to him, says he; and the obvious reason is, because men would think him utterly abolished.

He now adds, The leader of the coming people shall destroy the city and the sanctuary Here the angel inserts what rather concerns the end of the chapter, as he will afterwards return to Christ. He here mentions what should happen at Christ’s death, and purposely interrupts the order of the narrative to shew that their impiety would not escape punishment, as they not only rejected the Christ of God, but slew him and endeavored to blot out his remembrance from the world. And although the angel had special reference to the faithful alone, still unbelievers required to be admonished with the view of rendering them without excuse. We are well aware of the supineness and brutality of this people, as displayed in their putting Christ to death; for this event occasioned a triumph for the priests and the whole people. Hence these points ought to be joined together. But; the angel consulted the interests of the faithful, as they would be greatly shocked at the death of Christ, which we have alluded to, and also at his ignominy and rejection. As this was a method of perishing so very horrible in the opinion of mankind, the minds of all the pious might utterly despond unless the angel had come to their relief. Hence he proposes a suitable remedy, The leader of the coming people shall destroy the city and the sanctuary; as if he had said, There is no encouragement for the unbelievers to please and flatter themselves, because Christ was reduced to nothing after a carnal sense; vengeance shall instantly overtake them; the leader of the coming people shall destroy both the city and the sanctuary He names a coming leader, to prevent the unbelievers from resting secure through self-flattery, as if God would not instantly stretch forth his hand to avenge himself upon them. Although the Roman army which should destroy the city and sanctuary did not immediately appear, yet the Prophet assures them of the arrival of a leader with an army which should occasion the destruction of both the city and the sanctuary. Without the slightest doubt, he here signifies that God would inflict dreadful vengeance upon the Jews for their murder of his Christ. That trifler, Barbinel, when desirous of refuting the Christians, says — more than two hundred years elapsed between the destruction of the Temple and the death of Christ. How ignorant he was! Even if we were to withhold all confidence from the evangelists and apostles, yet profane writers would soon convict him of folly. But such is the barbarity of his nation, and so great their obstinacy, that they are ashamed of nothing. As far as we are concerned, we gather with sufficient clearness from the passage how the angel touched briefly upon the future slaughter of the city and the destruction of the Temple, lest the faithful should be overwhelmed with trials in consequence of Christ’s death, and lest the unbelievers should be hardened through this occurrence. The interpretation of some writers respecting the people of the coming leader, as if Titus wished to spare the most beautiful city and preserve it untouched, seems to me too refined. I take it simply as a leader about to come with his army to destroy the city, and utterly to overthrow the Temple.

He afterwards adds, Its end shall be in a deluge Here the angel removes all hope from the Jews, whose obstinacy might lead them to expect some advantage in their favor, for we are already aware of their great stupidity when in a state of desperation. Lest the faithful should indulge in the same feelings with the apostates and rebellious, he says, The end of the leader, Titus, should be in a deluge; meaning, he should overthrow the city and national polity, and utterly put an end to the priesthood and the race, while all God’s favors would at the same time be withdrawn. In this sense his end should be in a deluge Lastly, at the end of the war a most decisive desolation The word נחרצת, nech-retzeth, “a completion,” can scarcely be taken otherwise than as a noun substantive. A plural noun follows, שממות, shem-moth, “of desolation’s” or “devastation’s;” and taken verbally it means “definite or terminated laying waste.” The most skillful grammarians allow that the former of these words may be taken substantively for “termination,” as if the angel had said: Even if the Jews experience a variety of fortune in battle, and have hopes of being superior to their enemies, and of sallying out and prohibiting their foes from entering the city; nay, even if they repel them, still the end of the war shall result in utter devastation, and their destruction is clearly defined. Two points, then, are to be noticed here; first, all hope is to be taken from the Jews, as they must be taught the necessity for their perishing; and secondly, a reason is ascribed for this, namely, the determination of the Almighty and his inviolable decree. It afterwards follows: —

Smith's Bible Commentary

This time let's turn in our Bible to the book of Daniel, chapter 9.

In the beginning of chapter 9, we have a very keen insight to this man Daniel. And we understand why God has declared of him that was he was greatly loved by God. For Daniel greatly loved God and he loved the Word of God. And his obvious knowledge and love for the Word is revealed here in the ninth chapter. As he understands the plight of the nation Israel and the reason for their plight. He sees behind the issues that caused their being destroyed and now being captives in the Persian Empire, which has supplanted at this point the Babylonian Empire. But yet also, because that he was a man of the Word and studied the scriptures, he realized that the time of their captivity was about over.

The first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made the king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by the books the number of years whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem ( Daniel 9:1-2 ).

So Daniel was reading the prophecy of Jeremiah. Now you'll remember that Jeremiah was one of the last prophets in Judah prior to the Babylonian captivity. In fact, he was still prophesying when Nebuchadnezzar came. And Jeremiah in his prophecy was telling the people that God was going to give them into the hand of the king of Babylon, and the reason was, they had forsaken God and that they had forsaken the law of God, and the commandments of God. And therefore, they were going to be captives in Babylon for seventy years. And that particular prophecy was in Jeremiah, chapter 25, verses Daniel 9:11 , and Daniel 9:12 . And there the Lord said, "And the whole land shall be a desolation and astonishment, and these nations shall serve the king of Babylon for seventy years. And it shall come to pass when the 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."

So the Lord declared that, inasmuch as they had been in the land from the time of Joshua, 490 years, and under the law God had told them that every seventh year they were to let the land rest. The land was to have its own sabbath every seventh year. They were not to plant it, but they were only to eat that which grew wild and so forth and gather up in the sixth year. The Lord would give them such an abundant harvest in the sixth year it would carry them through the seventh.

The people did not obey this law of God. They did not give the land rest. But they planted it every year. And so God said, "You've been in the land for 490 years, you've never given it its sabbath. It's got seventy years coming, so I'm going to kick you out of the land for seventy years so that it can have its Sabbaths. And then after seventy years you can come back into the land." So the seventy years of captivity prophesied by Jeremiah are about over. Daniel realizes this. He's been reading the prophecy of Jeremiah. He realizes that the time of the captivity is about over.

And so he set himself his face unto the LORD, to seek by prayer and supplications, with fasting, and sackcloth, and ashes ( Daniel 9:3 ):

So he set himself aside for a period of intensive prayer and waiting upon God and seeking God for the nation.

Now the prayer of Daniel is remarkable. And in it he surely sets forth the clear understanding that he has of the ways and the purposes of God, and it is interesting that he does not seek to condemn God at all for the calamities that have befallen the people. But he acknowledges that, "These things have happened unto us because we were guilty, we turned aside from You, we went our own wicked ways."

Now so many times people want to blame God for the judgments that fall upon them for their own wickedness. As we pointed out a week or so ago, God tells us not to do a particular thing; if you do it, God said you're going to hurt. So we do it, and then we get hurt, and then we say, "Oh God, that isn't fair to hurt me." Well, God didn't hurt you. He just told you what would be the consequence of a particular action. Now if you want to just defy God and go ahead and do it, then don't blame God for the fact that you got hurt. And yet, this is what people are so often doing.

Now Daniel did not have any of this recrimination against God. But acknowledged that everything that had happened to them happened to them because they were guilty before God. They had forsaken God. Notice,

I prayed unto the LORD my God, made my confession, and said, O Lord, the great and awesome God, who keeps his covenant and mercy to them that love him, and to them that keep his commandments; We have sinned ( Daniel 9:4-5 ),

Now Daniel isn't pointing the finger at others in a holier-than-thou kind of a thing, and said, "God, they're horrible sinners. They did this." But he places himself, "We have sinned," and identifies with God's people who had sinned against God. "We as a nation have sinned." And surely as we pray, we need to acknowledge the sin of the nation. We as a nation have sinned against God.

we've committed iniquity, we've done wickedly, we've rebelled, even by departing from your precepts and from your judgments: Neither have we hearkened unto your servants the prophets ( Daniel 9:5-6 ),

Now, he had of course have been reading Jeremiah. And he read how that when Jeremiah came and prophesied to them, they threw him in the dungeon. And he recognizes how that they so totally failed to listen to the warnings of God. "We have not hearkened to your servants, the prophets,"

which spake in your name to our kings, and our princes, and our fathers, and to all of the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces ( Daniel 9:6-7 ),

Lord, you're all right, but we're the ones that are confused.

as at this day; to the men of Judah, to the inhabitants of Jerusalem, and unto all of Israel, that are near, and that are far off, through all of the countries where you have driven them, because of their trespass that they have trespassed against thee. O Lord, unto us belongs the confusion of face, and to our kings, and princes, and to our fathers, because we have sinned against thee. To the Lord our God belongs mercies and forgiveness, though we have rebelled against him; And neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. Yes, all of Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured out upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him ( Daniel 9:7-11 ).

So he was familiar with the books of Moses and the law of God. He'd been reading them. He says, "God, we've transgressed and now You've done those things that You said You would do in the law of Moses." And, of course, the Lord in the law of Moses did declare that if they would turn away from God and seek other gods that He would allow them to be driven out of the land and all. So Daniel recognizes it. "All of these things have happened to us because we are guilty; we have failed."

You've confirmed your word, which you spake against us, and against our judges that judged us, by bringing upon us the great evil: for under the whole heaven hath not been done as hath been done unto Jerusalem ( Daniel 9:12 ).

Actually, no city has been so devastated as was Jerusalem.

As it is written in the law of Moses, all this evil has come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth ( Daniel 9:13 ).

In spite of all of this, we didn't turn from our sins.

Therefore hath the LORD watched upon the evil, and brought it upon us for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice ( Daniel 9:14 ).

Not charging God at all. Accepting the responsibility and the guilt, a very important thing. Not crying out against God when the judgments have befallen us. But to acknowledge honestly, "Hey, God, it's my fault. I am guilty. You are righteous." God is a God of judgment, but even in judgment He is so right in His judgments.

In the midst of the Great Tribulation when God is pouring out His judgments upon the earth, there are voices that come from the throne of God declaring, "Holy and righteous and true are Thy judgments, O Lord." There are a lot of people that are concerned about God not being fair. They say, "But what about the poor people who have never heard about Jesus Christ? Is God going to damn them eternally and all?" I don't know. I do know God is fair. I do know that God will be righteous in His judgment. And when God makes the disposition of those particular cases, God will be absolutely fair. And when He does it, I'll say, "All right, I'd never thought of that. Man, that is so right on." Because God will be fair. Abraham challenged the Lord when he said, "Shall not the Lord of the earth be fair, be just? Lord, would You destroy the righteous with the wicked?" But the whole issue was the righteousness of God in judgment. And yes, God will be righteous in His judgment.

And now, O Lord our God, that thou hast brought thy people forth out of the land of Egypt with a mighty hand, and you've gotten renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all your righteousness, I beseech thee, let your anger and your fury be turned away from thy city Jerusalem, thy holy mountain: because for ours sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all of those that are round about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake ( Daniel 9:15-17 ).

Lord, not for our sake, but for Your sake, for the Lord's sake, O God. Shine Thy face upon the sanctuary that is so desolate.

O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies ( Daniel 9:18 ).

God, I don't plead this because I'm such a holy guy, but just because You're so merciful. I'm asking You to do this.

Fabulous prayer of Daniel. It does give to us a keen insight into the spiritual depth of this man. No wonder the Lord said, "O Daniel, you greatly beloved of God."

And then the final plea:

O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thy own sake, O my God: for thy city and thy people are called by thy name ( Daniel 9:19 ).

Lord, people call us by Your name, and we're such a mess. God, hear, do something. For Your name's sake, because these people are called by Your name.

Now Daniel said,

While I was speaking, and praying, [while he was in the midst of] confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God; Yes, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation ( Daniel 9:20-21 ).

Gabriel, one of the chief angels of God, named in Daniel, named also in the book of Luke as the angel that appeared to Zacharias, the father of John the Baptist, and later appeared unto Mary, the mother of Jesus. Gabriel came,

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give you skill and understanding. At the beginning of your supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy ( Daniel 9:22-24 )

And the word weeks there in Hebrew is just sevens. The translators translated it weeks because of seven days in the week, but literally,

Seventy sevens are determined upon thy people and upon thy holy city ( Daniel 9:24 ),

Notice there are seventy seven-year cycles that are determined upon the nation Israel, thy people and upon the city of Jerusalem. And so this is a prophecy that relates to God's dealing with the nation of Israel. It will be accomplished in seventy seven-year cycles. And in these seventy sevens, the work of God will be fully established as far as the nation Israel is concerned. Because within the seventy sevens there will first of all be the

finishing of the transgression, making an end of sins, and making reconciliation for iniquity, to bring in everlasting righteousness, and to seal up the vision in prophecy [or to complete the vision in prophecies], and to anoint the Most Holy ( Daniel 9:24 ),

And probably "the most holy place," the new temple in the kingdom of God. So there are seventy sevens in which all of the prophetic aspects of the nation Israel will be complete. During which time there will be reconciliation made for sins, for iniquities. Finishing of the transgressions, making an end of sins, bringing in the everlasting kingdom of righteousness, and completing the whole prophetic scene.

Now he divides these seventy sevens.

Know therefore and understand, that from the going forth of the commandment to restore and rebuild Jerusalem unto the Messiah the Prince, will be seven sevens, and sixty-two sevens: the street shall be built again, and the wall, even in troublous times ( Daniel 9:25 ).

So there's to be, first of all, seven sevens and sixty-two sevens from the time the commandment goes forth to restore and rebuild Jerusalem to the Messiah the Prince. Daniel wrote this in the first year of Darius, the year 538 B.C. About ninety-five years later, in the year 445 B.C., the commandment was finally given by Artaxerxes to Nehemiah to restore and rebuild Jerusalem. Earlier, Ahasuerus and the other Persian kings had given commandments to Ezra to go back and to rebuild the temple. But this prophecy was to be from the commandment to restore and rebuild Jerusalem. Though the temple was rebuilt, the walls of the city were still torn down and the houses were still destroyed. And you remember that Nehemiah said, "I was a cupbearer to the king." And the king said, "How come you look so sad?" And Nehemiah said, "How can I be happy when the city that I love lies in ruins?" And so the king gave commandment unto Nehemiah to take a contingent of people and to go back and to rebuild the walls of Jerusalem, 445 B.C. In fact, according to records that were found by Sir Rawlinson in the Palace of Shushan, that order was given in March 14, 445 B.C. Now, it is an important date in history because according to the promise here and the prophecy here, from the time that commandment goes forth to restore and rebuild Jerusalem unto the Messiah the Prince will be seven sevens and sixty-two sevens, or sixty-nine seven-year cycles, or 483 years. And so from the year March 14, 445 B.C., according to the prediction here, the Messiah should have come in 483 years from the time of this commandment.

Now the years in the prophecies of Daniel are 360-day years which was predicated upon the Babylonian calendar of a 360-day year. We, of course, compute now with a Julian calendar of 365 and a quarter days a year. But Daniel's prophecies were predicated upon the Babylonian calendar 360 days a year. And so it would be best to transpose the 483 years into days in order to figure out the time of the coming of the Messiah the Prince. And transposed into days, 483 times 360 would give you 173,880 days. And if you take and then work that out on our calendar, you find it comes out to the date April 6, 32 A.D.

On April 6, 32 A.D., Jesus said to His disciples, "Go over into the city and on a corner you'll find a colt that is tied. Untie him and bring him to me. And if while you are untying him the master say, 'What are you doing untying my colt?' just tell them that the Lord has need of him." They went over and just where Jesus told them they saw the donkey tied and they untied it. The owner said, "Why are you untying my donkey?" And they said, "Lord the needs him." And so they brought the donkey to Jesus and they began to lay their garments in the path between Bethany and Jerusalem. And they began to wave palm branches as they cried, "Save now, save now, blessed is He who comes in the name of the Lord," Psalm 118 . Psalms 118:0 is a Messianic Psalm. Psalms 118:0 declares, "This is the stone which was rejected by the builders, but the same has become the chief cornerstone. This is the Lord's work and it is glorious in our eyes. Hosanna, hosanna, blessed is He who comes in the name of Lord. This is the day that the Lord hath made; we will rejoice and be glad in it." We so often get up on a beautiful morning and look out and see the sunrise and say, "Oh, this is the day that the Lord hath made; we will rejoice and be glad in it." That was not written for any beautiful morning. That was written for one special day--the day of God's salvation for the world, the day that the Messiah would come.

Prior to this day, Jesus had never allowed public worship of Himself. When they sought by force to make Him king, He disappeared from their midst. But on this day, He not only set the scene, He is encouraging His disciples. And when the Pharisees said, "Lord, You better cause them to shut up, because they are being blasphemous," Jesus said, "I'm going to tell you something, fellows, and I want you to get it straight. If these men would at this point hold their peace and be silent, these very stones would start crying out." This is the day that the Lord hath made. The day of redemption for the world. The day the Messiah would come; 173,880 days from the commandment of Artaxerxes to Nehemiah to restore and rebuild Jerusalem. Right on schedule. And as Jesus came on the Mount of Olives, and He looked at the city of Jerusalem, He began to weep and cried, "Oh Jerusalem, Jerusalem, if thou had only known at least in this thy day the things that belong to your peace, but now they are hid from your eyes. And they're gonna come and they're gonna encircle the city. They're gonna destroy you and your children are going to be dashed in the streets." And He tells of the desolation that is going to transpire upon them for their ignorance, not knowing the day of God's deliverance.

And so this prophecy of Daniel is one of the most remarkable of all of the prophecies concerning the coming of Jesus Christ, because Daniel here is declaring the very day that the Messiah is to come. "The wall will be built in troublous time." Read the book of Nehemiah. As they were building the wall they had a trowel in one hand and a sword in the other. Because there were guys constantly, guerrilla attacks against them and the PLO was constantly trying to defeat them in their attempts.

Now after the sixty-two seven-year periods [notice,] the Messiah will be cut off ( Daniel 9:26 ),

Not, "The Messiah will be acclaimed and accepted and salvation will come and all of the prophecies will be complete and the everlasting kingdom will come in." No, "The Messiah will be cut off." But,

not for himself ( Daniel 9:26 ):

That phrase, "but not for himself" is literally, "and receive nothing for himself." Or, the Messiah will be cut off without receiving this everlasting kingdom at that time. Of course, we know that Jesus was crucified that very week. He was cut off. He was not given the kingdom at that time. He was rejected as was predicted by Isaiah. He is despised and rejected by men.

and the prince of the people that shall come ( Daniel 9:26 )

That is, the Roman army that was going to come, which did come--Titus, under the edict of Nero, who died before Jerusalem actually fell completely.

the prince of the people that shall come shall destroy the city and the sanctuary; and the end thereof will be with [the dispersion] a flood [or a dispersion] ( Daniel 9:26 ),

So here Daniel predicts that the Messiah would come, the Messiah would be cut off, and that a nation would come and destroy the city and the Jews would be dispersed. You read history and you find that's exactly, of course, what did happen. Christ was crucified, the Roman armies came, the temple and the city of Jerusalem were destroyed. As Jesus said, not one stone was left standing upon another and the Jews at that point were dispersed and remained dispersed throughout the world until 1948. So this portion of the prophecy literally, completely fulfilled. "And unto the end thereof, wars are determined,"

desolations are determined ( Daniel 9:26 ).

Now, we have one seven-year cycle that is not yet transpired. Seventy sevens are determined upon the nation Israel. These seventy sevens were to begin at the commandment to restore and rebuild Jerusalem, 445 B.C. They were to culminate in the coming of the Messiah. That is, sixty-nine of them. But the Messiah would be cut off. Now in a sense you might say that at that point God's prophetic time clock was stopped and has remained stopped. But now we have another event which will signal the beginning of the time clock once again, the beginning of the seventieth seven or the last seven-year cycle.

Verse Daniel 9:27 ,

he ( Daniel 9:27 )

Who? The prince of the people that shall come or the ruler of the revived Roman Empire that would be represented by ten nations federating together which were once a part of the Roman Empire. You have to go back in Daniel, chapter 2, Nebuchadnezzar's vision of the great image, the legs of iron representing the Roman Empire and the feet of iron and clay with ten toes. Iron representing still the Roman Empire but mixed with clays showing that it is not as strong as the Roman Empire was in an autocratic sense, but it was weakened because it was a democracy, nations that were joined together with treaties. Also, you find the same parallel vision of Daniel as he sees them as a beast with ten horns in chapter 7. And this other little horn coming up and devouring three of the horns. So the leader that will arise over this ten-nation confederacy related to the Roman Empire are called by many Bible scholars as a revival of the Roman Empire.

will confirm the covenant with many for one week ( Daniel 9:27 ):

Not with all of Israel, but with many of them.

Now there are today in Israel a very divided feeling as far as God is concerned and religion is concerned among the people of Israel. It is not really a religious state, though they do have religious laws and though they do observe religious laws. And though they keep the dietary laws where they will not eat meat with dairy products, and they keep the sabbath, yet the people for the most part are not religious people. The reason why these laws are in effect is because of the whole political setup in Israel with two major parties, the Labor party and the Likud parties. But neither of them strong enough to form a coalition in the government on their own. And in order for either the Labor or the Likud to remain in power, just like this last week they had another meeting in which they sought to oust Begin because he dared to speak out against the big brother who's trying to control him. I like this spunky little guy. You've got to admire him. And they had a vote of confidence. And any time some issue comes up they can call a vote of confidence, and if Begin does not pass in the vote of confidence, then a new election has to be called.

Now to form a coalition in order that he might have a government, because the Likud party does not have a clear majority, they have to depend upon the religious party and its ten votes to be cast with them in order that they might remain in power and have a majority. And the religious men in the Knesset, those from the religious party, charge a high price for their support. They force them to make certain laws that govern the religious aspects of the people. Now for the most part the people hate these religious laws. But there's something that they realize they have to live with in order to keep a government in power, and so they live with it. But the people really are not wild about the religious aspects of their government. There are only about ten percent of the Jews that are really religious. And, of course, they are divided into reformed, conservative, and orthodox. And, of course, then in the Mea Shearim you have the ultra orthodox. But even they are of the Hasidic or the Sefardim or the Yemenites and they... it's really a divided issue.

So when he makes his covenant it will not be with everyone in support of it, but with many the leader that arises out of Western Europe is going to make a covenant. Now the covenant, or he's going to confirm a covenant, not make one; confirm a covenant. No doubt confirming the covenant that God established with the nation whereby they could relate to Him by basis of the sacrifices that they would offer. Now the ultra orthodox desire to rebuild the temple and begin the sacrifices again. But if you ask the most of the Jewish people about rebuilding the temple they'll say, "Oh, I hope they don't." Because if they rebuild the temple then some fool is gonna want to offer a lamb as a sacrifice and that would be horrible." And that's the general opinion of the general public, but the ultra-orthodox are desiring greatly to rebuild the temple and to begin sacrifices again. And so that's a very divisive issue. And so he will confirm the covenant. That is, will allow them the right to rebuild the temple.

Now how can he do that with the Dome of the Rock Mosque? No problem. It would appear that the sight of Solomon's temple was not there at the Dome of the Rock Mosque as we dealt with Ezekiel, chapter 42. But the Dome of the Rock Mosque sets over what was the outer court of Solomon's temple.

North of the Dome of the Rock Mosque a large vast flat area, perhaps as much as ten acres, in which they can easily rebuild their temple and never disturb the holy Moslem sight. I'm certain that this will be the suggestion. In John's vision of the new temple, Revelation, chapter 11, where John is ordered to measure it, the Lord said, "Don't measure the outer court; it's been given to the pagans." In Ezekiel, when he sees the temple, he says, "And there was a wall, five hundred meters to separate the holy place from the profane." And so I believe that a wall will be put up along the north porticoes of the Dome of the Rock Mosque, and the Jews will be allowed to rebuild their temple and will begin their sacrifices again. And when that covenant is confirmed by this European leader, at that point the last seven-year cycle will begin. The seventieth seven, the final seven-year cycle, which at the end will bring in the everlasting kingdom. It'll complete the whole prophetic picture and the most holy place will be anointed and the kingdom of God established upon the earth.

So he will make, or he will confirm the covenant with many for one week, the seventieth week or one seven-year cycle.

and in the midst of this seven-year period [or after three and a half years], he shall cause the sacrifice and oblations to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, [or the final consummation of the age] and that which is determined shall be poured upon the desolate ( Daniel 9:27 ).

And so this remarkable prophecy of Daniel that deals specifically with the day of the coming of the Messiah and then the seventieth week takes us out to the end of this age in the last twenty-seventh verse.

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Dr. Constable's Expository Notes

5. The revelation of Israel’s future in 70 sevens 9:24-27

"In the concluding four verses of Daniel 9, one of the most important prophecies of the Old Testament is contained. The prophecy as a whole is presented in Daniel 9:24. The first sixty-nine sevens is described in Daniel 9:25. The events between the sixty-ninth seventh and the seventieth seventh are detailed in Daniel 9:26. The final period of the seventieth seventh is described in Daniel 9:27." [Note: Walvoord, Daniel . . ., p. 216.]

Renald Showers demonstrated that these verses imply a pretribulation Rapture of the church. [Note: Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, pp. 230-44. See also Alva J. McClain, Daniel’s Prophecies of the Seventy Weeks, pp. 53-55.]

"Daniel’s prophecy of the seventy weeks (Daniel 9:24-27) provides the chronological frame for Messianic prediction from Daniel to the establishment of the kingdom on earth and also a key to its interpretation." [Note: The New Scofield . . ., p. 913.]

"Probably no single prophetic utterance is more crucial in the fields of Biblical Interpretation, Apologetics, and Eschatology." [Note: McClain, p. 9.]

Dr. Constable's Expository Notes

Most Christian interpreters have taken the cutting off of Messiah as a reference to Jesus Christ’s death. He had nothing then in a very real sense.

The prince who will come seems to be a different person from the Messiah. A legitimate translation is "the people of a ruler who will come." [Note: Archer, "Daniel," p. 116.] His people, not he himself, would destroy the city. This happened in A.D. 70 when the Roman army under Titus leveled Jerusalem. The prince who will come, however, was evidently not Titus but a future ruler, namely, the Antichrist (Daniel 7:8). Titus made no covenant with the Jews (Daniel 9:27). However, Titus did initially what this prince will do ultimately. Jerusalem did not end because of a literal flood of water in Titus’ day, but Roman soldiers overwhelmed it (cf. Daniel 11:10; Daniel 11:22; Daniel 11:26; Daniel 11:40; Isaiah 8:8). War preceded the destruction. Gabriel announced that God had determined the city’s desolation (cf. Matthew 24:7-22).

Some interpreters believe that the end of this verse describes conditions that have followed Titus’ destruction and continue even today. [Note: E.g., Pentecost, "Daniel," p. 1364; and Archer, "Daniel," p. 117.] Others think it only describes what Titus did. [Note: E.g., Walvoord, Daniel . . ., p. 231.]

Gill's Exposition of the Whole Bible

And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years:

shall Messiah be cut off, but not for himself; by whom is designed the same with Messiah the Prince in Daniel 9:25, not Onias the high priest, as a late writer g would have it, an upright person, and of great holiness, taken off by an unjust death; since he was dead many years before the expiration of these weeks; nor Hyrcanus the high priest, slain by Herod, as Eusebius h thinks; in whom the succession of the ancient priests terminated, and with whom the priestly unction perished; which indeed bids fairer than the former; but he was not a person of so much note as to be pointed at in such a prophecy; besides, the priesthood continued much longer: nor is King Agrippa intended, as Jarchi and Abarbinel, who, they say, was the last king of the Jews, and was slain by Vespasian at the destruction of Jerusalem; which is not true; he was not properly king of the Jews, having only Galilee for his jurisdiction; was not slain by Vespasian; was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace; but Jesus the true Messiah is intended, with whom the character, dates, and death, and the manner of it, entirely agree: now to his death were to be four hundred and eighty three years; which years ended, as we have observed, in the thirty third year of the vulgar era of Christ, and the nineteenth of Tiberius; when Jesus the true Messiah was cut off in a judicial way; not for any sins of his own, but for the sins of his people, to make satisfaction for them, and to obtain their redemption and salvation; see Isaiah 53:8: or "he is not", as Jarchi, no more in the land of the living, is dead; see

Jeremiah 31:15, or "there is", or "will be, none for him", or "with him" i, to help and assist him in his great work, Isaiah 63:5. The Vulgate Latin version is, "they shall not be his people"; the Jews rejecting him shall have a "loammi" upon them, and be no more the people of God. Gussetius k better renders it, "he hath not"; or he has nothing, so Cocceius; all things were wanted by him, that is, by Christ; he had neither riches, nor clothes, nor any to stand by him, or to accompany him:

and the people of the prince that shall come shall destroy the city and the sanctuary; that is, the people of the Romans, under Vespasian their prince, emperor, and general, should, in a little time after the cutting off of the Messiah, enter into the land of Judea, and destroy the city of Jerusalem, and the temple that stood in it; though some understand this of Messiah the Prince that should come in his power, and in a way of judgment upon the Jewish nation, and destroy them for their rejection of him; whose people the Romans would be, and under whose direction, and by whose orders, all these judgments should be brought upon the Jews; but many of the Jewish writers themselves interpret it of Vespasian, as Aben Ezra, Jarchi, Abarbinel, and Jacchiades:

and the end thereof shall be with a flood: the end of the city and temple, and of the whole nation, should be by the Roman army, which, like a flood, would overspread the land, and carry all before it. It denotes the number, power, and irresistible force of the enemy, and the sad devastation made by them:

and unto the end of the war desolations are determined; from the beginning of the war by the Romans with the Jews, to the end of it, there would be nothing but continual desolations; a dreadful havoc and ruin everywhere; and all this appointed and determined by the Lord, as a just punishment for their sins.

g Scheme of literal Prophecy, c. p. 183. h Demonstrat. Evangel. l. 8. p. 396, 397. i ואין לו "et non [erit] ei", Pagninus "et nullus [erit] pro co", Vatablus. k Comment. Ebr. p. 33.

Henry's Complete Commentary on the Bible

      20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;   21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.   22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.   23 At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.   24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.   25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.   26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.   27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

      We have here the answer that was immediately sent to Daniel's prayer, and it is a very memorable one, as it contains the most illustrious prediction of Christ and gospel-grace that is extant in all the Old Testament. If John Baptist was the morning-star, this was the day-break to the Sun of righteousness, the day-spring from on high. Here is,

      I. The time when this answer was given.

      1. It was while Daniel was at prayer. This he observed and laid a strong emphasis upon: While I was speaking (Daniel 9:20; Daniel 9:20), yea, while I was speaking in prayer (Daniel 9:21; Daniel 9:21), before he rose from his knees, and while there was yet more which he intended to say.

      (1.) He mentions the two heads he chiefly insisted upon in prayer, and which perhaps he designed yet further to enlarge upon. [1.] He was confessing sin and lamenting that--"both my sin and the sin of my people Israel." Daniel was a very great and good man, and yet he finds sin of his own to confess before God and is ready to confess it; for there is not a just man upon earth that does good and sins not, nor that sins and repents not. St. John puts himself into the number of those who deceive themselves if they say that they have no sin, and who therefore confess their sins,1 John 1:8. Good men find it an ease to their consciences to pour out their complaints before the Lord against themselves; and that is confessing sin. He also confessed the sin of his people, and bewailed that. Those who are heartily concerned for the glory of God, the welfare of the church, and the souls of men, will mourn for the sins of others as well as for their own. [2.] He was making supplication before the Lord his God, and presenting it to him as an intercessor for Israel; and in this prayer his concern was for the holy mountain of his God, Mount Zion. The desolations of the sanctuary lay nearer his heart than those of the city and the land; and the repair of that, and the setting up of the public worship of God of Israel again, were the things he had in view, in the deliverance he was preparing for, more than re-establishment of their civil interests. Now,

      (2.) While Daniel was thus employed, [1.] He had a grant made him of the mercy he prayed for. Note, God is very ready to hear prayer and to give an answer of peace. Now was fulfilled what God had spoken Isaiah 65:24, While they are yet speaking, I will hear. Daniel grew very fervent in prayer, and his affections were very strong, Daniel 9:18; Daniel 9:19. And, while he was speaking with such fervour and ardency, the angel came to him with a gracious answer. God is well pleased with lively devotions. We cannot now expect that God should send us answers to our prayer by angels, but, if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for he is faithful that has promised. [2.] He had a discovery made to him of a far greater and more glorious redemption which God would work out for his church in the latter days. Note, Those that would be brought acquainted with Christ and his grace must be much in prayer.

      2. It was about the time of the evening oblation,Daniel 9:21; Daniel 9:21. The altar was in ruins, and there was no oblation offered upon it, but, it should seem, the pious Jews in their captivity were daily thoughtful of the time when it should have been offered, and at that hour were ready to weep at the remembrance of it, and desired and hoped that their prayer should be set forth before God as incense, and the lifting up of their hands, and their hearts with their hands, should be acceptable in his sight as the evening-sacrifice,Psalms 141:2. The evening oblation was a type of the great sacrifice which Christ was to offer in the evening of the world, and it was in the virtue of that sacrifice that Daniel's prayer was accepted when he prayed for the Lord's sake; and for the sake of that this glorious discovery of redeeming love was made to him. The Lamb opened the seals in the virtue of his own blood.

      II. The messenger by whom this answer was sent. It was not given him in a dream, nor by a voice from heaven, but, for the greater certainty and solemnity of it, an angel was sent on purpose, appearing in a human shape, to give this answer to Daniel. Observe,

      1. Who this angel, or messenger, was; it was the man Gabriel. If Michael the archangel be, as many suppose, no other than Jesus Christ, this Gabriel is the only created angel that is named in scripture. Gabriel signifies the mighty one of God; for the angels are great in power and might,2 Peter 2:11. It was he whom I had seen in the vision at the beginning. Daniel heard him called by his name, and thence learned it (Daniel 8:16); and, though then he trembled at his approach, yet he observed him so carefully that now he knew him again, knew him to be the same that he had seen at the beginning, and, being somewhat better acquainted with him, was not now so terrified at the sight of him as he had been at first. When this angel said to Zacharias, I am Gabriel (Luke 1:19), he intended thereby to put him in mind of this notice which he had given to Daniel of the Messiah's coming when it was at a distance, for the confirming of his faith in the notice he was then about to give of it as at the door.

      2. The instructions which this messenger received from the Father of lights to whom Daniel prayed (Daniel 9:23; Daniel 9:23): At the beginning of thy supplications the word, the commandment, came forth from God. Notice was given to the angels in heaven of this counsel of God, which they were desirous to look into; and orders were given to Gabriel to go immediately and bring the notice of it to Daniel. By this it appears that it was not any thing which Daniel said that moved God, for the answer was given as he began to pray; but God was well pleased with his serious solemn address to the duty, and, in token of that, sent him this gracious message. Or perhaps it was at the beginning of Daniel's supplications that Cyrus's word, or commandment, went forth to restore and to build Jerusalem, that going forth spoken of Daniel 9:25; Daniel 9:25. "The thing was done this very day; the proclamation of liberty to the Jews was signed this morning, just when thou wast praying for it;" and now, at the close of this fast-day, Daniel had notice of it, as, at the close of the day of atonement, the jubilee-trumpet sounded to proclaim liberty.

      3. The haste he made to deliver his message: He was caused to fly swiftly,Daniel 9:21; Daniel 9:21. Angels are winged messengers, quick in their motions, and delay not to execute the orders they receive; they run and return like a flash of lightning,Ezekiel 1:14. But, it should seem, sometimes they are more expeditious than at other times, and make a quicker despatch, as here the angel was caused to fly swiftly; that is, he was ordered and he was enabled to fly swiftly. Angels do their work in obedience to divine command and in dependence upon divine strength. Though they excel in wisdom, they fly swifter or slower as God directs; and, though they excel in power, they fly but as God causes them to fly. Angels themselves are to us what he makes them to be; they are his ministers, and do his pleasure,Psalms 103:21.

      4. The prefaces or introductions to his message. (1.) He touched him (Daniel 9:21; Daniel 9:21), as before (Daniel 8:18; Daniel 8:18), not to awaken him out of sleep as then, but to give him a hint to break off his prayer and to attend to that which he has to say in answer to it. Note, In order to the keeping up of our communion with God we must not only be forward to speak to God, but as forward to hear what he has to say to us; when we have prayed we must look up, must look after our prayers, must set ourselves upon our watch-tower. (2.) He talked with him (Daniel 9:22; Daniel 9:22), talked familiarly with him, as one friend talks with another, that his terror might not make him afraid. He informed him on what errand he came, that he was sent from heaven on purpose with a kind message to him: "I have come to show thee (Daniel 9:23; Daniel 9:23), to tell thee that which thou didst not know before." He had shown him the troubles of the church under Antiochus, and the period of those troubles (Daniel 8:19; Daniel 8:19); but now he has greater things to show him, for he that is faithful in a little shall be entrusted with more. "Nay, I have now come forth to give thee skill and understanding (Daniel 9:22; Daniel 9:22), not only to show thee these things, but to make thee understand them." (3.) He assured him that he was a favourite of Heaven, else he would not have had this intelligence sent him, and he must take it for a favour: "I have come to show thee, for thou art greatly beloved. Thou art a man of desires, acceptable to God, and whom he has a favour for." Note, Though God loves all his children, yet there are some that are more than the rest greatly beloved. Christ had one disciple that lay in his bosom; and that beloved disciple was he that was entrusted with the prophetical visions of the New Testament, as Daniel was with those of the Old. For what greater token can there be of God's favour to any man than for the secrets of the Lord to be with him? Abraham is the friend of God; and therefore Shall I hide from Abraham that thing which I do?Genesis 18:17. Note, Those may reckon themselves greatly beloved of God to whom, and in whom, he reveals his Son. Some observe that the title which this angel Gabriel gives to the Virgin Mary is much the same with this which he here gives to Daniel, as if he designed to put her in mind of it--Thou that art highly favoured; as Daniel, greatly beloved. (4.) He demands his serious attention to the discovery he was now about to make to him: Therefore understand the matter, and consider the vision,Daniel 9:23; Daniel 9:23. This intimates that it was a thing well worthy of his regard, above any of the visions he had been before favoured with. Note, Those who would understand the things of God must consider them, must apply their minds to them, ponder upon them, and compare spiritual things with spiritual. The reason why we are so much in the dark concerning the revealed will of God, and mistake concerning it, is want of consideration. This vision both requires and deserves consideration.

      III. The message itself. It was delivered with great solemnity, received no doubt with great attention, and recorded with great exactness; but in it, as is usual in prophecies, there are things dark and hard to be understood. Daniel, who understood by the book of the prophet Jeremiah the expiration of the seventy years of the captivity, is now honourably employed to make known to the church another more glorious release, which that was but a shadow of, at the end of another seventy, not years, but weeks of years. He prayed over that prophecy, and received this in answer to that prayer. He had prayed for his people and the holy city--that they might be released, that it might be rebuilt; but God answers him above what he was able to ask or think. God not only grants, but outdoes, the desires of those that fear him, Psalms 21:4.

      1. The times here determined are somewhat hard to be understood. In general, it is seventy weeks, that is, seventy times seven years, which makes just 490 years. The great affairs that are yet to come concerning the people of Israel, and the city of Jerusalem, will lie within the compass of these years.

      (1.) These years are thus described by weeks, [1.] In conformity to the prophetic style, which is, for the most part, abstruse, and out of the common road of speaking, that the things foretold might not lie too obvious. [2.] To put an honour upon the division of time into weeks, which is made purely by the sabbath day, and to signify that that should be perpetual. [3.] With reference to the seventy years of the captivity; as they had been so long kept out of the possession of their own land, so, being now restored to it they should seven times as long be kept in the possession of it. So much more does God delight in showing mercy than in punishing. The land had enjoyed its sabbaths, in a melancholy sense, seventy years, Leviticus 26:34. But now the people of the Lord shall, in a comfortable sense, enjoy their sabbaths seven times seventy years, and in them seventy sabbatical years, which makes ten jubilees. Such proportions are there in the disposals of Providence, that we might see and admire the wisdom of him who has determined the times before appointed.

      (2.) The difficulties that arise about these seventy weeks are, [1.] Concerning the time when they commence and whence they are to be reckoned. They are here dated from the going forth of the commandments to restore and to build Jerusalem,Daniel 9:25; Daniel 9:25. I should most incline to understand this of the edict of Cyrus mentioned Ezra 1:1, for by it the people were restored; and, though express mention be not made there of the building of Jerusalem, yet that is supposed in the building of the temple, and was foretold to be done by Cyrus, Isaiah 44:28. He shall say to Jerusalem, Thou shalt be built. That was, both in prophecy and in history, the most famous decree for the building of Jerusalem; nay, it should seem, this going forth of the commandment (which may as well be meant of God's command concerning it as of Cyrus's) is the same with that going forth of the commandment mentioned Daniel 9:23; Daniel 9:23, which was at the beginning of Daniel's supplications. And it looks very graceful that the seventy weeks should begin immediately upon the expiration of the seventy years. And there is nothing to be objected against this but that by this reckoning the Persian monarchy, from the taking of Babylon by Cyrus to Alexander's conquest of Darius, lasted but 130 years; whereas, by the particular account given of the reigns of the Persian emperors, it is computed that it continued 230 years. So Thucydides, Xenophon, and others reckon. Those who fix it to that first edict set aside these computations of the heathen historians as uncertain and not to be relied upon. But others, willing to reconcile them, begin the 490 years, not at the edict of Cyrus (Ezra 1:1), but at the second edict for the building of Jerusalem, issued out by Darius Nothus above 100 years after, mentioned Ezra 6:1-12 Others fix on the seventh year of Artaxerxes Mnemon, who sent Ezra with a commission, Ezra 7:8-12. The learned Mr. Poole, in his Latin Synopsis, has a vast and most elaborate collection of what has been said, pro and con, concerning the different beginnings of these weeks, with which the learned may entertain themselves. [2.] Concerning the termination of them; and here likewise interpreters are not agreed. Some make them to end at the death of Christ, and think the express words of this famous prophecy will warrant us to conclude that from this very hour when Gabriel spoke to Daniel, at the time of the evening oblation, to the hour when Christ died, which was towards evening too, it was exactly 490 years; and I am willing enough to be of that opinion. But others think, because it is said that in the midst of the weeks (that is, the last of the seventy weeks) he shall cause the sacrifice and the oblation to cease, they end three years and a half after the death of Christ, when the Jews having rejected the gospel, the apostles turned to the Gentiles. But those who make them to end precisely at the death of Christ read it thus, "He shall make strong the testament to the many; the last seven, or the last week, yea, half that seven, or half that week (namely, the latter half, the three years and a half which Christ spent in his public ministry), shall bring to an end sacrifice and oblation." Others make these 490 years to end with the destruction of Jerusalem, about thirty-seven years after the death of Christ, because these seventy weeks are said to be determined upon the people of the Jews and the holy city; and much is said here concerning the destruction of the city and the sanctuary. [3.] Concerning the division of them into seven weeks, and sixty-two weeks, and one week; and the reason of this is as hard to account for as any thing else. In the first seven weeks, or forty-nine years, the temple and city were built; and in the last single week Christ preached his gospel, by which the Jewish economy was taken down, and the foundations were laid of the gospel city and temple, which were to be built upon the ruins of the former.

      (3.) But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain to answer the two great ends of determining them. [1.] It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luke 2:25; Luke 2:38. There were those that for this reason thought the kingdom of God should immediately appear (Luke 19:11), and some think it was this that brought a more than ordinary concourse of people to Jerusalem, Acts 2:5. [2.] It does serve still to refute and silence the expectations of unbelievers, who will not own that Jesus is he who should come, but still look for another. This prediction should silence them, and will condemn them; for, reckon these seventy weeks from which of the commandments to build Jerusalem we please, it is certain that they have expired above 1500 years ago; so that the Jews are for ever without excuse, who will not own that the Messiah has come when they have gone so far beyond their utmost reckoning for his coming. But by this we are confirmed in our belief of the Messiah's being come, and that our Jesus is he, that he came just at the time prefixed, a time worthy to be had in everlasting remembrance.

      2. The events here foretold are more plain and easy to be understood, at least to us now. Observe what is here foretold,

      (1.) Concerning the return of the Jews now speedily to their own land, and their settlement again there, which was the thing that Daniel now principally prayed for; and yet it is but briefly touched upon here in the answer to his prayer. Let this be a comfort to the pious Jews, that a commandment shall go forth to restore and to build Jerusalem,Daniel 9:25; Daniel 9:25. And the commandment shall not be in vain; for though the times will be very troublous, and this good work will meet with great opposition, yet it shall be carried on, and brought to perfection at last. The street shall be built again, as spacious and splendid as ever it was, and the walls, even in troublous times. Note, as long as we are here in this world we must expect troublous times, upon some account or other. Even when we have joyous times we must rejoice with trembling; it is but a gleam, it is but a lucid interval of peace and prosperity; the clouds will return after the rain. When the Jews are restored in triumph to their own land, yet there they must expect troublous times, and prepare for them. But this is our comfort, that God will carry on his own work, will build up his Jerusalem, will beautify it, will fortify it, even in troublous times; nay, the troublousness of the times may by the grace of God contribute to the advancement of the church. The more it is afflicted the more it multiplies.

      (2.) Concerning the Messiah and his undertaking. The carnal Jews looked for a Messiah that could deliver them from the Roman yoke and give them temporal power and wealth, whereas they were here told that the Messiah should come upon another errand, purely spiritual, and upon the account of which he should be the more welcome. [1.] Christ came to take away sin, and to abolish that. Sin had made a quarrel between God and man, had alienated men from God and provoked God against man; it was this that put dishonour upon God and brought misery upon mankind; this was the great mischief-maker. He that would do God a real service, and man a real kindness, must be the destruction of this. Christ undertakes to be so, and for this purpose he is manifested, to destroy the works of the devil. He does not say to finish your transgressions and your sins, but transgression and sin in general, for he is the propitiation not only for our sins, that are Jews, but for the sins of the whole world. He came, First, To finish transgression, to restrain it (so some), to break the power of it, to bruise the head of that serpent that had done so much mischief, to take away the usurped dominion of that tyrant, and to set up a kingdom of holiness and love in the hearts of men, upon the ruins of Satan's kingdom there, that, where sin and death had reigned, righteousness and life through grace might reign. When he died he said, It is finished; sin has now had its death-wound given it, like Samson's, Let me die with the Philistines. Animamque in vulnere ponit--He inflicts the wound and dies. Secondly, To make an end of sin, to abolish it, that it may not rise up in judgment against us, to obtain the pardon of it, that it may not be our ruin, to seal up sins (so the margin reads it), that they may not appear or break out against us, to accuse and condemn us, as, when Christ cast the devil into the bottomless pit, he set a seal upon him,Revelation 20:3. When sin is pardoned it is sought for and not found, as that which is sealed up. Thirdly, To make reconciliation for iniquity, as by a sacrifice, to satisfy the justice of God and so to make peace and bring God and man together, not only as an arbitrator, or referee, who only brings the contending parties to a good understanding one of another, but as a surety, or undertaker, for us. He is not only the peace-maker, but the peace. He is the atonement. [2.] He came to bring in an everlasting righteousness. God might justly have made an end of the sin by making an end of the sinner; but Christ found out another way, and so made an end of sin as to save the sinner from it, by providing a righteousness for him. We are all guilty before God, and shall be condemned as guilty, if we have not a righteousness wherein to appear before him. Had we stood, our innocency would have been our righteousness, but, having fallen, we must have something else to plead; and Christ has provided us a plea. The merit of his sacrifice is our righteousness; with this we answer all the demands of the law; Christ has died, yea, rather, has risen again. Thus Christ is the Lord our righteousness, for he is made of God to us righteousness, that we might be made the righteousness of God in him. By faith we apply this to ourselves and plead it with God, and our faith is imputed to us for righteousness,Romans 4:3; Romans 4:5. This is an everlasting righteousness, for Christ, who is our righteousness, and the prince of our peace, is the everlasting Father. It was from everlasting in the counsels of it and will be to everlasting in the consequences of it. The application of it was from the beginning, for Christ was the Lamb slain from the foundation of the world; and it will be to the end, for he is able to save to the uttermost. It is of everlasting virtue (Hebrews 10:12); it is the rock that follows us to Canaan. [3.] He came to seal up the vision and prophecy, all the prophetical visions of the Old Testament, which had reference to the Messiah. He sealed them up, that is, he accomplished them, answered to them to a tittle; all things that were written in the law, the prophets, and the psalms, concerning the Messiah, were fulfilled in him. Thus he confirmed the truth of them as well as his own mission. He sealed them up, that is, he put an end to that method of God's discovering his mind and will, and took another course by completing the scripture-canon in the New Testament, which is the more sure word of prophecy than that by vision,2 Peter 1:19; Hebrews 1:1. [4.] He came to anoint the most holy, that is, himself, the Holy One, who was anointed (that is, appointed to his work and qualified for it) by the Holy Ghost, that oil of gladness which he received without measure, above his fellows; or to anoint the gospel-church, his spiritual temple, or holy place, to sanctify and cleanse it, and appropriate it to himself (Ephesians 5:26), or to consecrate for us a new and living way into the holiest, by his own blood (Hebrews 10:20), as the sanctuary was anointed,Exodus 30:25, c. He is called Messiah (Daniel 9:25; Daniel 9:26), which signifies Christ-Anointed (John 1:41), because he received the unction both for himself and for all that are his. [5.] In order to all this the Messiah must be cut off, must die a violent death, and so be cut off from the land of the living, as was foretold, Isaiah 53:8. Hence, when Paul preaches the death of Christ, he says that he preached nothing but what the prophet said should come,Acts 26:22; Acts 26:23. And thus it behoved Christ to suffer. He must be cut off, but not for himself--not for any sin of his own, but, as Caiaphas prophesied, he must die for the people, in our stead and for our good,--not for any advantage of his own (the glory he purchased for himself was no more than the glory he had before, John 17:4; John 17:5); no; it was to atone for our sins, and to purchase life for us, that he was cut off. [6.] He must confirm the covenant with many. He shall introduce a new covenant between God and man, a covenant of grace, since it had become impossible for us to be saved by a covenant of innocence. This covenant he shall confirm by his doctrine and miracles, by his death and resurrection, by the ordinances of baptism and the Lord's supper, which are the seals of the New Testament, assuring us that God is willing to accept us upon gospel-terms. His death made his testament of force, and enabled us to claim what is bequeathed by it. He confirmed it to the many, to the common people; the poor were evangelized, when the rulers and Pharisees believed not on him. Or, he confirmed it with many, with the Gentile world. The New Testament was not (like the Old) confined to the Jewish church, but was committed to all nations. Christ gave his life a ransom for many. [7.] He must cause the sacrifice and oblation to cease. By offering himself a sacrifice once for all he shall put an end to all the Levitical sacrifices, shall supersede them and set them aside; when the substance comes the shadows shall be done away. He causes all the peace-offerings to cease when he has made peace by the blood of his cross, and by it confirmed the covenant of peace and reconciliation. By the preaching of his gospel to the world, with which the apostles were entrusted, he took men off from expecting remission by the blood of bulls and goats, and so caused the sacrifice and oblation to cease. The apostle in his epistle to the Hebrews shows what a better priesthood, altar, and sacrifice, we have now than they had under the law, as a reason why we should hold fast our profession.

      (3.) Concerning the final destruction of Jerusalem, and of the Jewish church and nation; and this follows immediately upon the cutting off of the Messiah, not only because it was the just punishment of those that put him to death, which was the sin that filled up the measure of their iniquity and brought ruin upon them, but because, as things were, it was necessary to the perfecting of one of the great intentions of his death. He died to take away the ceremonial law, quite to abolish that law of commandments, and to vacate the obligation of it. But the Jews would not be persuaded to quit it; still they kept it up with more zeal than ever; they would hear no talk of parting with it; they stoned Stephen (the first Christian martyr) for saying that Jesus should change the customs which Moses delivered them (Acts 6:14); so that there was no way to abolish the Mosaic economy but by destroying the temple, and the holy city, and the Levitical priesthood, and that whole nation which so incurably doted on them. This was effectually done in less than forty years after the death of Christ, and it was a desolation that could never be repaired to this day. And this is it which is here largely foretold, that the Jews who returned out of captivity might not be overmuch lifted up with the rebuilding of their city and temple, because in process of time they would be finally destroyed, and not as now for seventy years only, but might rather rejoice in hope of the coming of the Messiah, and the setting up of his spiritual kingdom in the world, which should never be destroyed. Now, [1.] It is here foretold that the people of the prince that shall come shall be the instruments of this destruction, that is, the Roman armies, belonging to a monarchy yet to come (Christ is the prince that shall come, and they are employed by him in this service; they are his armies,Matthew 22:7), or the Gentiles (who, though now strangers, shall become the people of the Messiah) shall destroy the Jews. [2.] That the destruction shall be by war, and the end of that war shall be this desolation determined. The wars of the Jews with the Romans were by their own obstinacy made very long and very bloody, and they issued at length in the utter extirpation of that people. [3.] That the city and sanctuary shall in a particular manner be destroyed and laid quite waste. Titus the Roman general would fain have saved the temple, but his soldiers were so enraged against the Jews that he could not restrain them from burning it to the ground, that this prophecy might be fulfilled. [4.] That all the resistance that shall be made to this destruction shall be in vain: The end of it shall be with a flood. It shall be a deluge of destruction, like that which swept away the old world, and which there will be no making head against. [5.] That hereby the sacrifice and oblation shall be made to cease. And it must needs cease when the family of the priests was so extirpated, and the genealogies of it were so confounded, that (they say) there is no man in the world that can prove himself of the seed of Aaron. [6.] that there shall be an overspreading of abominations, a general corruption of the Jewish nation and an abounding of iniquity among them, for which it shall be made desolate,1 Thessalonians 2:16. Or it is rather to be understood of the armies of the Romans, which were abominable to the Jews (they could not endure them), which overspread the nation, and by which it was made desolate; for these are the words which Christ refers to, Matthew 24:15, When you shall see the abomination of desolation, spoken of by Daniel, stand in the holy place, then let those who shall be in Judea flee, which is explained Luke 21:20, When you shall see Jerusalem encompassed with armies then flee. [7.] That the desolation shall be total and final: He shall make it desolate, even until the consummation, that is, he shall make it completely desolate. It is a desolation determined, and it will be accomplished to the utmost. And when it is made desolate, it should seem, there is something more determined that is to be poured upon the desolate (Daniel 9:27; Daniel 9:27), and what should that be but the spirit of slumber (Romans 11:8; Romans 11:25), that blindness which has happened to Israel until the fulness of the Gentiles shall come in? And then all Israel shall be saved.