Verse-by-Verse Bible Commentary
Daniel 9:27

Clarke's Commentary

Verse Daniel 9:27. And for the overspreading of abominations he shall make it desolate — This clause is remarkably obscure. כנף שקוצים משמם kenaph shikkutsim meshomem, "And upon the wing of abominations causing amazement." This is a literal translation of the place; but still there is no determinate sense. A Hebrew MS., written in the thirteenth century, has preserved a very remarkable reading here, which frees the place from all embarrassment. Instead of the above reading, this valuable MS. has ובהיכל יהיה שיקוץ ubeheychal yihyey shikkuts; that is, "And in the temple (of the Lord) there shall be abomination." This makes the passage plain, and is strictly conformable to the facts themselves, for the temple was profaned; and it agrees with the prediction of our Lord, who said that the abomination that maketh desolate should stand in the holy place, Matthew 24:15, and quotes the words as spoken δια Δανιηλ του φροφητου, by Daniel the prophet. That the above reading gives the true sense, there can be little doubt, because it is countenanced by the most eminent ancient versions.

The Vulgate reads, Et erit in templo abominatio, "And in the temple there shall be abomination."

The Septuagint, Και επι το ἱερον βδελυγμα των ερημωσεων, "And upon the temple there shall be the abomination of desolation."

The Arabic, "And upon the sanctuary there shall be the abomination of ruin."

The above reading is celebrated by J. D. Michaelis, Epist. De Ebdom. Dan., p. 120: Vix insignius exemplum reperiri posse autumem, ostensuro in codicibus Hebraeis latere lectiones dignissimas quae eruantur, c. "A more illustrious example can, I think, hardly be found, to show that various readings lie hid in Hebrew MSS., which are most worthy of being exhibited." Vid. Bib. Hebr. KENNICOTT, Dis. Gen.

I have only to add that this mode of reckoning years and periods by weeks is not solely Jewish. Macrobius, in his book on Scipio's dream, has these remarkable words: Sed a sexta usque ad septimam septimanam fit quidem diminutio, sed occulta, et quae detrimentum suum aperta defectione non prodat: ideo nonnullarum rerumpublicarum hic mos est, ut post sextam ad militiam nemo cogatur Somn. Scip., lib. i. c. vi., in fine. "From the sixth to the seventh week, there is a diminution of strength; but it is hidden, and does not manifest itself by any outward defect. Hence it was the custom in some republics not to oblige a man to go to the wars after the sixth week, i.e., after forty-two years of age."

Having now gone through the whole of this important prophecy, and given that interpretation which the original seemed best to warrant, I shall next proceed to notice the principal various readings found in the Collections of Kennicott and De Rossi, with those from my own MSS., which the reader may collate with the words of the common printed text.

Daniel 9:24

שבעים שבעים נחתך על עמך ועל עיר קדשך

לכלא הפשע ולחתם חטאות

ולכפר עו ולהביא צדק עלמים

ובצלחתם חזו ונביא ולמשח קדש קדשים׃

Daniel 9:25

ותדע ותשכל

מן מצא דבר להשיב ולבנות ירושלם

עד משיח נגיד שבעים שבעה

ושבעים ששים ושנים תשוב

ונבנתה רחוב וחרוץ ובצוק העתים׃

Daniel 9:26

ואחרי השבעים ששים ושנים

יכרת משיח ואין לו

והעיר והקדש ישחית עם נגיד הבא

וקצו בשטף

ועד קץ מלחמה נחרצת שממות׃

Daniel 9:27

והגביר ברית לרבים שבוע אחד

וחצי השבוע ישבית זבח ומנחה

ועל כנף שקוצים משמם

ועד כלה ונחרצה תתך על שומם׃

Of the whole passage Houbigant gives the following translation: -

Daniel 9:24. Seventy weeks are determined upon thy people, and the city of thy sanctuary:

That sin may be restrained, and transgressions have an end;

That iniquity may be expiated, and an everlasting righteousness brought in;

That visions and prophecies may be sealed up, and the Holy of holies anointed.

Daniel 9:25. Know therefore and understand: -

From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks.

Then it shall be fully rebuilt, with anxiety, in difficult times.

Thence, to the Prince Messiah, there shall be sixty-two weeks.

Daniel 9:26. And after sixty-two weeks the Messiah shall be slain, and have no justice.

Afterwards he shall waste the city and the sanctuary, by the prince that is to come.

And his end shall be in straits; and to the end of the war desolation is appointed.

Daniel 9:27. And for one week he shall confirm a covenant with many;

And in the middle of the week he shall abrogate sacrifice and offering;

And in the temple there shall be the abomination of desolation,

Until the ruin which is decreed rush on after the desolation.

In this translation there are some peculiarities.

Instead of "the street shall be built again, and the wall," Daniel 9:25, he translates רחוב וחרוץ (with the prefix ב beth instead of ו vau in the latter word,) "it shall be fully (the city and all its walls) rebuilt with anxiety."

Instead of ואי לו "but not for himself," he translates, "Nor shall justice be done him; " supposing that די "justice" was originally in the verse.

Instead of "the people of the prince," Daniel 9:26, he translates "by the prince," using עם im as a preposition, instead of עם am, "the people."

Instead of "and for the overspreading," he translates ועל כנף "in the temple; " following the Septuagint, και επι το ιερον. This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes.

Houbigant contends also that the arrangement of the several members in these passages is confused. He proposes one alteration, which is important, viz., From the promulgation of the decree to rebuild Jerusalem shall be seven weeks; and unto Messiah the prince, sixty-two weeks. All these alterations he vindicates in his notes at the end of this chapter. In the text I have inserted Houbigant's dots, or marks of distinction between the different members of the verses.

VARIOUS READINGS

Daniel 9:24. שבוים שבעים weeks written full, so to prevent mistakes, in thirteen of Kennicott's, four of De Rossi's, and one ancient of my own.

שבעים Seventy-one of Kennicott's, and one of De Rossi's, have שבועים "weeks, weeks, weeks;" that is, "many weeks:" but this is a mere mistake.

לכלא "to restrain." לכלח "to consume," is the reading of twenty-nine of Kennicott's, thirteen of De Rossi's, and one ancient of my own.

ולחתם "and to seal up." Forty-three of Kennicott's, twelve of De Rossi's, and one of my own, have ולחתם "to make an end." One reads ולחתום, more full.

חטאות "sins." חטאת "sin," in the singular, is the reading of twenty-six of De Rossi's; and so, in the second instance where this word occurs, two of my MSS.

עלמים "everlasting." Two of my oldest MSS. read שלמים, and so in the next instance.

ונביא "and the prophet." The conjunction is omitted by two of Kennicott's.

ותשכל "and understand." One of my MSS. has ותשכיל.

Daniel 9:25. מן מוצא "from the publication." One MS. of De Rossi's omits the מן "from," and instead of either, one of my oldest MSS. has למוצא "to the publication."

משיה "Messiah." Nine MSS. read the word with the point sheva, which makes it read, in regimine, "the anointed of the prince." But this is evidently the effect of carelessness, or rather design.

שבעה "seven." Two MSS. add the conjunction ו vau, "and."

ולבנות "and to build." One of mine omits the conjunction.

שבעים שבעה "seven weeks." One of Kennicott's has שבעים שבה "seventy years."

ושבעים "and weeks." One of Kennicott's has ושבוע and a week."

ששים "sixty." A few add the conjunction ו vau, "and sixty;" and another has ששה "six;" and another שבעים "seventy." Wherever this word signifies weeks, two of my oldest MSS. write it full שבועים. In one of my MSS. השבועים ששים are omitted in the text, but added by a later hand in the margin.

וחרוץ "and the ditch." One MS. has העיר "the city." And for רחב "street," one of mine has רחוב of the same meaning, but more full.

ובצוק "and in straits," or anxiety. One MS. without and, as the Vulgate and Septuagint.

Daniel 9:26. והקדש "and the holy place or sanctuary." But two of my most ancient MSS., and four of Kennicott's, leave out the ו vau, and read הקדש והעיר "and the holy city," or "city of holiness," instead of "the city and sanctuary." In one MS. ו is omitted in והעיר.

וקצו "and its end." One MS. omits the conjunction ו and; one omits the following קץ "the end;" reading thus: "and unto the war." But a more singular reading is that of one of my own MSS. written about A.D. 1136, which has וקיצו "and its summer."

ששים "sixty." But one of Kennicott's MSS. has ששים שבעים "sixty weeks;" and another adds the conjunction, AND sixty.

ישחית shall destroy." But one of De Rossi's has ישחת "shall be destroyed."

עם "the people." עם im, "with," is the reading of one of Kennicott's, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic.

בשטף "with a flood." One MS. has השטף "the flood."

ועל כנף "and upon the wing." Nearly twenty MSS. have ועד "and unto," c.

Daniel 9:27. ועד קץ "and unto the end." עד־ "to the end" and one has ועל "and upon."

קץ "the end." One has עת "the time; " and another both, עת קץ "the time of the end."

ועל כנף שקוצים "and upon the wing (or battlement) abomination." Instead of this, one of the Parisian MSS. numbered three hundred and thirteen in Kennicott's, has ובהיכל יהיה שיקוץ "and in the temple there shall be abomination." See the preceding notes. This is a similar reading to Theodotion, the Vulgate, Septuagint, Syriac, Hexapla, and the Arabic; and is countenanced by our Lord, Matthew 24:15. After all that has been said on this reading, (which may be genuine, but is less liable to suspicion, as the MS. appears to be the work of some Christian; it is written from the left to the right hand, and is accompanied by the Vulgate Latin,) if this be an attempt to accommodate the Hebrew to the Vulgate, it should be stated that they who have examined this MS. closely, have asserted that there is no evidence that the writer has endeavoured to conform the Hebrew to the Latin text, unless this be accounted such. The ancient versions give this reading great credit.

שקוצים "abominations." One of mine has less fully שקצים.

משמם "desolation." One of mine has more fully משימם.

ועד "and unto," is wanting in one of mine; ועל "and upon" is the reading in one other.

על שומם "until the desolation." שומם "the desolation." One of mine has שמם without the ו vau. על is wanting; but is added in the margin, by a later hand, in another of these ancient MSS.

I have thus set down almost all the variations mentioned by Kennicott and De Rossi, and those furnished by three ancient MSS. of my own, that the learned reader may avail himself of every help to examine thoroughly this important prophecy. Upwards of thirty various readings in the compass of four verses, and several of them of great moment.

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 he shall confirm the covenant - literally, “he shall make strong” - והגביר v^ehı̂g^ebı̂yr. The idea is that of giving strength, or stability; of making firm and sure. The Hebrew word here evidently refers to the “covenant” which God is said to establish with his people - so often referred to in the Scriptures as expressing the relation between Him and them, and hence used, in general, to denote the laws and institutions of the true religion - the laws which God has made for his church; his promises to be their protector, etc., and the institutions which grow out of that relation. The margin reads it, more in accordance with the Hebrew, “a,” meaning that he would confirm or establish “a covenant” with the many. According to this, it is not necessary to suppose that it was any existing covenant that it referred to, but that he would ratify what was understood by the word “covenant;” that is, that he would lead many to enter into a true and real covenant with God. This would be fulfilled if he should perform such a work as would bring the “many” into a relation to God corresponding to what was sustained to him by his ancient people; that is, bring them to be his true friends and worshippers.

The meaning of the expression here cannot be mistaken, that during the time specified, “he” (whoever may be referred to) would, for “one week” - pursue such a course as would tend to establish the true religion; to render it more stable and firm; to give it higher sanctions in the approbation of the “many,” and to bring it to bear more decidedly and powerfully on the heart. Whether this would be by some law enacted in its favor; or by protection extended over the nation; or by present example; or by instruction; or by some work of a new kind, and new influences which he would set forth, is not mentioned, and beforehand perhaps it could not have been well anticipated in what way this would be. There has been a difference of opinion, however, as to the proper nominative to the verb “confirm” - הגביר hı̂g^ebı̂yr - whether it is the Messiah, or the foreign prince, or the “one week.” Hengstenberg prefers the latter, and renders it, “And one week shall confirm the covenant; with many.”

So also Lengerke renders it. Bertholdt renders it “he,” that is, “he shall unite himself firmly with many for one week” - or, a period of seven years, ein Jahrsiebend lang. It seems to me that it is an unnatural construction to make the word “week” the nominative to the verb, and that the more obvious interpretation is to refer it to some person to whom the whole subject relates. It is not usual to represent time as an agent in accomplishing a work. In poetic and metaphorical language, indeed, we personate time as cutting down men, as a destroyer, &e., but this usage would not justify the expression that “time would confirm a covenant with many.” That is, evidently, the work of conscious, intelligent agent; and it is most natural, therefore, to understand this as of one of the two agents who are spoken of in the passage. These two agents are the “Messiah,” and the “prince that should come.”

But it is not reasonable to suppose that the latter is referred to, because it is said Daniel 9:26 that the effect and the purpose of his coming would be to “destroy the city and the sanctuary.” He was to come “with a flood,” and the effect of his coming would be only desolation. The more correct interpretation, therefore, is to refer it to the Messiah, who is the principal subject of the prophecy; and the work which, according to this, he was to perform was, during that “one week,” to exert such an influence as would tend to establish a covenant between the people and God. The effect of his work during that one week would be to secure their adhesion to the “true religion;” to confirm to them the Divine promises, and to establish the principles of that religion which would lead them to God. Nothing is said of the mode by which that would be done; and anything, therefore, which would secure this would be a fulfillment of the prophecy. As a matter of fact, if it refers to the Lord Jesus, this was done by his personal instructions, his example, his sufferings and death, and the arrangements which he made to secure the proper effect of his work on the minds of the people - all designed to procure for them the friendship and favor of God, and to unite them to him in the bonds of an enduring covenant.

With many - לרבים lârabı̂ym. Or, for many; or, unto many. He would perform a work which would pertain to many, or which would bear on many, leading them to God. There is nothing in the word here which would indicate who they were, whether his own immediate followers, or those who already were in the covenant. The simple idea is, that this would pertain to “many” persons, and it would be fulfilled if the effect of his work were to confirm “many” who were already in the covenant, or if he should bring “many” others into a covenant relation with God. Nothing could be determined from the meaning of the word used here as to which of these things was designed, and consequently a fair fulfillment would be found if either of them occurred. If it refers to the Messiah, it would be fulfilled if in fact the effect of his coming should be either by statute or by instructions to confirm and establish those who already sustained this relation to God, or if he gathered other followers, and confirmed them in their allegiance to God.

For one week - The fair interpretation of this, according to the principles adopted throughout this exposition, is, that this includes the space of seven years. See the notes at Daniel 9:24. This is the one week that makes up the seventy - seven of them, or forty-nine years, embracing the period from the command to rebuild the city and temple to its completion under Nehemiah; sixty-two, or four hundred and thirty-four years, to the public appearing of the Messiah, and this one week to complete the whole seventy, or four hundred and ninety years “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness,” etc., Daniel 9:24. It is essential, therefore, to find something done, occupying these seven years, that would go to “confirm the covenant” in the sense above explained. In the consideration of this, the attention is arrested by the announcement of an important event which was to occur “in the midst of the week,” to wit, in causing the sacrifice and the oblation to cease, showing that there was to be an important change occurring during the “week,” or that while he would be, in fact, confirming the covenant through the week in some proper sense, the sacrifice and oblation would cease, and therefore the confirming of the many in the covenant must depend on something else than the continuation of the sacrifice and oblation. In regard to this language, as in respect to all the rest of the prophecy, there are, in fact, just two questions: one is, what is fairly to be understood by the words, or what is the proper interpretation, independent of anything in the result; the other is, whether anything occurred in what is regarded as the fulfillment which corresponds with the language so interpreted.

(1) The first inquiry then, is, What is the fair meaning of the language? Or what would one who had a correct knowledge of the proper principles of interpretation understand by this? Now, in regard to this, while it may be admitted, perhaps, that there would be some liability to a difference of view in interpreting it with no reference to the event, or no shaping of its meaning by the event, the following things seem to be clear:

(a) that the “one week,” would comprise seven years, immediately succeeding the appearance of the Messiah, or the sixty-two weeks, and that there was something which he would do in “confirming the covenant,” or in establishing the principles of religion, which would extend through that period of seven years, or that that would be, in some proper sense, “a period” of time, having a beginning - to wit, his appearing, and some proper close or termination at the end of the seven years: that is, that there would be some reason why that should be a marked period, or why the whole should terminate there, and not at some other time.

(b) That in the middle of that period of seven years, another important event would occur, serving to divide that time into two portions, and especially to be known as causing the sacrifice and oblation to cease; in some way affecting the public offering of sacrifice, so that from that time there would be in fact a cessation.

(c) And that this would be succeeded by the consummation of the whole matter expressed in the words, “and for the overspreading of abomination he shall make it desolate,” etc. It is not said, however, that this latter would immediately occur, but this would be one of the events that would pertain to the fulfillment of the prophecy. There is nothing, indeed, in the prediction to forbid the expectation that this would occur at once, nor is there anything in the words which makes it imperative that we should so understand it. It may be admitted that this would be the most natural interpretation, but it cannot be shown that that is required. It may be added, also, that this may not have pertained to the direct design of the prophecy - which was to foretell the coming of the Messiah, but that this was appended to show the end of the whole thing. When the Messiah should have come, and should have made an atonement for sin, the great design of rebuilding Jerusalem and the temple would have been accomplished, and both might pass away. Whether that would occur immediately or not might be in itself a matter of indifference; but it was important to state here that it would occur, for that was properly a completion of the design of rebuilding the city, and of the purpose for which it had ever been set apart as a holy city.

(2) The other inquiry is whether there was that in what is regarded as the fulfillment of this, which fairly corresponds with the prediction. I have attempted above (on Daniel 9:25) to show that this refers to the Messiah properly so called - the Lord Jesus Christ. The inquiry now is, therefore, whether we can find in his life and death what is a fair fulfillment of these reasonable expectations. In order to see this, it is proper to review these points in their order:

(a) The period, then, which is embraced in the prophecy, is seven years, and it is necessary to find in his life and work something which would be accomplished during these seven years which could be properly referred to as “confirming the covenant with many.” The main difficulty in the case is on this point, and I acknowledge that this seems to me to be the most embarrassing portion of the prophecy, and that the solutions which can be given of this are less satisfactory than those that pertain to any other part. Were it not that the remarkable clause “in the midst of the week he shall cause the sacrifice and oblation to cease,” were added, I admit that the natural interpretation would be, that he would do this personally, and that we might look for something which he would himself accomplish during the whole period of seven years. That clause, however, looks as if some remarkable event were to occur in the middle of that period, for the fact that he would tense the sacrifice and oblation to cease - that is, would bring the rites of the temple to a close - shows that what is meant by “confirming the covenant” is different from the ordinary worship under the ancient economy. No Jew would think of expressing himself thus, or would see how it was practicable to “confirm the covenant” at the same time that all his sacrifices were to cease. The confirming of the covenant, therefore, during that “one week,” must be consistent with some work or event that would cause the sacrifice and oblation to cease in the middle of that period.

(b) The true fulfillment, it seems to me, is to be found in the bearing of the work of the Saviour on the Hebrew people - the ancient covenant people of God - for about the period of seven years after he entered on his work. Then the particular relation of his work to the Jewish people ceased. It may not be practicable to make out the exact time of “seven years” in reference to this, and it may be admitted that this would not be understood from the prophecy before the things occurred; but still there are a number of circumstances which will show that this interpretation is not only plausibIe, but that it has in its very nature strong probability in its favor. They are such as these:

(1) The ministry of the Saviour himself was wholly among the Jews, and his work was what would, in their common language, be spoken of as “confirming the covenant; “that is, it would be strengthening the principles of religion, bringing the Divine promises to bear on the mind, and leading men to God, etc.

(2) This same work was continued by the apostles as they labored among the Jews. They endeavored to do the same thing that their Lord and Master had done, with all the additional sanctions, now derived from his life and death. The whole tendency of their ministry would have been properly expressed in this language: that they endeavored to “confirm the covenant” with the Hebrew people; that is, to bring them to just views of the character of their natural covenant with God; to show them how it was confirmed in the Messiah; to establish the ancient promises; and to bring to bear upon them the sanctions of their law as it was now fulfilled, and ratified, and enlarged through the Messiah. Had the Saviour himself succeeded in this, or had his apostles, it would have been, in fact, only “confirming the ancient covenant” - the covenant made with Abraham, Isaac, and Jacob; the covenant established under Moses, and ratified by so many laws and customs among the people. The whole bearing of the Saviour’s instructions, and of his followers, was to carry out and fulfill the real design of that ancient institution - to show its true nature and meaning, and to impress it on the hearts of men

(3) This was continued for about the period here referred to; at least for a period so long that it could properly be represented in round numbers as “one week,” or seven years. The Saviour’s own ministry continued about half that time; and then the apostles prosecuted the same work, laboring with the Jews for about the other portion, before they turned their attention to the Gentiles, and before the purpose to endearour to bring in the Jewish people was abandoned. They remained in Jerusalem; they preached in the synagogues; they observed the rites of the temple service; they directed their first attention everywhere to the Hebrew people; they had not yet learned that they were to turn away from the “covenant people,” and to go to the Gentiles. It was a slow process by which they were led to this. It required a miracle to convince Peter of it, and to show him that it was right to go to Cornelius Acts 10:0, as a representative of the Gentile people, and it required another miracle to convert Saul of Tarsus, “the apostle of the Gentiles,” and to prepare him for the work of carrying the gospel to the pagan world, and a succession of severe persecutions was demanded to induce the apostles to leave Jerusalem, and to go abroad upon the face of the earth to convey the message of salvation.

Their first work was among the Jewish people, and they would have remained among them if they had not been driven away by these persecutions, and been thus constrained to go to other lands. It is true that it cannot be shown that this was a period of exactly “half a week,” or three years and a half after the ascension of the Saviour, but, in a prophecy of this nature, it was a period that might, in round numbers, be well expressed by that; or the whole might be properly described by “seventy weeks,” or four hundred and ninety years, and the last portion after the appearing of the Messiah as one of these weeks. There has been much needless anxiety to make out the exact time to a month or a day in regard to this prophecy - not remembering its general design, and not reflecting how uncertain are all the questions in ancient chronology. Compare the sensible remarks of Calvin on Daniel 9:25.

(4) When this occurred; when the apostles turned away from the Hebrew people, and gave themselves to their labors among the Gentiles, the work of “confirming the covenant” with those to whom the promises had been made, and to whom the law was given, ceased. They were regarded as “broken off” and left, and the hope of success was in the Gentile world. See the reasoning of the apostle Paul in Romans 11:0. Jerusalem was given up soon after to destruction, and the whole work, as contemplated in this prophecy, ceased. The object for which the city and temple were rebuilt was accomplished, and here was a proper termination of the “prophecy.” It was not necessary, indeed, that these should be at once destroyed, but they were henceforth regarded as having fulfilled the work designed, and as being now left to ruin. The ruin did not at once occur, but the sacrifices thenceforward offered were without meaning, and the train of events was constantly preparing that would sweep away city and temple together. I suppose, therefore, that this last “one week” embraced the period from the beginning of the ministry of the Saviour to that when the direct and exclusive efforts to bring the principles of his religion to bear on the Hebrew people, as carrying out the design of the covenant made by God with their fathers, and confirmed with so many promises, ceased, and the great effort was commenced to evangelize the pagan world. Then was the proper close of the seventy weeks; what is added is merely a statement of the winding up of the whole affair in the destruction of the city and temple. That occurred, indeed, some years after; but at this period all that was material in regard to that city had taken place, and consequently that was all that was necessary to specify as to the proper termination of the design of rebuilding the city and the temple.

And in the midst of the week - The word here rendered “in the midst” - חצי chētsı̂y - means, properly, half, the half part, Exodus 24:6; Numbers 12:12; then the middle, or the midst, Judges 16:3. The Vulgate renders it, in dimidio; the Greek, ἐν τῳ ἡμίσει en tō hēmisei. Hengstenberg, “the half.” So Lengerke, die Halfte; Luther, mitten. The natural and obvious interpretation is what is expressed in our translation, and that will convey the essential idea in the original. It refers to something which was to occur at about the middle portion of this time, or when about half of this period was elapsed, or to something which it would require half of the “one week,” or seven years, to accomplish. The meaning of the passage is fully met by the supposition that it refers to the Lord Jesus and his work, and that the exact thing that was intended by the prophecy was his death, or his being “cut off,” and thus causing the sacrifice and oblation to cease.

Whatever difficulties there may be about the “precise” time of our Lord’s ministry, and whether he celebrated three passovers or four after he entered on his public work, it is agreed on all hands that it lasted about three years and a half - the time referred to here. Though a few have supposed that a longer period was occupied, yet the general belief of the church has coincided in that, and there are few points in history better settled. On the supposition that this pertains to the death of the Lord Jesus, and that it was the design of the prophecy here to refer to the effects of that death, this is the very language which would have been used. If the period of “a week” were for any purpose mentioned, then it would be indispensable to suppose that there would be an allusion to the important event - in fact, the great event which was to occur in the middle of that period, when the ends of the types and ceremonies of the Hebrew people would be accomplished, and a sacrifice made for the sins of the whole world.

He shall cause the sacrifice and the oblation to cease - The word “he,” in this place, refers to the Messiah, if the interpretation of the former part of the verse is correct, for there can be no doubt that it is the same person who is mentioned in the phrase “he shall confirm the covenant with many.” The words “sacrifice” and “oblation” refer to the offerings made in the temple. The former word more properly denotes “bloody” offerings; the latter “offerings” of any kind - whether of flour, fruits, grain, etc. See these words explained in the notes at Isaiah 1:11, Isaiah 1:13. The word rendered “cease” (ישׁבית yash^ebı̂yt) means, properly, to rest (from the word Sabbath), and then in Hiphil, to cause to rest, or to cause to cease. It conveys the idea of “putting an end to” - as, for example, “war,” Psalms 46:9; “contention,” Proverbs 18:18; “exultation,” Isaiah 16:10. - Gesenius. The literal signification here would be met by the supposition that an end would be made of these sacrifices, and this would occur either by their being made wholly to cease to be offered at that time, or by the fact that the object of their appointment was accomplished, and that henceforward they would be useless and would die away.

As a matter of fact, so far as the Divine intention in the appointment of these sacrifices and offerings was concerned, they “ceased” at the death of Christ - in the middle of the “week.” Then the great sacrifice which they had adumbrated was offered. Then they ceased to have any significancy, no reason existing for their longer continuance. Then, as they never had had any efficacy in themselves, they ceased also to have any propriety as types - for the thing which they had prefigured had been accomplished. Then, too, began a series of events and influences which led to their abolition, for soon they were interrupted by the Romans, and the temple and the altars were swept away to be rebuilt no more. The death of Christ was, in fact, the thing which made them to cease, and the fact that the great atonement has been made, and that there is now no further need of those offerings, is the only philosophical reason which can be given why the Jews have never been able again to rebuild the temple, and why for eighteen hundred years they have found no place where they could again offer a bloody sacrifice. The “sacrifice and the oblation” were made, as the result of the coming of the Messiah, to “cease” for ever, and no power of man will be able to restore them again in Jerusalem. Compare Gibbon’s account of the attempt of Julian to rebuild the temple at Jerusalem: Dec. and Fall, ii. 35-37.

And for the overspreading of abominations he shall make it desolate - The marginal reading here is very different, showing clearly the perplexity of the translators: “Upon the battlements shall be the idols of the desolator.” There is great variety, also, in the ancient versions in rendering this passage. The Latin Vulgate is, “And there shall be in the temple the abomination of desolation.” The Greek, “And upon the temple shall be an abomination of desolations.” The Syriac. “And upon the extremities of the abomination shall rest desolation.” The Arabic, “And over the sanctuary shall there be the abomination of ruin.” Luther renders it, “And upon the wings shall stand the abomination of desolation.” Lengerke and Hengstenberg render it, “And upon the summit of abomination comes the destroyer.” Prof. Stuart, “And the water shall be over a winged fowl of abominations.” These different translations show that there is great obscurity in the original, and perhaps exclude the hope of being able entirely to free the passage from all difficulties. An examination of the words, however, may perhaps enable us to form a judgment of its meaning. The “literal” and “obvious” sense of the original, as I understand it, is, “And upon the wing of the abominations one causing desolation” - משׁמם שׁקיצים כנף ועל v^e‛al kenap shı̂qqytsı̂ym m^eshomēm. The word rendered “overspreading” (כנף kânâp) means, properly, a “wing;” so called as “covering,” or because it “covers” - from כנף kânap), to cover, to hide. Then it denotes anything having a resemblance to a wing, as an extremity, a corner, as

(a) of a garment, the skirt, or flap, 1 Samuel 24:4 (5), 11 (12); Numbers 15:38, and hence, as the outer garment was used by the Orientals to wrap themselves in at night, the word is used for the extremity or border of a bed-covering, Deuteronomy 22:30 Deuteronomy 23:1; Ruth 3:9.

(b) It is applied to land, or to the earth - as the earth is compared with a garment spread out, Isaiah 24:16; Job 37:3; Job 38:13.

(c) It is used to denote the highest point, or a battlement, a pinnacle - as having a resemblance to a wing spread out.

So the word πτερύγιον pterugion is used in Matthew 4:5. See the notes at that passage. It would seem most probable that the allusion by the word as applied to a building would not be, as supposed by Gesenius (Lexicon), and by Hengstenberg and Lengerke, to the “pinnacle or summit,” but to some roof, porch, or piazza that had a resemblance to the wings of a bird as spread out - a use of the word that would be very natural and obvious. The extended porch that Solomon built on the eastern side of the temple would, not improbably, have, to one standing on the opposite Mount of Olives, much the appearance of the wings of a bird spread out. Nothing certain can be determined about the allusion here from the use of this word, but the connection would lead us to suppose that the reference was to something pertaining to the city or temple, for the whole prophecy has a reference to the city and temple, and it is natural to suppose that in its close there would be an allusion to it.

The use of the word “wing” here would lead to the supposition that what is said would pertain to something in connection with the temple having a resemblance to the wings of a bird, and the word “upon” (על ‛al) would lead us to suppose that what was to occur would be somehow upon that. The word rendered “abominations” (שׁקוּצים shı̂qqûtsı̂ym) means “abominable” things, things to be held in detestation, as things unclean, filthy garments, etc., and then idols, as things that are to be held in abhorrence. The word שׁקוּץ shı̂qûts, is rendered abomination in Deuteronomy 29:17; 1 Kings 11:5, 1 Kings 11:7; 2 Kings 23:13, 2 Kings 23:24; Isaiah 66:3; Jeremiah 4:1; Jeremiah 7:30; Jeremiah 13:27; Jeremiah 32:34; Ezekiel 5:11; Ezekiel 7:20; Ezekiel 20:7-8, Ezekiel 20:30; Daniel 9:27; Daniel 11:31; Daniel 12:11; Hosea 9:10; Zechariah 9:7; abominable idols in 2 Chronicles 15:8 (in the margin abominations); “detestable” in Jeremiah 16:18; Ezekiel 11:18, Ezekiel 11:21; Ezekiel 37:23; and “abominable filth” in Nahum 3:6. It does not occur elsewhere.

In most of these places it is applied to “idols,” and the current usage would lead us so to apply it, if there were nothing in the connection to demand a different interpretation. It might refer to anything that was held in abomination, or that was detestable and offensive. The word is one that might be used of an idol god, or of anything that would pollute or defile, or that was from any cause offensive. It is not used in the Old Testament with reference to a “banner or military standard,” but there can be no doubt that it might be so applied as denoting the standard of a foe - of a pagan - planted on any part of the temple - a thing which would be particularly detestable and abominable in the sight of the Jews. The word rendered “he shall make IT desolate” - משׁמם m^eshomēm - is “he making desolate;” that is, “a desolator.” It is a Poel participle from שׁמם shâmēm - to be astonished, to be laid waste; and then, in an active sense, to lay waste, to make desolate. - Gesenius. The same word, and the same phrase, occur in Daniel 11:31 : “And they shall place the abomination that maketh desolate,” or, as it is in the margin, “astonisheth.”

There, also, the expression is used in connection with “taking away the daily sacrifices.” The word would be more properly rendered in this place “desolator,” referring to some one who would produce desolation. There is great abruptness in the entire expression, and it is evident that it was not the intention to give so clear a prediction in this that it could be fully understood beforehand. The other portions of the prophecy respecting the building of the city, and the coming of the Messiah, and the work that he would accomplish, are much more clear, and their meaning could have been made out with much more certainty. But, in reference to this, it would seem, perhaps, that all that was designed was to throw out suggestions - fragments of thought, that would rather hint at the subject than give any continuous idea. Perhaps a much more “abrupt” method of translation than what attempts to express it in a continuous grammatical construction capable of being parsed easily, would better express the state of the mind of the speaker, and the language which he uses, than the ordinary versions.

The Masoretic pointing, also, may be disregarded, and then the real idea would be better expressed by some such translation as the following: “He shall cause the sacrifice and the offering to cease. And - upon the wing - the porch of the temple - abominations! And a desolator!” That is, after the ceasing of the sacrifice and the oblation, the mind is fixed upon the temple where they had been offered. The first thing that arrests the eye is some portion of the temple, here denoted by the word “wing.” The next is something abominable or detestable - an object to be hated and loathed in the very temple itself. The next is a desolator - one who had come to carry desolation to that very temple. Whether the “abomination” is connected with the “desolator” or not is not intimated by the language. It might or might not be. The angel uses language as these objects strike the eye, and he expresses himself in this abrupt manner as the eye rests on one or the other. The question then arises, What does this mean? Or what is to be regarded as the proper fulfillment? It seems to me that there can be no doubt that there is a reference to the Roman standard or banners planted on some part of the temple, or to the Roman army, or to some idols set up by the Romans - objects of abomination to the Jews - as attracting the eye of the angel in the distant future, and as indicating the close of the series of events here referred to in the prophecy. The reasons for this opinion are, summarily, the following:

(a) The “place or order” in which the passage stands in the prophecy. It is “after” the coming of the Messiah; “after” the proper cessation of the sacrifice and oblation, and at the close of the whole series of events - the termination of the whole design about rebuilding the city and the temple.

(b) The “language” is such as would properly represent that. Nothing could be more appropriate, in the common estimation of the Jews, than to speak of such an object as a Roman military standard planted in any part of the temple, as an “abomination,;” and no word would better denote the character of the Roman conqueror than the word “desolator” - for the effect of his coming, was to lay the whole city and temple in ruins.

(c) The language of the Saviour in his reference to this would seem to demand such an interpretation, Matthew 24:15 : “When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place,” etc. There can be no reasonable doubt. that the Saviour refers to this passage in Daniel (see the notes at Matthew 24:15), or that events occurred in the attack on Jerusalem and the temple that would fully correspond with the language used here. Josephus, for instance, says, that when the city was taken, the Romans brought their ensigns into the temple, and placed them over the eastern gate, and sacrificed to them there. “And now the Romans,” says he, “upon the flight of the seditious into the city, and upon the burning of the holy house itself, and all the buildings round about it, brought their ensigns into the temple, and set them over against its eastern gate; and there they did offer sacrifices to them, and there did they make Titus “Imperator” with the greatest acclamations of joy.” - “Jewish Wars,” b. vi. ch. vi. Section 1. This fact fully accords with the meaning of the language as above explained, and the reference to it was demanded in order that the purpose of the prophecy should be complete. Its proper termination is the destruction of the city and temple - as its beginning is the order to rebuild them.

Even until the consummation - Until the completion - ועד־כלה y^e‛ad-kâlâh. That is, the series of events in the prophecy shall in fact reach to the completion of everything pertaining to the city and temple. The whole purpose in regard to that shall be completed. The design for which it is robe rebuilt shall be consummated; the sacrifices to be offered there shall be finished, and they shall be no longer efficacious or proper; the whole civil and religious polity connected with the city and temple shall pass away.

And that determined - ונחרצה v^enechĕrâtsâh. See this word explained in the notes at Daniel 9:24, Daniel 9:26. See also the notes at Isaiah 10:23. There seems to be an allusion in the word here to its former use, as denoting that this is the fulfillment of the determination in regard to the city and temple. The idea is, that what was determined, or decided on, to wit, with reference to the closing scenes of the city and temple, would be accomplished.

Shall be poured - תתך tı̂ttak. The word used here means to pour, to pour out, to overflow - as rain, water, curses, anger, etc. It may be properly applied to calamity or desolation, as these things may be represented as “poured down” upon a people, in the manner of a storm. Compare 2 Samuel 21:10; Exodus 9:33; Psalms 11:6; Ezekiel 38:22; 2 Chronicles 34:21; 2 Chronicles 12:7; Jeremiah 7:20; Jeremiah 42:18; Jeremiah 44:6.

Upon the desolate - Margin, desolator. The Hebrew word (שׁומם shômēm) is the same, though in another form (כל kal instead of פל pēl) which is used in the previous part of the verse, and rendered “he shall make it desolate,” but which is proposed above to be rendered “desolator.” The verb שׁמם shâmēm is an intransitive verb, and means, in “Kal,” the form used here, to be astonished or amazed; then “to be laid waste, to be made desolate” (Gesenius); and the meaning in this place, therefore, is that which is desolate or laid waste - the wasted, the perishing, the solitary. The reference is to Jerusalem viewed as desolate or reduced to ruins. The angel perhaps contemplates it, as he is speaking, in ruins or as desolate, and he sees this also as the termination of the entire series of predictions, and, in view of the whole, speaks of Jerusalem appropriately as “the desolate.”

Though it would be rebuilt, yet it would be again reduced to desolation, for the purpose of the rebuilding - the coming of the Messiah - would be accomplished. As the prophecy finds Jerusalem a scene of ruins, so it leaves it, and the last word in the prophecy, therefore, is appropriately the word “desolate.” The intermediate state indeed between the condition of the city as seen at first and at the close is glorious - for it embraces the whole work of the Messiah; but the beginning is a scene of ruins, and so is the close. The sum of the whole in the latter part of the verse may be expressed in a free paraphrase: “He, the Messiah, shall cause the sacrifice and oblation to cease,” by having fulfilled in his own dcath the design of the ancient offerings, thus rendering them now useless, and upon the outspreading - upon the temple regarded as spread out, or some wing or portico, there are seen abominable things - idolatrous ensigns, and the worship of foreigners. A desolator is there, also, come to spread destruction - a foreign army or leader. And this shall continue even to the end of the whole matter - the end of the events contemplated by the prophecy - the end of the city and the temple. And what is determined on - the destruction decreed - shall be poured out like a tempest on the city doomed to desolation - desolate as surveyed at the beginning of the prophecy - desolate at the close, and therefore appropriately called “the desolate.”

After this protracted examination of the meaning of this prophecy, all the remark which it seems proper to make is, that this prediction could have been the result only of inspiration. There is the clearest evidence that the prophecy was recorded long before the time of the Messiah, and it is manifest that it could not have been the result of any natural sagacity. There is not the slightest proof that it was uttered as late as the coming of Christ, and there is nothing better determined in relation to any ancient matter than that it was recorded long before the birth of the Lord Jesus. But it is equally clear that it could have been the result of no mere natural sagacity. How could such events have been foreseen except by Him who knows all things? How could the order have been determined? How could the time have been fixed? How could it have been anticipated that the Messiah, the Prince, would be cut off? How could it have been known that he would cause the sacrifice and oblation to cease? How could it have been ascertained that the period during which he would be engaged in this would be one week - or about seven years? How could it be predicted that a remarkable event would occur in the middle of that period that would in fact cause the sacrifice and oblation ultimately to cease? And how could it be conjectured that a foreign prince would come, and plant the standard of abomination in the holy city, and sweep all away - laying the city and the temple in ruins, and bringing the whole polity to an end? These things lie beyond the range of natural sagacity, and if they are fairly implied in this prophecy, they demonstrate that this portion of the book is from God.

Calvin's Commentary on the Bible

The angel now returns to Christ. We have explained why he made mention of the coming slaughter; first, to shew the faithful that they had no reason for remaining in the body of the nation in preference to being cut off from it; and next, to prevent the unbelievers from being satisfied with their obstinacy and their contempt of their inestimable blessings, by their rejecting the person of Christ. Thus this clause was interposed concerning the future devastation of the city and temple. The angel now continues his discourse concerning Christ by saying, he should confirm the treaty with many for one week This clause answers to the former, in which Christ is called a Leader. Christ took upon him the character of a leader, or assumed the kingly office, when he promulgated the grace of God. This is the confirmation of the covenant of which the angel now speaks. As we have already stated, the legal expiation of other ritual ceremonies which God designed to confer on the fathers is contrasted with the blessings derived from Christ; and we now gather the same idea from the phrase, the confirmation of the covenant. We know how sure and stable was God’s covenant under the law; he was from the beginning always truthful, and faithful, and consistent with himself. But as far as man was concerned, the covenant of the law was weak, as we learn from Jeremiah. (Jeremiah 31:31.) I will enter into a new covenant with you, says he; not such as I made with your fathers, for they made it vain. We here observe the difference between the covenant which Christ sanctioned by his death and that of the Jewish law. Thus God’s covenant is established with us, because we have been once reconciled by the death of Christ; and at the same time the effect of the Holy Spirit is added, because God inscribes the law upon our hearts; and thus his covenant is not engraven in stones, but in our hearts of flesh, according to the teaching of the Prophet Ezekiel. (Ezekiel 11:19.) Now, therefore, we understand why the angel says, Christ should confirm the covenant for one week, and why that week was placed last in order. In this week will he confirm the covenant with many But I cannot finished this exposition just now.

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.

"

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

"In contrast to the rather clear fulfillment of Daniel 9:25-26, Daniel 9:27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment." [Note: Ibid.]

The nearest antecedent of "he" is "the prince who is to come" (Daniel 9:26). Titus made no covenant with Israel, so who is in view? Apparently a future ruler of the revived or reorganized Roman Empire, the little horn of chapter 7, is in view. This seems preferable to taking the antecedent of "he" as Messiah, since Jesus Christ did not do the things predicted of the prince here. Young held that Christ is the prince, and He fulfilled what Daniel predicted, in that He put the covenant of grace into effect at the time of His death, and abolished the sacrifices of the old dispensation. [Note: Young, pp. 213-17, 220-21.] If the little horn of chapter 7 is in view, as seems preferable, this means that the seventieth week does not follow the sixty-ninth week immediately. Such a break in prophetic chronology has precedent in the predictions of Messiah’s first and second advents (Isaiah 61:1-2). Another evidence of a break between the sixty-ninth and seventieth weeks, is the fact that there was a 37-year gap, between Messiah’s cutting off in A.D. 33, and the destruction of Jerusalem in A.D. 70. Yet Daniel presented both of these events as after the sixty-ninth week and before the seventieth week. Thus there must be a break in the chronology after the sixty-ninth week. [Note: See McClain, pp. 31-45, for additional proofs of a gap.]

This future ruler, according to Gabriel, will make a covenant with "the many" for one week (seven years). "The many" evidently refers to Daniel’s people (Daniel 9:24), ethnic Jews (cf. Daniel 11:39; Daniel 12:2). After three and one-half years, this Antichrist will terminate the sacrifices and offerings that he permitted these Jews to offer. Their ability to offer these sacrifices indicates that they will be back in the land worshipping at a rebuilt temple.

"The wing of abominations" may be a reference to a wing of the temple that is particularly abominable because of idolatry, possibly the pinnacle or summit of the temple. [Note: Young, p. 218; Whitcomb, p. 134.] Another interpretation takes "wing" figuratively, and sees Antichrist descending vulture-like on his prey. [Note: Archer, "Daniel," p. 118.] Perhaps the simplest explanation is to take "on the wing of" in the sense of "with." Apparently the prince will appear in the Jerusalem temple when he ends the sacrifices.

Daniel 12:11 refers to a future stopping of the Jewish sacrifices, forty-two months before Messiah returns to the earth. Revelation 13:4-7 also describes this future ruler in harmony with what Gabriel revealed here. Jesus warned of him, too, in Matthew 24:15-28, as did the Apostle Paul in 2 Thessalonians 2:3-4, and the Apostle John in 1 John 2:18. The complete destruction decreed by God and poured out on this prince will come, according to these passages, when Messiah returns to the earth.

Students of this passage who do not take this verse as predicting future events usually adopt one of the following interpretations. [Note: See also Baldwin’s additional note on some interpretations of the seventy sevens, pp. 172-78.] Liberal commentators believe that the events in the seventieth seven, as well as those in the preceding sixty-nine sevens, happened in a loose sense after the Maccabean persecution of the second century B.C. [Note: E.g., Montgomery, pp. 400-401.] Orthodox Jewish scholars usually take the destruction of Jerusalem in A.D. 70 as the fulfillment of this verse. Many amillennialists understand the seventieth week to represent what has happened since Jesus Christ’s first advent and what will continue until His second advent. [Note: E.g., Young, pp. 208-209; and Leupold, pp. 431-40.] Some amillennialists take the seventieth seven as seven literal years beginning with Jesus’ public ministry and ending about three and one-half years after his death. [Note: E.g., Philip Mauro, The Seventy Weeks and the Great Tribulation, pp. 70-71.] Dwight Pentecost articulated the standard premillennial, pretribulational interpretation.

"This seven-year period will begin after the Rapture of the church (which will consummate God’s program in this present Age). The 70th ’seven’ will continue till the return of Jesus Christ to the earth. Because Jesus said this will be a time of ’great distress’ (Matthew 24:21), this period is often called the Tribulation." [Note: Pentecost, "Daniel," p. 1364. See also The New Scofield .. . ., p. 913.]

The strongest argument for a literal fulfillment of the events predicted in Daniel 9:27, is that the events predicted in Daniel 9:24-26 were fulfilled literally.

"The ’abomination of desolation’ set up by Antiochus is not the ultimate fulfillment of Daniel 9:27 because (a) Antiochus does not fit the time sequence given in that verse, and (b) long after the time of Antiochus, Jesus said Daniel’s prophecy of the abomination of desolation was still future (Matthew 24:15-16)." [Note: Dyer, in The Old . . ., p. 719.]

Gann's Commentary on the Bible

Daniel 9:27

Glenn A. Jobe

    "7. Finally we read of the destruction of Jerusalem. Gabriel didn’t say that the destruction would occur in the midst of the 70th week, rather during the 70th week its destruction would be "determined;" "... and upon the wing of abominations [shall come] one that maketh desolate; and even unto the full end, and that determined, shall [wrath] be pured out upon the desolate" (Daniel 9:27b).

    a. Again, Gabriel did not tell Daniel WHEN the city and the temple would be destroyed. He said that would be "determined." In other words, the Messiah himself would determine the time in the middle of the last week of Daniel’s 70 weeks.

    b. In Matthew 23:37-38 [Matthew 23:37-38] the Lord lamented over Jerusalem saying, "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and you would not! Behold, your house is left unto you desolate."

    c. In the next chapter Jesus announced the destruction of the temple and the city; ... Matthew 24:1-2.

    d. This really got the apostles’ attention. Verse 3 continued, Matthew 24:3 ...

    e. Do you notice the WHEN in their question? "Tell us, when shall these things be?" They didn’t know. How could they? Though Daniel prophesied of the destruction, the Messiah must reveal the WHEN! Though the disciples probably did not comprehend Jesus’ words or whether they were asking the right questions (thinking, no doubt, that the Lord spoke of one great earth-ending climactic event), they obviously did not know the TIME when would come "the full end" and"[wrath] be poured out upon the desolate" (Daniel 9:27 c). That is something that would "be determined" and the Lord is about to answer that question.

Gill's Exposition of the Whole Bible

And he shall confirm the covenant with many for one week,.... Sixty nine of the seventy weeks being accounted for, and the several events observed to be fulfilled in them; the angel proceeds to take notice of the remaining "one" week, or seven years, and what should be done within that space of time: a covenant should be confirmed with many; which is not to be understood of the Messiah's confirming the covenant of grace with many, or on account of all his people, by fulfilling the conditions of it, and by his blood and sacrifice, through which all the blessings of it come to them; for this is not for one week only, but for ever; but this is to be interpreted of the Roman people, spoken of in the latter part of the preceding verse; who, in order to accomplish their design to destroy the city and temple of Jerusalem, made peace with many nations, entered into covenant and alliance with them, particularly the Medes, Parthians, and Armenians, for the space of one week, or seven years; as it appears they did at the beginning of this week l:

and in the midst of the week he shall cause the sacrifice and the oblation to cease; the daily sacrifice of the Jews, and all their other offerings; and which was literally fulfilled "in the half part" m of this week, as it may be rendered; towards the close of the latter half of it, when the city of Jerusalem, being closely besieged by Titus, what through the closeness of the siege, the divisions of the people, and the want both of time and men, and beasts to offer, the daily sacrifice ceased, as Josephus n says, to the great grief of the people; nor have the Jews, ever since the destruction of their city and temple, offered any sacrifice, esteeming it unlawful so to do in a strange land:

and at the same time, in the same half part of the week,

for the overspreading of abominations he shall make it desolate; that is, the Roman people shall make the land of Judea desolate, for the overspreading of their abominations or idolatries in it. The words may be rendered, as by some, "upon the wing", the battlements of the temple,

shall be the abominations, or "idols of the desolator", or "of him that makes desolate" o; so Bishop Lloyd; meaning either the ensigns of the Roman army, which had upon them the images of their gods or emperors; and being set up in the holy place, and sacrificed to, nothing could be a greater abomination to the Jews; or else the blood of the zealots slain on these battlements, by which the holy place was polluted; see

Matthew 24:15:

even until the consummation, and that determined shall be poured upon the desolate; that is, either these abominations shall continue in the place where they are set until the utter destruction of the city and temple; or the desolation made there should continue until the consummation of God's wrath and vengeance upon them; until the whole he has determined is poured out on this desolate people; and which continues unto this day, and will till the times of the Gentiles be fulfilled, Luke 21:24. Some, as Bishop Lloyd, render it, "upon the desolator" p; meaning the Romans; and the sense they take to be is, that this vengeance shall continue upon the Jews until it is turned upon the head of those who have made them desolate: now this "one week", according to the sense given, must begin in the sixty third year of the vulgar era of Christ, about thirty years after the expiration of the sixty nine weeks; since it ends in the seventieth year of the same era, in which was the destruction of Jerusalem, the grand event assigned to it in this famous prophecy; when it might have been expected it should have begun at the end of the sixty nine weeks, and run on in a direct line from them. The true reason of its being thus separated from them is the longsuffering and forbearance of God to the people of the Jews, who gave them, as to the old world, space to repent; but his grace and goodness being slighted, things began to work at the beginning of this week towards their final ruin, which, in the close of it, was fully accomplished: from the whole of this prophecy it clearly appears that the Messiah must be come many hundred years ago. The Jews are sensible of the force of this reasoning; so that, to terrify persons from considering this prophecy, they denounce the following curse, "let them burst, or their bones rot, that compute the times" q. R. Nehemiah, who lived about fifty years before the coming of Christ, declared the time of the Messiah, as signified by Daniel, could not be protracted longer than those fifty years r. The Jews also say the world is divided into six parts, and the last part is from Daniel to the Messiah s.

l See Marshall's Chron. Treat. p. 271. m וחצי השבוע "et in dimidio hebdomadis", Montanus, Michaelis; "dimidio septimanae", Cocceius. n De Bello, Jud. l. 6. c. 2. o ועל כנף שקצים משומם "desolator", Piscator, Gejerus; "desolans", Covveius; "stupefaciens", Montanus. p על שומם "super obstupescentem", Montanus; "in stupendem", Cocceius, q T. Bab. Sanhedrin. fol. 97. 2. r Apud Grotium de Ver. Rel. Christ l. 5. sect. 14. s Caphtor Uperah, fol 17. 2.

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.