|
"This last Darius, they say, was the Artaxerxes who sent Ezra and Nehemiah to Jerusalem to restore the state of the Jews, for they tell us that Artaxerxes among the Persians was the common name for their Kings, as that of Pharaoh was among the Egyptians."
As has already been seen, Ptolemy considered the Persian period 205 years long, whereas these two Jewish chronological works credit Persia with only 52 years. According to the evidence, which is the most authentic obtainable, the conquest of Alexander and the beginning of his world empire was 331 B.C.E. If we accept Ptolemy's reckoning, then the restoration of the Jews from Babylon by the decree of Cyrus was in the year 536 B.C.E. On the other hand, if we accept the shorter chronology presented in these Jewish works, this restoration was in 383 B.C.E. Thus these two sources conflict. They also contradict the statement of the angel Gabriel to Daniel; they give the Persian and Greek periods as covering 536 and 383 years. The angel Gabriel to Daniel stated that there would be 483 years from the issuing of the decree which, as we have seen, was written in the first year of Cyrus, and which year, according to the Ptolemaic reckoning, was 536 B.C.E.
The common era which, from the present point of view, dates from the birth of Jesus of Nazareth, who, as Christians believe, was both the Son of God in human form and the Jewish Messiah. In the computation of chronology by modern calculators there was a discrepancy of something like 4 or 5 years in the reckoning of His birth. According to the data obtainable He was executed in the year 30 C.E. The terminal date of the 69 weeks of years, or 483 years, is that of the cutting off of Messiah (Dan. 9:26). This prediction is interpreted as a reference to His execution.
Since Jesus of Nazareth is reckoned as the Messiah, to be cut off at the end of the sixty-ninth week, or the 483rd year, if we accept the longer chronology, we must add the 30 years of the present era to the 536 of the Ptolemaic chronology. On account of the transition, therefore, from the B.C. dates to those of the common era, one year must be deducted from the sum total, 566 years, making 565 years.
Certain commentators trying to fit the 483-year period mentioned by the angel Gabriel into the chronology passed on to us by Ptolemy and his successors have thought of the year 445 B.C.E. as the initial date of this Period.*
According to the Biblical, chronological data, the year in which Cyrus issued this decree was 3589 A.H. The anno hominis system of dating time begins the reckoning of time with the creation of Adam and traces the chronology throughout the Tenach and finds that in the year 3589 Cyrus issued his decree as was foretold by the angel Gabriel.
V. THE END OF THE SIXTY-NINTH WEEK
The 69 weeks are divided into two sections: seven weeks, and threescore and two weeks:
"Know therefore and discern, that from the going forth of the commandment to restore and to build 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" (Dan. 9:25). (chart)
During the first seven weeks or 49 years, according to this prediction, the city of Jerusalem was to be built with moat and street in troublous times. A glance at the book of Ezra shows that the Jews after they returned from Babylon were harassed constantly by Gentile enemies in the land. Thus the prediction was literally fulfilled. Next the angel comprehended the remaining part of this period in the expression, "threescore and two weeks."
Let us note the fact that the terminal date of the sixty-ninth week is "the anointed one, the prince." Who is this prince, the anointed one? Of whom would Daniel naturally think? Certainly his mind would not revert to the prince who, in Daniel 7, is called "a little horn." Neither would he think of the little horn mentioned in chapter 8. The one mentioned by Gabriel is "the anointed one, the prince". Could Daniel have known of any anointed one, who was called "Messiah, the Prince?" It is true that prophets, priests, and kings were at different times called "anointed" ones. The manner in which Gabriel speaks of this one shows conclusively that he presumed on Daniel's part a knowledge of this one. From the utterance of the promise of "the seed of the woman" (Gen. 3:15) men began to look for the coming of a mighty deliverer. The expectation aroused by this oracle finds expression throughout the Scriptures. Hannah, however, is the first one to call Him an anointed one. In speaking of the time when the Lord will destroy all the wicked from the earth she exclaimed, Jehovah will judge the ends of the earth;
and he will give strength to his king.
And exalt the horn of his anointed (Messiah) (I Sam. 2:10). The priests, especially the High Priest, were called the "anointed" priests. None were ever designated as "the anointed prince." The prophets were sometimes spoken of as having been anointed, but were never called "the anointed prince." On the other hand, the kings of Israel were known as the Lord's anointed. This especially is seen in the early history of the monarchy. But the king was frequently called the anointed. At other times he was called by the title "king." Naturally when Gabriel spoke of "the anointed one, the prince", Daniel thought of an anointed king. But since they were looking for King Messiah to appear and to introduce the golden era, and since Gabriel in his message spoke of this glorious time in the future, the prophet could think of no one besides Him. This proposition is, therefore, self-evident.
The expression "the anointed, the prince" undoubtedly is a reference to King Messiah, of whose nature and person we have learned the principal facts in my book, Messiah: His Nature and Person. In that discussion I showed from the Hebrew text of the Tenach that Messiah, according to the prophetic utterances, enters the world by miraculous conception and virgin birth. In the third book of this Messianic Series, Messiah: His Redemptive Career, I showed from the inspired predictions that Messiah was scheduled to come to the world, being born of a Virgin, to be rejected and executed, to be buried, to rise from the dead, to ascend to heaven at the invitation of God, and to sit at the Lord's right hand until He (Jehovah) puts His enemies under His feet, at which time He will return to earth and be enthusiastically welcomed by the Hebrew nation. At that time He will reestablish the throne of David and inaugurate a world-wide reign of righteousness and peace. Thus was outlined in the prophetic word the redemptive career of the Messiah.
The question arising at this point of the discussion is: What event in Messiah's redemptive career is referred to by the expression עַד מְשִׁיחַ נָגִיד "unto the anointed one, the prince." From Daniel 9:25 we cannot be dogmatic. We might conclude, however, that the special point of the passage refers to some great epoch in this redemptive career of Messiah. Further than this no one can conjecture. But verse 26 supplies the desired information. "And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing." It is evident from the drift of the thought that this statement is explanatory of the indefinite words "until the anointed one, the prince." This phrase from verse 26, therefore, points out which epoch in Messiah's redemptive career was before the angel's mind.
The impression which the passage makes upon the mind of one who has not espoused a theory relative to this oracle is that at the conclusion of the 69 weeks Messiah is cut off or executed; therefore, the terminal date of the 69 weeks, or 483 years, is the year of the Messiah's execution.
Will a critical study of this passage confirm the general impression received from reading the English translation of אֲחַרֵי? The fundamental meaning of this word is to be found in the verb from which it is derived, and which means "to remain behind, delay, tarry". The form used by Gabriel is the plural construct of the noun אַחַר, rendered literally "the hinder or following part". For the fundamental idea see II Samuel 2:23. Here it is rendered "the hinder end" of Abner's spear with which he smote Asahel. Since the form appearing here is the plural construct, it means literally "the hinder part of." In this connection it is evident that this substantive has a prepositional force and is properly rendered "after." From the inherent meaning of the word, whenever this usage appears, we must conclude that the idea of occurring immediately after a given event is intended. If, however, the facts of the context indicate that some time elapses or an event occurs before something is done, then we may understand that this has been modified in the given instance. What do the facts of this context indicate? As noted above, verse 25 is speaking of a definite period of time, 69 weeks, which signifies 483 years. The angel is very specific in referring to the initial date of this period, designating it "the going forth of the commandment..." and referring to the terminal date of the same period as "unto the Messiah, the prince." Acting upon the principle of the basis of the law of recurrence in verse 26, Gabriel pointed out the specific epoch in the life of King Messiah which formed the terminal date of this period, namely, the cutting off of King Messiah.
The word rendered "cut off" כָּרַת means "cut down." In Exodus 4:25 it refers to circumcision; in Numbers 13:23,24, to the cutting of clusters of grapes; in Judges 9:40,49, to the cutting of boughs of trees; in I Samuel 17:51; 31:9; II Samuel 20:22, to the cutting off of the head of a man; in Jeremiah 11:19; 50:16, it also refers to the cutting off of men from the land of the living. By Gabriel it is applied to Messiah and evidently its significance is that of His execution. In the famous servant passage, Isaiah 52:13-53:12, the execution of King Messiah is expressed by a different word, גָּזַר. A comparison of the message given by Gabriel and that spoken by Isaiah shows that the same execution was before the mind of both speakers. Gabriel and Daniel assumed on the part of the reader the knowledge concerning this execution; hence only a brief statement was necessary to convey the thought.
VI. THE STOPPING OF GOD'S CLOCK
In chapter VII we saw that by actual computation the fourth year of Solomon's reign was the 594th after Israel fled from Egypt. But in I Kings 6:1 we learned that this fourth year of Solomon was the 480th after her departure from Egypt. Thus there is an excess of 114 years by the computation of the data found especially in the book of Judges. Both statements, however, are correct. The 480 years were theocratic, whereas the 114 constituted the periods during which Israel was out of fellowship with God. Hence these were not theocratic years. Speaking in the figure adopted in chapter VII, we may correctly say that God's clock stopped when the fellowship between Him and His Chosen People was broken. When, however, Israel came back into fellowship with Him by genuine repentance and confession, the broken disrupted relations were restored, and God's clock began to strike off the time again.
I might use a simple illustration to enforce this truth. All large firms have regular clocks that are controlled electrically and that strike off the hours both day and night for 365 days every year. Many of them also have a time clock for measuring, for instance, telephone conversations. Just as soon as the connection is made by the operator, the subscriber starts it and can tell to the very second how long the conversation lasts. When he finishes he stops it. Hence this smaller desk clock simply measures off a special time for a definite purpose, whereas the regular one measures every hour. The years come and go regardless of whether or not Israel is in fellowship with God, and His great universal clock strikes off the hours. But, since He called her into a special relationship with Himself, He, figuratively speaking, has a time clock to measure the years when she is in fellowship with Him.
We may be certain that His special time clock stopped again at the end of the 69th week or the 483rd year of the 490-year period. My reason for making this statement is that the 490th year is to be followed by the establishment of the kingdom of God upon earth, when the will of God will be done on earth as it is done in heaven. As we have already seen, this is the correct interpretation of the angel's statement to Daniel in chapter 9:24. Since we know that these marvelous results and kingdom blessings did not follow seven years after the cutting off of King Messiah, we may be absolutely certain, therefore, that this seventieth week, or the last 7 of the 490 years, did not follow immediately His execution. About this position there can be no question, if we are willing to take the Word of God at its face value. We have already seen in chapter XI that, when Israel rejected her Messiah, God gave her up "until the time that she who travaileth hath brought forth" (Micah 5:3). This prediction is nothing short of God's stating that His clock, which measures the theocratic years, would stop when Israel rejected her Messiah. It will never be started again until the beginning of Israel's period of travail. We know from certain Scriptures that a godly remnant of Israel will come forth to a new birth at the begining of the period that is called "the time of Jacob's trouble." Furthermore, we know that the entire nation which survives this period of distress will be brought forth "as a nation born in a day." For approximately 1900 years God's special clock has been stopped and awaits the time to begin to strike off the seventieth week of years.
VII. THE DESTRUCTION OF THE SECOND TEMPLE
"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" (Dan. 9:26).
The literal rendering of the first clause in this quotation is "and the people of the coming prince shall destroy the city and the sanctuary. This language implies a knowledge on the part of the reader of the person whom he terms "the coming prince." A glance at chapter 7:23-28 will, doubtless, show the one to whom reference is made. This paragraph is a detailed prophecy concerning the last world emperor who will persecute the Jews as they have never been treated in all their history. We know from a casual glance at the prophecy of the four beasts, which we have had in chapter 1, that the fourth one symbolized Rome. When we realize this fact and look at Daniel 9:26, we can identify the people whom Daniel said would destroy the city and the sanctuary, namely, the Romans, this future prince being of the people who destroyed the city and the sanctuary. History shows that it was the Romans under Titus who wrecked Jerusalem and burned the temple in 70 C.E.
The latter part of this verse foretells very graphically the terrible suffering that the Jewish people would undergo during the siege and destruction of the city and its Second Temple. From this conclusion there can be no escape.
We see then from verse 26 that Daniel looked out into the future and, after describing the execution of the King Messiah at the end of the 483rd year, leaped over a period of 40 years to 70 C.E., and foretold the destruction of the Holy City and the burning of the Second Temple. When Titus captured Jerusalem, the government of Judah collapsed, and Israel was scattered among the nations.
VIII. THE PRESENT PERIOD OF ISRAEL'S WORLD-WIDE DISPERSION
The prediction concerning the destruction of Jerusalem in 70 C.E. is followed by this significant statement, "and even unto the end shall be war; desolations are determined." Having foretold the calamity in 70 C.E., the prophet saw Israel scattered to the four winds and suffering injustices and persecutions. Thus he said that there were decreed, by the divine wisdom, wars and desolations upon his (Daniel's) people and the Holy City, throughout the period of time after her dispersion in 70 C.E. unto the end; that is, unto the end of the seventieth week, which is yet in the future. Thus Israel's age-long suffering is set forth in these last clauses of verse 26.
IX. THE SEVENTIETH WEEK OF DANIEL
"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" (Dan. 9:27).
When Israel, like Daniel who first began to humble his heart to seek his God (10:12), begins to turn to the Lord, He will start working in her behalf. This will occur at the beginning of the seventieth week. These last seven years are mentioned in the passage quoted above.
At the beginning of this last week many in Israel will enter into covenant relationship with the world dictator, the coming prince. This treaty will be signed for seven years. During the first part of the time the covenant will be held inviolate. When, however, it has run for 3½ years--to the middle of the week--the world emperor will consider it as only a scrap of paper. He will renounce all treaty obligations and launch the greatest campaign of anti-Semitism that this world has ever seen.
This verse under consideration presupposes that Israel will have rebuilt her Temple and reestablished the Mosaic ceremonial system. They will have observed their worship of the true God during the first half of these seven years without interruption; but in the middle of the period the world dictator, having renounced his treaty obligations to the Jews, will proceed to Jerusalem, will set up an image of himself in that sacred edifice, and demand that all men worship him. This is indicated by the clause, "and upon the wing of abominations shall come one that maketh desolate." The word, abomination, in addition to the general meaning of that which is very offensive, was used to signify an idol. In fact, it was the principal technical term to refer to a false god. This clause, then, read in the light of its technical use, means that this world dictator will come forth with the highest expression of idolatry and image worship and will cause the ritualism of the Jews to cease.
When this false Messiah, being energized by the power and wisdom of Satan, breaks his covenant and enforces upon the Hebrew people a false religion which involves idolatry, then will be the time of Israel's darkest hour. For the last 3½ years of this seventieth week she will suffer as she has never before in all her history. At the same time the Lord will put His hand of blessing upon everything which comes into the life of the nation and will make it contribute to the ultimate blessing, salvation, and deliverance of the masses of God's Chosen People--those who turn from everything else and put their trust in their long-rejected Messiah.
At the end of this seventieth week, the conclusion of the 490th year, the kingdom will be established and the glory of the Lord will cover the earth as the waters cover the sea. For this glorious era every true heart yearns. 0, Lord, hasten that day!
CONCLUSION
Throughout this chapter we have been studying the marvelous revelation made by Gabriel concerning the course of history from the first year of Cyrus (3589 A.H.) to the beginning of the Great Kingdom Age. This outline is the course of Jewish history, for "seventy weeks are decreed upon thy (Daniel's) people and upon thy holy city (Jerusalem)." Since all peoples are neighbors in this little world of modern times, the course of events of other nations runs parallel with that of the Hebrew race, but they are not in view in this passage. Any interpretation, therefore, which does not recognize the patent fact that Israel as a nation alone is in view in this passage, is positively incorrect. This thought cannot be over-emphasized. If it is overlooked, a false interpretation is immediately placed upon it.
Since the Scripture cannot be broken, we know that 483 years after Cyrus issued the decree for the Jews to return to their native land Messiah the Prince was cut off. It could not be otherwise, since the divine revelation foretold that such would be the case. Who was cut off at that time? Only one answer can be given: Jesus of Nazareth, who filled out in every particular the numerous predictions concerning the role that Messiah was to play at His first coming. From this position there can be no escape for those who are willing to allow the Word of God to speak its message to their hearts. The full testimony proving that Jesus of Nazareth did fulfil every prediction pertaining to the first coming of Israel's King will be given in the fifth book of this series, Messiah: His Historical Appearance.
Since Messiah had to be born before He could be cut off, obviously His advent into the world occurred prior to that time. But the year of His birth was not revealed by the prophets of old. They gave every other detail of His life and actions, but withheld this one particular--for good and sufficient reasons known to the Almighty.
Having foretold the tragic end of Messiah's ministry at His first coming, Gabriel looked 40 years further into the future and revealed the calamity that would overtake the Hebrew people in the destruction of their beloved city. This was brought about by the overruling providence of the Almighty.
From this point the angel, in one phrase, "and even unto the end (of the 490-year period) shall be war; desolations are determined," surveyed the entire era of Israel's world-wide dispersion of suffering and sorrow, which culminates in the greatest national calamity of the ages--but the true-hearted ones of Israel shall be saved out of it. Such a tragic end is foretold in many passages, but one will suffice here.
"For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished" (Jer. 30:11).
At that time "a Redeemer will come to Zion and unto them that turn from transgression in Jacob, saith Jehovah" (Isa. 59:20). When these turn and "look unto me (Jehovah the speaker) whom they (the house of David and the inhabitants of Jerusalem) have pierced" (Zech. 12:10), "in that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness" (Zech.13:1). This fountain was opened 1900 years ago, but Israel as a nation did not see it. But she will at the time here foretold. Then she will rush forward and drink of the water of life freely. Then will be ushered in the kingdom era foretold by Gabriel in Daniel 9:24.
Footnote:
* For a full discussion of the method of reckoning adopted by these chronologers, see Chapter XXI. Since however, the evidence is overwhelming in identifying Cyrus as the one who would issue the decree and who also did it, we accept unreservedly the position that the initial date of the seventy weeks was the year when Cyrus issued his decree for the rebuilding of the temple and Jerusalem.
End Of Chapter XIII.
|
|
