Gabriel’s Prophecy of the 70 Weeks:
A Prophecy of the Christ!
(Daniel 9:24-27)
Part Three
Presented by Murray McLellan, an unworthy sinner upon whom grace unimaginable has been poured by the kindest of Kings. I do not claim to be, nor seek to be original in the following manuscript. I seek to magnify and exalt the Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. Unto him belong the glory and the dominion forever and ever. Amen.
Editor’s Note: In Part One of this series, we examined the biblical time frame and the setting of this prophecy. Part Two turned our attention to the prophecy as an answer to Daniel’s prayer for Israel, and the six things that must be accomplished for the prophecy to be fulfilled. In Part Three, we will look at the seventieth week from our time in history, with the completed canon of Scripture to guide us: has it already occurred, or is it yet to come?
Seventy weeks are determined for your people and for your holy city,
To finish the transgression,
To make an end of sins,
To make reconciliation for iniquity,
To bring in everlasting righteousness,
To seal up vision and prophecy,
And to anoint the Most Holy.
Know therefore and understand, that from the going forth of the command
to restore and build Jerusalem until Messiah the Prince, there shall be
seven weeks and sixty-two weeks; The street shall be built again, and the
wall, even in troublesome times.
And after the sixty-two weeks Messiah shall be cut off, but not for Himself;
And the people of the prince who is to come shall destroy the city and
the sanctuary. The end of it shall be with a flood, and till the end of
the war desolations are determined.
Then he shall confirm a covenant with many for one week; but in the middle
of the week He shall bring an end to sacrifice and offering. And on the
wing of abominations shall be one who makes desolate, even until the consummation,
which is determined, is poured out on the desolate.” (Dan. 9:24-27, NKJV)
6. The 70th week – past or future?
Many people read a gap of time between the sixty-ninth and seventieth weeks of years and thus push the fulfillment of the predicted events to a time far into the future. However, as we have seen, this does injustice to the prediction. In the second part of the prophecy, the explanatory part, there is a distinction between the first group of weeks (“seven weeks”), and the next group of weeks (“sixty-two -nine weeks”), and the final week (“one week”) . This does not make a gap of time between the groups necessary; it could simply indicate some differences in what marks each grouping. The separation may not be one of time, but rather one of kind. We will examine this more closely in sections 8 and 9 of this article. There is no compelling reason from the prophecy itself to decide on a gap of time between the two groups of weeks, unless one is trying to make the fulfillment fit predetermined conclusions.
Gabriel told Daniel that seventy weeks were appointed (or determined) and laid out until the filling up of Israel’s transgression and the cutting off of Messiah, which would lead to an ultimate desolation. Who determines that there is a gap? Would a gap be honest? It is pretty easy to predict anything by that means. You can make anything fit your system if you play with numbers like that.
Let’s say I told my wife that I would take her to Hawaii in seventy days. After sixty-nine days she is packed and ready to go. However, day seventy comes and goes and no Hawaii. If, when reminded of my promise, I tell her, “Yes, I am going to take you on the seventieth day, it’s just that there is a gap of many years between my sixty-ninth and seventieth days. The seventieth day is far in the future, disconnected and separated from the first sixty-nine,” I don’t think she would really take it well. I would not blame her. To put a gap in there does not do justice to what I stated. In order for my communication to be meaningful, the time must be consecutive, because that is how we normally reckon time. If I intend to reckon time in an unusual manner, I must indicate that in order for there to be understanding on the part of my wife.
If I told a traveler that the next gas station was seventy miles ahead, would that mean that there could be a two-thousand mile gap between the sixty-ninth and seventieth miles? Of course not. The miles would be consecutive, because that is how we normally reckon distance. In addition, anywhere along the seventieth mile would fit my determined distance. Unless I have let my hearers know in advance that I am changing our usual practice of tracking time or distance, they have no reason to figure in anything other than conventional terms.
Just imagine if Jeremiah’s prophecy of seventy years of captivity was really twenty-five hundred years, because there was a gap of time between the sixty-ninth and seventieth years! No, the captivity lasted for seventy consecutive years. Were Abraham’s descendents strangers in a foreign land for a time period of four-hundred consecutive years? Were the seven years of plenty and the seven years of famine as foretold by Joseph consecutive years? Could they have had a gap? No, he would have been stoned as a false prophet! Were the forty years of Israel’s wandering for unbelief forty consecutive years? What if, after three days, Jesus did not rise? Could his disciples claim there is a huge gap between the second and third days? Could they say that the third day is many years in the future? No, that would not be honest. That would not be a prediction at all.
When Gabriel says that seventy weeks of years are determined for these things to be fulfilled, they must be consecutive weeks of years. Why then do people create a time gap between the weeks of this prophecy by Gabriel in Daniel chapter 9?
They do so because they are trying to fit this prophecy into the mold of their understanding of history and prophecy.
Most ancient timelines used today are based on Ptolemy’s record of time. Ptolemy was a Greco-Egyptian mathematician and astronomer who lived some seven-hundred years after the Persian Empire, around A.D. 90-168. He estimated the Persian Empire to have lasted two-hundred five years and to have been ruled by ten kings. However, when we compare that with Josephus, an earlier writer (A.D. 37-c.100), we find that he estimates the duration of the Persian Empire at fifty-two years and says there were six kings. Where do we find the truth, especially in light of the fact that in early documents there are no established dates to connect with our calendar? What do the Scriptures say with regard to this matter? We are forced to reject both Ptolemy and Josephus as the ultimate authority, for neither of them was there. We are compelled to look to God, who was.
In Daniel 10:1, Daniel is given another message by Gabriel. This is “in the third year of Cyrus king of Persia.” Cyrus is the second king of Persia. He is the sole ruler at this time, after the death of Darius the Mede (Dan. 9:1). In Daniel 11:2, we, along with Daniel, are told by Gabriel, “‘And now I will tell you the truth: Behold, three more kings will arise in Persia, and the fourth shall be far richer than them all; by his strength, through his riches, he shall stir up all against the realm of Greece.’” The following verses introduce the man we know as Alexander the Great and the four generals among whom his kingdom is divided. From Gabriel, we get the truth about the duration and number of kings of the Persian Empire. There would be a total of six Persian kings: Darius the Mede, Cyrus, three more, and then the fourth (counting from the time viewpoint of the prophecy---fourth from the time of Cyrus: counting from the first ruler, Darius--- the sixth overall) rich king. Thus, we see that Ptolemy’s estimate of the number of kings is wrong. This would make his guess at the approximate length of the Persian Empire also inaccurate.
If one uses Ptolemy’s figures, there is no way to get from Cyrus’ proclamation to any time in the life of Christ at all! Using Ptolemy’s estimation, historians have placed Cyrus’ death around 530 B.C. Seventy weeks of years (up to four-hundred ninety years) from that point puts the fulfillment of the prophecy at about 40 B.C. This does not reach the fullness of time when “God sent His Son, born of a woman” (Gal. 4:4). Remember our point in Part One: the prophecy must be fulfilled within the seventieth week, which consists of the time period that encompasses the four-hundred eighty-third through four-hundred ninetieth years. All interpretations of Daniel’s prophecy of seventy weeks recognize that Christ must be there at the end of the sixty-ninth week. He is to be “cut off” after seven and sixty-two weeks (sixty-nine in all). Some try to aim at his birth and some at his death. However, if we stick to Ptolemy’s numbers, we cannot make the sixty-ninth week occur at any time within the life of Christ.
Some, to reconcile the time discrepancies, say that the command to rebuild Jerusalem is not Cyrus’ but Artaxerxes’ (which means ‘chief ruler’ – a title – not a name). They then play around with years which consist of three-hundred sixty days (calling them “prophetic years”) and such and “make” it fit to the time of Christ. Some will put a time gap between the first group of seven weeks and the remaining group of sixty-two weeks to make it fit. However, if you have to create a gap to make it fit, then it is not a prophecy at all.
In all these cases, the starting point is man’s chronology, and the Bible is made to fit it.
Let us let the Bible speak. If you want to know what is true; look at exactly what Gabriel told Daniel is true. It is fine to look at history and the events recorded there, but do not interpret the Bible in light of history. Interpret history in light of what the Scripture says.
7. The Command of God’s Anointed
“Know therefore and understand, that from the going forth of the command to restore and build Jerusalem…” (v. 25)
Gabriel tells Daniel to “Know therefore and understand that from the going forth of the command to restore and build Jerusalem” (which we saw clearly in the Scriptures to be the command of Cyrus). The going forth of the command is clearly the beginning of the seventy weeks. Gabriel does not say at the restoring and building but from the going forth of the command to do so. Read Ezra 1:1-2, and 2:1 for confirmation of this.
In Isaiah, we have an incredible passage.
Thus says the LORD, your Redeemer, and He who formed you from the womb: “I am the LORD, who makes all things, Who stretches out the heavens all alone, Who spreads abroad the earth by Myself; Who frustrates the signs of the babblers, and drives diviners mad; Who turns wise men backward, and makes their knowledge foolishness; Who confirms the word of His servant, and performs the counsel of His messengers [messengers like Isaiah and Gabriel!]; Who says to Jerusalem, ‘You shall be inhabited,’ To the cities of Judah, ‘You shall be built,’ and I will raise up her waste places; Who says to the deep, ‘Be dry! And I will dry up your rivers’; Who says of Cyrus, ‘He is My shepherd, and he shall perform all My pleasure, saying to Jerusalem, “You shall be built,” And to the temple, “Your foundation shall be laid.”’ “Thus says the LORD to His anointed, to Cyrus, whose right hand I have held -” (Isa. 44:24-45:1)
What is so incredible about this passage is that Isaiah lived and prophesied this more than one-hundred years before Cyrus was even born! Isaiah declares plainly that it would be Cyrus who would make the proclamation.
Look at Isaiah 45:13, where Isaiah continues to talk of God’s anointed – Cyrus:
“‘I have raised him up in righteousness, and I will direct all his ways; he shall build My city and let My exiles go free, not for price nor reward,’ says the LORD of hosts.”
Cyrus, God’s anointed, will issue the command. The time from the command of that anointed one, Cyrus, until the greater Anointed One, Messiah, will be sixty-nine weeks. In the seventieth week, the greater Anointed One will also issue a command to build a city – the New Jerusalem, and set the exiles free!
8. Seven Weeks of Troublesome Times
“There shall be seven weeks … the street shall be built again, and the wall, even in troublesome times.” (v. 25)
When we read the books of Ezra and Nehemiah, we learn of the rebuilding of the city, its wall, and the temple “even in troublesome times,” as stated by Gabriel in Daniel 9:25. This rebuilding would be completed in the first seven weeks of years (forty-nine years).
Ezra, chapter 3 through the end of chapter 4 chronicles the early history of the returned exiles, the start of construction on the temple, and the troublesome adversaries who “troubled them in building, and hired counselors against them to frustrate their purpose all the days of Cyrus King of Persia, even until the reign of Darius king of Persia” (Ezra 4:4b-5). These adversaries eventually sent a letter to King Artaxerxes saying: “Let it be known to the king that the Jews who came up from you have come to us at Jerusalem, and are building the rebellious and evil city, and are finishing its walls and repairing the foundation” (Ezra 4:12). This led to the halt of the work of rebuilding until the second year of the reign of King Darius of Persia (Ezra 4:23-24). Chapter 6 opens with Darius’ decree to find the scroll with the record of King Cyrus’ command to rebuild the temple at Jerusalem. After its discovery, the rebuilding begins anew, and in verse 15 of this chapter, we read that the temple was finished on the third day of the month of Adar in the sixth year of the reign of King Darius. The rest of the chapter records the celebration of the dedication of the temple, the observance of Passover, and the keeping of the week-long Feast of Unleavened Bread.
Chapter 7 opens with an introduction to Ezra the scribe, and his arrival at Jerusalem in the seventh year of the reign of Artaxerxes. A copy of the letter Ezra brought with him from the king, along with a list of the people who accompanied him, and a brief description of their journey comprise the rest of chapter 7 and chapter 8. In chapter 9, troublesome times arise from within the community of the exiles; intermarriage of Israelites with the “peoples of the lands,” leading to the adoption of pagan rites that were an abomination to the Lord. Ezra’s prayer of repentance (vv. 6-15) indicates that at this point, the temple, the city, and even a wall had been rebuilt (see verse 9). The people repent and promise to put away their foreign wives; and the account penned by Ezra concludes.
Nehemiah narrates the next account of the history of the exiles. He picks up the account in the twentieth year of King Artaxerxes. A visitor from Judah is with Nehemiah, the king’s cup-bearer, and when asked, informs his host of more trouble for the post-exilic Israelites in Jerusalem. The rebuilt walls have been broken down, and its gates are burned with fire (Neh. 1:1-3). Nehemiah is in great distress, and mourns and fasts and prays. This would hardly have been his response if this was old news---if his visitor was simply reciting the well-known condition of Jerusalem as it had been since the initial destruction by Nebuchadnezzar many years earlier. Nehemiah has specifically asked for news of the state of Jerusalem in the times of those who had survived the captivity (v.2).When he takes the king his wine, Artaxerxes asks for the reason for Nehemiah’s downcast countenance. He explains, asks for and receives permission to go to Judah with letters of safe passage and requisitions for lumber to rebuild the gates, the city wall, and a personal dwelling (2:1-8). This cannot be the “command to rebuild” that Gabriel has spoken to Daniel; it is simply permission and provision. The rest of chapter 2 through to the end of the book contains the account of the repairing, continuation and eventual completion of the rebuilding of the walls and the city through continued “troublesome times.”
9. Sixty-two Weeks of Silence
“…and sixty-two weeks …” (v. 25)
At the end of the seven weeks of years, we have the last prophet, Malachi (until John the Baptist appears on the scene to bear witness of the Light of the world). Following the time of Malachi’s last prophetic words, sixty-two weeks of years will pass until the Anointed One. In fact, listen to the last words of Malachi:
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse. (Malachi 4:5-6)
This prophecy ends the Old Testament Scriptures. Sixty-two weeks of years pass (silent years, with no word from the Lord), following the seven weeks of rebuilding the temple, the city, and its walls in troublesome times. Then, on the stage of history, comes the voice of one crying in the wilderness, to bear witness of the true Light – the Messiah. The silence is broken! (Luke 1:16-17; John 1:6-9, 19-34) Jesus said of John the Baptist, “If you are willing to receive it, he is Elijah who is to come” (Matt. 11:14).
To be continued.
Sound of Grace Vol 10 - No 5
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