Daniel's
confession, intercession and plea. God's answer
Chapter 9 gives us a
vision concerning the people and the holy city,
consequent on Daniel's confession and intercession. It
is, as has been remarked, in connection with the
oppression of the western power. Indeed, the details
relate to oppression. The prophet had understood (not by
a direct revelation, but by the study of Jeremiah's
prophecy, by the use of those ordinary means that are
within the reach of the spiritual man) that the
captivity, the duration of which Jeremiah had announced,
was near its end. The effect on Daniel's mind (true sign
of a prophet of God) was to produce an ardent
intercession on behalf of the desolate sanctuary, and the
city which Jehovah loved. He pours out his heart in
confession before God, acknowledging the sin of the
people and of their kings, the hardness of their hearts,
and the righteousness of God in bringing evil upon them.
He pleads the mercies of God, and demands favour for
Jehovah's own sake. The prophecy is God's answer to his
prayer. Seventy weeks are determined upon the people of
Daniel and upon his holy city. Jehovah does not yet
acknowledge them definitely for His own; but He accepts
the intercession of the prophet, as He had formerly done
that of Moses, by saying to Daniel, "thy people and
thy city." Daniel stands in the place of mediator.
He has the mind of God—His words; and thus he can
intercede (compare on this deeply interesting point, Gen.
20: 7; Jer. 27: 18; John 15: 7).
God's revelation:
His seventy weeks upon the people and the holy city
At the end of these
seventy weeks, separated from among the ages, the time
should come, decreed of God, to finish the transgression,
to seal up, that is, to make an end of sin, and to put it
away; to pardon iniquity and bring in everlasting
righteousness; to seal up [all] vision and prophecy, and
to anoint the holy of holies: this, observe, with respect
to the people of Israel and to the city. It is the entire
re-establishment of the people, and of the city, in
grace.
The three parts of
the seventy weeks
This period of seventy
weeks is divided into three parts—seven, sixty-two,
and one. During the first part, or the seven weeks, the
desolate city and its overthrown walls would be rebuilt
in troublous times, or in the strait of times. After
sixty-two weeks, that is, after sixty-nine altogether,
the Messiah should be cut off, and should have nothing
(this is the true sense of the words). He to whom the
kingdom and the glory belonged, instead of receiving
them, should be cut off and have nothing. But after this
event the city and the sanctuary, which had been rebuilt,
should be destroyed, and the end should be like a
desolating flood; and there should be an ordinance, or
determinate decree, of desolation until the end of the
war. This is, in general, the complete history of the
desolations. Sixty-nine weeks have been
accomplished—after that, the Messiah is cut off; but
the precise moment at which this takes place is not
indicated. The course of the seventy weeks is thus
entirely interrupted. The cutting off of the Messiah was
not the moment of the re-establishment of the people and
of the city. The result is plainly announced—a
period of desolation until the end: its duration is not
given. We shall find in chapter 11 the same manner of
treating an analogous period. The people of a prince who
was yet to come should destroy the city.
The seventieth
week: its last half
After this, the Spirit of
God takes up the seventieth week, the details of which
were not yet unfolded. The prince that shall come
confirms a covenant with the mass of the Jews. (The form
of the word many [1]
indicates the mass of the people). This is the first
thing that characterises the week; the Jews form an
alliance with the head, at that day, of the people who
had formerly overthrown their city and their sanctuary.
They form an alliance with the head of the Roman Empire.
This refers to the week as a whole. But, the half of the
week spent [2],
things assume another aspect. This head causes the
sacrifice and the oblation to cease; and on account of
the protection of idols, there is a desolator; and until
the consummation that is determined [3], there shall be poured [judgment] upon the
desolate.
The seventy weeks
as a brief history of the period to elapse until judgment
on the Jews was past
That which is here
announced, then, is, that seventy weeks are set apart for
the history of the city and people of Daniel. During
these seventy weeks, God is in relationship with Israel [4]; nevertheless, not immediately so,
but in connection with the faith of the believing
remnant, of a Daniel, of an intercession which, linking
itself with the existence of a remnant, serves as a bond
between God and the people: an intercession without which
the people would be rejected. It is the same principle as
that which governed the relations between God and the
people by means of Moses, after the golden calf—the
people being called the people of Daniel, as formerly the
people of Moses. This position is remarkable, as taking
place after the establishment of the authority of the
Gentiles. The Jews are at Jerusalem, but the Gentiles
reign, although the empire of Babylon is overthrown. In
this anomalous position prophetic faith seeks the
complete re-establishment of the city, the seat of
government of God and of His people. It is to this that
the answer of God refers. A brief but complete history is
given of the period which should elapse until the
judgment upon the Jews was accomplished and past.
Messiah cut off:
the consequences
A new element of great
importance is also introduced: the Messiah should be cut
off. He would have nothing of that which in right
belonged to Him. The consequence of this would be the
destruction of the city and of the sanctuary, desolation
and war. It would be the prince of another empire, not
yet in existence, who should thus destroy the city and
the sanctuary. The relations between God and the people
were now completely broken off for the time—even as
regarded a believing remnant. The faith of Daniel was
rejected in the Person of Christ as the prophet, and in
the denial of Christ expressed by the declaration that
they would have no king but Caesar; and the people and
the city were given up to desolation.
The covenant and
the idolatry
But there remained one
week yet unaccomplished with this faithless and perverse,
but yet beloved, race, before their iniquity should be
pardoned, and everlasting righteousness brought in, and
the vision and the prophecy closed by their fulfilment.
This week should be distinguished by a covenant which the
prince or leader would make with the Jewish people (with
the exception of the remnant), and then by the compulsory
cessation of their worship through the intervention of
this prince. After that the Jews having placed themselves
under the protection of idols—this unclean spirit,
long driven out of the people, having again entered into
them with seven others worse than himself, the desolator
comes, and the final judgments are inflicted on the
people—terrible judgments; but the extent of which
is definitely fixed by God when their measure shall be
full. Thus we find a very precise answer is given to the
prophet's request; an answer which very distinctly
unfolds the consequences of the connection of Daniel's
people with the Gentile power. Their position is very
clearly set forth, while the relationship with God, by
means of the prophet's intercession, still exists.
Messiah's
rejection, the Jews dispersion and the great tribulation
The prophecy announces at
the same time the general fact of the people's desolation
after the sixty-ninth week was past, and (with a seeming
lull from the favour of the beast), on to the end of the
seventieth, occasioned by their rejection of the Messiah,
which took place at the very time when the promise
attached to the prophecy should have been on the point of
fulfilment; and the rejection of whom (coming in the name
of His Father) has led to the long dispersion of the
Jews, which will continue until the time of their being
gathered, a prey to the iniquity of the head of the
Gentiles; the time, in fact, of their falling into the
hands of the one who should come in his own name—a
sorrowful condition developed during the last week, but
to which God has set a limit; and beyond that, no malice
of the enemy can reach.
[1] The word "many" has an article prefixed to it
in the Hebrew. The same thing is the case in other parts
of Daniel, to which we shall draw the reader's attention,
and which clearly prove that the mass of the people are
in question—"the many." The same form of
phrase is found in Greek. 2 Cor. 2: 6; 9: 2.
[2] We may observe that the Lord only
speaks expressly of the last half-week, of the time of
tribulation which follows the setting up of the idol that
maketh desolate in the holy place. Some have thought that
there would be only this half-week to come, Christ having
been cut off in the midst of the week. Others have
thought that the seventieth week had entirely elapsed
before the Lord's death, but that it is not reckoned,
Jesus having been rejected, and that this week is found
again at the time of the Jews' connection with the wicked
one. What the passage tells us is this: first, the
prince, the head that is of the Roman empire, in the
latter days makes a covenant referring to one whole week;
on the other hand, the Lord speaks of the last half of
the week as being to take place immediately before His
coming, as the time of unequalled tribulation that
precedes it. If this were all, the foregoing history of
the prince to come, who makes a covenant, would fall into
the general history of the state of things. The question
whether one or two half-weeks remain to be fulfilled, and
in what way, during the manifestation of the power of
evil, I reserve (as to its full development) for the book
of Revelation; remarking only that Messiah is cut off
after the end of 69 weeks. We know from the New Testament
that His ministry lasted just half the week. Of this
clearly the prince or Jews, with whom he makes alliance,
would make no account. The interpretation of this passage
is clear; the covenant for a week with the prince to
come, as if 69 weeks alone were run out, Messiah and His
cutting off being ignored, and a half-week of utter
oppression because of idols, till the consummation
decreed.
[3] This is an expression constantly
used for the last judgments that shall fall upon the Jews
(see Isaiah 10: 22; 28: 22). The second verse of this
last chapter compares the desolator to a flood, as in
verse 26 of the chapter we are considering. The attentive
reader will observe that these passages refer also to the
events of the last days. Remark also the covenant in
Isaiah 28: 15 &18.
Some doubts might be
thrown upon the translation "the desolate";
some render it "the desolator," and "until
the destruction that is decreed there shall be poured
[judgment] upon the desolator," or rather,
"until the destruction decreed shall be poured upon
the desolator." To any one that is not very familiar
with the word, this seems to end the sentence better; but
it appears to me that those who are conversant with the
whole contents of the Bible and with its phraseology will
allow that the reading I have given is its truer meaning.
The import of the prophecy is the same in either case.
The one translation says that the desolation shall
continue until the end of judgment, fore-ordained by God;
the other, that it shall not cease until the destruction
of the desolator, which comes to the same thing. The
translation I have given appears to me more exact, more
in accordance with the word. Our English translation
reads "desolate," giving "desolator"
in the margin. But the word has not the same form as that
which is translated "desolator" in other places
where the meaning is certain. The previous clause I have
rendered "on account of the protection of
idols." The word is literally
"wing"—upon, or on the account of, the
wing of abominations. And we know that the word wing is
habitually employed for protection.
[4] The power of the Gentiles existing
at the same time. We know from scripture that the
restoration of Jerusalem took place under the reign of
the Gentiles, as well as the whole course of the
sixty-nine weeks which have assuredly passed away. The
seventy have all the same character in this respect. It
is only at the end of the seventy that pardon is granted.
Whoever may be the instrument of establishing the
covenant the fourth beast will be at that time the ruling
power of the Gentiles, to whom God has committed
authority. It is very important, if we would understand
the seventy weeks, to remark this state of
things—the Jews restored, the city rebuilt, but the
Gentiles still occupying the throne of the world. The
seventy weeks have their course only under these
conditions. It must be well understood that it is the
people of Daniel who are meant, and his city, which are
to be re-established in their former favour with God. The
longsuffering of God still now waits. The Gentile power
has already failed in faithfulness; Babylon has been
overthrown; by means of intercession, the Jews
provisionally restored, and the temple rebuilt. The
seventy weeks had very nearly elapsed when Christ came.
If the Jews, and Jerusalem in that her day, had repented,
all was ready for her re-establishment in glory. Abraham,
Isaac, and Jacob could have been raised up, as Lazarus
had been. But she knew not the day of her visitation, and
the fulfilling of the seventy weeks, as well as the
blessing that should follow, had necessarily to be
postponed. Through grace we know that God had yet more
excellent thoughts and purposes, and that man's state was
such that this could not have been, as the event proved.
Accordingly all is here announced beforehand. (Compare
Isaiah 49: 4-6.)
Daniel 9 Bible Commentary
John Darby’s Synopsis
Chapter 9 gives us a vision concerning the people and the holy city, consequent on Daniel's confession and intercession. It is, as has been remarked, in connection with the oppression of the western power. Indeed, the details relate to oppression. The prophet had understood (not by a direct revelation, but by the study of Jeremiah's prophecy, by the use of those ordinary means that are within the reach of the spiritual man) that the captivity, the duration of which Jeremiah had announced, was near its end. The effect on Daniel's mind (true sign of a prophet of God) was to produce an ardent intercession on behalf of the desolate sanctuary, and the city which Jehovah loved. He pours out his heart in confession before God, acknowledging the sin of the people and of their kings, the hardness of their hearts, and the righteousness of God in bringing evil upon them. He pleads the mercies of God, and demands favour for Jehovah's own sake. The prophecy is God's answer to his prayer. Seventy weeks are determined upon the people of Daniel and upon his holy city. Jehovah does not yet acknowledge them definitely for His own; but He accepts the intercession of the prophet, as He had formerly done that of Moses, by saying to Daniel, "thy people and thy city." Daniel stands in the place of mediator. He has the mind of God—His words; and thus he can intercede (compare on this deeply interesting point, Gen. 20: 7; Jer. 27: 18; John 15: 7).
God's revelation: His seventy weeks upon the people and the holy city
At the end of these seventy weeks, separated from among the ages, the time should come, decreed of God, to finish the transgression, to seal up, that is, to make an end of sin, and to put it away; to pardon iniquity and bring in everlasting righteousness; to seal up [all] vision and prophecy, and to anoint the holy of holies: this, observe, with respect to the people of Israel and to the city. It is the entire re-establishment of the people, and of the city, in grace.
The three parts of the seventy weeks
This period of seventy weeks is divided into three parts—seven, sixty-two, and one. During the first part, or the seven weeks, the desolate city and its overthrown walls would be rebuilt in troublous times, or in the strait of times. After sixty-two weeks, that is, after sixty-nine altogether, the Messiah should be cut off, and should have nothing (this is the true sense of the words). He to whom the kingdom and the glory belonged, instead of receiving them, should be cut off and have nothing. But after this event the city and the sanctuary, which had been rebuilt, should be destroyed, and the end should be like a desolating flood; and there should be an ordinance, or determinate decree, of desolation until the end of the war. This is, in general, the complete history of the desolations. Sixty-nine weeks have been accomplished—after that, the Messiah is cut off; but the precise moment at which this takes place is not indicated. The course of the seventy weeks is thus entirely interrupted. The cutting off of the Messiah was not the moment of the re-establishment of the people and of the city. The result is plainly announced—a period of desolation until the end: its duration is not given. We shall find in chapter 11 the same manner of treating an analogous period. The people of a prince who was yet to come should destroy the city.
The seventieth week: its last half
After this, the Spirit of God takes up the seventieth week, the details of which were not yet unfolded. The prince that shall come confirms a covenant with the mass of the Jews. (The form of the word many [1] indicates the mass of the people). This is the first thing that characterises the week; the Jews form an alliance with the head, at that day, of the people who had formerly overthrown their city and their sanctuary. They form an alliance with the head of the Roman Empire. This refers to the week as a whole. But, the half of the week spent [2], things assume another aspect. This head causes the sacrifice and the oblation to cease; and on account of the protection of idols, there is a desolator; and until the consummation that is determined [3], there shall be poured [judgment] upon the desolate.
The seventy weeks as a brief history of the period to elapse until judgment on the Jews was past
That which is here announced, then, is, that seventy weeks are set apart for the history of the city and people of Daniel. During these seventy weeks, God is in relationship with Israel [4]; nevertheless, not immediately so, but in connection with the faith of the believing remnant, of a Daniel, of an intercession which, linking itself with the existence of a remnant, serves as a bond between God and the people: an intercession without which the people would be rejected. It is the same principle as that which governed the relations between God and the people by means of Moses, after the golden calf—the people being called the people of Daniel, as formerly the people of Moses. This position is remarkable, as taking place after the establishment of the authority of the Gentiles. The Jews are at Jerusalem, but the Gentiles reign, although the empire of Babylon is overthrown. In this anomalous position prophetic faith seeks the complete re-establishment of the city, the seat of government of God and of His people. It is to this that the answer of God refers. A brief but complete history is given of the period which should elapse until the judgment upon the Jews was accomplished and past.
Messiah cut off: the consequences
A new element of great importance is also introduced: the Messiah should be cut off. He would have nothing of that which in right belonged to Him. The consequence of this would be the destruction of the city and of the sanctuary, desolation and war. It would be the prince of another empire, not yet in existence, who should thus destroy the city and the sanctuary. The relations between God and the people were now completely broken off for the time—even as regarded a believing remnant. The faith of Daniel was rejected in the Person of Christ as the prophet, and in the denial of Christ expressed by the declaration that they would have no king but Caesar; and the people and the city were given up to desolation.
The covenant and the idolatry
But there remained one week yet unaccomplished with this faithless and perverse, but yet beloved, race, before their iniquity should be pardoned, and everlasting righteousness brought in, and the vision and the prophecy closed by their fulfilment. This week should be distinguished by a covenant which the prince or leader would make with the Jewish people (with the exception of the remnant), and then by the compulsory cessation of their worship through the intervention of this prince. After that the Jews having placed themselves under the protection of idols—this unclean spirit, long driven out of the people, having again entered into them with seven others worse than himself, the desolator comes, and the final judgments are inflicted on the people—terrible judgments; but the extent of which is definitely fixed by God when their measure shall be full. Thus we find a very precise answer is given to the prophet's request; an answer which very distinctly unfolds the consequences of the connection of Daniel's people with the Gentile power. Their position is very clearly set forth, while the relationship with God, by means of the prophet's intercession, still exists.
Messiah's rejection, the Jews dispersion and the great tribulation
The prophecy announces at the same time the general fact of the people's desolation after the sixty-ninth week was past, and (with a seeming lull from the favour of the beast), on to the end of the seventieth, occasioned by their rejection of the Messiah, which took place at the very time when the promise attached to the prophecy should have been on the point of fulfilment; and the rejection of whom (coming in the name of His Father) has led to the long dispersion of the Jews, which will continue until the time of their being gathered, a prey to the iniquity of the head of the Gentiles; the time, in fact, of their falling into the hands of the one who should come in his own name—a sorrowful condition developed during the last week, but to which God has set a limit; and beyond that, no malice of the enemy can reach.
[1] The word "many" has an article prefixed to it in the Hebrew. The same thing is the case in other parts of Daniel, to which we shall draw the reader's attention, and which clearly prove that the mass of the people are in question—"the many." The same form of phrase is found in Greek. 2 Cor. 2: 6; 9: 2.
[2] We may observe that the Lord only speaks expressly of the last half-week, of the time of tribulation which follows the setting up of the idol that maketh desolate in the holy place. Some have thought that there would be only this half-week to come, Christ having been cut off in the midst of the week. Others have thought that the seventieth week had entirely elapsed before the Lord's death, but that it is not reckoned, Jesus having been rejected, and that this week is found again at the time of the Jews' connection with the wicked one. What the passage tells us is this: first, the prince, the head that is of the Roman empire, in the latter days makes a covenant referring to one whole week; on the other hand, the Lord speaks of the last half of the week as being to take place immediately before His coming, as the time of unequalled tribulation that precedes it. If this were all, the foregoing history of the prince to come, who makes a covenant, would fall into the general history of the state of things. The question whether one or two half-weeks remain to be fulfilled, and in what way, during the manifestation of the power of evil, I reserve (as to its full development) for the book of Revelation; remarking only that Messiah is cut off after the end of 69 weeks. We know from the New Testament that His ministry lasted just half the week. Of this clearly the prince or Jews, with whom he makes alliance, would make no account. The interpretation of this passage is clear; the covenant for a week with the prince to come, as if 69 weeks alone were run out, Messiah and His cutting off being ignored, and a half-week of utter oppression because of idols, till the consummation decreed.
[3] This is an expression constantly used for the last judgments that shall fall upon the Jews (see Isaiah 10: 22; 28: 22). The second verse of this last chapter compares the desolator to a flood, as in verse 26 of the chapter we are considering. The attentive reader will observe that these passages refer also to the events of the last days. Remark also the covenant in Isaiah 28: 15 &18.
Some doubts might be thrown upon the translation "the desolate"; some render it "the desolator," and "until the destruction that is decreed there shall be poured [judgment] upon the desolator," or rather, "until the destruction decreed shall be poured upon the desolator." To any one that is not very familiar with the word, this seems to end the sentence better; but it appears to me that those who are conversant with the whole contents of the Bible and with its phraseology will allow that the reading I have given is its truer meaning. The import of the prophecy is the same in either case. The one translation says that the desolation shall continue until the end of judgment, fore-ordained by God; the other, that it shall not cease until the destruction of the desolator, which comes to the same thing. The translation I have given appears to me more exact, more in accordance with the word. Our English translation reads "desolate," giving "desolator" in the margin. But the word has not the same form as that which is translated "desolator" in other places where the meaning is certain. The previous clause I have rendered "on account of the protection of idols." The word is literally "wing"—upon, or on the account of, the wing of abominations. And we know that the word wing is habitually employed for protection.
[4] The power of the Gentiles existing at the same time. We know from scripture that the restoration of Jerusalem took place under the reign of the Gentiles, as well as the whole course of the sixty-nine weeks which have assuredly passed away. The seventy have all the same character in this respect. It is only at the end of the seventy that pardon is granted. Whoever may be the instrument of establishing the covenant the fourth beast will be at that time the ruling power of the Gentiles, to whom God has committed authority. It is very important, if we would understand the seventy weeks, to remark this state of things—the Jews restored, the city rebuilt, but the Gentiles still occupying the throne of the world. The seventy weeks have their course only under these conditions. It must be well understood that it is the people of Daniel who are meant, and his city, which are to be re-established in their former favour with God. The longsuffering of God still now waits. The Gentile power has already failed in faithfulness; Babylon has been overthrown; by means of intercession, the Jews provisionally restored, and the temple rebuilt. The seventy weeks had very nearly elapsed when Christ came. If the Jews, and Jerusalem in that her day, had repented, all was ready for her re-establishment in glory. Abraham, Isaac, and Jacob could have been raised up, as Lazarus had been. But she knew not the day of her visitation, and the fulfilling of the seventy weeks, as well as the blessing that should follow, had necessarily to be postponed. Through grace we know that God had yet more excellent thoughts and purposes, and that man's state was such that this could not have been, as the event proved. Accordingly all is here announced beforehand. (Compare Isaiah 49: 4-6.)