Daniel’s 70 Weeks Prophecy – The Coming of Israel’s Chosen King Part 3

Daniel 9:25 – Gabriel Reveals the Events of the Sixty-Nine Weeks

By GF Herrin

            This passage references the period of the first sixty-nine weeks of Gabriel’s Seventy Week revelation. This period spans from the rebuilding of Jerusalem until Jesus Christ presented Himself as messiah to the people of Israel. In question is when the prophetic clock for the period of seventy weeks actually began ticking. Philip Mauro contends that the decree that Cyrus gives (2Chron. 36:22-23) and Ezra 1:1-3) marks the beginning of the seventy weeks (Mauro, 19). Others have believed that the period might be identified by Artaxerxes’ decree given to Ezra in 458 BC (Ezra 6:3-8). However, these decrees only refer to the re-building of the temple in Jerusalem., not the actual city or city walls. The only reference in Scripture in which an actual command is given to rebuild the city of Jerusalem is the one from Artaxerxes given to Nehemiah (Neh 2:1-8) (Dwight Pentecost, Things to Come, 1958, 244). The year it was given is widely believed to have been 445 BC (John Walvoord, Daniel: The Key to Prophetic Revelation, 1971, 228). Certainly, the book of Nehemiah validates the “troublesome times” that the builders would experience in thethe city of Jerusalem as they strived to restore their city, as predicted in Daniel 9:25.

The first seven periods of weeks refer to the length of time required to re-build Jerusalem. That period seems to have begun in 445 and concluded a generation, or forty-nine years, after the debris of Jerusalem had all been cleared out and the city was re-stored (Walvoord, 227). The second set of weeks, the sixty-two, or 434 years, is generally believed to have been completed in Jesus’ time. But which event signifies the time of Messiah the Prince mentioned in verse 26? Mauro argues that the time of messiah the Prince must have been the event of Jesus’ baptism that would have been the time of His “anointing” by the Holy Spirit (Mauro, 19).

However, Robert Anderson, who thoroughly researched the chronology of the time period from 445 B.C. to the time of Christ, calculates that the time of Messiah the Prince would have been April 6th, A.D. 32, the day that Jesus rode into Jerusalem and was worshipped as King (Robert Anderson, The Coming Prince, 1954, 126-27). This would have been 483 prophetic years, (360 days per year) or sixty-nine prophetic weeks, after the command to re-build Jerusalem was given, on March 14th, 445 B.C. According to Anderson (Anderson, 128), prophetic Scripture validates this event as a significant moment as well: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey” (Zech. 9:9).

This time of Christ’s presentation to Israel (Matthew 21:1-12) would have represented the arrival of the long awaited King come to His people. It was the manifestation of the God-man coming in peace and mercy. Also, this represented the time that Jesus accepted the title of King and welcomed the worshipful cries of “Hosanna” because He knew that it was His appointed time. It was the time of Messiah the Prince. Anderson writes, “The twofold ministry of His words and His works had been fully rendered, and His entry into the Holy City was to proclaim His Messiahship and to receive His doom” (Walvoord, 229).

That this day was knowable by the Jews of Jesus’ time is attested by Jesus’ haunting message delivered to Israel:

Now as He drew near, He saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation. (Luke 19:41-44).

Eye on the End Times – Palestinians seek UN resolution to end Israeli occupation

Is this the beginning of stage setting for the scenario of Israel becoming a burdensome stone?

Nimr Hammad, an adviser to Palestinian president Mahmud Abbas, has said that he will push to submit a UN resolution this week that will give Israel two years to negotiate a peace settlement that will ultimately lead to their giving up the land that they acquired when they defended their country from annihilation in the six day war in 1967.

The U.S. has historically vetoed any such resolution, but if that is the cas this time, then why is Secretary of State John Kerry wasting so much of the taxpayer’s money jetting across Europe and the middle east to speak with different heads of state?



Zechariah 12:3

And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it.

Daniel 9:27

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.”


Daniel’s 70 Weeks Prophecy – The Coming of Israel’s Chosen King – Part 2

By GF Herrin

Gabriel Reveals the Purpose of the Seventy Weeks – 9:24

In response to Daniel’s passionate prayer on behalf of his people, God sends Gabriel to reveal to Daniel that seventy weeks have been decreed for his people and their holy city of Jerusalem. The meaning of the word “weeks” in Hebrew is “hepthads”. A hepthad is a unit of measurement that is used to signify seven things are grouped together (Lehman Strauss, The Prophecies of Daniel, 1969, 267-68). This grouping of seven years together was not without precedent in the biblical text. Years were collected into groups of seven by God in His instruction to the Hebrews on the proper cultivation of the land of Israel.

Moses speaks of God’s land use instructions:

“Six years you shall sow your field, and six years you shall prune your vineyard, and gather its fruit; but in the seventh year there shall be a sabbath of solemn rest for the land, a sabbath to the Lord. You shall neither sow your field nor prune your vineyard. What grows of its own accord of your harvest you shall not reap, nor gather the grapes of your untended vine, for it is a year of rest for the land” (Lev. 25:3-5).

The Lord instructed the Israelites to carefully follow this mandate of observing the sabbatical year of rest for the land. Part of the reason for God’s removal of His people from their homeland was to provide a period of rest for it. “I will scatter you among the nations and draw out a sword after you; your land shall be desolate and your cities waste. Then the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies’ land; then the land shall rest and enjoy its sabbaths. As long as it lies desolate it shall rest– for the time it did not rest on your sabbaths when you dwelt in it” (Lev. 26:33-35).

The timing of the revelation of the Seventy Weeks is subsequent to Daniel’s understanding of Jeremiah’s seventy years as a significant prophetic period. The revelation at such a time suggests that God has put equal emphasis on the seventy weeks of seven period in regard to His chosen people. So, Daniel would have been especially interested to hear of Gabriel’s revelation of the future events. Gabriel, in verse 24 revealed six reasons for the Seventy weeks which will be discussed here.

To Finish the Transgression

As a nation, Israel had transgressed against God by turning to false gods and idols and offering sacrifices and offerings at the high places beginning during the time of Solomon’s reign. They also had not followed God’s statues and the Law that Moses had handed down regarding how they should live as His separate, chosen people who were called out of Egypt.

Part of the purpose of the seventy week period, then, is to finish the transgression of the people of Israel. The Hebrew word for “transgression” that is used is “pasha”, which can be translated to mean “revolt” or “rebellion”. In addition to rebelling against God’s ordinances, Israel would later commit the ultimate rebellion by rejecting Christ, their Messiah (Strauss, 277). However, part of the function of the Seventy Weeks, especially the last week, is to end Israel’s rebellion by reconciling them to God. This reconciliation will reach its ultimate fulfillment when Israel comes to saving faith in Jesus as their Messiah and King in the seventieth week. Zechariah writes, “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn” (Zech. 12:10).

To Make an End of Sins

This speaks of the second advent of Christ in which he will come to rule as the God-man in His millennial kingdom on Earth. God will put in the hearts of his people, Israel a new nature to do His will and to follow His commandments and to avoid sin (Strauss, 278).

Ezekiel writes of this time, “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God” (Ezek. 36:26-28).

To Make Reconciliation for Iniquity

In the latter days, Israel will mourn for their sins and come to understand that Jesus, the Messiah, has provided the sacrifice for them so that they can be reconciled to the Father. Israel will become God’s holy people again to live with him in the New Jerusalem. The veil will be lifted from their eyes. The partial hardening that Paul spoke of in Romans 11:25 will be removed. Their spiritual blindness will be no more. The will come to realize that only Jesus Christ can save them from their sins.

Jeremiah prophesies:

But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more (Jer. 31:33-34).

Israel will come to know God intimately and be restored into a close relationship as His children.

To Bring in Everlasting Righteousness

The events of the Seventy Weeks will accomplish the tasks needed to be done to bring forth Jesus as Israel’s chosen king. With Jesus, the true Israel, established as king, the theocracy will be re-established. The Messiah will reign on his throne in Jerusalem and bring righteousness to all the land.

The Scriptures foretell the Messiah’s millennial reign as king:

Yet I have set My King On My holy hill of Zion. I will declare the decree: The Lord has said to Me, ‘You are My Son, Today I have begotten You. Ask of Me, and I will give You The nations for Your inheritance, And the ends of the earth for Your possession. You shall break them with a rod of iron; You shall dash them to pieces like a potter’s vessel’ (Ps. 2:6-9).

Jeremiah writes specifically of the righteousness that will be characteristic of the Messiah’s millennium: “Behold, the days are coming,” says the Lord, “That I will raise to David a Branch of righteousness; A King shall reign and prosper, and execute judgment and righteousness in the earth. In His days Judah will be saved, and Israel will dwell safely; Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS.” (Jer. 23:5-6).

To Seal Up Vision and Prophecy

Many interpreters hold the view that at the end of the Seventy Weeks all of the visions and predictions that the prophets made regarding the coming of Christ’s kingdom on Earth will be fulfilled. This includes the visions and interpretations of Daniel regarding the destruction of the Gentile kingdoms and establishment of God’s eternal, physical kingdom to come. Preterist Philip Mauro interprets this “sealing up” as an end to prophecy and vision given to the Jews as punishment to them for rejecting Christ (Philip Mauro, The Seventy Weeks and the Great Tribulation, 1998, 17). Certainly, sealing up could mean a stoppage of revelation given to the Jews. But, in the context with which this overall message is given (a response to Daniel after he prayed for his people and the city of Jerusalem), it makes more sense to understand this sealing up as a fulfillment of all prophecies given regarding Israel and their city.

In addition, the Hebrew word “nabiy” is more properly translated to mean “prophet”, not prophecy. Thus, the understanding is that a sealing up of the prophet or specific things spoken by the prophet will be accomplished (Thomas A. Howe, Daniel Notes, from Daniel class lectures, Southern Evangelical Seminary, 2008, 9.75). So, if we consider this, then it may be more accurate to interpret this passage as a statement that everything that Jeremiah spoke of including the reconciliation of Israel to God will take place at the consummation of the Seventy Weeks. This interpretation is consistent with God’s promises for Israel’s future redemption as well.

To Anoint the Most Holy

There are various interpretations regarding the anointing of the most holy. The text actually translates to “and anoint holy of holies”. This could refer to the anointing of the most Holy One, Jesus. E.B. Pusey seems to advocate that this prophecy referred to a spiritual fulfillment at Christ’s first advent (E.B. Pusey, Daniel the Prophet, Nine Lectures, 1885, 196). Mauro also spiritualizes the passage when he states that the anointing was accomplished at Pentecost (Mauro, 17). A preferred explanation would be a futuristic literal fulfillment. Given the fact that Saul, David, Solomon, and Jehu (1 Sam. 10:1; 16:13; 1 Kings 1:39; 2 Kings 9:6) were anointed with oil, wouldn’t it be expected that the King of kings, Jesus, would be formally anointed at the beginning of His millennial reign? After all, His reign will be the most anticipated event in the Scriptures. It is natural to expect that this coronation of Him will be marked by a formal anointing. It could also be interpreted that this prophecy foretells the anointing of the most Holy place of the future millennial temple. After all, in almost all of the places “holy of holies” appears in the Scriptures, it is used in reference to the altar, sacrifices, or priestly duties ministering in those areas (Howe, 9.76). Further, it is possible that this passage may be referring to both the literal anointing of our Lord Jesus Christ and the anointing of the Millennial temple. In the coming Kingdom, the man-God Jesus will dwell among men in His Holy place. So, it makes sense that the place of his dwelling will be anointed since He is holy.

Ezekiel prophesies of this incredible event:

Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forevermore. My tabernacle also shall be with them; indeed I will be their God, and they shall be My people. The nations also will know that I, the Lord, sanctify Israel, when My sanctuary is in their midst forevermore (Ezek. 37:26-28).

End of Part 2





The Consequences of Free Will


By GF Herrin

     Jesus stood before the soldiers in His mock purple robe. Purple was the color of royalty but these soldiers had put it on him in an effort to castigate Him. These Gentiles didn’t know that He was the King of all Creation, the One who breathed life into existence. They had no idea that all things were created through Him and for Him and held together by Him (Coll. 1:17). If they had, how could they have done this?

“Then the soldiers led Him away into the hall called Praetorium, and they called together the whole garrison. And they clothed Him with purple; and they twisted a crown of thorns, put it on His head, and began to salute Him, “Hail, King of the Jews!” Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him. And when they had mocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him” (Mark 15:16-20).

“Yet it pleased the Lord to bruise Him; He has put Him to grief. When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, And the pleasure of the Lord shall prosper in His hand” (Isaiah 53:10).

Why had He allowed them to do this to Him? After all, if He so desired, He could have struck them down at any minute or commanded His Angels to do so. Why endure it? The peasant clothes, the birth in an animal stable, the announcements delivered to the lowest of the low, the Shepherds? Why the plunge into obscurity, poverty, anonymity and ultimately torture on the cross? Why give up His Heavenly crown and become essentially a bondservant to man (Phil. 2:6-8)?

It comes down to choices. He chose this servant’s path because Adam (and men and women) chose the wrong path so long ago. God did not create us to mindlessly follow His commandments. Nor was it part of His plan for us to thoughtlessly put our trust in Him. Don’t get me wrong. There are steerings and nudgings and ways He reveals Himself and leads us to come to Him. But, whether you are a five point Calvinist or 100% Aremenian, you cannot deny that you have free will to make the choices you want to make in this life with regard to following Jesus or not. Mindless Robots are not His style. He equipped Adam and Eve with the ability to apply reason so that they could conclude for themselves what is good. God so loved the world (you and me) that He gave us the freedom to choose Him or not.

That choice or free will that we have been given has come with a price to Him, though. The consequences of giving us free will, were pain and suffering to Jesus Christ. When Adam and Eve chose rebellion instead of obedience, they brought the corruption of sin into the world.

Roman 5:12- 13 says, “we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned.“

God is holy, righteous, and just. As sinful creatures we cannot be in His presence unless we have  had our sins removed. The only way for sin to be removed or cleansed from us individually is by sacrificial atonement. Jesus, perfect and sinless in every way, sacrificially died as payment for our sins by being crucified. Robert Morris http://www.theblessedlife.com astutely pointed out recently that Jesus traded His Heavenly crown for our crown of thorns. He gave up all He had, including His life, to willingly bear our ugly sinful crown with all of its thorns.

His Death was essentially the consequence of our free will.