DANIEL'S 70 WEEK PROPHECY




Because of the popular fundamentalist teaching today of Daniel's

70 week prophecy (Daniel 9) it is needful of me to put in clear

print that the OLD fundamental teachers of the 17th, 18th and

19th centuries, DID NOT TEACH OR BELIEVE (most of them) 

what the majority of fundamental prophets now teach, which leads into a completely fancy and wrong idea, that Jesus will return in TWO PHASES - one invisible and secret and the other open and

glorious. The idea that Daniel's 70th week is yet for the FUTURE

has led to some serious FALSE Bible prophecy, expounded by modern "prophets" with such popular books as "Taken" and "Left Behind."


The Old fundamental teachers had no difficulty with understanding

Daniel 9, and that this 70 week prophecy had already been

COMPLETELY fulfilled, and had nothing to do with the fancy

prophecy ideas of modern fundamental prophets.


Keith Hunt


Entered on this Website 2009




MATTHEW HENRY BIBLE COMMENTARY


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 commandment to restore and to build Jerusalem, v.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; (Isa. xliv. 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, v. 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

about 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 above 100

years after, mentioned, Ezra vi. Others fix on the seventh year

of Artaxerxes, who sent Ezra with a commission, Ezra vii.

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 period 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

spake 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 week,

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 they 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 made these 490 years to end with the destruction 

of Jerusalem, about thirty-seven years after the death

of Christ; because these 70 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 THE GOSPEL, by which the Jewish economy was taken down, and the foundation laid of the gospel

city and temple, which were to be built upon the ruins of the former.


     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. 


First: 


     It did serve then 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 ii. 25,38. There were those that for this

reason thought the kingdom of God should immediately appear; (Luke

xix. 11.) and some think this was it that brought a more than

ordinary concourse of people to Jerusalem, Acts ii. 5. 


Secondly:


     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 silenced 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 are expired above 1500 years ago; so that the Jews are

for ever without excuse, who will not own that the Messiah is

come, when they are 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, v. 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 then 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 should 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.


[l.] Christ came to take away sin, and to abolish that. Sin has

made a quarrel between God and man, had alienated man from God,

and provoked God against man; that was it that put dishonour upon

God, and brought misery upon mankind, that was the great

mischief-maker. He that would do God a real service, and man a

real kindness, must be the destruction of that. Christ undertakes

to be so, and for this purpose he is manifested to destroy the

works of the devil. Be 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

of the Jews, but for the sins of the whole world. He came,

First, to FINISH THE TRANSGRESSION; to restrain it; (so some;) 

to break the power of it, to bruise the head of the serpent that had

done so much mischief; to take away the usurped dominion of that

tyrant, and to set up the 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's wound given it; like Sampson'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, Rev. xx. 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

justify 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, being 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, is 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, Rom.

iv. 3,5. 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 will be to the end, for he is able

to save to the uttermost. It is of everlasting virtue, (Heb. x.

12.) it is the rock that follows its 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, 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, 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 Pet. 1. 19.

Heb. 1. 1.


[4.] He came to anoint the Most Holy, 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; (Eph. v. 26.) or, to consecrate for us

a new and living way into the holiest, by his own blood, (Heb. x.

20.) as the sanctuary was anointed, Exod. xxx. 25. He is called

Messiah, (v. 25,26.) which signifies Christ; Anointed, (John 1.

4l.) 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 from the land of the living,

as was foretold, Isa. liii. 8. Hence, when Paul preaches the

death of Christ, he says that he preached nothing but what the

prophets said should come, Acts xxvi. 22,23. 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 Ceiaphas 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 xvii. 4,5. 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 of 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 far many.


[7.] He must cause the sacrifice and oblation to cease: by

offering himself a sacrifice once or all he shall put an end     

to all the Levitical sacrifices; shall supersede them, and set

them aside; when the Substance is come, 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 intrusted, 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 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 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

vi. 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 (actually it was done exactly 40 years

after the death of Christ; Jesus dying in 30 A.D. and the

destruction of Jerusalem and the Temple in 70 A.D. by Titus and

the Roman armies - Keith Hunt) 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; (Matt. xxii. 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 should 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 should 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 should be made to this destruction,

should 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 should be made to cease.  And

it must needs cease. 

     Christ refers to, Matt. xxiv. 15. When ye shall see the

abomination of desolation, spoken of by Daniel, stand in the

holy place, then let them which be in Judea, flee, which is

explained, Luke xxi. 20. When ye shall see Jerusalem compassed

with armies, then flee. [7.] That the desolation should be total

and final; He shall make it desolate, even until the

consummation; he shall make it completely desolate. It is a

desolation determined, and it will be accomplished to the utmost.

And when it was made desolate, it should seem, there is something

more determined; that is to be poured upon the desolate: (v. 27.)

and what should that be but the spirit of slumber, (Rom. xi.

8,25.) that blindness which is happened to Israel, until the

fulness of e  Gentiles shall come in. And then all Israel shall

be saved.


                           .....................


NOTE:


HOW  TRULY  BEAUTIFULLY  PUT  BY  MATTHEW  HENRY.  WHEN  PUT  IN  SUCH  WORDS  THE  WONDER  AND  GLORY  OF  THIS  PROPHECY  IS  MADE  CLEAR  AND  PLAIN.  IT  IS  A  PROPHECY  ALTOGETHER  ABOUT  THE  MESSIAH  TO  COME  AND  DELIVER  MANKIND  FROM  SIN,  TO  ESTABLISH  A  NEW  COVENANT,  TO  BRING  TO  PASS  ALL  THAT  THE HOLY  PROPHETS  FROM  THE  BEGINNING  HAD  FORETOLD,  THAT  A 

SAVIOR  WOULD  COME  TO  DELIVER  MAN  FROM  SIN. HE WOULD COME TO ESTABLISH RIGHTEOUSNESS, TO MAGNIFY THE LAW (ISAIAH 42:21). 


AT  THE  SAME  TIME  BECAUSE  THE  JEWS  WOULD  NOT,  BUT  A  RELATIVELY  FEW,  ACCEPT  HIM  AS  MESSIAH,  JERUSALEM  AND  THE  TEMPLE  WOULD  BE  DESTROYED, THE  TEMPLE  RITUALS  WOULD  COME  TO  AN  END, IN A VERY LITERAL WAY. FROM THE TIME OF THE CROSS, CHRISTIANS DID NOT HAVE TO OBSERVE THE TEMPLE RITUALS AND PHYSICAL SACRIFICES; THEY HAD NO BEARING AT ALL ON SALVATION. 


YET BECAUSE THE TEMPLE STOOD, THE PRIESTHOOD STOOD, AND THAT WAS FROM GOD UNDER THE OLD COVENANT, IT WAS NOT WRONG TO STILL DO PHYSICAL TEMPLE RITES, AND MANY CHRISTIANS DID SO, BUT SUCH RITES HAD NO BEARING ON  ETERNAL SALVATION, AND ACTUALLY THE TABERNACLE OR TEMPLE RITESS NEVER EVER DID HAVE BEARING ON SALVATION.GOD DID USE THOSE PHYSICAL RITES TO CONVEY LESSONS TO A PHYSICAL PEOPLE; BUT THOSE RITES NEVER HAD ANY BEARING ON ETERNAL SALVATION.


THIS  PROPHECY  WAS  ALL  COMPLETELY  FULFILLED  IN  THE  FIRST  CENTURY  A.D.  THERE  IS  NO  PART  OF  THIS  PROPHECY  THAT  IS  YET  TO  COME  TO  PASS. IT WAS TOTALLY  ALL  FULFILLED  IN  THE  FIRST  CENTURY  A.D.


THIS  PROPHECY  HAS  NOTHING  TO  DO  WITH  SOME  ANTI-CHRIST  MAKING  A COVENANT  WITH  JEWS  FOR  7  YEARS  AT  THE  END  TIME.  IT  HAS  NOTHING  TO  DO  WITH  A  REBUILT  TEMPLE  IN  JERUSALEM  AND  THE  JEWS  PERFORMING  ANIMAL  SACRIFICES,  AND  THEN  IN  THE  MIDDLE  OF  THIS  7  YEAR  PERIOD,  THE  ANTI-CHRIST  BREAKS  THE  COVENANT  AND  DEFILES  THE  TEMPLE.


ALL  OF  THAT  IS  FALSE  IDEAS  FROM  MODERN  FUNDAMENTAL PROPHETS,  WHO  HAVE  NO  

UNDERSTANDING  OF  THE  PROPHETS  OF  YOUR  BIBLE.


MATTHEW  HENRY  AND  OTHERS FUNDAMENTAL TEACHERS,  WAY  BACK,  HAD  IT  CORRECT,  AND  HENRY  DOES  A  FINE  JOB  IN  PROCLAIMING  THE  WONDERFUL  TRUTH  OF  THE  MATTER  TO  YOU,  IN  SIMPLE  FORM.


Keith Hunt