Prophesied Events After The Sixty-Ninth Seven (Daniel 9:26)

I. Video. What does Daniel tell us about the identity of “the prince who will come?”

II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).

III. Introduction. Prophesied Events After The sixty-ninth seven. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. 1910-2002).

A. Daniel 9:26. “And after threescore and two weeks shall Messiah be cut off, but not for himself: 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 unto the end of the war desolations are determined.”

B. In summarizing the period of the sixty-nine sevens, the statement is made in verse 25 that the period will be “unto the Messiah the Prince.” Most conservative expositors have interpreted this as a reference to Jesus Christ. Montgomery, however, has another explanation: “‘Messiah’ is epithet of king, of priest (cf. 2 Mac. 1:10), of prophet; and in a spiritual sense of patriarch (Ps. 105:15), and even of   Cyrus, who is ‘My Anointed,’ Is. 45:1… The second term ‘prince,’ qualifying the first, is used of various officers of rank: as a chief among officials, esp. in the temple personnel, e.g. 11:22 of the high priest, q.v.; of nobles or princes, e.g., Job 29:10, 31:37; then of royalty, appearing as an early title for the king in Israel, e.g., 1 Sa. 9:16, and also of foreign kings. Hence both terms are ambiguous, and their combination does not assist identification, for which three candidates have been proposed: Cyrus, the ‘Anointed’ of Is. 45:1; Zerubbabel, the acclaimed Messiah of the Restoration; and his contemporary, the high priest Joshua b. Josedek.”

C.  It is obvious that Montgomery is straining to prove a non-Christological interpretation. By far the majority of scholars who accept Daniel as a genuine book find the reference in verse 25 to Jesus Christ. As Young expresses it, “The old evangelical interpretation is that which alone satisfies the requirements of the case. The ‘anointed one’ is Jesus Christ, who was cut off by His death upon the Cross of Calvary.” If this interpretation of verse 25 is correct, it provides the key to verse 26 which states that after “threescore and two weeks,” that is, the 7 plus 62 sevens, or after the end of the sixty-ninth seven, the Messiah shall be “cut off.” The verb rendered “to cut off” has the meaning, “to destroy, to kill,” for example, in Genesis 9:11Deuteronomy 20:20Jeremiah 11:19Psalm 37:9.

D.  The natural interpretation of verse 26 is that it refers to the death of Jesus Christ upon the cross. As this relates to the chronology of the prophecy, it makes plain that the Messiah will be living at the end of the sixty-ninth seventh and will be cut off, or die, soon after the end of it.

E. The prominence of the Messiah in Old Testament prophecy and the mention of Him in both verses 25 and 26 make the cutting off of the Messiah one of the important events in the prophetic unfoldment of God’s plan for Israel and the world. How tragic that, when the promised King came, He was “cut off.” The adulation of the crowd at the triumphal entry and the devotion of those who had been touched by His previous ministry were all to no avail. The unbelief of Israel and the calloused indifference of religious leaders when confronted with the claims of Christ combined with the hardness of heart of Gentile rulers to make this the greatest of tragedies. Christ was indeed not only “cut off” from man and from life, but in His cry on the cross indicated that He was forsaken of God. The plaintive cry “My God, my God, why hast thou forsaken me?” reveals not only the awfulness of separation from God but points also to the answer—the redemptive purpose. Although the additional explanation but not for himself is probably best translated, “There is nothing for him,” it is nevertheless true that He died for others. Nothing that rightly belonged to Him as Messiah the Prince was given to Him at that time. He had not come into His full reward nor the exercise of His regal authority. He was the sacrificial lamb of God sent to take away the sin of the world. Outwardly it appeared that evil had triumphed.

F. Although evangelical expositors have been agreed that the reference is to Jesus Christ, a division has occurred as to whether the event here described comes in the seventieth seventh described in the next verse, or whether it occurs in an interim or parenthetical period between the sixty-ninth seventh and the seventieth seventh. Two theories have emerged, namely, the continuous fulfillment theory which holds that the seventieth seven immediately follows the sixty-ninth, and the gap or parenthesis theory which holds that there is a period of time between the sixty-ninth seven and the seventieth seven. If fulfillment is continuous, then the seventieth week is already history. If there is a gap, there is a possibility that the seventieth week is still future. On this point, a great deal of discussion has emerged.

G.  In the interpretation of this passage and the decision on the question of the continuous fulfillment versus the gap theory, the fulfillment of the prophecy again comes to our rescue. The center part of verse 26 states “the people of the prince that shall come shall destroy the city and the sanctuary.” Historically the destruction of Jerusalem occurred in a.d. 70 almost forty years after the death of Christ. Although some expositors, like Young, hold that the sacrifices are caused to cease by Christ in His death which they consider fulfilled in the middle of the last seven years, it is clear that this does not provide in any way for the fulfillment of an event thirty-eight years or more after the end of the sixty-ninth seven. Young and others who follow the continuous fulfillment theory are left without any explanation adequate for interposing an event as occurring after the sixty-ninth seven by some thirty-eight years—which, in their thinking, would actually occur after the seventieth week. In a word, their theory does not provide any normal or literal interpretation of the text and its chronology.

H. The intervention of two events after the sixty-ninth seven which in their historic fulfillment occupied almost forty years makes necessary a gap between the sixty-ninth seven and the beginning of the seventieth seven of at-least this length of time. Those referred to as “the people of the prince that shall come” are obviously the Roman people and in no sense do these people belong to Messiah the Prince. Hence it follows that there are two princes: (1) the Messiah of verses 25 and 26, and (2) “the prince that shall come” who is related to the Roman people. That a second prince is required who is Roman in character and destructive to the Jewish people is confirmed in verse 27 (see following exegesis), which the New Testament declares to be fulfilled in relation to the second coming of Christ (Mt 24:15).

I. The closing portion of verse 26, although not entirely clear, indicates that the destruction of the city will be like the destruction of a flood and that desolations are sovereignly determined along with war until the end. Because of the reference to “the end” twice in verse 26, it would be contextually possible to refer this to the end of the age and to a future destruction of Jerusalem. According to Revelation 11:2, “The holy city shall they tread under foot forty and two months “probably refers to the great tribulation just before the second advent. However, there is no complete destruction of Jerusalem at the end of the age as Zechariah 14:1-3 indicates that the city is in existence although overtaken by war at the very moment that Christ comes back in power and glory. Accordingly, it is probably better to consider all of verse 26 fulfilled historically.

J. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.

K. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.

L. The best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven.

IV. Verse examination (Daniel 9:26). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).

A. Daniel 9:26. Certain important events to happen “after” the 62 weeks (plus the seven weeks, or a total of 69 weeks): the crucifixion of “Messiah” and the destruction of Jerusalem in A.D. 70 by the Romans, who “are the people of the prince who is to come.” Because these events were to occur after the 69 weeks had run their course, and before the seventieth week began, there must be a space of time between the conclusion of the sixty-ninth week and the beginning of the seventieth.

B. Ephesians 5:32, “This mystery is great; but I am speaking with reference to Christ and the church. ” The mystery illustrates that which exists between Christ (the bridegroom) and the Church (His bride).

C. Romans 16:25-26. 25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, 26 but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith;

1. Mystery. A definition of a scriptural mystery: something unknown in times past (OT) but revealed in the NT. See note on Eph 3:3. Here “the mystery” is the gospel of Christ. In Eph 5:32, the “mystery” was also spoken as: “32 This mystery is great; but I am speaking with reference to Christ and the church.” OT prophecies of Messiah could now be understood, once the mystery was revealed (cf. Luke 24:44-45; 1 Peter 1:10-12);

2. My note: Mystery in this context does not relate to, e.g., a murder mystery, where the purpose of the book, or movie, “is to cause people to figure out who the murderer may be.” In sharp contrast, a scriptural mystery is one where God does not reveal the mystery (in any form, to anyone) until He decides to inform key players in the time of the NT of such a mystery, and its understanding. Such key players are the Apostles Paul and Peter.

B. The OT Jewish prophets knew nothing about the church, the time of the church, or the relationship that would exist between Messiah and the church. Simply stated, neither Daniel, nor any other Jewish prophet, knew anything about the the church, to include its time on earth, because God had not revealed to the prophets anything about the church, as is discussed in para V. C., below.

C. In addition to having no knowledge of the church, the OT Jewish prophets knew nothing about “rapture of the church” (1 Cor 15:50-54). vs 50 “flesh and blood can not inherit the kingdom of God; nor does the perishable inherit the imperishable” vs 51″ I tell you a mystery, we will not all sleep, but we will all be changed” vs 52 “in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound and the dead will be raised imperishable, and we will be changed.” [Ryrie note: 15:51-58. Here Paul answers the question, what happens to those who do not die? 15:51,The rapture of the church described in vs 51-58 was a “mystery” unknown in the OT, but now revealed (In the NT). “We must not all sleep.” I.e., not all die (1 Thes 4:15) Some will be alive when the Lord returns (in the air), but all will be changed. vs 53. “perishable.” that is all who are living.]

D. OT Jewish prophets knew nothing about the Church, Messiah and the church, or the rapture of the church. OT Jews knew about God being in Heaven, but not about Jews being in Heaven; (unsaved Jews do not go to Heaven). OT Jews knew only about Jews being in a physical, and earthly kingdom, where Messiah would rule and reign. OT Jews knew nothing about the Church being caught up to heaven, or the Church ruling and reigning with Christ in the earthly kingdom, after their return from Heaven with Messiah at the second coming of Messiah (Matt 24:29-30, Rev 19:11-20:4, Zech 14:1-5, 9).

E. God revealed to the OT Jewish prophets information on the last days of Israel (Isa 2:1), but not about the last days of the Church (2 Tim 3:1). The audience on the Day of Pentecost (a Jewish feast day) was Jewish; Peter spoke to those Jews about an OT prophecy about Israel (Acts 2:16-17, Joel 2:28-32). Gentiles would have known nothing about OT Jewish prophecies.

F. When the Apostles went into foreign lands (Acts 1:8), they spoke to the Gentiles and unsaved Jews about Messiah and Him crucified (Acts 2:22-28; 1 Cor 2:2; Gal 3:10-13; there is no salvation in the Law).

G. The OT Jewish prophets did not tell the OT Jews about things that were a “mystery,” which God would only reveal during the Church Age to His selected apostles.

V. Summary. Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author,  Kenneth L. Barker (B.A., Th. M., Ph. D.).

A. The second sentence of v.26 is perhaps more accurately rendered, “The people of a prince who shall come will destroy both the city and the sanctuary.” (The reason for the ambiguity here is that the definite article is missing in front of “ruler” in the Hebrew, which would be necessary for the rendering “the people of the ruler”). Subsequent history shows this to be a clear reference to the destruction of Jerusalem by the Romans under Titus in A.D. 70, forty years after Calvary, or forty-three years after the end of the sixty-ninth “week”—if the 457 B.C. theory is correct for the commencement of the seventy weeks.

B. The next sentence or two indicate what is to happen after the destruction of Jerusalem: lit., “And the end of it will be in the overflowing, and unto the end there will be war, a strict determination of desolations” or “the determined amount of desolations.” The general tenor is in striking conformity with Christ’s own prediction (Mt 24:7-22). Notice that this entire intervening period is referred to before the final or seventieth week is mentioned in v.27. It is difficult to explain why this is so if the entire seventy weeks are intended to run consecutively and without interruption. It seems far more reasonable to infer that a long period of time of war and desolation is to intervene between the sixty-ninth week (when Messiah appears at his first advent) and the seventieth week, which is to usher in Christ’s second advent.

VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.

VII . My Websites To Follow.

https://equippingblog.wordpress.com/ Eternity

https://untotheleastofthese.home.blog/ Book Prep

https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come

Advertisement

Author: Equipping

The Church is the Church, and Israel is Israel. The Church did not replace Israel, and is not spiritual Israel. In the New Testament, “church” and “Israel” are mentioned as being separate entities. In the New Testament “church” is mentioned 112 times; Israel is mentioned 79 times; both are mentioned as being separate entities The Kingdom “has not yet come,” and will not come until the Jewish bloodline of Israel accepts God’s chosen king (Deuteronomy 17:15), which will take place at the end of the Tribulation when the nation of Israel faces decimation and calls on Messiah, Christ, in faith, to save them (Zechariah 12:10). Individual salvation is of the Jews (John 4:22), and comes through Christ (John 14:6). Things are discussed in this website that relate to God’s creation, from “eternity to eternity,” and all that is addressed within those parameters. Consider Isaiah 43:13, “Even from eternity I am He, And there is no one who can rescue from My hand; I act, and who can reverse it?” The Moody Study Bible adds a comment: “God is the ruler of all, and there is nothing that can stand against Him. His will is irresistible. The Bible Knowledge Commentary adds this thought: “No one can reverse what God puts into action or thwart His plans.” The articles that are found in this site may relate to anything that is found in the Bible, from Genesis 1:1 to Revelation22.21, as well as anything else that may relate to the Bible.

4 thoughts on “Prophesied Events After The Sixty-Ninth Seven (Daniel 9:26)”

    1. The reference is to the antichrist, also in Dan 7:8, 24-26, per Ryrie Study Bible. Also in Moody Bible Commentary and Things to Come (J. Dwight Pentecost. Thanks for asking.

      Like

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: