Thy Kingdom Come – The Time Of The Tribulation – Part 1 – Daniels Prophecy
In order to understand the time elements in the tribulation period it is necessary to go back to the prophecy of Daniel where the chronology of Israel’s future history is outlined in the great prophecy of the seventy weeks (Dan. 9:24-27).
A. The importance of Daniel’s prophecy of the seventy weeks.
1. Many importances may be attached to this prophecy. It establishes the literal method of interpretation of prophecy.
a. Properly interpreted, the prophecy of Daniel furnishes an excellent example of the principle that prophecy is subject to literal interpretation. Practically all expositors, however opposed to prophecy per se, agree that at least part of the seventy weeks of Daniel is to be interpreted literally. If the first sixty-nine weeks of Daniel were subject to literal fulfillment, it is a powerful argument that the final seventieth week will have a similar fulfillment.
b. The prophecy of the Seventy Weeks has an immense evidential value as a witness to the truth of Scripture. That part of the prophecy relating to the first sixty-nine weeks has already been accurately fulfilled; only an omniscient God could have foretold over five hundred years in advance the very day on which the Messiah would ride into Jerusalem and present Himself as the “Prince” of Israel.
c. The prophecy supports the view that the church is a mystery that was not
revealed in the Old Testament. The seventy weeks of Daniel, properly interpreted, demonstrate the distinct place of the Christian church and Israel in the purposes of God. The seventy weeks of Daniel are totally in reference to Israel and her relation to Gentile powers and the rejection of Israel’s Messiah. The peculiar purpose of God in calling out a people from every nation to form the church and the program of the present age are “nowhere in view” in this prophecy. This gives supporting evidence that the church is not in Revelation four through nineteen, but must have been raptured before Israel’s program began again.
d. The prophecy gives us the divine chronology of prophecy. In the predictions of the Seventy Weeks (weeks of years), we have the indispensable chronological key to all New Testament prophecy. Our Lord’s great prophetical discourse recorded in Matthew and Mark fixes the time of Israel’s final and greatest trouble definitely within the days of the Seventieth Week of Daniel’s prophecy (Dan. 9:27; Matt. 24:15-22; Mark 13:14-20). And the greater part of the Book of Revelation is simply an expansion of Daniel’s prophecy within the chronological framework as outlined by the same Seventieth Week, which is divided into two equal periods, each extending for 1260 days, or 42 months, or 31/2 years (Rev. 11:2-3; 12:6, 14; 13:5). Therefore, apart from, an understanding of the details of the Seventy Weeks of Daniel, all attempts to interpret New Testament prophecy, must fail in large measure.
B. The important factors in Daniel’s prophecy. It is necessary to observe the major emphases in the prophecy given through Daniel.
1. The entire prophecy has to do with Daniel’s “people” and Daniel’s “city,” that is, the Nation of Israel and the city of Jerusalem. 2. Two different princes are mentioned, who should not be confused: the first is named Messiah the Prince ; and the second is described as the Prince that shall come. 3. The entire time-period involved is exactly specified as Seventy Weeks ; and these Seventy Weeks are further divided into three lesser periods: first, a period of seven weeks; after that a period of threescore and two weeks; and finally, a period of one week . 4. The beginning of the whole period of the Seventy Weeks is definitely fixed at “the going forth of the commandment to restore and to build Jerusalem.” 5. The end of the seven weeks and threescore and two weeks (sixty nine weeks) will be marked by the appearance of Messiah as the “Prince” of Israel. 6. At a later time, “after the threescore and two weeks” which follows the first seven weeks (that is, after 69 weeks), Messiah the Prince will be “cut off,” and Jerusalem will again be destroyed by the people of another “prince” who is yet to come. 7. After these two important events, we come to the last, or Seventieth Week, the beginning of which will be marked by the establishment of a firm covenant or treaty between the Coming Prince and the Jewish nation for a period of “one week.” 8. In the “midst” of this Seventieth Week, evidently breaking his treaty, the coming prince will suddenly cause the Jewish sacrifice to cease and precipitate upon this people a time of wrath and desolation lasting to the “full end” of the Week. 9. With the full completion of the whole period of the Seventy Weeks, there will be ushered in a time of great and unparalleled blessings for the nation of Israel.
a. These blessings are:
(1) finish up the transgression, (2) make an end of sins, (3) make reconciliation for iniquity, (4) bring in everlasting righteousness, (5) seal up the vision and prophecy, and (6) anoint the most holy.
b. The six promised blessings are related to the two works of the Messiah: His death and His reign. The first three have special reference to the sacrifice of the Messiah, which anticipate the removal of sin from the nation. The second three have special reference to the sovereignty of the Messiah, which anticipate the establishment of His reign. The “everlasting righteousness” can only refer to the millennial kingdom promised Israel. This was the goal and expectation of all the covenants and promises given to Israel and in its institution prophecy will be fulfilled. This kingdom can only be established when the Holy One or the Holy Place in the millennial temple is anointed. The millennium will witness the reception of the Messiah by Israel and will also witness the return of the Shekinah to the Holy of Holies. Thus we see the prophecy anticipates the whole work of the Messiah for Israel, to redeem them, and to reign over them, at the expiration of time stipulated in the prophecy.
III. About This Series Of Articles.
This study is one of Bible Exposition, which extends from the first verse of Genesis through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom does not enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17. The Kingdom is unconditional, and applies only to Israel; Gentiles, however, will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3).
IV. Article References.
Lewis Sperry Chafer, Th. D. (1871-1952). J. Vernon McGee, Th. D. (1904-1988). Merrill F. Unger, Ph. D. (1909-1980). Charles L. Feinberg, Ph. D. (1909-1995). John F. Walvoord, Th. D. (1910-2002). J. Dwight Pentecost, Th. D. (1915-2014). Charles C. Ryrie, Ph. D. (1925-2016). Robert L. Thomas, Th. D. (1928-2017). Stanley D. Toussaint, Th. D. (1928-2017). Robert P. Lightner, Th. D. (1931-2018). Harold W. Hoehner, Ph. D. (1935-2009). Thomas S. McCall, Th. D. (1936-2021). Edward E. Hindson, Ph. D. (1944-2022).
A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered. https://en.wikipedia.org/wiki/Public_domain
B. In this article I have chosen, as references, theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references for this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor. By being an independent seminary, the faculty and staff of DTS are not beholden to any denomination who might “lord over them ” and withhold funds from the Seminary, should DTS not tow a particular denominational line of biased instruction. Consider the credentials of J. Dwight Pentecost, Th. D., who taught at DTS for 58 years, close to his 100th birthday, and died, shortly thereafter. John F. Walvoord, Th. D., taught at DTS for 50 years, during which time he was President of DTS for 34 years, dying at age 92. Charles C. Ryrie, Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Many other examples of teaching longevity can be found in the bios of DTS instructors. In addition to the sources of information of DTS, the following non-denominational Biblical seminaries have sources of information that are considered, and that are consistent with the values and curriculum of DTS: Chafer Theological Seminary, Moody Bible Institute, and Scofield Biblical Institute and Theological Seminary.
C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” The following links show information about Dallas Theological Seminary; I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.
D. About Dallas Theological Seminary (DTS).
1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary
2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/
a. Mark Yarbrough. Th. M., Ph. D.
b. Professor of Bible Exposition. Author. Church Pastor/Elder.