# Daniel 9:24-27 - The Seventy Weeks



## Puritanhead (Aug 21, 2006)

I am interested what some of the Reformers, Puritans, etc. have to say about Daniel, specifically verse 27. I am already familiar with Calvin and Henry on these passages. I was interested if anyone knew off-hand of any online resources on this subject matter.

I am also interested in critiques of dispensational interpretation.


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## Hungus (Aug 22, 2006)

Dispensational's Claim it is anti-Christ who makes the Covenant not Messiah hence the mid trib compact as opposed to Christ's 3.5 year ministry before being cut off.


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## VirginiaHuguenot (Aug 22, 2006)

Here are a few resources for consideration:

1599 Geneva Bible:



> 9:24 Seventy p weeks are determined upon q thy people and upon thy holy city, to finish the r transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
> 
> (p) He alludes to Jeremiah´s prophecy, who prophesied that their captivity would be seventy years: but now God´s mercy would exceed his judgment seven times as much, which would be 490 years, even until the coming of Christ, and so then it would continue forever.
> (q) Meaning Daniel´s nation, over whom he was careful.
> ...



1646 Westminster Confession:



> Chap. 8
> 5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father,a and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.*b*
> 
> a. Rom 3:25-26; 5:19; Eph 5:2; Heb 9:14, 16; 10:14. "¢ *b. Dan 9:24, 26*; John 17:2; Eph 1:11, 14; Col 1:19-20; Heb 9:12, 15.





> Chap. 11
> 3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf.*a* Yet inasmuch as he was given by the Father for them,b and his obedience and satisfaction accepted in their stead,c and both freely, not for anything in them, their justification is only of free grace;d that both the exact justice and rich grace of God might be glorified in the justification of sinners.e
> 
> a. Isa 53:4-6, 10-12; *Dan 9:24, 26*; Rom 5:8-10, 19; 1 Tim 2:5-6; Heb 10:10, 14. "¢ b. Rom 8:32. "¢ c. Mat 3:17; 2 Cor 5:21; Eph 5:2. "¢ d. Rom 3:24; Eph 1:7. "¢ e. Rom 3:26; Eph 2:7.





> Chap. 19
> 3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits;a and partly holding forth divers instructions of moral duties.b All which ceremonial laws are now abrogated under the New Testament.*c*
> 
> a. Gal 4:1-3; Col 2:17; Heb 9 throughout; 10:1. "¢ b. 1 Cor 5:7; 2 Cor 6:17; Jude 1:23. "¢ c. *Dan 9:27*; Eph 2:15-16; Col 2:14, 16-17.



Westminster Larger Catechism:



> Q71: How is justification an act of God's free grace?
> A71: Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice in the behalf of them that are justified;[1] yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son,*[2]* imputing his righteousness to them,[3] and requiring nothing of them for their justification but faith,[4] which also is his gift,[5] their justification is to them of free grace.[6]
> 
> 1. Rom. 5:8-10, 19
> ...



Zacharius Ursinus, _Commentary on the Heidelberg Catechism_, pp. 492-493:



> III. To What Extent has Christ Abrogated the Law, and To What Extent is it Still in Force?
> 
> The ordinary and correct answer to this question is, that the ceremonial and judicial law, as given by Moses, has been abrogated in as far as it relates to obedience; and that the moral law has also been abrogated as it respects the curse, but not as it respects obedience. That the ceremonial and judicial laws have been so abrogated by the coming of Christ, that they no longer bind any to obedience, and that they have not the appearance and force of laws in respect to the present time, is proven, 1. From the fact that the prophets even declared and foretold this abrogation in the Old Testament. "Christ shall confirm the covenant with many for one week, and in the midst of the week he shall cause the sacrifice and the oblation to cease." "Thou art a priest forever after the order of Melchisedec." (Dan 9:27; Ps 110:4.)



Fisher's Catechism:



> Q. 21.4. By what names did they speak of his coming?
> 
> A. By a variety of names, such as Shiloh, Gen 49:10; Messiah, Dan 9:25; Immanuel, Isa 7:14; the Branch, Zech 6:12; the Messenger of the covenant, Mal 3:1; and several others.





> Q. 21.8. What silencing questions may be put to the Jews, who assert that the Messiah is not yet come in the flesh?
> 
> A. They may be asked, Where is the sceptre of civil government, which was not to depart from Judah until Shiloh came, according to Gen 49:10? Where is the second temple, into which the Messiah was to come, and to make the glory of it greater than the glory of the former, in his personal appearance in it, according to Hag 2:9?
> 
> Where is the sacrifice and oblation, now offered? has it not long since ceased, according to Dan 9:27? And where is the family of David, out of which Christ was to spring, according to Isa 11:1? is it not now quite extinct? They are utterly incapable of answering any of these.





> Q. 33.51. What is the difference between the imputation of our sins to Christ, and the imputation of his righteousness to us?
> 
> A. Our sins were imputed to Christ as our Surety, only for a time, that he might take them away; but his righteousness is imputed to us to abide with us for ever; hence called an everlasting righteousness, Dan 9:24.





> Q. 40.92. How do you prove that the ceremonial law was abolished by the death and satisfaction of Christ?
> 
> A. From the utter destruction, many ages since, of the temple at Jerusalem, where only it was lawful to offer sacrifices; which adorable Providence would never have permitted, if these ceremonial institutions had been intended to subsist after the death of Christ, of whom it was foretold that he should "cause the sacrifice and the oblation to cease," Dan 9:27. See also Jer 3:16: "In those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord; neither shall it come to mind, neither shall they remember it, neither shall they visit it, neither shall that be done any more."





> Q. 43&44.23. In what respects did the deliverance of Israel out of Egypt resemble our spiritual redemption by Christ?
> 
> A. The Israelites were made to serve the Egyptians with rigour, Exod 1:14; so sinners, by nature, are under the most cruel bondage and servitude to sin and Satan, 2 Pet 2:19; the Israelites were not able of themselves to shake off the Egyptian yoke, Exod 2:23; no more are sinners of mankind capable of extricating themselves from a state of spiritual slavery in which they are naturally inthralled, Rom 5:6: the Israelites were brought out of Egypt, with a strong hand and a stretched out arm, Ps 136:12; so are we, out of our spiritual thraldom, by the mighty power of God, Ps 110:2-3: the Egyptians were destroyed, when Israel was delivered, Exod 14:28; so principalities and powers were spoiled, Col 2:15, transgression finished, Dan 9:24, and death unstinged, 1 Cor 15:55, when our redemption was accomplished, 1 Cor 15:57.



Jonathan Edwards, _Works_, Vol. II, _Types of the Messiah_, p. 672:



> Again there is clear proof, that the legal sacrifices were types of the great sacrifice of the Messiah in Dan 9:24, "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy;" taken together with Dan 9:27, "And he shall confirm the covenant with many for one week, and in the midst of the week shall he cause the sacrifice and oblation to cease." What is translated in Dan 9:24, "And to make an end of sins," might have been translated, "He shall seal up the sin-offerings." The word translated sins in the original is Chattaoth, the very same word that is made use of in the law of Moses, to signify sin-offerings. So that the word might as well be translated sin-offerings here as there. And it is the more likely, that sin-offerings should be meant here, because the word is in the plural number; whereas if what was intended was the same with iniquity in the clause preceding, and transgression in the clause following, thus varying the expression for eloquence sake, it would be more likely this word would have been in the singular number as those are. And besides it is the more likely that the word signifies sin-offerings, because it is evident that this text is a prophecy of the sacrifice that the Messiah should offer for sin. In the next words it is said, "He shall make reconciliation for iniquity." [Dan 9:24] The word rendered reconciliation (as has been already observed) signifies expiation by sacrifice; it being the same that is so often rendered atonement in the law of Moses, when speaking of sacrifices for sin. But what argues yet more strongly that this should have been translated, he shall make an end, or seal up, sin-offerings, is, that in Dan 9:24 there seems to be a reference to what had been said before in this verse, when it is said, In the midst of the week, or in the half of the week, he shall cause the sacrifice and oblation to cease. In Dan 9:24 it had been said, that the sacrifices or sin-offerings should be made an end of or sealed up in seventy weeks; and Dan 9:25-27 are evidently exegetical of Dan 9:24, to explain how the anointed Holy One or Messiah should make atonement for iniquity, and seal up the sin-offering and sacrifices in seventy weeks, viz. from the commandment to build Jerusalem there should be seven weeks and threescore and two weeks, that is, 69 weeks, and then in the remaining week he should establish the covenant with many, and in the half of the week he should make the sacrifice and oblation to cease, or make an end of the sin-offerings, as was said before. Now let us mind the expression; the word translated make an end, in the original is he shall seal up. "He shall seal up the sin-offerings." It is the very same word that is used in the following clause concerning vision and prophecy. "He shall seal up the vision and prophecy." The same word being thus used twice in like manner, in different clauses of the same sentence, once concerning the vision and prophecy, and the other time concerning the sin-offering, there is all reason to understand it in both places in the same sense. But the plain meaning of that clause, to seal up the vision and prophecy, is this; then shall be accomplished the grand event so often exhibited by the prophecies of the prophets, and so often represented and signified by the visions which they saw, and so the vision and prophecy shall be finished and brought to their grand accomplishment; that which they ultimately aimed at. Then shall be fulfilled the sum of what was signified in the vision and prophecy. (Ezek 28:12, "Thou sealest up the sum full of wisdom and perfect in beauty.") So when in the same sentence it is said, to seal up the sin-offerings, and make atonement for iniquity, we must in a like sense understand it thus, to offer that grand sacrifice or atonement for iniquity, that is so much exhibited and represented by the sin-offerings. So that the sin-offerings shall be made to cease, their design being obtained and finished, that grand event, that great and true atonement for sin, which was aimed at in them, and which they all signified and represented, being now accomplished.



_The Destruction of Jerusalem an irresistible Proof of the Divine Origin of Christianity_ (Philadelphia: Presbyterian Board of Education, 1840):



> In prophetical language, a day is reckoned for a year, or seven years to every prophetical week. This key is given us by Moses, Lev 25:8, and Num 14:34: and also by Ezekiel, Ezek 4:5-6; and by this it appears, that from the commission granted to Ezra to rebuild Jerusalem, until the complete restoration of the city, there were exactly forty-nine years, or seven weeks. From this period until the first proclamation of the Messiah by John the Baptist, there were exactly four hundred and thirty-four years, or sixty-two weeks. John's ministry terminated at the end of three years and a half, when our Lord began to preach "the kingdom of God," and thus virtually, "in the midst of the week, caused the sacrifice and oblation to cease;" (see Dan 9:27) for he himself declared that "the law and the prophets (that is, the ceremonial law"”or law of sacrifices, etc., and the prophets under it) were until John; since that time the kingdom of God is preached." And exactly at the end of this prophetical week, that is, at the expiration of the remaining three years and a half, he confirmed the abolition of the Levitical law by the "one offering of himself" upon the cross. This ever-memorable event happened precisely in the very month which completed the four hundred and ninety years, or whole period of seventy weeks, mentioned by Daniel in Dan 9:24; and it deserves the particular attention of the reader, that Ferguson, the celebrated astronomer, who applied the principles of his favourite science to this very prediction of Daniel, declares, as the result of his calculations, that "prophetic year of Messiah's being cut off was the very same as the astronomical!"



Matthew Poole:



> Dan 9:24. Seventy weeks: these weeks are weeks of days, and these days are so many years; though neither days, nor months, nor years are expressed, (which makes it somewhat the more obscure,) but weeks only. It is yet plain and obvious that the angel useth the number seventy to show the favour of God towards them, that they might have so much liberty and joy as their seventy years' bondage and sufferings amounted to. Yet was this but a type of the time of grace which was to follow after by the coming of Christ. Upon thy people, and upon thy holy city. Why doth he call them Daniel's people? 1. Because they were his by nation, blood, laws, and profession. 2. Thine because thou dost own them, and art so tender of them, and so zealous for them. To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity. Note, 1. The angel discovers first the disease, in three several words, h)#h Nw( (#p which contain all sorts of sin, which the Messiah should free us from by his full redemption, see Exod 34:6-7; Matt 1:21 viz. original, actual, of ignorance, presumption, etc.; also fault and punishment, which we may prove by Scripture. 2. The angel shows us also the cure of this disease in three words, le callee, le chatem, le capper: 1. To finish transgression; 2. To make an end of sin; 3. To make reconciliation: all which words are very significant in the original, and signify to pardon, to blot out, mortify, expiate. To bring in everlasting righteousness, i.e. to bring in justification by the free grace of God in Jesus Christ the Lord our Righteousness, Isa 53:6; Jer 23:6; Jer 33:16; 1 Cor 1:30; called everlasting because Christ is eternal, and he and his righteousness is everlasting. Christ brings this in, 1. By his merit; 2. By his gospel declaring it; 3. By faith applying and sealing it by the Holy Ghost. To seal up the vision and prophecy; to abrogate the former dispensation of the laws, and to fulfil it, and the prophecies relating to Christ, and to confirm and ratify the new testament or gospel covenant of grace. The Talmud saith, all the prophecies of the prophets related to Christ. To anoint the most Holy; by which alluding to the holy of holies, which was anointed, Exod 30:25-31; Exod 40:9-16. This typified the church, which is called anointed, 2 Cor 1:21, and heaven, into which Christ is entered, Heb 8:1; Heb 9:24; Heb 10:19; but chiefly Christ himself, who is the Holy One, Acts 3:14. He received the Spirit without measure, John 3:34. His human nature is therefore called the temple, John 2:19, and tabernacle, Heb 8:2; Heb 9:11: moreover Christ is he that held the law, by which the will of God is revealed; the propitiatory, appeasing God; the table, that nourisheth us; the candlestick, that enlightens; the altar, that sanctifies the gift and offering. All these were anointed and holy: by this word anointing he alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception and personal union, Luke 1:35; in his baptism, Matt 3:17; to his three offices by the Holy Ghost, (1.) King, Matt 2:2, (2.) Prophet, Isa 61:1, (3.) Priest, Ps 110:4.
> 
> Dan 9:25. Know therefore and understand, i.e. by deep consideration, upon a due search of reason, and comparing of things, and minding what the angel saith. Seven weeks from the publication of the edict, whether of Cyrus or Darius, to restore and to build, we shall see anon. Even in troublous times; noting the enemy should create them much trouble in the building and reparations of the wall, city, and temple, which they did many ways, as we read in Nehemiah, which the Spirit of God doth premonish them of, lest they should think this their chief deliverance and redemption. These seven weeks are therefore mentioned by themselves, and repeated no more, because they contained the time of building the wall, city, and temple of Jerusalem, at the end of which seem to begin the sixty-two weeks.
> 
> ...



Charles Spurgeon, _Morning and Evening_:



> Evening, January 16
> 
> "The Messiah shall be cut off, but not for himself.""”Dan 9:26
> 
> ...



William Jay, _Morning Exercises_:



> OCTOBER 30
> 
> "Messiah the Prince.""”Dan 9:25
> 
> ...



See also William Symington's _Messiah the Prince_.


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## Puritanhead (Aug 22, 2006)

Thanks Andrew. It's very much appreciated.


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## NaphtaliPress (Aug 22, 2006)

> _Originally posted by Puritanhead_
> I am interested what some of the Reformers, Puritans, etc. have to say about Daniel, specifically verse 27. I am already familiar with Calvin and Henry on these passages. I was interested if anyone knew off-hand of any online resources on this subject matter.
> 
> I am also interested in critiques of dispensational interpretation.


Our OT scripture reading has been in Daniel; the pastor covered chapter 9 on 8-13, and the audio is here. Exposition starts at 6:50 after the reading.
Also see the audio for when the pastor preached on Daniel 9 from a series on the book, here.


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## NaphtaliPress (Aug 22, 2006)

NB. For the whole series see our audio search engine, and choose "Daniel, Book of" in the drop down box, and "Richard Bacon" in the speaker box.
http://www.fpcr.org/fpdb/Audio-Search.asp


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## JM (Sep 26, 2006)

Irenaeus
http://www.ccel.org/fathers2/ANF-01/anf01-63.htm#P9242_2690367

Justin Martyr
http://www.ccel.org/fathers2/ANF-01/anf01-48.htm#P4043_787325

Hippolytus - Appendix to the Works of Hippolytus
http://www.ccel.org/fathers2/ANF-05/anf05-20.htm#P4085_1270570

Hippolytus - Treatise on Christ and Antichrist
http://www.ccel.org/fathers2/ANF-05/anf05-18.htm#P3417_1067439


Polycarp who in turn was discipled by the Apostle John himself.


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