IN CHAPTER III we saw that the ruling power would remain in Judah until Shiloh comes, who is King Messiah. Since the nation collapsed in 70 C.E., and since the Scriptures cannot be broken, we arrived at the conclusion that He came prior to that event. In chapter IX we have seen that the Psalmist David looked forward to our day and time and described a situation which presupposes the development that has arisen only since the World War. In his vision David saw that there would be held an international, atheistic, anti-Christian convention. The delegates to this conference are to be the kings of the world and its rulers. Throughout the sessions of this world congress the delegates from the various nations will clamor for legislation to exterminate from their respective realms the doctrines of God and His Messiah. The passage presupposes that Messiah has already come and that His influence and teaching have spread throughout the nations of the earth. In view of this fact we concluded that Messiah has already come and that His teaching had spread among the nations prior to the outbreak of the World War. In chapter XI we have also learned that a shoot of the house of Jesse would come out of his stock and bear fruit in the form of a righteous administration throughout the world. This royal family tree of the Davidic house was hewn down when the Babylonians overthrew the little kingdom of Judah and carried the leading citizens into exile. The stump of this royal tree remained in the soil during the succeeding centuries and was finally uprooted in the calamity of 70 C.E. This position becomes evident by the fact that at the overthrow of the Jewish nation in that fateful year every vestige of political and national life was destroyed, and the possibility of any future revival of the once-glorious Davidic dynasty, humanly speaking, was safeguarded by the humiliating subjugation of Israel and her dispersion among the nations. All the records, the national archives, were admittedly destroyed in the final collapse when the city was taken, and the temple was burned; therefore, in the figure of Isaiah 11 the stump of Jesse was pulled up. These facts show that it was necessary for the shoot, here foretold, to grow up out of the stump before it was uprooted and destroyed.

Finally, in chapter XV we shall see a prediction concerning the complete destruction of the defenses of Judæa, especially those of Jerusalem. According to this prophecy this calamity was to be a judgment from God upon Israel because of her rejection of her Messiah. Since we see that the oracle was literally fulfilled in 70 C.E., we are forced to the conclusion that He came prior to that event, and that Israel, according to the prediction, rejected Him. Hence the threatened calamity came upon the Chosen People. Since that date the Hebrew nation has wandered throughout the world, suffering as a consequence of their denial of Him.

In this chapter we are to study a prediction which is very definite and specific--one which deals with the exact number of years from the exile to the time when Messiah was to be cut off. Then the prophet's mind flashed from the date of His execution to the fall of Jerusalem, which we know occurred in 70 C.E. From that event he focused his rapt attention on the events of the end of the present age, "the time of Jacob's trouble." This wonderful oracle is found in the ninth chapter of Daniel's prophecy. It is of fundamental and vital importance, in that it gives in terms of years the outline of the period separating the first two events; therefore, in this passage we find the very information for which we have been looking. To a careful investigation of this prophecy we shall give special attention. Chart

In order for one to understand the meaning of a given passage, whether in profane or sacred writings, he must study the historical circumstances which called forth the utterance. Especially must one study all of the antecedents which have any bearing upon a prediction in order to arrive at its meaning. If the historical background of any passage be ignored, it will be absolutely impossible for one to understand its full import. In keeping with this scientific principle we shall first study the predictions spoken by Jeremiah on this point.

Jeremiah has rightly been called the weeping prophet. He lived through the crisis of the Babylonian siege of Jerusalem. His heart was crushed on account of the sins of his people and the hardness of their hearts. Although he constantly called his people to repentance and confession of their sins, his messages were unheeded. Finally, the Lord, speaking through him, said that the nation, having gone so very far into rebellion and evil practices, could not escape the punishment due for her sins.

In the fourth year of Jehoiakim king of Judah, which was the first year of Nebuchadnezzar king of Babylon and the twenty-third of Jeremiah's ministry, the prophet foretold the Babylonian captivity, which, said he, would continue for seventy years. In his original prediction (chapter 25), he made it very clear that the captivity and its sufferings were the results of Israel's sinfulness and rebellion. The Lord called Nebuchadnezzar His servant--not an obedient and willing servant, but one whom He would use in forwarding His plans and purposes. His using this heathen king is analogous to the way in which He later used Cyrus king of Persia. In 25:9,10 a distressing picture of the final collapse of the nation under Nebuchadnezzar is presented. This prediction is followed by a definite statement concerning the length of the exile in Babylon. "And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years." In verse 12 of this same chapter the prophet promised that at the expiration of this period the captives would be restored to the land of their fathers.

The letter referred to in the heading of this section was written by Jeremiah to the exiles in Babylon after Jehoiakim together with the nobles of the land had been deported to Babylon. He sent this communication by the hands of Elasah and Gemariah, who were dispatched by King Zedekiah of Judah on a special mission to Nebuchadnezzar. Of course, these faithful men of God delivered the letter to "the residue of the elders of the captivity," while they were in Babylon conducting the royal business. Jehoiachin's captivity occurred in the year 597 B.C.E. of the popular, current chronology. This letter was not sent until Zedekiah had come into power, for the two men carrying it were dispatched to Babylon by him. We cannot say in just what year the document was drawn up. The oracle found in the preceding chapter (28) was spoken in the fourth year of Zedekiah. This chapter recounts Jeremiah's conflict with the false prophets in Jerusalem. Since the letter deals with the impostors who were active in Babylon among the captives and since it is placed immediately after this account, it is likely that it was written about the same time, namely, the fourth year of Zedekiah.

Daniel and those who were deported with him had already been in exile between 10 and 15 years. During this time false prophets had arisen among the exiles, who were speaking presumptuously in the name of the Lord, insisting that the captives should not settle down to a regular and ordered life, for, they affirmed, the captives would soon be permitted to return to their native land. At the same time, the false prophets in Jerusalem were predicting a speedy return of their brethren from Babylon. For instance, Hananiah said that within 2 years they would be restored. Of course, Jeremiah refuted these lying predictions. It was with this thought in view that Jeremiah wrote the letter which now is incorporated into his work as chapter 29. In this message he repeated the prediction of seventy years for the exile.

In order that we might see the situation as it was, I wish to examine verses 10-14 of this chapter.

"For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. 11 For I know the thoughts that I think toward you, saith Jehovah, thoughts of peace, and not of evil, to give you hope in your latter end. 12 And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. 13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 14 And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith Jehovah; and I will bring you again unto the place whence I caused you to be carried away captive."

In verse 14 we see that the captivity was to continue for seventy years, and that at the expiration of this period God would visit the exiles in causing them to return to the land of their nativity. The restoration would, of course, be according to God's good word to them. According to verse 11 the prophet declared that Israel's return after the seventy years was absolutely necessary in order to the carrying out of the eternal plan of the Almighty for her. God has a plan of the ages, and Israel is the principal actor upon the stage of this world drama during the past and future eras; therefore, the prophet declared that it was necessary for the Lord to restore the exiles at the end of the seventy years of their residence in Babylon. His thoughts for Israel are for good--to give her hope in the latter end. He could not do that, should the captives remain there perpetually.

We must note particularly that the restoration after the seventy years is blended with the hope of Israel in the latter end. The peculiar literary phenomenon found in this passage is characteristic of the prophetic word. Thus the picture of the return of the captives under Zerubbabel after the seventy years is blended with that of the final and glorious restoration of the entire nation at the end of the age. If this verse were the only passage dealing with this subject, one would naturally conclude that Israel would remain in Palestine until the latter days, when God will completely fulfil and perform His good word concerning the Chosen People.

In verses 12 and 13 the Lord promises Israel that, when she calls upon Him, He will answer; but at the same time He insists that the repentance be genuine and their calling upon Him be in faith. If the prediction had ended with verse 13, one would have thought that Jeremiah was simply looking to the end of the Babylonian captivity when the Lord would restore the captives, and that Israel's calling upon Him at that time was the thing which the prophet here mentions.

When we read verse 14, however, we see that the captivity concerning which he was speaking is one that involves a world-wide dispersion from which she will at the end of the age be gathered. "And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all the nations," etc. These words clearly indicate that he had in mind the final and permanent regathering of Israel from the four corners of the earth. This is the same mighty restoration of which he spoke in chapter 23:7,8.

"7 Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; 8 but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them. And they shall dwell in their own land."

Isaiah likewise foretold the same national restoration (Isa.11:11,12).

Unless one is very careful to note every particular in the development of the thought as he reads verses 10-14, he will not differentiate between the return of the captives from Babylon at the end of the seventy years of exile and the final restoration of the entire nation at the end of the age. Jeremiah's letter to the exiles is immediately followed, in this great prophetic book, by an extended prediction concerning the new covenant which God will make with both Judah and Israel at their final restoration. The conversion of the nation is likewise foretold. The picture of the future presented in these chapters is tinted with the bright colors of the glorious kingdom age. The casual reader will probably not observe the delicate blending of the pictures of the two restorations, which we know, from our present point of view, are separated thus far by approximately 2500 years, but will see only one return--the one at the conclusion of the Babylonian exile.

We who are living between these two restorations can see that the new covenant was not made with Israel at the time of the return from Babylon, for when this prediction is fulfilled Israel will never again be rooted up from the land. Since she was cast out of it in 70 C.E. and has been scattered among the nations for approximately 1900 years, we know that the latter part of this prophecy has not yet been fulfilled. To us the restoration from Babylon after the seventy years was only a foreshadowing of the final and glorious one in the end time. In reading these chapters we must not look at them from our point of view, but from that of the prophet and his contemporaries. Could the casual hearer or reader at that time see these two restorations and the intervening period? In this connection I will leave this question unanswered, but in the proper place (Section D) shall discuss it.

"1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans, 2 in the first year of his reign I, Daniel, understood by the books the number of the years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years" (Dan. 9:1,2).

Daniel said that he understood from the books the number of years for the desolations of Jerusalem. Evidently, he had been studying several works, one of which was the writings of Jeremiah. But he understood from the books. What other volumes did he have that might give light upon the subject? The final chapters of II Kings and II Chronicles tell about the years of the captivity, especially the passage in II Kings 24. Furthermore, since Isaiah foretold that Cyrus was the one who would issue the decree for the rebuilding of both the temple and the city, we may be certain that Daniel had read this prediction. With a fair degree of certainty we may be sure that the books referred to included all of these.

It is important that we understand these facts in order that we may correctly evaluate the word year. What kind of year did Daniel have in mind when he read these records? There is but one answer: the type of year that is given in these historical books. The years of which we read in them were the regular solar years consisting of the four seasons. We have already seen that the Hebrews adjusted their calendar by observation of the crops and the seasons. Hence the years of which Daniel had read were the regular solar or tropical years. As we shall see in this discussion, the message of the angel Gabriel must be interpreted in the light of Daniel's thinking, which was based upon the idea that the word year conveyed to him by the historical books. Because of the importance of this fact I cannot lay too much emphasis upon it. But more will be given later.

Daniel informs us that he was reading the book of Jeremiah in the first year of Darius the son of Ahasuerus, of the seed of the Medes. This year was the sixty-eighth of the seventy-year period of exile. Hence within 2 years of the restoration Daniel was reading the writings of his older contemporary, who had been left in Jerusalem and the latter part of whose life overlapped that of his own. Why did Daniel consume his time reading the forecasts of Jeremiah?

There are design and wisdom in everything which the Lord does. Hence we conclude that there is a purpose served by the prophetic word. He through Amos said that He would not do anything unless He first revealed the matter to His servants, the prophets. The fundamental principle underlying the Lord's making His plans and purposes first known to His servants before putting them into execution is that He has taken His people into a very close and intimate fellowship with Himself. "The friendship of Jehovah is with them that fear Him; And He will show them His covenant" (Ps. 25:14). Prophecy then is not given to satisfy idle curiosity but to cause the Lord's people to understand His plans that they may conform their lives thereto. This fact is beautifully illustrated by Daniel's sincere confession and earnest petition recorded in verses 3 to 19 of chapter 9. At a casual glance we see that he began to confess his own sins and shortcomings together with those of his people and at the same time to plead for an extension of the Lord's mercy toward the whole nation. The prophetic word, therefore, has a definite purpose in the plan of God; namely, that of enabling His people to cooperate with Him in unfolding His plan of the ages. Thus when one reads the predictions with spiritual discernment, he will naturally be led to pray in regard to the matters revealed and will adjust his life and activities in accordance with the divine program.

This circumstance furnishes us with one of the clearest examples of how to study and understand the prophetic word. In the original prediction God said that the exiles should remain in captivity seventy years. Daniel read this oracle, believing that the Lord said what He meant and meant what He said. He correctly understood that the expression, seventy years, meant exactly seventy years--nothing more and nothing less. This observation brings me back to the fundamental principle which I often mention, and which I feel is necessary for us to observe in order that we may understand any writings, profane or sacred. The basic principle of interpretation is that each word must be taken at its original, primary, literal, usual meaning unless there are indications in the connection showing that such is not the case. We should never assign any signification to a given passage other than the usual meaning without warrant from the facts presented in the context. There is nothing in the message of the original prediction indicating a departure from the literal meaning of the words. Hence Daniel correctly understood that the expression, seventy years,* was to be taken literally. Knowing that within less than 2 years the period of exile would come to a close, this faithful servant of God immediately began to confess both his own sins and those of the people and to plead for forgiveness and divine favor.

When one reads the Scriptures, he should think seriously. Daniel believed them implicitly. To him they were the very WORD OF GOD. Hence when he read it, he applied it to his own life. Unless our reading the Word brings us into a closer fellowship with the Lord, our study of the Scriptures is a failure. Invariably when we read them conscientiously, they will bring us to the point of confession and intercession, not only for ourselves, but also for all the people of God. The primary object of God's giving us His Word is that we should know more perfectly His will to the end that we may fit our plans into the divine purpose and conform our wills to His. Of course, to learn the marvelous and wonderful things revealed in the Word is a source of great satisfaction and joy, both spiritual and intellectual. The primary object of God's revealing His Word, to us is not to feed morbid curiosity concerning things past and future, to gratify a purely intellectual craving for knowledge and wisdom, and to satisfy the ambitious longings of the carnally-minded intellectuals, who are simply seeking cultural advantages, but to show us the way back to Himself and to real joy and contentment. It fully meets and completely satisfies the longings of the honest truth-seeker. It also challenges the mental acumen of the profoundest philosophers and scholars and meets their souls demands. The one purpose the Lord had in mind in giving us His Word is to draw us into a closer fellowship with Himself as was exemplified in the case of Daniel.

When Daniel began to pray, the angel Gabriel was dispatched from heaven to answer his cry. His petition can be read in four minutes. Thus the angel made the long journey through space to his side in this inconceivably short time. This deduction is correct, provided we have the prayer recorded in full. According to the Word of God, the angels are God's messengers for good to those who acknowledge Him. "The angel of the Lord encampeth round about them that fear him, And delivereth them" (Ps. 34:7).

In Daniel 9:22,23 we have recorded the language of the angel to the prophet upon his arrival. In his introductory speech we find an echo of the fact that Daniel had misunderstood what he had read.

Gabriel immediately informed Daniel that he had been sent forth "to give thee (Daniel) wisdom and understanding." From the entire context it is clear that, since Daniel was reading Jeremiah's prophecies, and since the angel came to give him wisdom and understanding, the prophet evidently did not understand what he had read; i.e., he did not comprehend the full import of Jeremiah's prediction. Concerning Gabriel's message Daniel, in the beginning of verse 22, said that the angel had instructed him. To instruct one means to impart knowledge which one does not already possess; therefore we legitimately conclude that Gabriel gave the prophet knowledge concerning the things which he had just read, and which he did not understand. Daniel's statement is, of course, reinforced by Gabriel's, concerning the purpose of his visit. Had the prophet thoroughly understood Jeremiah's writings, Gabriel certainly would not have come to Him.

His misunderstanding the oracle leads me to make the following observation. The prophets were not always inspired. This fact becomes evident when one reads their messages and the statements which they frequently made concerning the coming of the word of the Lord to them on given occasions. Many of their predictions are dated. At times the people went to them and sought information. These men of God would then go to Him in prayer, and He would respond. Whenever the Spirit was upon them, they spoke infallibly. Under these conditions they could make no mistakes. On other occasions when the Spirit was not inspiring them, nor the hand of the Lord was upon them, they could and did draw wrong conclusions concerning certain matters. As an illustration of this fact, may I call attention to the case of Nathan? According to II Samuel 7 David informed the prophet concerning his purpose to erect a temple for the glory of God. Immediately he approved the royal purpose and assured the king that God would be with him. When he gave this bit of encouragement, he was speaking as a man to his friend. That night the word of the Lord came to him reproving him for what he had said to the king and commanding him to countermand his advice given in the energy of the flesh. The reason assigned by the Lord for preventing David from building the temple was that he was a man of war and blood. When the Spirit of the Lord was upon Nathan he, of course, spoke infallibly. On other occasions when the Spirit was not making revelations through him, he could, as at this time, make a mistake.

We certainly thank and praise the Lord for the fact that the prophets were unerringly and completely inspired so that they have given us an infallible revelation, upon which we can rely with perfect assurance. The prophetic word, as in many instances, has been verified by literal fulfilment. All of those forecasts which pointed to things that are now past have been literally fulfilled. This fact encourages us to believe that the prophecies which look out into the future will likewise be literally fulfilled just as those which related to the past were accomplished exactly as written.

Daniel was like other men. He, of course, had his prejudices, likes, and dislikes. He, like all of us, was naturally subject to the false attitude of dismissing something that did not especially appeal to him, even to the point of rejecting knowledge that he had not already acquired. The angel, knowing this human weakness, spoke to and admonished him: "Therefore consider the matter, and understand the vision." Had there been no occasion for this admonition, Gabriel would never have insisted that he consider the explanation which he was about to make. In genuine humility and with a desire to learn the truth in regard to the matters about which he had been reading, Daniel listened attentively to the angelic message.

In faithful obedience to the will of God he recorded this most wonderful revelation, which gives us the correct date when the Messiah was to be cut off and have nothing.

One of the most unfortunate traits of human nature is the assumption of the individual that he has learned all that may be known in regard to a given subject and, therefore, cannot be taught anything relative to this matter. Even in this enlightened era there are those who feel that they have mastered certain subjects; hence they are unwilling to listen to something new on these topics. May I earnestly state that the wider my experience becomes, the less I see that I know and the greater is my need of more knowledge and clearer insight into the things that I have already learned? May the Lord deliver each of us from the false and fatal attitude of assuming that we cannot be given further light on any subject. Often even small children call our attention to things which have escaped our observation. May we, like Daniel, always be ready to learn more of the truth of God's Word.

Having urged Daniel to consider carefully what he was about to say, Gabriel informed him that seventy weeks were decreed upon the prophet's own people and upon the Holy city. What is the significance of "seventy weeks"? Does the word "week" have the meaning which it usually signifies in ordinary conversation? The average reader upon seeing it in this connection assumes that it indicates a period of 7 days, for such is its usual connotation in our vernacular. But is that its meaning in this passage? From our translation it is impossible for us to give the correct answer. Therefore it becomes necessary to examine the original text.