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Email: <lelgee@voicenet.com>Copyright © L. L. Griffith, 1996. ISBN 0-929554-06-X. This document may be reproduced in whole or in part provided that this copyright notice is reproduced on each copy made.
9. In the first year of Darius, the Mede, Daniel is made wise to understand the prophecy about the end of the years of Jerusalem's desolation which should finish his people's captivity.
The first year in the reign of Darius, the Mede, was 539-8 B.C. The incident recorded in this ninth chapter happened in the first year of Darius, Daniel 5:29-30, when he was made king over the last remaining portion of the once great Babylonian realm. Belshazzar, heir to the Babylonian throne even though a legitimate king of Chaldea, (the royal houses were related by marriages) had ruled (a weakened, inferior rule, remember) over the last remaining portion of Nebuchadnezzar's shrunken dominion. Darius has 'received' the throne after Belshazzar was slain.
This 'Darius' was undoubtedly the man from Persian history known as Gobyrus, or Gobaru. He was a prince of Media's royal lineage and also a legal successor to its defunct throne; therefore, he was appointed to rule the shrinking lands of Babylonia. He is subject to Cyrus, king of Persia, and rules from the city of Babylon. He is not to be confused with Darius, the Great, 521-486 B.C., who ruled Persia and was known as Darius Hystaspes.
Daniel's prayer apparently followed sometime shortly within the first year in which 'Darius' was formally crowned as king of the Babylonian realm. Daniel is in the late decades of his life at this time. Twenty years yet must elapse before the temple is rebuilt.
Interpreters of this chapter often confuse the chapter's time period.
In this study we are only interested to discover the details which relate to the final end for Israel, although Daniel had inquired only about the end of the years of Jerusalem's desolation, per Jeremiah's prophecy. The pattern of the first end - from 606 B.C. to 70 A.D. may appear alike generally speaking, throughout the ends and toward the finish. But with the last end of Israel there is a notable exception - Divine intervention occurs, per Daniel 2:44, which causes all ungodliness and rebellions to cease, and restores the kingdom to Israel.
Pay attention! The present day city of Jerusalem, however well modernized and however well kept, is not the city of Jerusalem which the prophet Ezekiel speaks of in his closing chapter. Present day Jerusalem is to be replaced by a new Jerusalem, having a rampart with twelve gates in its actual wall; and populated with a holy people. The "holy seed" is to be the substantial part of the restored nation; the people remaining alive after the LORD's judgment of the nation. See Isaiah 6:13 and 65:17-25.
The intervention climaxes in the defeat and destruction of all devices related to the last "little horn" of the beast. The battle in the valley of Megiddo is ended by a "sign" from the heavens. The collected beasts, and its false prophet, receive a calamitous volley of great hailstones from Abaddon's command post during the "dragon's" defeat. This is a dramatic reversal of fortune - destruction - during this, their last battle against Michael's power of the heavens.
Daniel remained intently concerned about his people to know what events would happen whenever "the last days" were ended.
He searched the book of Jeremiah's prophecy to determine the true facts. But he did not rely upon his own understanding of Jeremiah. He prepared his mind and body by "prayer and supplications, with fasting, and sackcloth, and ashes," (i.e., in a state of grief and mourning for sin), then sought the LORD in prayer in the way in which a temple priest would also do in order to present a sinner's plea to God for judgment of his case. He prayed on Israel's behalf before God in righteous terms for a truly right understanding of "the matter."
There has to be a good reason for the warning by Jesus Christ, that "He that readeth Daniel, let him understand," Matthew 24:15; Mark 13:14. For in the Gospel records he obviously was addressing his reply to the questions, "Tell us when these things shall be; and, What is the sign of your coming; and (what things are the sign) of the end of the age?" The first request was the question uppermost in Daniel's mind, too. Later on we will deal with the question of What? and What things are? in relation to the identity of the "little horn" who shall arise in the last days.
So Daniel made his prayer, as per Daniel 9:4-19. Consequently the angel Gabriel came and talked with Daniel, and said: "Daniel, I am now come forth to cause (you) to consider understanding wisely," 9:22. Gabriel also stated, "...and understand thou concerning the matter, and consider concerning the appearance," 9:23.
Then, in verses 24-27, Gabriel proceeds to speak carefully concerning the "seventy weeks" prophecy.
Now it is evident from Gabriel's words that Daniel himself (who, unlike his reader, was fluent in Hebrew and Aramaic) was yet lacking the subtlety in understanding the matter and especially of the time of its appearance which had before been revealed to him, else Gabriel would not have been sent to deliver the brief instruction about how to understand the "seventy weeks" prophecy. Furthermore, it is clear that the When? of the appearance of the things shown in the "seventy weeks" prophecy is of critical importance for skilful understanding of things concerning the final end for Israel, and for skilful understanding of the concluding days of Israel's present existence - because the disciples also queried Jesus yet about these same things. Why did they query so? Why were they curious about the interpretation of Daniel 9:24-27 still? Did not the Lord privately teach the apostles the truth concerning all these things? Yes, the N.T. scriptures indicate this was so.
Both the What..? and What things..?, and the When..? are thus important facts to a wise understanding of which end - the former end, at 70 A.D., or the last end, post-1948 A.D. - is under consideration. (These facts are likewise made evident - again - in the Book of Revelation.)
Many commentaries suppose that there are different periods of "seventy weeks" to be considered. Daniel though was concerned not so much about the immediate end for the "seventy years" prophecy regarding Israel as he was concerned about the far - distant - final - end - for Israel. Some thoughts:
No. 1 can no longer be considered because it has been accomplished in its own historical time. Furthermore,.. we know that the final resolution of "the controversy of Zion" did not come for Israel then.
Despite the claim of those prone to the acceptance of replacement theology, the final resolution of "the controversy of Zion" did not occur after the Roman wars desolated Israel and Jerusalem in A.D. 70-73.
No. 2 can be discounted for the same reason; since 1948 A.D., the controversy over Jerusalem and the Land is again going on. Neither of these points satisfies the declaration of Daniel 9:24-27 in regard to the things declared concerning the final end for Israel.
Only No. 3 seems to answer the questions posed by the disciples and to answer the inquiry from Daniel about "the last days." ...There is a final period of time for "all that is written" to be accomplished. Still, in the Book of the Revelation, the question is again posed, "How long, O Lord holy and true, dost Thou not judge and avenge our blood on them that dwell on the Land?" The answer: "Yet for a little season." However, has the resurrection yet occurred? Has the glory returned..? We don't think so!
Only in this present generation have conditions in the Middle East made likely the appearance for the final resolution of "the controversy of Zion." The "appearance" of the vision and of Israel's last end in the latter days (10:14) must conclude "the matter" during this last generation of time.
This fact seems obvious now, since the Book of the Revelation of Jesus Christ only details the signs of "the appearance" of the final 1,260 days (per Daniel 12) of the last generation of the present world order. A generation is accounted as a period of about seventy years. A "last (i.e., latter) days" accounting of "seventy weeks" would literally fill a measure of 490 days. According to the Jewish calendar month of 28 days, (a 336 day year, but see below), this period of time would amount to little more than 17 months: being one year, five months and seven days. If it is included within the 1,260 days, the residual time less the 490 days would amount to two years, three months and 21 days. But who can accurately calculate the length of the months and years, which God has reserved to His own knowledge?
So then, in verses 21-27, Gabriel proceeds to speak carefully concerning a "seventy weeks" duration. Here for comparison, as Daniel relates it, is a heavenly assessment of the "seventy" as related to the last days 'end' and to the finish of all things by the angel:
"Yea, whiles I [was] speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed [me], and talked with me, and said, Daniel, I am now come forth to make thee skilful of understanding. At the beginning of thy supplications the word went forth, and I am come to declare [it]; for thou art one greatly beloved. Therefore consider the matter, and have understanding in the appearance.
The ambiguity of the text presents problems. Most of these problems can be resolved by divesting the mind of the continuous historic view. The following is the fulfilling application of the vision's appearance during the last generation which shall not pass until all these things are fulfilled. These things were initiated at the Lord's first coming.
The following six things are ended; accomplished, fulfilled during that time; i.e., when "It is done" at his second coming:
This is the summary of the things to be done during the time of the "weeks." God's purpose and His work is done on behalf of the Jewish people and the city of Jerusalem. Much O.T. prophecy speaks of these things, particularly Isaiah, Jeremiah and Ezekiel. At that time the Jewish people are, for the last time, fully restored to the grace of God.
1. Transgression against God is then restrained; shut up -- the Dragon is chained!
2. The people's missing the mark (not knowing what sin is) will then cease.
3. Their condition of guilt will be covered over; purged out.
4. The righteousness of Christ's rule over the millennial age will come in.
5. Daniel's vision and the prophecy will be sealed up; marked (as finished).
6. The most holy (saints, sanctuary and temple things) will be anointed.
These being the things to be accomplished at the end, the following explanation by the angel applies to those final "weeks."
Points concerning "the end":
The time for this final end precludes the appearance of the vision until a date immediately before the kingdom is restored to Israel.
The angel's explanation resumes, concerning this second, last days, ruler:
"And he shall confirm a covenant with the many [for] one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and because of the protection of abominations [there shall be] a desolator even until the finish, and what is determined shall be poured out upon the desolator."
These four things are assured by the events signally revealed in Revelation 11 - 22. The 'seven' of the "weeks" period is revealed as a specific time. It fits somewhere before the "hour, a day, a month and a year" of Revelation 9:15. The time from "the midst of the seven" having as its end the three and a half years of the "time of Jacob's trouble" [variously stated in the Revelation as a thousand two hundred threescore days; as time, times and a half; and as forty two months] must run its course to the finish.
The following is included here for the sake of curiousity:
The Hebrew calendar of 12 months and 28 days = 336 days. Twelve months with 29.5 days = 354 days.
We doubt that the Jews in Israel use the Gregorian calendar to reckon the months and the days, etc.
In this preliminary discourse, Gabriel has taken great care to prepare the prophet's mind - the Bible reader's mind, too - with skilful understanding of both the what and the what things of "the matter".
Hence the Lord's warning, too. "He that readeth Daniel, let him understand." The Lord was concerned with the words which his disciples used to teach the people. He required their speech to be "wise as the serpent, but as harmless as the dove." Wisdom and understanding are matters of the mind required in order to develop the holiness of the spirit within a man - his sanctification - without which no one shall see God. Bodily exercise profits the physical body for a little. However, it is the exercise of the senses which profits for the discernment of both good and evil, per Hebrews 5:11-14. This is for eternal life.
With the end time period's events established, a final perspective of the vision is also established. The events dealt with in the prophecy are those brought about by the activity of the "dragon" power of the surrounding nations and of the world. The true messiah of Israel will not appear with his holy angels to destroy the False Messiah and his Prophets until the thrones are set for the judgment at the resurrection of the dead.
The dragon's False Prophets and False Messiah, with his false "angels of light" - ones sent to evilly overpower the witnesses in Israel during the final 1,260 days - will appear before the Lord comes. It is imperative that the reader of Daniel bear in mind all other prophecy of the Word of the LORD which has been revealed, and which has an outcome during the last days of Israel's existence with independent, unruly and rebellious people.
Present questions about the settlement of the land, and of how it should be divided, or whether it should be divided, are not to be finally decided by the present Israeli government nor by peace negotiators of the United Nations Organization or with help of the United States.
The immediate surrounding nations - Egypt, Syria, Lebanon, Jordan, Iran and Iraq, to name the most vocal - are all avariciously waiting to secure any portion of the land when the opportunity of a greatly weakened Israel presents itself. The "great city," old Jerusalem is torn apart by the forces who wish to give the city to non-Jewish inhabitants. These things are all pointed to by the LORD's prophecies of the last days.
Eventually Israel's own "hand" of power will be worn down and scattered - by all the adversity toward the nation - so much as to bring her near to death. Of this there is no question because the prophecy of Daniel is quite clear on this point. "After a time, times, and a half time, and at the completion of the scattering of the power of the holy people, all these things are finished," 12:7.
But of the entire events which lead up to this crisis, we do not yet see them all.
It is concerning these things - of things happening during the years which remain of the generation since Israel's restoration as a nation - but not restored as a kingdom - that Gabriel had come to make Daniel skilful in his understanding.
The pattern of how these things are purposed in the heavens is related as to how those same things are to be worked out upon the earth.
The LORD rules in the heavens, and it is by His hand of power that these coming events are to be brought about upon the earth.
This principle was established early on in Daniel's book. The principle has been repeated throughout the prophecy.
The reader is again cautioned not to confuse the two perspectives - the heavenly and the earthly - as the prophecy continues to be unfolded. This same manner of presenting the heavenly view and the earthly view is used much more extensively in the prophecy of the Revelation of Jesus Christ.
In Daniel, Chapter Ten of the prophecy, the angelic spirit from heaven begins to set the stage for the fullest display of the matter and for the appearance of the events to come in the final days, when the kingdom is restored to Israel.