Daniel. Lesson 11. In answer to Daniel s prayer, God once again sends Gabriel to explain

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1 Daniel Reverend Rodger J. Gredvig Lesson 11 Daniel 9:20-27 Abomination of Desolation 59 Typological vs. Traditional Viewpoints 60 Key Dates 60 Summary of Traditional and Typological Theories 61 Seventy Weeks 62 Personal Application Daniel 10-11:1 63 In answer to Daniel s prayer, God once again sends Gabriel to explain God s plan. You will recall that in the first part of chapter nine Daniel was concerned about completion of the 70 years of exile predicted by Jeremiah. He hoped his confessional prayer might prompt God to fulfill his promise. The answer to his prayer perplexed him along with generations of theologians and scholars. Seventy Sevens In answer to Daniel s prayer, God once again sends Gabriel to explain God s plan (vv ). Surprisingly, the angel doesn t answer Daniel s initial question the way he expected. Although Daniel wouldn t live long enough to see it, the 70 years of exile, beginning with the destruction of the temple in 586 BC by Nebuchadnezzar, would be completed in 516 BC with the dedication of the new temple in Jerusalem by Zerubbabel (Ezra 6:14-16). While the angel doesn t speak of the completion of the exile, he does declare that there will be more time added until the full satisfaction for sin can be accomplished, describing an indeterminate period of seventy sevens. Like many of God s explanations they are not as detailed as we might like them to be (note Jesus parables and prophecies), but they are complete enough to see the general outline and find assurance of his concern for us. Notice, that Gabriel tells Daniel he has found favor with God (said also of Abraham, David, and Mary, among others). How comforting this must have been for Daniel. That said, the angel s revelation was somewhat vague. Gabriel speaks of a cryptic number seventy sevens, saying: Seventy sevens are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. (v. 24) The reader will note that the announcement appears to be in two sections, each containing three actions. The first is regarding sin ( finish 58

2 Daniel Reverend Rodger J. Gredvig Daniel 9:20-27 Lesson 11 transgression, put an end to sin, to atone for wickedness ). The second regards salvation ( bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy ). The angel declares this will take seventy sevens units of time. This number is one of the most debated issues in all of Scripture. Most scholars interpret this to mean a time unit in years based on Jeremiah s reference to 70 years and other references to Sabbath years that were neglected (cf. 2 Chronicles 36:21; Leviticus 26:34-35, 43, 25:8). In which case, this number has most often been calculated to mean 490 years (70x7). Gabriel also divides the 490 into three sections: Seven-sevens (i.e., 7 weeks or 49 years), 62-sevens (62 weeks or 434 years), and a seven (one week or 7 years). Then the last 7 is split in half into two 3 1/2 year periods. The precedent for interpreting years is the reference to sabbath years in Leviticus (Leviticus 25:8, 26:34-35), so this interpretation seems, at least, reasonable. But the big question remains: what are the beginning and ending dates? Here, there is considerable speculation. As in other chapters it depends on how you date the book of Daniel. The three major points of view (traditional, liberal-critical, and dispensational) all have their theories. But even with a conservative, traditional perspective several complications arise. Most interpretations begin with Cyrus edict to free the Jews in 539 BC because there are roughly 49 years (the first 7 weeks) between that date and the beginning of the destruction of Jerusalem by the Babylonians in 587 BC. But a strict adherence to the numbers after that doesn t work out. However, there were at least three other decrees confirming Cyrus initial proclamation. There was a second confirmation by Darius I in 520 BC. The third was a decree of Artaxerxes to Ezra in 458 BC to take gold, silver and sacred vessels to be used to offer sacrifices to God in the rebuilt temple (Ezra 7:11-26), and a fourth decree in 445 BC where Artaxerxes granted the Jews specific authorization to rebuild Jerusalem s city walls to protect the temple (Nehemiah 2:1-8). This decree is most often associated with Daniel 9:25. The two latter dates (458 or 445) seem to fit better with the 483 years (62 weeks + 7 weeks= 69 weeks) that Gabriel describes. It depends on whether you calculate using a Jewish lunar calendar (360 days in a year) or a solar year (365). Both can be calculated to near the period of Jesus public ministry (ca AD). Dispensationalists manipulate the numbers this way: 483 years times 360 lunar days divided by 365 solar days minus 445 (BC) would work out to AD. However, the last week is harder to interpret. Most say that the half-week (3 1/2 years) corresponds to Jesus death (ca. 30 AD) where the temple curtain is torn and animal sacrifices are no longer required. Then the remaining 3 1/2 years describe the conversion of the Jewish faithful, but it s complicated by having Gentiles included, and the period (about 40 years) is much longer than 3 1/2 years. Others date it from the completion of Herod s temple (63 AD) to its destruction under Titus (70 AD) as the last week or 7 years in the seventy sevens. Certainly in 9:26 we see the Anointed One, Jesus, as the one who would fulfill the covenant with many in the last seven years. This covenant is the new covenant of grace of which Jesus spoke at the last supper (Matthew 26:28, Mark 14:24, Luke 22:20). Here is the end of sin, the inauguration of eternal justice, and the cessation of sacrifice (Hebrews 9:15). Here is the perfect sacrifice for sin (Hebrews 9:14). Here is God s termination of the Aaronic system, since it has been replaced by the sacrifice of God s own Son once-for-all (Hebrews 9:26-28). Abomination of Desolation After the Anointed One shall be cut off (his sacrificial death) another prince who causes desolation appears. Since Jesus said the abomination of desolation was yet to come (Matthew 24:15-16), the best interpretation (and most often presented) is the desecration and destruction of the temple by Titus Vespasian in 70 AD. He seems to be the perpetrator of this abomination of desolation (9:27, 11:31, 12:11) who initiates another covenant, violates the altar and conducts the final dissolution of temple worship and sacrifice. This also corresponds to the horn (following the ten Roman rulers) alluded to in chapter seven (7:24-25). While the traditional (also called Messianic) view seems to fit the numbers better, there are discrepancies. The first seven weeks (49 years) does not have a historical connection to a significant date if you don t start at 539 BC, but the rest of the numbers don t work if you do. Other 59

3 Daniel Reverend Rodger J. Gredvig Daniel 9:20-27 Lesson 11 traditions fare less well. The historical-critical adherents claim all dates end with the 3 1/2 years between the desolating sacrilege of Antiochus Epiphanes (167 BC) and the rescue and restoration of temple worship by Judas Maccabeus (164 BC). But they don t have satisfactory dates before or after. Dispensationalists will agree for the most part with the traditional view but then claim there is a 2300 year gap somewhere in the last week (in which they insert tribulations, rapture, and other dispensations). Still others posit a Typological Theory (including some notable early Lutheran scholars like Klieforth, Keil, and Luepold) who regard most numbers symbolically, rather than literally, which gives them a lot of latitude in interpretation extending it to the second coming of Christ. Typological vs. Traditional Viewpoints As mentioned, most conservative scholars subscribe to either the Typological-Messianic or the Traditional- Messianic interpretation. The CTCR (Commission on Theology and Church Relations of the LCMS) in their official opinion in their publication, The End Times (CPH, 1989), equivocates between the Traditional and Typological theories, saying both have merit (see attachment). Recently, Concordia Seminary professor Dr. Andrew Steinmann in his commentary on Daniel (part of the Concordia Commentary Series, 2008) insists (with Luther and the Confessions) that the Traditional Messianic view is the only correct one citing that the Typological view includes destruction of the Christian Church while the Traditional view correctly limits the destruction to the old covenant ceremonies, Jerusalem, and the temple worship of the Jews. Steinman argues the fact that Daniel earlier used seven times symbolically in reference to Nebuchadnezzar (4:16) and many references in the Old and New Testaments also see seven as a metaphor for a holy, but indeterminate, period of time. Note how the angel uses seven in Revelation which are not units of time (seven spirits of God, seven lampstands [i.e., churches], seven stars [i.e., angels], seven seals, seven plagues, seven trumpets, seven bowls, seven horns, seven eyes, etc.). Unlike the Typological view, Steinmann sees v26 and v27 referring to the same entity (namely, Christ) who abolishes the sacrifice by atonement, while most believe the antichrist (Titus) abolishes the sacrifice by desecration. See the CTCR s definition of these two viewpoints (p.61), as well as Professor Andrew Steinmann s chart (p.62) for a graphic illustration of both theories. Whichever viewpoint, both identify Jesus as the Anointed One (Christ, Greek=Christos; or Messiah, Hebrew= mashiach) who for a time was cut off from the living (Isaiah 53:8) suffering punishment and death to fulfill God s old covenant in a complete and satisfactory way (Hebrews 7:27-28, 8:13, 9:12-15, 25-28); then establishing a new covenant of love and service (Luke 2:10, Hebrews 8:6, 10:23-24). All interpretations have their weaknesses. Perhaps it would be best not to speculate too specifically. No amount of manipulation will satisfy both the predicative and historical data. We should leave up to God what he chooses to conceal, while rejoicing in what he has chosen to reveal in the Gospel of Christ. Then, use our allotted time to share the Gospel of salvation that Thy kingdom come, Thy will be done on earth as it is in heaven. Key Dates 586 BC: Solomon s Temple destroyed by the Babylonians 539 BC: Jews freed by Cyrus. Foundations of the Second Temple laid 516 BC: Second Temple dedicated 458 BC: Decree by Artaxerxes to Ezra to make sacrifices 445 BC: Second decree by Artaxerxes to Ezra to rebuild walls of Jerusalem 167 BC: Antiochus IV defiled sanctuary 164 BC: Judas Maccabeus purified it; sacrifices resume on 25th of Chislev 19 BC: Herod the Great began Temple reconstruction (so called 3rd temple) 4-2 BC: Jesus born AD: Jesus died, curtain torn, sacrifice no longer required 63 AD: Herod s Temple completed 70 AD: Temple violated, then destroyed by Titus Vespasian. Jews dispersed. 135 AD: Emperor Hadrian wiped out all vestiges of Jerusalem. Forbid Jews to return (See CTCR document pg. 61, Steinmann s chart pg. 62) 60

4 Daniel Reverend Rodger J. Gredvig Daniel 9:20-27 Lesson 11 Summary of Traditional and Typological Theories (CTCR End Times, 1989, p. 52) One can be called the traditional-messianic view 1, which sees the prophecy as climaxing in Christ s first coming. Daniel is given a vision of seventy sevens (NIV) concerning the future of God s people and Jerusalem. Some understand these seventy sevens as 70 weeks of years, i.e., 490 years. However, a symbolical understanding of these figures is more likely in view of the apocalyptic nature of Daniel. From the decree to restore and build Jerusalem (538 BC or 458 BC) to the coming of Christ, there are seven and sixty-two sevens, i.e., sixty-nine sevens. During this period Jerusalem will be rebuilt (v. 25). During the seventieth seven Christ is crucified and the Romans under Titus destroy Jerusalem (v. 26). Verse 27 is parallel to v. 26. Christ confirms the covenant with many, but in the midst of the seventieth seven He is crucified, thereby fulfilling and abolishing the sacrificial system. Another possible interpretation may be labeled the typical- Messianic view 2, which regards Christ s second coming as the climax of the prophecy. This view also understands the seventy sevens symbolically. From Cyrus decree to restore Jerusalem (538 BC) until Christ there are seven sevens. 3 During the next sixty-two sevens the church, the antitype of Jerusalem, is built (v. 25). Toward the end of history, during the seventieth seven, Christ and the church have little or no external influence and prestige (cf. Revelation 20:7-9; Matthew 24:21-22). Rather, the people of the Antichrist, the antitype of Antiochus Epiphanes, will attack the church (v. 26). Again, we note that v. 27 is parallel to v. 26. The Antichrist confirms a covenant with many and hinders worship. However, he will be swiftly destroyed. Then God s eternal purposes will be consummated (v. 24). 1. Edward J. Young, The Prophecy of Daniel, in An Introduction to the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949) 2. H. C. Leupold, Exposition of Daniel (Grand Rapids: Baker Book House, 1949, 1969) 3. This view places a period after the first seven sevens. The first view places a period after the sixty-two sevens. 61

5 Daniel Reverend Rodger J. Gredvig Daniel 9:20-27 Lesson 11 Seventy Weeks Daniel 9:24-27 Traditional Messianic Interpretation Typological Messianic Interpretation Cyrus Decree. 538 bc. 538 bc. Cyrus Decree. Temple Dedication. 516 bc. 7 weeks 167 bc. Antiochus desecrates Temple. Jerusalem rebuilt Nehemiah. 445 bc. ca. 2 bc 32 ad. Jesus birth, death and resurrection. 62 weeks 70 ad. Titus desecrates Temple Antiochus desecrates Temple. 167 bc. The Church flourishes for millenniums. Jesus birth. ca. 4-2 bc. Jesus death. 32 ad. Titus desecrates Temple 70 ad. 1 week The Antichrist almost destroys the church. Hadrian destroys Jerusalem 135 ad. Christ returns, delivers Christians, vanquishes Satan. Adapted from Dr. Andrew Steinmann Daniel Concordia Commentary Series CPH 62

6 Daniel Reverend Rodger J. Gredvig Daniel 10-11:1 Lesson 11 Personal Application Daniel 10-11:1 Heavenly Father, you have not abandoned us or left us floundering in a wicked world alone. Instead you have sent your holy angels to protect us, your Holy Spirit to sustain us, and the Spirit of your Son to assure us of your love and forgiving grace. Enable us to rejoice in your presence. In Jesus name. Amen. 1. Who was king when Daniel had his fourth and final vision? (v. 1) What did he decree? (2 Chronicles 36:22-23, Isaiah 44:28, 45:1) Who was his co-regent? (5:30-31, 6:28, 9:1) 2. What would be the primary subject of this vision? (v. 1b) 3. What had Daniel been doing for the last three weeks? (v. 2) What is generally the reason for such activity? (Ezra 9:3-7) Why was Daniel so sorrowful? (Ezra 5:16) 4. What did Daniel see in his vision? (v. 4-6) Read Revelation 1: What similarities can you list? Based on the Revelation passage above, who did Daniel see? Who did Abraham meet? (Genesis 18:1-3, John 8:56-58) By what name did the pre-incarnate Christ appear to Abraham? (Genesis 14:17-20, Hebrews 7:1-3) 5. What did Daniel s companions witness? (v. 7) 63

7 Daniel Reverend Rodger J. Gredvig Daniel 10-11:1 Lesson 11 Describe what St. Paul s companions saw. (Acts 9:3-8) Name those who were privileged to see more? (Matthew 17:1-13) What can we say about our encounter with Christ? (1 Peter 1:8, John 20:29) How did Daniel react? (v. 8) 6. What happened when this resplendent Man spoke to Daniel? (v. 9) touched Daniel? (v. 10) 7. What words gave Daniel confidence and strength to stand? (v. 11, 19, 9:23) 8. Again, reassuring Daniel, the Man says what? (12a) What do you find in common in these passages: Genesis 15:1, 2 Kings 1:15, Jeremiah 1:8-9, Matthew 1:20, 28:5, Luke 1:30, 2:10, Acts 18:9, Revelation 1:17 9. Why did God choose to answer Daniel s prayer? (12b) 10. The Prince of Persia (v. 13) is understood to be a spiritual foe (not physical ruler). Who might that be? (Genesis 3:1-5, Isaiah 14:12-15, Revelation 12:1-9) 11. The shining Man in linen tells us he was detained for 21 days (v. 13). What do you think is meant? Pick one from the choices below. Twenty-one days literally Three weeks give or take. 3 x 7=21, because 7=divine intention, and 3=divine completeness, i.e., in the fullness of time as God ordains. 12. Against whom must we do battle? (Ephesians. 6:11-12) 64

8 Daniel Reverend Rodger J. Gredvig Daniel 10-11:1 Lesson 11 List defensive armor which we need in this battle. (Ephesians 6:14-18) Which is the only offensive weapon? (Ephesians 6:17b) 13. How was Satan defeated? (Romans 8:1-4, Hebrews 2:14-18) 14. The battle is too great for us alone. What is done for us before we can put on the armor of God? (v. 16a) What happens when we are touched? (Isaiah 6:6-8) What passes over our lips that is of the highest good? (Matthew 26:27-28) 15. List all the individual first names of angels named in the Bible. (Daniel 10:13, 21, 8:16, 9:21, Luke 1:19, 26, Jude 9, Revelation 12:7) List the two categories of angels. (Genesis 3:24, Isaiah 6:2, Ezekiel 28:14,16; 9:3, 10:1,5; Psalms 80:1, 99:1, Exodus 25:18-19,) Where are the fallen angels? (2 Peter 2:4) What are the functions of God s angels? (Psalms 91:11, 78:49, 103:20, 148:2, Matthew 4:11, 13:41, 13:41, 18:10, Hebrews 1:14) 16. Like the Prince of Persia the Prince of Greece is a spiritual foe (v. 20). The resplendent Man will use Michael and his angels to fight a heavenly battle in order to secure an earthly victory (v. 21). Why should God support and protect a pagan king like Darius the Mede (v. 11:1)? See Jeremiah 29:4-7, How does God use earthly rulers to our benefit? (Romans 13:1-5, 1 Peter 2:13-17) I thank Thee, my Heavenly Father, through Jesus Christ, Thy dear Son, that Thou hast graciously kept me this day; and I pray Thee to forgive me all my sins, where I have done wrong, and graciously keep me this night. For into Thy hands I commend myself, my body and soul, and all things. Let Thy holy angel be with me, that the wicked Foe may have no power over me. Amen. (Luther s evening prayer) 65