BI 541 Eschatology Assignments Understanding the times - Due September 22 nd Outside Reading Due October 8 th Notes on website spaeth.wcbc.edu Emailing Projects Eschatology From the Greek word ἔσχατος (G2274) which means last. The study of eschatology, then, is the study of the last things Why Study Eschatology? Relieves unnecessary fears. (Asteroid colliding with the Earth) Reveals the promise-keeping character of God. (What God has promised He will do) Renders concrete an abstract Hope. (Give us something tangible to hope in life after death) 1 Thess. 4:18 Refutes false teaching (Jehovah Witnesses use eschatology to hook people) The Importance of Eschatology One quarter of the Bible was prophetic when written. Evidence of the truthfulness of Scripture Half of Biblical prophesies have been fulfilled Shows the nature of God Omnipotence, Omniscience
Provides meaning to life - Hope More to this life than this present world Demonstrates God has a plan or program through the ages. He is sovereign! ************* Have the students read Pentecost s book and discuss in class the various schools of interpretation Lecture #1 Understanding the correct method of interpretation The Historical Development of Interpretation A knowledge of the history of biblical interpretation is of inestimable value to the student of the Holy Scriptures. It serves to guard against errors and exhibits the activity and efforts of the human mind in its search after truth and in relation to noblest themes. It shows what influences have led to the misunderstanding of God s word, and how acute minds, carried away by a misconception of the nature of the Bible, have sought mystic and manifold meanings in its content. Ramm, B. (1970). Protestant Biblical interpretation: a textbook of hermeneutics (Third Revised Edition., p. 23). Grand Rapids, MI: Baker Books. Five Crucial Questions regarding Eschatology Key Terms Interpretation: The process by which the Scriptures are understood by the reader. Hermeneutics: The theory, method, or rules of biblical interpretation. Exegesis: The process of discovering the original meaning of the biblical text, bringing it out ( exegeting ) by studying the text according to the authorial intent in its historical and grammatical contexts. The Jewish Position on Interpretation Jewish interpretation began with Ezra in the post-exilic era.
Nehemiah 8:7-8 (Ezra) caused the people to understand the law Two different schools of interpretation developed: Peshat very rigid in interpretation, literal Sod more flexible, mystical or secret sense, allegorical. The Alexandrian Judaism This view endeavored to reconcile the Sacred Scripture with Greek philosophical Tradition ( Plato). Their approach was allegorical. The literal was viewed as immature understanding of Scripture Aristobulus (160 B.C.) First Jewish writer to use allegorism. Philo (20 B.C. to A.D. 54) outstanding Jewish allegorist The Hellenistic Interpretation view Had a tendency to move toward the allegorical method trying to fit Old Testament truth with Greek philosophy and mythology. The Karaitic Interpretation view This view regarded the Scripture as the sole authority in matters of faith, and were literal in outlook. The Cabbalistic Interpretation view This as an extreme view of literalism, sometimes referred to as Letterism even the letters, accents and vowels point of the Hebrew Masoretic text were regarded as inspired with supernatural power. However, they were allegorical in their interpretation. The Palestinian View Developed Sound principles of exegesis which reflected a literal approach to interpretation of Scriptures
Words must be understood in terms of its sentence and context. Scriptures dealing with similar topics should be compared. A clear passage is given preference over an obscure one. The Christian views of Interpretation Patristic Interpretation (100-600 A.D.) Alexandrian position (Clement of Alexandria) Allegorical The primary meaning of Scripture was found in a secondary, hidden sense beneath the words of Scripture. Antiochean Position (influenced Jerome) Literal - grammatical-historical method. They sought to find the meaning of Scripture in its original sense. Western Position Combined elements of both allegorical and the literal methods, but its concentration really was on the allegorical method. Adoption of the Authority of the institutional Church and tradition in the interpretation of Scriptures The Medieval Interpretation (600-1500 A.D.) The preponderance of exegetical work was allegorical Continuation of the western view More in line with the traditional interpretation of the Roman Catholic Church. This was combined with a now deeply entrenched allegorical view which a notable fourfold sense of Scripture was practiced. Jerusalem was viewed in this system Literal it refers to the city of Jerusalem Allegorical it refers to the Church
Morally it refers to the human soul Analogical it refers to the Heavenly city The Reformation Interpretation (1500-1600 A.D.) The Reformers returned to the literal method of interpretation. (Luther, Zwingly, Calvin, Melanchthon) They declared that the Scriptures were the only infallible basis for interpretation. The Scriptures determined what the church ought to teach; the church does not determine what the Scriptures teach. They departed from the fourfold sense and adopted the single, original sense of Scripture based on the Grammatical-historical exegesis. They emphasized the Holy Spirit s work to authenticate and to illuminate the Scriptures so one could understand their meaning. Interpretation of Scriptures Two Essential Methods Allegorical method Spiritualization Beneath the letter or obvious is the real meaning of the passage (Ramm) Literal - historical grammatical method Accept as basic the literal rendering of the sentence unless by virtue of the nature of the sentence or phrase or clause within the sentence this is not possible. (Ramm) The Allegorical Method of interpretation Ramm The method of interpreting the literary text that regards the literal sense as a vehicle for the secondary, more spiritual and more profound sense of more spiritual and profound meaning; so that the literal and historical context has no real bearing or significance on the text. One story on top of another (Pilgrims Progress) Examples of allegory in Scripture Allegory is different from allegorical method of interpretation. Allegory - ἀλληγορία, from ἄλλος (allos), another, and ἀγορεύειν (agoreuein), to speak or make a speech in the agora (i.e., assembly). The allegory represents, or implies, that the one thing is the other.
Allegory - characters or events represent or symbolize ideas and concepts. Psalm 23 The LORD is my shepherd Isaiah 5:1-6 My wellbeloved hath a vineyard Allegorical method of interpretation The Church is Israel Hebrews 8:8 For finding fault with them, He says, "Behold, days are coming, says the Lord, When I will effect a new covenant With the house of Israel and with the house of Judah; 1000 years is a complete period of time not a literal 1000 years Revelation 20:1-2 (KJV) 1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, Dangers of the Allegorical Method (Pentecost) 1. It does not properly interpret scripture It has no regard for word definitions and is given to speculation. Unsound, inconsistent and subjective interpretation 2. The Authority in interpretation ceases to be the Scripture, but the mind of the interpreter Allows the interpreter complete freedom to twist the meaning of passages Dangers of the Allegorical Method (Pentecost) 3. One is left without any means by which the conclusions of the interpretation may be tested. This reduces the Scriptures to what seems reasonable to the interpreter. The Allegorical Method Defended 1. It is a method is used in Bible Gal 4:22-31 Which things are an allegory Allegorical interpretation was not used in the Bible Paul was not using an allegorical method of interpreting the OT, but was explaining an allegory. Scripture abound in allegories
the Allegorical Method defended 2. It is seen in the New Testament Use of Types NT makes typical applications of the OT Matt. 12:39-40 [prophet Jonah], John 3:14 [As Moses lifted up the serpent] Not using an allegorical method. With types one must understand the literal interpretation of the text in order to convey the truth in the type. Literal - historical grammatical method A method that gives each word the same exact basic meaning it would have in normal, ordinary customary usage, whether employed in writing, speaking, or thinking. Defending the Literal Method 1. This is the normal approach in all languages 2. All secondary meanings of documents, parables, types, allegories, and symbols, depend on the literal interpretation of the terms. 3. The greater part of the Bible makes adequate sense when interpreted literally. 4. The Literal approach does not rule our figures of speech, symbols, allegories, and types, but if the nature of the sentence so demands it, it readily yields to the second sense. 5. This method is the only one constant with the nature of inspiration. Advantages of the Literal Method 1. Grounds interpretation in facts 2. It exercises control over the interpretation 3. It has great success in opening up the word of God. 4. It give a standard upon which all interpretation can be tested. 5. It spares us from the weakness of human reason and mystical type view of interpretation. The Literal Method and Symbolism and Figurative language
The Bible contains symbols and figurative language. This does not mean that the figurative language has to be interpreted by a literal method. The figurative language and symbols help to enhance the literal meaning. It helps us understand the unknown by the known. When God is trying to reveal to us truth that is unfamiliar He uses examples which parallel it with what we understand in the truth which is already familiar. The Bible Covenants God s Eschatological Program God s Eschatological Program God s original plan - A perfect creation Paradise Established (Gen 1:1-2:25) Man s sin brings a curse Paradise Lost (Gen 3:1-24) God s plan to redeem mankind through a sacrifice (Gen 4-Rev 22) Paradise Regained What is a Covenant? Establishing a bond, agreement between two parties Two or more parties who come together to make a contract, agreeing on promises, stipulations, privileges, and responsibilities. Two Types of Covenants Two Equal Parties This covenant relationship was bilateral. The bond was sealed by both parties vowing, often by oath, that each, having equal privileges and responsibilities, would carry out their assigned roles. Abraham and the Amorites (Gen 14:13) Abimelech and Isaac (Gen. 26:26 31) Greater to a Lesser Party (Suzerain Treaty)
This covenant relationship established a continuing relationship as determined and authorized by a ruler over a subject. Joshua and the Gibeonites (Josh. 9:15) Zedekiah to Jerusalem - Jeremiah 34:8-10; 18-19 God and Abraham - Genesis 15:7-12 Conditional vs. unconditional Conditional In a conditional covenant, that which was covenanted depends for its fulfillment upon the recipient of the covenant, not the one making the covenant. Certain obligations or conditions must be fulfilled by the receiver before the giver of the covenant is obligated to fulfill that which was promised. The Mosaic Covenant is a conditional covenant. Conditional vs. unconditional Unconditional In an unconditional covenant, that which was covenanted depends upon the one making the covenant alone for its fulfillment. That which was promised is sovereignly given to the recipient of the covenant on the authority and integrity of the one making the convent apart from the merit or response of the receiver. God s Covenants The Abrahamic Covenant is an unconditional covenant. Edenic Covenant (Gen. 2:16-17) Adamic Covenant (Gen. 3:16-19) Noahic Covenant (Gen 8:20-22 Gen. 9:1-18) The Abrahamic Covenant (Genesis 12:1 3) Mosaic Covenant (Ex. 20:1-31:18) The Palestinian Covenant (Deut. 30:1 10) The Davidic Covenant (2 Sam. 7:12 16) The New Covenant (Jer. 31:31 34)
The Nature of God s Covenants Covenants are literal Most Covenants were Eternal Covenants were either Conditional or Unconditional Covenants were made with Israel (Rom. 9:4, Eph. 2:11-12) The Abrahamic Covenant Basis for the entire covenant program Genesis 12:1 3 Genesis 13:14-17 Genesis 15:4-7 Genesis 17:1-8 The Abrahamic Covenant Promised land unto a land that I will shew thee Promised seed (a nation) I will make of thee a great nation Promised blessing (Redemption) in thee shall all families of the earth be blessed The Abrahamic Covenant Land (Gen 12:1, 13:14 17, 15:7, 17:8) Further developed in the Palestinian covenant (Deut. 30:3-5, Ez. 20:33-37; 42-44); Seed (Gen 12:2, 13:16, 15:5, 17:2 7) Further developed in the Davidic Covenant (2 Sam. 7:11, 13, 16; Jer. 33:20-21, 31:35-37)
Blessing (Gen 12:3, 22:18; Gal 3:16) Further developed in the New Covenant (Jer. 31:31-40, Heb. 8:6-13) Fulfillment Fulfillment (Partial) God blessed Abraham by giving him the land (Gen. 13:14 17); God blessed him spiritually (Gen. 13:8, 18; 14:22, 23; 21:22); God gave him numerous descendants (Gen. 22:17; 49:3 28). Future Fulfillment Israel as a nation will possess the land in the future. (Ezek. 20:33 37, 40 42; 36:1 37:28). The Messiah will sit on David s throne 2 Timothy 4:1, Revelation 20:4-5, Ezekiel 34:23-24 Israel as a nation will be converted, forgiven, and restored (Rom. 11:25 27) (Zech. 12:10 14). Abrahamic vs Mosaic Covenant Galatians 3:17 (KJV) And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:24-25 (KJV) 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. Palestinian Covenant (Land)
Genesis 12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. Genesis 13:15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. Palestinian Covenant (Land) Genesis 17:7-8 7 (KJV) And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Palestinian Covenant The nation will be plucked off the land for its unfaithfulness (Deut. 29:25-28; 30:1) There will be a future repentance of Israel (Deut. 30:2); Israel will be restored to the land (Deut. 30:3-5) Israel will be converted as a nation (Deut. 30:6; cf. Rom. 11:26 27) Israel s enemies will be judged (Deut. 30:7) Palestinian Deuteronomy 30:1-10 This covenant guarantees Israel s permanent right to the land. The Palestinian Covenant reaffirmed Israel s title deed to the land In spite of their unfaithfulness to God. The introduction of the Mosaic covenant did not set aside the original covenant Gal 3:17 This covenant is a confirmation and enlargement of the Abrahamic covenant. It amplifies the land feature of the original covenant
Coming after the willful disobedience of Israel demonstrates the unconditional nature of the covenant. Eschatology of Palestinian Covenant Israel must be converted as a nation Must be re-gathered Must be installed in her land Must be witness to the judgments of her enemies Must receive material blessings. The Davidic Covenant (Seed) (2 Sam. 7:12 16) Genesis 12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: Genesis 13:16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. The Davidic Covenant (Seed) (2 Sam. 7:12 16) Genesis 17:7-8 7 (KJV) And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. The Davidic Covenant (Seed) (2 Sam. 7:12 16) Questions answered Will there be a literal millennium? Is the Church the kingdom? Is the kingdom present or future?
The Davidic Covenant (Seed) (2 Sam. 7:12 16) House. This refers to the royal dynasty of David; God promised David a continuing posterity that would be of the royal line of David. This promise verified that the lineage of David would not be destroyed but would issue in Messiah who would reign over the earth. Kingdom. The word kingdom involves a people and a dominion over whom the king will rule; it is the sphere of the king s rulership. It is a political kingdom. Throne. The throne suggests the authority and the power of the king in his rule. Forever. Forever emphasizes that the right to rule will never be taken from the family of David; moreover, the posterity of David will never cease to rule over the house of Israel. The Davidic Covenant (Seed) An unconditional covenant Everlasting, for ever A Literal fulfillment Psalms 89:34 My covenant will I not break, nor alter the thing that is gone out of my lips. A Future Fulfillment No present possession of the land No present ruler from the line of David on Earth Acts 2:29-32 (KJV) 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. Eschatology of the Davidic Covenant Israel must be preserved as a nation Israel must have a national existence and be brought back to the land David s son, Jesus Christ must return to earth bodily and literally
A literal earthly kingdom must be constituted. The Kingdom must be an eternal kingdom. The New Covenant (Jer. 31:31 34) (Blessing) Genesis 12:2-3 (KJV) 2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. The New Covenant (Jer. 31:31 34) (Blessing) Jeremiah 31:31-34 (KJV) 31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. The New Covenant (Jer. 31:31 34) Unconditional I will Everlasting (Isaiah 61:8, Jeremiah 32:40, Jeremiah 50:5, Hebrews 13:20) Promises the impartation of a renewed mind and heart, regeneration. Provides for restoration to the favor and blessing of God. Forgiveness of Sin, for I will remove their iniquity, and I will remember their sin no more (Jer. 31:34b). This is made possible by the shedding of Jesus blood on the cross. (Isaiah 53:4-6) The New Covenant (Jer. 31:31 34) Indwelling Holy Spirit seen by comparing Jeremiah 31:33 with Ezekiel 36:27. The teaching ministry of the Holy Spirit will be manifested, and the will of God will be known by obedient hearts.
Material and Spiritual blessings The sanctuary will be rebuilt in Jerusalem, for it is written I will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them (Ezek. 37:26 27a). War shall cease and peace shall reign according to Hosea 2:18 Blood of Jesus is foundation (Zech 9:11) The New Covenant (Jer. 31:31 34) Restatement of the New Covenant Ezekiel 36:24-28 Ezekiel 37:26 Isaiah 59:19-21 (1) Return to their God-given land (Abrahamic) (2) One king over them (Davidic) (3) Holy Spirit within them (new) The Fulfillment of the New Covenant Must be fulfilled by the Nation of Israel Jer. 31:31 a new covenant with the house of Israel Fulfillment is still future Jer. 31:33 I will put my law in their inward parts, and write it in their hearts Israel will be saved and returned to the land Following the second coming of Christ (Rom. 11:26-27) The Relation of the Church to The New Covenant διαθήκη Covenant or Testament Matthew 26:28 Luke 22:20
1 Cor. 11:25 2 Cor. 3:6 Heb. 8:8-13, 9:15, 10:16, 12:24 Rom. 11:26-27 * Rom 11:12-27 12-16 Israel was cut off as the natural branches of the olive tree. The roots and trunk being the Lord s position of blessing. v. 17 The wild branches are the gentiles who now receive the Gospel and partake of the fatness of the root. They are in the position of blessing. Vs. 18-24 The warning that the wild branches, the church, should not boast against the natural branches, Israel, for God will Graff them back into the root. v. 25 Part of the reason Israel was blinded was so the Gospel could go to the gentiles. This blindness will happen until the Fullness of Gentiles be come in. This will happen according to Rev. 11:2 in the middle of the tribulation and last for 42 months. The last past of this section is where the new covenant is once again mentioned. This will bring salvation to all Israel. Then Paul quotes from Isaiah 59:20-21. Comparing old and New Covenants Old Covenant Temporal Replaced Written in Stone Initiated by blood of animals Many Sacrifices Moses Mediator Anticipated forgiveness Holy Spirit not permanent Approach God through High Priest
New Covenant Everlasting Never Replaced Written on hearts Initiated by blood of Christ One sacrifice forever Jesus Mediator Realized Forgiveness Permanent indwelling of Holy Spirit Approach God through Christ Relationship of the Church to New Covenant Three premillennial views (Darby) Only one New Covenant made only with Israel not the Church, but we get the benefit of it indirectly. (Scofield) One New Covenant with a two fold application, one to Israel in the future and one with the Church now. (Chafer) Two Covenant view, the first Covenant made with Israel and the second made with the Church. Matthew 21:43 (KJV) Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Luke 21:24 (KJV) And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Romans 11:25 (KJV) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. The Church is not now fulfilling Israel s New Covenant The term Israel is only used for the physical descendants of Abraham.
Promises in the New Covenant not the same as were given to Church Earthly blessings, Inheritance of land, Rest from oppression Church receives blessings from Abrahamic Covenant (Gal 3:14, 4:22-31) without being under the covenant, so it is with the New Covenant. Time of fulfillment cannot be until after Israel s tribulation and deliverance by the second coming of the Messiah. The Eschatology of the New Covenant Israel must be restored to the land of Palestine Israel must experience a national conversion The Messiah must return to the earth Israel must experience the outpouring of the Holy Spirit Israel must receive material blessings Tying All The Covenant Together Ezekiel 36 and 37 brings all four covenants together: Chapter 36:25-38 speaks of how God will prepare the land for Israel s return Chapter 37 is the vision of the dry bones. These bones come together with muscle and sinew and flesh upon them, but it is not until God breathes into them that these bodies come alive. Summary Land Israel as a nation will permanently possess the land in the future. (Deut. 30:3-5). Seed David s kingdom shall be established for ever through the Messiah (2 Samuel 7:16). Blessing Israel will repent and receive the forgiveness of God in the future (Jer. 31:31 34). Five Crucial Questions regarding Eschatology
Lecture #3 Daniel s 70 weeks I. Daniel s prayer vs. 3-20 A. The Setting (9:1-2) First year of Darius, 538-37 B.C. (about 67 years into Captivity 605 B.C.) 70 year captivity near completion (Jer. 25:11 12; 29:10) Reason for captivity was disobedience (Jer. 29:17-19) Failure to give the land its Sabbath rests (2 Chron. 36:21) Foretold by God in Leviticus (Lev. 26:33-35) A. The Prayer of Daniel (9:3-20) A need to confess and repent of sins (Lev. 26:40-46) The time line of God s people Israel The Period of the Exile of Judah 605-536 B. C. Three exiles of the Southern Kingdom (605, 597, 586) 605 B. C. Judah s captivity by Babylon 586 B. C. Destruction of the temple in Jerusalem The decree of Cyrus allowing some Jews to return 538 B. C. Three returns from exile: led by Zerubbabel in 537 led by Ezra in 457 led by Nehemiah in 444 The second temple finished 516 B. C. II. The Prediction of the 70 sevens (9:21-27) A. The Messenger: Gabriel (9:21-23) Gave him understanding of the prophetic message of the seventy weeks. Assure Daniel that God will fulfill His covenant promises to the nation.
God would bring Israel back into their land and set up the Messianic Kingdom. A. The Program (9:24-27 ) 70 weeks The meaning of the 70 weeks The weeks as merely symbolic. Since these numbers represent periods of time, the length of which is not stated, and since they are thus symbolical, it is not warrantable to seek to discover the precise lengths of the sevens. Edward J. Young, The Messianic Prophecies of Daniel The seventy weeks are not symbolical but must be interpreted literally. Daniel s use of definite numbers seven, sixty-two, and one The meaning of the 70 weeks (ש ב ע ים ש ב ע ים) Seventy weeks Seventy ש ב ע ים - šiḇʿiym A common noun meaning seventy Dan. 9:2, Gen. 4:24, Ex. 1:5 Weeks -ש ב וע šāḇûaʿ a week, a group of seven days or years Gen. 29:27, Ex. 34:22 literally Seventy sevens Unit of sevens - heptads The meaning of the Weeks šāḇûaʿ -ש ב וע Six times it means a normal seven-day week. (Gen 29:27, 28; Deut 16:9; Lev 12:5; Deut 16:10, 16; 2 Chron 8:13) Three times it means a unit of seven and is followed by י ום yôm "days
(Ezekiel 45:21; Daniel 10:2-3 ) Six times it is used as a unit of seven without reference to days. (Dan 9:24, 25, 26, 27) The meaning of the 70 weeks Seventy of these units of seven years or a total of 490 years. First, in the context Daniel had been thinking in terms of years as well as multiples (ten times seven) of years (Dan 9:1 2). Second, Daniel had been considering Jeremiah 25:11 and 29:10 regarding the seventy-year captivity. The captivity was a result of violating the sabbatical year, which was to have been observed after every six years (2 Chron 36:21; cf. Lev 26:34 35, 43). Each year of captivity represented one seven-year cycle in which the seventh or Sabbath year had not been observed. The meaning of the 70 weeks Daniel then saw another 490 years (70 *7=490) years into Israel s future. This can be diagrammed in the following way: Past 490 Daniel s day 490 Future The meaning of the 70 weeks Third, the only other usage of weeks by Daniel is in 10:2-3 where the phrase ש לש ה ש ב ע ים י מ ים is literally three - seven days or twenty-one days. Daniel 10:2-3 2 In those days I Daniel was mourning three full weeks. 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. The meaning of the 70 weeks Daniel adds ימים days in 10:2-3 so his readers would understand he intended 7 days, but this was unnecessary. No one would have thought Daniel would have fasted twenty-one years.. ימים If Daniel meant days in 9:24-27 he would have also used The meaning of the 70 weeks It would be impossible to fit the events described in 9:24 27 into 490 days. Only years is viable timeframe for fulfillment.
In V. 27 a covenant is established for one week and broken in the middle of the week. If Daniel means a week of years or 7 years then the covenant is broken 3 ½ years before the end of the 7 years. This fits with the trouble described in Dan. 7:25 and 12:7 and Rev. 12:14 The meaning of the 70 weeks The term ש ב ו ע -ש šāḇûaʿ does not refer to years elsewhere in the Bible, but it has this meaning in the Mishnah, a collection of rabbinic laws. Conclusion The term שבעים in Daniel 9 most reasonably refers to a unit of seven years. To make it mean anything else does not make good sense. Therefore, Daniel s reference to seventy weeks means a period of 490 years. Four Views of the 70 Weeks 1. Literal years extending through the reign of Antiochus IV Epiphanes. (422 years) 2. Symbolic periods of time ending in the first century A.D. (646 Years) 3. Symbolic periods of time ending at Christ s second coming. (Unknown number of Years) 4. Literal years ending with Christ s second coming. (490 years) The People and City Dan 9:24 Seventy weeks are determined upon thy people and upon thy holy city Literal View People are the Jews City is Jerusalem Allegorical View People are Spiritual Israel (Church) City is the heavenly Jerusalem Six purposes of God to be accomplished in the 70 weeks to finish the transgression kālāʾ) - to complete, to accomplish, to end, to finish כ ל א)
to make an end of sins ḥāṯam) has the idea of sealing up, put and end to it ח ת ם) to make reconciliation for iniquity atone kāp ar) means to cover, expiate, or to כ פ ר ( Six purposes of God to be accomplished in the 70 weeks to bring in everlasting righteousness Righteousness will fill the Earth in the Mill. Kingdom to seal up the vision and prophecy ḥāṯam) bringing about its complete fulfillment ח ת ם) to anoint the most Holy (Person or Place) service. māšaḥ) to consecrate for religious מ ש ח ( To finish the transgression to finish כ ל א) kālāʾ) - to complete, to accomplish, to end, to finish Israel s sin of disobedience will be brought to an end at Christ s second coming when she repents and turns to Him as her Messiah and Savior. To make an end of sins The verb ח ת ם ḥāṯam has the idea of sealing up Sins will be removed from God s sight. Here the thought is sealing something up with a view to punishment (cf. Deut. 32:34; Job 14:17). This emphasized that Israel s sin which had gone unpunished would be punished in or through Jesus Christ, her substitute, who would bear the sins of the world on the cross. Then at Christ s second coming he will remove Israel s sin (Ezek. 37:23; Rom. 11:20-27). to make reconciliation for iniquity The verb to atone כ פ ר) kāp ar) means to cover or expiate. - A clear picture of the cross of Christ. This too relates to God s final atonement of Israel when she repents at Christ s second coming, as the provision for that atonement has already been made at the cross.
Daniel s prophecy promised that because of Christ s blood shed on the cross God would deal with sinners, and here in particular, with sinners in Israel. to bring in everlasting righteousness Christ brought a righteous ground for God s justification of the sinners at His first coming. The righteous character of the Messianic Kingdom in view. (Isa. 11:2-5) to seal up the vision and prophecy To Seal up no more is to be added and what has been predicted will be confirmed by actual fulfillment. Once a letter is sealed its contents are irreversible. to anoint the most Holy This may refer to the dedication of the Most Holy place in the millennial temple, described in Ezekiel 41-46. Or it may refer to the Holy One, Christ. If so, this speaks of the enthronement of Christ, the Anointed One (Dan. 7:25-27) as King of kings and Lord of lords in the Millennium. These six accomplishments, then, anticipate the establishment of Israel s covenanted millennial kingdom under the authority of her promised King. The six summarize God s whole program to bring the nation Israel the blessings He promised through His covenants (Gen. 15:18-21; 2 Sam. 7:16; Jer. 31:31-34). The Start of the 70 weeks Daniel 9:25 First, to restore and to rebuild signify that there will be a complete restoration of the city. Second, Street and Wall also identify a complete rebuilding from the street to the walls. Third, the rebuilding will be during distressful times. The Time Of The Rebuilding Four Possibilities 538-539 B.C. The Decree of Cyrus (Ezra 1:1-3) Rebuild temple
518-519 B.C. Decree of Darius I (Ezra 6:1-8) No Reference to rebuild the city 457 B.C. Decree of Artaxerxes (Ezra 7:1-26) No Reference to rebuild the city 444 B.C. Decree of Artaxerxes (Nehemiah 2:1-8) Rebuild the Walls 444 B.C. Decree of Artaxerxes First, Nehemiah stated that the city was in ruins (2:3, 5, 8) and he wanted to return to build it. Second, Artaxerxes sent a letter to Asaph for material to rebuild the gates and the walls (2:8). Third, The rebuilding occurred during distressing times. (Ezra 4, Nehemiah 4-6). Fourth, no other decrees were issued. The Completion Of The Sixty-Nine Weeks 69 Weeks of Daniel 9:24 is 483 years 69 X 7 = 483 Years Christ s death A.D. 33 Calculation with the solar year (365.25 days) 444 B.C. + 483 Solar Years = A.D. 38 Calculation with the prophetical year (360 days) 444 B.C. + 483 Prophetical Years = A.D. 33 360 Days In A Year First, Some historical records of Egypt, India, Assyria and Babylon, and Greece use thirtyday months. Second, Daniel and Revelation use 360-day year. Prophetic or Jewish Year Daniel 9:27 One Week Middle of the week Time Times and half a time
Time ע ד ן ʿiddān - a period of time Rev. 11:3, 12:6 1260 Days Rev. 11:2, 13:5 42 Months = 1260 Days (30 Day Months) Dan. 7:25, 12:7; Rev. 12:14 - time, and times, and half a time, Month = 30 days Year = 360 Days 30 Days In A Month Third, The flood lasted 150 days or five thirty-day months. Gen. 7:11 17 th day of Second Month Gen 8:3-4 17 th day of Seventh Month What we know so far God s Covenant Program God will bring Israel into the land which their fathers possessed. (Deut. 30:5) God will establish an everlasting kingdom and throne. (2 Sam. 7:16) God will spiritually restore Israel, and forgive their iniquity. (Jer. 31:33-34) What we know so far Daniel s 70 Weeks (Dan. 9:24-26) The 70 Weeks stared in 444 B.C. Decree of Artaxerxes to rebuild the walls of Jerusalem. The 69 th week ended in A.D. 33 The Triumphal entry of Christ after threescore and two weeks shall Messiah be cut off Does the 70 th week immediately follow the 69 th week? When was/will be the prophesy of verse 26 fulfilled? Destruction of Jerusalem occurred 40 years after the death of Christ.
No historic event fits into the fulfillment of v. 26 seven years after the Messiah s death. Gap between 69 th and 70 th week 1. Dan. 9:24 is still unfulfilled, and Paul sees these things as still future. (Rom. 11:25-27) 2. The Messiah was cut off after the sixty-ninth week and not during the seventieth. Cut off cut off = כ ר ת kāraṯ: to cut, eliminate, kill This death would be the crucifixion = sudden death. but not for himself: This is an indication that this death was for someone else. It was a substitutionary death for His people, Israel and for all peoples and nations. Gap between 69 th and 70 th week 1. Dan. 9:24 is still unfulfilled, and Paul sees these things as still future. (Rom. 11:25-27) 2. The Messiah was cut off after the sixty-ninth week and not during the seventieth. 3. Gaps in prophesy are common. Isaiah 61:1-2, Luke 4:18-19 Isaiah 9:6-7 Joel 2:28-31, Acts 2:14-21 Zechariah 9:9-14, Matthew 21:4-6 Gap between 69 th and 70 th week 1. Dan. 9:24 is still unfulfilled, and Paul sees these things as still future. (Rom. 11:25-27) 2. The Messiah was cut off after the sixty-ninth week and not during the seventieth. 3. Gaps in prophesy are common. (Luke 4:18-19; Isaiah 61:1-2) 4. The prince that shall come cannot refer to Christ. Daniel 9:27 cannot refer to Christ The abomination of desolation was still future in Matt. 24:15.
The Prince who is to come correlates very well with the wicked person in Dan. 7:25, Rev. 12, 13, and 19 who has not yet appeared. The events of Daniel 9:27b correspond to the second three and one half years of the tribulation described in the Book of Revelation. Summary of Daniel s Eschatology 2 nd Coming of Christ 2:34, 44-45 Stone cut out without hands destroys the image and becomes a great mountain and fills the Earth Christ s second coming 7:13-14, 27 - Everlasting Kingdom Isa 2:2, 11:9 The Final world empire (Revived Roman Empire) Fourth Beast 10 Toes Daniel 2:41-43, 7:7-8, 19-21 Revived Roman Empire Rev. 13:1, 17:3-16 Summary of Daniel s Eschatology Antichrist ( abomination of desolation, man of sin, beast out of the sea ) The Little Horn 7:8, 24-26 The king of fierce countenance 8:23-24 The Willful king 11:36-45 Tribulation (time of trouble) 12:1 The Resurrection of the Dead 12:2 Next we are introduced to another prince. This prince is not the Messiah Prince. This prince is seen by his introduction in v. 26 and the people of the prince that shall come shall destroy the city and the sanctuary;
This prince would be an earthly ruler empowered by Satan and will come in and destroy the city of Jerusalem and the temple. This would be Rome. But how do we know this and when does this happen? First, it must be Rome, for in the previous chapters of Daniel we are introduced to this prince in chapter 7 and 8 as the anti-christ who is referred to in Daniel 7 and 8 as a prince. This prince is associated with the fourth kingdom which is revealed in chapters 2 and 7 as Rome. Titus in 70 A.D. came to Jerusalem and destroyed the city and burned and destroyed the temple. The temple has not been rebuilt to this day. Now this can propose a problem does the 70 th week immediately follow the 69 th week? Or is there a gap between those weeks? If there is no gap then the 70 th week has been fulfilled, but this does not fit with Matthew 24 which indicates that immediately after that week, called the tribulation, the sun darkens and the moon turns to blood. Where in history has this happened and why has the Lord not returned? In the Old Testament there are several times when God gave prophecy that it has gaps in them. A few examples will help to explain that this seems to be a common factor and so in Daniel 9 there may also be a gap: Isaiah 61:1-6 Luke 4:16-21 Isaiah 9:6-7 Joel 2:28-31 Acts 2:14-21 Zechariah 9:9-14 Matthew 21:4-6 Desolations are determined This statement one cannot be dogmatic upon. This could be referencing to 70 A.D. or the continual desolations until Israel enters the land again. The other thought is that it is related to the 70 th week, cut that seems hardly likely when the 70 th week starts off with a peace treaty. The end in v. 26 may refer to this present age and continual desolation and troubles with a future destruction of Jerusalem in mind. Revelation 11:2 a temple exists by the middle of the tribulation for the Gentiles and anti-christ will tread it under in the last part of the tribulation. According to Jesus account in Matt. 24. Matt. 24:15 Matt. 24:21
The last week a covenant is confirmed he refers back to the prince small p not Jesus Christ. This could only be the anti-christ. By his description in chapter 7, he has a boastful mouth and power to influence governments. This anti-christ will make a treaty with many for one week. So this may mean he will make a seven year treaty. But in the midst of the week he will turn against Israel and cause the oblation to cease and for the overspreading of abominations he shall make desolate. This whole event is mentioned in many places and when you put all the pieces together it appears the anti-christ will stop the worship of Israel in the temple by he himself declaring he is their Messiah. This is what Jesus warns Israel about in Matthew 24: 15 that when they see this happen they are to get out of Jerusalem. shall confirm the covenant with many for one week: This covenant or agreement apparently affects Israel by the fact it is in this passage regarding Israel and Jerusalem. Verse 27 goes on to and in the midst of the week he shall cause the oblation to cease. Sacrifice= zebach zeh -bakh sacrifice comes from the Hebrew zaw-bakh - to slaughter, kill, sacrifice, slaughter for sacrifice Oblation = minchah min-khaw - from an unused root meaning to apportion, i.e. bestow; gift, tribute, offering, present, oblation, sacrifice, meat offering Many amillennialists try to tell us that he is Jesus Christ, but this does not fit the context, or the time table. If this is true then you have something happening around 35-39 A.D. in which nothing happened in the temple. The other problem the amillennialist has is answering for the destruction of the temple 70 A.D. No this 70 week is mentioned specifically by Jesus in His Olivet discourse: Matthew 24:25 Mark 13:14 2 Thessalonians 2:3-4 Conclusion: This 70 weeks of Daniel helps us pinpoint and understand the events of the tribulation. It allows us to understand that the tribulation is the last 7 years of a prophecy regarding the finality of Israel, God s people. This program is not inclusive of the church. Nowhere in this prophecy do we see anything inclusive of the church saints. This prophecy as no other in the Old Testament reveals a timetable that we even today work off of. I trust this has helped you to understand the many facets of this prophecy and now to apply it to other events later in our study. Historical Development of Eschatology It s an interesting but not an easy task to piece together a picture of what early Christians thought about the end times. Unfortunately, our sources for their thought in this area are relatively limited.
Furthermore, this is another area where the early Christians evidently only gradually began to feel a need to develop an extensive theology. Nevertheless, most of the elements of later eschatologies can be found in this early period. Hannah, J. D. History of Writings on Eschatology Early Church writings on End times Didache Epistle of Barnabas Apostles Creed Papias Justin Martyer Irenæus book five Didache A.D. 50-100 1. "Watch" over your life "let your lamps" be not quenched "and your loins" be not ungirded, but be "ready," for ye know not "the hour in which our Lord cometh." 2. But be frequently gathered together seeking the things which are profitable for your souls, for the whole time of your faith shall not profit you except ye be found perfect at the last time; 3. For in the last days the false prophets and the corruptors shall be multiplied, and the sheep shall be turned into wolves, and love shall change to hate; 4. For as lawlessness increaseth they shall hate one another and persecute and betray, and then shall appear the deceiver of the world as a Son of God, and shall do signs and wonders and the earth shall be given over into his hands and he shall commit iniquities which have never been since the world began. 5. Then shall the creation of mankind come to the fiery trial and "many shall be offended" and be lost, but "they who endure" in their faith "shall be saved" by the curse itself. (Christ) 6. And "then shall appear the signs" of the truth. First the sign spread out in Heaven, then the sign of the sound of the trumpet, and thirdly the resurrection of the dead: 7. But not of all the dead, but as it was said, "The Lord shall come and all his saints with him." 8. Then shall the world "see the Lord coming on the clouds of Heaven." Epistle of Barnabas A.D. 75-85 or A.D. 135-145 The Sabbath is mentioned at the beginning of the creation [thus]: And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it. Attend, my
children, to the meaning of this expression, He finished in six days. This implieth that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifieth, saying, Behold, to-day will be as a thousand years. [1 Peter 3:8] Therefore, my children, in six days, that is, in six thousand years, all things will be finished. And He rested on the seventh day. This meaneth: when His Son, coming [again], shall destroy the time of the wicked man,24 and judge the ungodly, and change the sun, and the moon, and the stars, then shall He truly rest on the seventh day. Moreover, He says, Thou shalt sanctify it with pure hands and a pure heart. If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are deceived. Epistle of Barnabas A.D. 75-85 or A.D. 135-145 Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified ourselves. [Resurrection] Further, He says to them, Your new moons and your Sabbath I cannot endure. Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And8 when He had manifested Himself, He ascended into the heavens. Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1885). The Epistle of Barnabas. In The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, pp. 146147). Buffalo, NY: Christian Literature Company. Justin Martyr A.D. 150s But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare. And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Justin Martyr. Justin Martyr For the prophets have proclaimed two advents of His: the one, that which is already past, when He came as a dishonoured and suffering Man; but the second, when, according to prophecy, He shall come
from heaven with glory, accompanied by His angelic host, when also He shall raise the bodies of all men who have lived, and shall clothe those of the worthy with immortality, and shall send those of the wicked, endued with eternal sensibility, into everlasting fire with the wicked devils. Justin Martyr. (1885). The First Apology of Justin. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 180). Buffalo, NY: Christian Literature Company. Justin Martyr We have perceived, moreover, that the expression, The day of the Lord is as a thousand years, is connected with this subject. And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell2 a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Just as our Lord also said, They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection. Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 240). Buffalo, NY: Christian Literature Company. Irenaeus of Lyons (A.D. 180s) For he (Antichrist) being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, [i.e., one] in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself [all] satanic apostasy, and setting aside idols to persuade [men] that he himself is God, raising up himself as the only idol, having in himself the multifarious errors of the other idols. This he does, in order that they who do [now] worship the devil by means of many abominations, may serve himself by this one idol, of whom the apostle thus speaks in the second Epistle to the Thessalonians: Irenaeus of Lyons. (1885). Irenµus against Heresies. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 553). Buffalo, NY: Christian Literature Company. Irenaeus of Lyons for three years and six months, during which time, when he comes, he shall reign over the earth. And then he points out the time that his tyranny shall last, during which the saints shall be put to flight, they who offer a pure sacrifice unto God: And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and the abomination of desolation [shall be brought] into the temple: even