---
title: "Commentary Critical and Explanatory on the Whole Bible -  Daniel 9"
description: "CHAPTER 9   :-. DANIEL"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/daniel/9"
---

CHAPTER 9

. DANIEL'S
CONFESSION AND PRAYER
FOR JERUSALEM:
GABRIEL COMFORTS
HIM BY THE PROPHECY
OF THE SEVENTY
WEEKS.
The world powers here recede from
view; Israel, and the salvation by Messiah promised to it, are the
subject of revelation. Israel had naturally expected salvation at the
end of the captivity. Daniel is therefore told, that, after the
seventy years of the captivity, seventy times seven must elapse, and
that even then Messiah would not come in glory as the Jews might
through misunderstanding expect from the earlier prophets, but by
dying would put away sin. This ninth chapter (Messianic prophecy)
stands between the two visions of the Old Testament Antichrist, to
comfort "the wise." In the interval between Antiochus and
Christ, no further revelation was needed; therefore, as in the first
part of the book, so in the second, Christ and Antichrist in
connection are the theme.

**1. first year of Darius**—Cyaxares
II, in whose name Cyrus, his nephew, son-in-law, and successor, took
Babylon, 538 B.C. The date
of this chapter is therefore 537 B.C.,
a year before Cyrus permitted the Jews to return from exile, and
sixty-nine years after Daniel had been carried captive at the
beginning of the captivity, 606 B.C.
**son of Ahasuerus**—called
Astyages by XENOPHON.
Ahasuerus was a name common to many of the kings of Medo-Persia.
**made king**—The phrase
implies that Darius owed the kingdom not to his own prowess, but to
that of another, namely, Cyrus.

**2. understood by books**—rather,
"letters," that is, Jeremiah's letter () to the captives in Babylon; also [Jeremiah 25:11](../../../kjv/jeremiah/25/11);
[Jeremiah 25:12](../../../kjv/jeremiah/25/12); compare [2 Chronicles 36:21](../../../kjv/2-chronicles/36/21);
[Jeremiah 30:18](../../../kjv/jeremiah/30/18); [Jeremiah 31:38](../../../kjv/jeremiah/31/38).
God's promises are the ground on which we should, like Daniel, rest
sure hope; not so as to make our prayers needless, but rather to
encourage them.

**3. prayer . . .
supplications**—literally, "intercessions . . . entreaties
*for mercy.*" Praying for *blessings,* and deprecating
*evils.*

**4. my confession**—according to
God's promises in , that if Israel in exile for sin should repent and
*confess,* God would remember for them His covenant with Abraham
(compare [Deuteronomy 30:1-5](../../../kjv/deuteronomy/30/1-5); [Jeremiah 29:12-14](../../../kjv/jeremiah/29/12-14);
[James 4:10](../../../kjv/james/4/10)). God's promise was
absolute, but prayer also was ordained as about to precede its
fulfilment, this too being the work of God *in* His people, as
much as the *external* restoration which was to follow. So it
shall be at Israel's final restoration ([James 4:10](../../../kjv/james/4/10)). Daniel takes his countrymen's place of confession of
sin, identifying himself with them, and, as their representative and
intercessory priest, "accepts the punishment of their iniquity."
Thus he typifies Messiah, the Sin-bearer and great Intercessor. The
prophet's own life and experience form the fit starting point of the
prophecy concerning the sin atonement. He prays for Israel's
restoration as associated in the prophets (compare [Jeremiah 31:4](../../../kjv/jeremiah/31/4);
[Jeremiah 31:11](../../../kjv/jeremiah/31/11); [Jeremiah 31:12](../../../kjv/jeremiah/31/12);
[Jeremiah 31:31](../../../kjv/jeremiah/31/31), c.) with the hope of
Messiah. The revelation, now granted, analyzes into its successive
parts that which the prophets, in prophetical perspective, heretofore
saw together in one namely, the redemption from captivity, and the
full Messianic redemption. God's servants, who, like Noah's father
([Genesis 5:29](../../../kjv/genesis/5/29)), hoped many a time
that now the Comforter of their afflictions was at hand, had to wait
from age to age, and to view preceding fulfilments only as pledges of
the coming of Him whom they so earnestly desired to see ([Genesis 5:29](../../../kjv/genesis/5/29)); as now also Christians, who believe that the Lord's
second coming is nigh, are expected to continue waiting. So Daniel is
informed of a long period of seventy prophetic weeks before Messiah's
coming, instead of seventy years, as *he* might have expected
(compare [Matthew 18:21](../../../kjv/matthew/18/21); [Matthew 18:22](../../../kjv/matthew/18/22))
[AUBERLEN].
**great and dreadful God**—as
we know to our cost by the calamities we suffer. The *greatness*
of God and His *dreadful* abhorrence of sin should prepare
sinners for reverent, humble acknowledgment of the justice of their
punishment.
**keeping . . . covenant and
mercy**—that is, the covenant of Thy mercy, whereby Thou hast
promised to deliver us, not for our merits, but of Thy mercy ([Ezekiel 36:22](../../../kjv/ezekiel/36/22);
[Ezekiel 36:23](../../../kjv/ezekiel/36/23)). So weak and sinful is
man that any covenant for good on God's part with him, to take
effect, must depend solely on His grace. If He be a God to be *feared*
for His justice, He is one to be *trusted* for His "mercy."
**love . . . keep his
commandments**—Keeping His commandments is the only sure test of
love to God ([John 14:15](../../../kjv/john/14/15)).

**5.** Compare Nehemiah's confession
([Nehemiah 9:1-38](../../../kjv/nehemiah/9/1-38)).
**sinned . . . committed
iniquity . . . done wickedly . . . rebelled**—a climax. Erred in
*ignorance* . . . sinned by *infirmity . . . habitually and
wilfully* done wickedness . . . as *open and obstinate rebels*
set ourselves against God.

**6. prophets . . . spake . . . to our
kings . . . to all the people**—They fearlessly warned all
without respect of persons.

**7. confusion of faces, as at this
day**—Shame at our guilt, betrayed in our countenance, is what
belongs to us; as our punishment "at this day" attests.
**near, and . . . far off**—the
chastisement, however varied, some Jews not being cast off so far
from Jerusalem as others, all alike were sharers in the guilt.

**9. mercies**—The *plural*
intensifies the force; mercy manifold and exhibited in countless
ways. As it is humbling to recollect "*righteousness*
belongeth unto God," so it is comforting, that "*mercies*
belong to the Lord OUR
God."
**though we have
rebelled**—rather, "since," &c. [*Vulgate*],
([Psalms 25:11](../../../kjv/psalms/25/11)). Our punishment is
not inconsistent with His "mercies," *since* we have
rebelled against Him.

**10. set before us**—not
ambiguously, but plainly, so that we were without excuse.

**11. all**— ([Psalms 14:3](../../../kjv/psalms/14/3);
[Romans 3:12](../../../kjv/romans/3/12)).
**the curse . . . and . . .
oath . . . in . . . law**—the *curse* against Israel, if
disobedient, which God ratified by *oath* ([Leviticus 26:14-39](../../../kjv/leviticus/26/14-39);
[Deuteronomy 27:15-26](../../../kjv/deuteronomy/27/15-26); [Deuteronomy 28:15-68](../../../kjv/deuteronomy/28/15-68);
[Deuteronomy 29:1-29](../../../kjv/deuteronomy/29/1-29)).

**12. confirmed his words**—showed
by the punishments we suffer, that His words were no idle threats.
**under . . . heaven hath not
been done as . . . upon Jerusalem**— ().

**13. yet made we not our prayer
before**—literally, "soothed not the face of." Not even
our chastisement has taught us penitence ([Isaiah 9:13](../../../kjv/isaiah/9/13);
[Jeremiah 5:3](../../../kjv/jeremiah/5/3); [Hosea 7:10](../../../kjv/hosea/7/10)).
Diseased, we spurn the healing medicine.
**that we might turn,**
c.—Prayer can only be accepted when joined with the desire to *turn*
from sin to God ([Psalms 66:18](../../../kjv/psalms/66/18)
[Proverbs 28:9](../../../kjv/proverbs/28/9)).
**understand thy
truth**—"attentively regard Thy faithfulness" in
fulfilling Thy promises, and also Thy threats [CALVIN].
*Thy law* ([Daniel 8:12](../../../kjv/daniel/8/12)),
[MAURER].

**14. watched upon the evil**—expressing
ceaseless vigilance that His people's sins might not escape His
judgment, as a watchman on guard night and day ([Job 14:16](../../../kjv/job/14/16);
[Jeremiah 31:28](../../../kjv/jeremiah/31/28); [Jeremiah 44:27](../../../kjv/jeremiah/44/27)).
God *watching* upon the Jews' punishment forms a striking
contrast to the Jews' slumbering in their sins.
**God is righteous**—True
penitents "justify" God, "ascribing righteousness to
Him," instead of complaining of their punishment as too severe
([Nehemiah 9:33](../../../kjv/nehemiah/9/33); [Job 36:3](../../../kjv/job/36/3);
[Psalms 51:4](../../../kjv/psalms/51/4); [Lamentations 3:39-42](../../../kjv/lamentations/3/39-42)).

**15. brought thy people . . . out of
. . . Egypt**—a proof to all ages that the seed of Abraham is Thy
covenant-people. That ancient benefit gives us hope that Thou wilt
confer a like one on us now under similar circumstances ([Psalms 80:8-14](../../../kjv/psalms/80/8-14);
[Jeremiah 32:21](../../../kjv/jeremiah/32/21); [Jeremiah 23:7](../../../kjv/jeremiah/23/7);
[Jeremiah 23:8](../../../kjv/jeremiah/23/8)).
**as at this day**—is
known.

**16. thy righteousness**—not
stern *justice* in punishing, but Thy *faithfulness* to Thy
promises of mercy to them who trust in Thee ([Psalms 31:1](../../../kjv/psalms/31/1);
[Psalms 143:1](../../../kjv/psalms/143/1)).
**thy city**—chosen as
*Thine* in the election of grace, which changes not.
**for . . . iniquities of . . .
fathers**— ([Exodus 20:5](../../../kjv/exodus/20/5)). He
does not impugn God's justice in this, as did the murmurers ([Ezekiel 18:2](../../../kjv/ezekiel/18/2);
[Ezekiel 18:3](../../../kjv/ezekiel/18/3); compare [Ezekiel 18:3](../../../kjv/ezekiel/18/3)).
**thy people . . . a
reproach**—which brings reproach on Thy name. "All the
nations that are about us" will say that Thou, Jehovah, wast not
able to save Thy peculiar people. So [Ezekiel 18:3](../../../kjv/ezekiel/18/3), "for the Lord's sake"; [Ezekiel 18:3](../../../kjv/ezekiel/18/3), "for Thine own sake" ([Isaiah 48:9](../../../kjv/isaiah/48/9);
[Isaiah 48:11](../../../kjv/isaiah/48/11)).

**17. cause thy face to shine**—metaphor
from the sun, which gladdens all that it beams upon ([Numbers 6:25](../../../kjv/numbers/6/25);
[Malachi 4:2](../../../kjv/malachi/4/2)).

**18. present . . .
supplications**—literally, "cause to fall," &c.
(compare *Note,* see on ).

**19.** The short broken
ejaculations and repetitions show the intense fervor of his
supplications.
**defer not**—He implies
that the seventy years are now all but complete.
**thine own sake**—often
repeated, as being the strongest plea ().

**20. whiles I was speaking**—repeated
in [Daniel 9:21](../../../kjv/daniel/9/21); emphatically
marking that the answer was given before the prayer was completed, as
God promised ([Isaiah 30:19](../../../kjv/isaiah/30/19); [Isaiah 65:24](../../../kjv/isaiah/65/24);
compare [Psalms 32:5](../../../kjv/psalms/32/5)).

**21. I had seen in the vision at the
beginning**—namely, in the former vision by the river Ulai
([Daniel 8:1](../../../kjv/daniel/8/1); [Daniel 8:16](../../../kjv/daniel/8/16)).
**fly swiftly**—literally,
"with weariness," that is, move swiftly as one breathless
and wearied out with quick running [GESENIUS].
*English Version* is better ([Isaiah 6:2](../../../kjv/isaiah/6/2);
[Ezekiel 1:6](../../../kjv/ezekiel/1/6); [Revelation 14:6](../../../kjv/revelation/14/6)).
**time of . . . evening
oblation**—the ninth hour, three o'clock (compare [Revelation 14:6](../../../kjv/revelation/14/6)). As formerly, when the temple stood, this hour was devoted
to sacrifices, so now to prayer. Daniel, during the whole captivity
to the very last, with pious patriotism never forgot God's
temple-worship, but speaks of its rites long abolished, as if still
in use.

**22. to give thee . . .
understanding**— [Daniel 8:16](../../../kjv/daniel/8/16);
[Daniel 8:26](../../../kjv/daniel/8/26) shows that the
symbolical vision had not been understood. God therefore now gives
"information" directly, instead of by symbol, which
required interpretation.

**23. At the beginning of thy
supplications,** c.—The promulgation of the divine decree was
made in heaven to the angels as soon as Daniel began to pray.
**came forth**—from the
divine throne so [Daniel 9:22](../../../kjv/daniel/9/22).
**thou art greatly
beloved**—literally, "a man of desires" (compare
[Ezekiel 23:6](../../../kjv/ezekiel/23/6); [Ezekiel 23:12](../../../kjv/ezekiel/23/12));
the object of God's delight. As the apocalyptic prophet of the New
Testament was "the disciple whom Jesus loved," so the
apocalyptic prophet of the Old Testament was "greatly beloved"
of God.
**the vision**—the further
revelation as to Messiah in connection with Jeremiah's prophecy of
seventy years of the captivity. The charge to "understand"
is the same as in [Matthew 24:15](../../../kjv/matthew/24/15),
where Rome primarily, and Antichrist ultimately, is referred to
(compare *Note,* see on [Matthew 24:15](../../../kjv/matthew/24/15)).

**24. Seventy weeks**—namely, of
years; literally, "Seventy sevens"; seventy heptads or
hebdomads; four hundred ninety years; expressed in a form of
"*concealed* definiteness" [HENGSTENBERG],
a usual way with the prophets. The Babylonian captivity is a turning
point in the history of the kingdom of God. It terminated the free
Old Testament theocracy. Up to that time Israel, though oppressed at
times, was; as a rule, free. From the Babylonian captivity the
theocracy never recovered its full freedom down to its entire
suspension by Rome; and this period of Israel's subjection to the
Gentiles is to continue till the millennium (), when Israel shall be restored as head of the New
Testament theocracy, which will embrace the whole earth. The free
theocracy ceased in the first year of Nebuchadnezzar, and the fourth
of Jehoiakim; the year of the world 3338, the point at which the
seventy years of the captivity begin. Heretofore Israel had a right,
if subjugated by a foreign king, to shake off the yoke ([Judges 4:1-5](../../../kjv/judges/4/1-5);
[2 Kings 18:7](../../../kjv/2-kings/18/7)) as an unlawful one, at
the first opportunity. But the prophets ([2 Kings 18:7](../../../kjv/2-kings/18/7)) declared it to be *God's will* that they should
submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and
Zedekiah to rebel was vain. The period of the world times, and of
Israel's depression, from the Babylonian captivity to the millennium,
though abounding more in afflictions (for example, the two
destructions of Jerusalem, Antiochus' persecution, and those which
Christians suffered), contains all that was good in the preceding
ones, summed up in Christ, but in a way visible only to the eye of
faith. Since He came as a servant, He chose for His appearing the
period darkest of all as to His people's temporal state. Always fresh
persecutors have been rising, whose end is destruction, and so it
shall be with the last enemy, Antichrist. As the Davidic epoch is the
point of the covenant-people's highest glory, so the captivity is
that of their lowest humiliation. Accordingly, the people's
sufferings are reflected in the picture of the suffering Messiah. He
is no longer represented as the theocratic King, the Antitype of
David, but as the Servant of God and Son of man; at the same time the
cross being the way to glory (compare [Daniel 9:1-27](../../../kjv/daniel/9/1-27);
[Daniel 2:34](../../../kjv/daniel/2/34); [Daniel 2:35](../../../kjv/daniel/2/35);
[Daniel 2:44](../../../kjv/daniel/2/44); [Daniel 12:7](../../../kjv/daniel/12/7)).
In the second and seventh chapters, Christ's first coming is not
noticed, for Daniel's object was to prophesy to his nation as to the
whole period from the destruction to the re-establishment of *Israel;*
but this ninth chapter minutely predicts Christ's first coming, and
its effects on the covenant people. *The seventy weeks date
thirteen years before the rebuilding of Jerusalem;* for then the
re-establishment of the theocracy began, namely, at *the return of
Ezra to Jerusalem,* 457 B.C.
So Jeremiah's seventy years of the captivity begin 606 B.C.,
eighteen years before the destruction of Jerusalem, for then Judah
ceased to exist as an independent theocracy, having fallen under the
sway of Babylon. Two periods are marked in Ezra: (1) The return from
the captivity under Jeshua and Zerubbabel, and rebuilding of the
*temple,* which was the first anxiety of the theocratic nation.
(2) The return of Ezra (regarded by the Jews as a second Moses) from
Persia to Jerusalem, the restoration of *the city, the nationality,*
and the law. Artaxerxes, in the *seventh* year of his reign,
gave him the commission which virtually includes permission to
rebuild the city, afterwards confirmed to, and carried out by,
Nehemiah in the *twentieth* year ([Ezra 9:9](../../../kjv/ezra/9/9);
[Ezra 7:11](../../../kjv/ezra/7/11) [Ezra 7:11](../../../kjv/ezra/7/11), "from the going forth of the commandment *to build
Jerusalem,*" proves that the second of the two periods is
referred to. The words in [Daniel 9:24](../../../kjv/daniel/9/24)
are not, "are determined upon the holy city," but "*upon
thy people* and thy holy city"; thus the restoration of the
religious *national polity* and the law (the inner work
fulfilled by Ezra the priest), and the rebuilding of the *houses
and walls* (the outer work of Nehemiah, the governor), are both
included in [Daniel 9:25](../../../kjv/daniel/9/25), "restore
and build Jerusalem." "Jerusalem" represents both the
city, the body, and the congregation, the soul of the state. Compare
[Psalms 46:1-11](../../../kjv/psalms/46/1-11); [Psalms 48:1-14](../../../kjv/psalms/48/1-14);
[Psalms 87:1-7](../../../kjv/psalms/87/1-7). The
starting-point of the seventy weeks dated from eighty-one years after
Daniel received the prophecy: the object being not to fix *for him*
definitely the time, but for the Church: the prophecy taught *him*
that the Messianic redemption, which he thought near, was separated
from him by at least a half millennium. Expectation was sufficiently
kept alive by the *general* conception of the time; not only the
Jews, but many Gentiles looked for some great Lord of the earth to
spring from Judea *at that very time* [TACITUS,
*Histories,* 5.13; SUETONIUS,
*Vespasian,* 4]. Ezra's placing of Daniel in the canon
immediately before his own book and Nehemiah's was perhaps owing to
his feeling that he himself brought about the beginning of the
fulfilment of the prophecy ([Psalms 87:1-19](../../../kjv/psalms/87/1-19)) [AUBERLEN].
**determined**—literally,
"cut out," namely, from the whole course of time, for God
to deal in a particular manner with Jerusalem.
**thy . . . thy**—Daniel
had in his prayer often spoken of Israel as "*Thy* people,
*Thy* holy city"; but Gabriel, in reply, speaks of them as
*Daniel's* ("thy . . . thy") people and city, God thus
intimating that until the "everlasting righteousness"
should be brought in by Messiah, He could not fully own them as *His*
[TREGELLES] (compare [Psalms 87:1-19](../../../kjv/psalms/87/1-19)). Rather, as God is wishing to console Daniel and the godly
Jews, "the people whom *thou* art so anxiously praying
for"; such weight does God give to the intercessions of the
righteous ([James 5:16-18](../../../kjv/james/5/16-18)).
**finish**—literally, "shut
up"; remove from God's sight, that is, abolish ([James 5:16-59](../../../kjv/james/5/16-59)) [LENGKERKE]. The
seventy years' exile was a punishment, but not a full atonement, for
the sin of the people; this would come only after seventy prophetic
weeks, through Messiah.
**make an end of**—The
*Hebrew* reading, "to steal," that is, to hide out of
sight (from the custom of *sealing* up things to be concealed,
compare [Job 9:7](../../../kjv/job/9/7)), is better
supported.
**make reconciliation
for**—literally, "to cover," to overlay (as with pitch,
[Genesis 6:14](../../../kjv/genesis/6/14)). Compare [Genesis 6:14](../../../kjv/genesis/6/14).
**bring in everlasting
righteousness**—namely, the restoration of the normal state
between God and man ([Jeremiah 23:5](../../../kjv/jeremiah/23/5);
[Jeremiah 23:6](../../../kjv/jeremiah/23/6)); to continue eternally
([Hebrews 9:12](../../../kjv/hebrews/9/12); [Revelation 14:6](../../../kjv/revelation/14/6)).
**seal up . . . vision . . .
prophecy**—literally, "prophet." To give the seal of
confirmation to the prophet and his vision by the fulfilment.
**anoint the Most
Holy**—primarily, to "anoint," or to *consecrate*
after its pollution "the Most Holy" *place* but mainly
*Messiah,* the antitype to the Most Holy place ([Revelation 14:6](../../../kjv/revelation/14/6)). The propitiatory in the temple (the same *Greek*
word expresses *the mercy seat* and *propitiation,* [Revelation 14:6](../../../kjv/revelation/14/6)), which the Jews looked for at the restoration from Babylon,
shall have its true realization only in Messiah. For it is only when
sin is "made an end of" that God's presence can be
perfectly manifested. As to "anoint," compare [Exodus 40:9](../../../kjv/exodus/40/9);
[Exodus 40:34](../../../kjv/exodus/40/34). Messiah was *anointed*
with the Holy Ghost ([Acts 4:27](../../../kjv/acts/4/27);
[Acts 10:38](../../../kjv/acts/10/38)). So hereafter,
God-Messiah will "anoint" or consecrate with His presence
the holy place at Jerusalem ([Jeremiah 3:16](../../../kjv/jeremiah/3/16);
[Jeremiah 3:17](../../../kjv/jeremiah/3/17); [Ezekiel 37:27](../../../kjv/ezekiel/37/27);
[Ezekiel 37:28](../../../kjv/ezekiel/37/28)), after its pollution
by Antichrist, of which the feast of dedication after the pollution
by Antiochus was a type.

**25. from the going forth of the
commandment**—namely the command from God, whence originated the
command of the Persian king (). AUBERLEN
remarks, there is but one Apocalypse in each Testament. Its purpose
in each is to sum up all the preceding prophecies, previous to the
"troublous times" of the Gentiles, in which there was to be
no revelation. Daniel sums up all the previous Messianic prophecy,
separating into its individual phases what the prophets had seen in
one and the same perspective, the temporary deliverance from
captivity and the antitypical final Messianic deliverance. The
seventy weeks are separated () into three unequal parts, seven, sixty-two, one. The
seventieth is the consummation of the preceding ones, as the Sabbath
of God succeeds the working days; an idea suggested by the division
into *weeks.* In the sixty-nine weeks Jerusalem is restored, and
so a place is prepared for Messiah wherein to accomplish His sabbatic
work ([Daniel 9:25](../../../kjv/daniel/9/25); [Daniel 9:26](../../../kjv/daniel/9/26))
of "confirming the covenant" ([Daniel 9:26](../../../kjv/daniel/9/26)). The Messianic time is the Sabbath of Israel's history, in
which it had the offer of all God's mercies, but in which it was cut
off for a time by its rejection of them. As the seventy weeks end
with seven years, or a week, so they begin with seven times seven,
that is, seven weeks. As the seventieth week is separated from the
rest *as a period of revelation,* so it may be with the seven
weeks. The number *seven* is associated with revelation; for the
*seven* spirits of God are the mediators of all His revelations
([Revelation 1:4](../../../kjv/revelation/1/4); [Revelation 3:1](../../../kjv/revelation/3/1);
[Revelation 4:5](../../../kjv/revelation/4/5)). *Ten* is the
number of what is human; for example, the world power issues in *ten
heads* and *ten horns* ([Daniel 2:42](../../../kjv/daniel/2/42);
[Daniel 7:7](../../../kjv/daniel/7/7)). *Seventy* is *ten*
multiplied by *seven,* the human moulded by the divine. The
*seventy* years of exile symbolize the triumph of the world
power over Israel. In the seven times seventy years the world number
ten is likewise contained, that is, God's people is still under the
power of the world ("troublous times"); but the number of
the divine is multiplied by itself; seven times seven years, at the
beginning a period of Old Testament revelation to God's people by
Ezra, Nehemiah, and Malachi, whose labors extend over about half a
century, or *seven weeks,* and whose writings are last in the
canon; and in the end, seven years, the period of New Testament
revelation in Messiah. The commencing seven weeks of years of Old
Testament revelation are hurried over, in order that the chief stress
might rest on the Messianic week. Yet the seven weeks of Old
Testament revelation are marked by their separation from the
sixty-two, to be above those sixty-two wherein there was to be none.
**Messiah the Prince**—*Hebrew,
Nagid. Messiah* is Jesus' title in respect to *Israel*
([Psalms 2:2](../../../kjv/psalms/2/2); [Matthew 27:37](../../../kjv/matthew/27/37);
[Matthew 27:42](../../../kjv/matthew/27/42)). *Nagid,* as
Prince of the *Gentiles* ([Matthew 27:42](../../../kjv/matthew/27/42)). *Nagid* is applied to Titus, only as representative
of Christ, who designates the Roman destruction of Jerusalem as, in a
sense, His coming ([Matthew 24:29-31](../../../kjv/matthew/24/29-31);
[John 21:22](../../../kjv/john/21/22)). *Messiah*
denotes His calling; *Nagid,* His power. He is to "be cut
off, and there shall be nothing for Him." (So the *Hebrew*
for "not for Himself," [John 21:22](../../../kjv/john/21/22), ought to be translated). Yet He is "the Prince"
who is to "come," by His representative at first, to
inflict judgment, and at last in person.
**wall**—the "trench"
or "scarped rampart" [TREGELLES].
The *street and trench* include the complete restoration of the
city externally and internally, which was during the sixty-nine
weeks.

**26. after threescore and two
weeks**—rather, *the* threescore and two weeks. In this
verse, and in [Daniel 9:27](../../../kjv/daniel/9/27), Messiah
is made the prominent subject, while the fate of the city and
sanctuary are secondary, being mentioned only in the second halves of
the verses. Messiah appears in a twofold aspect, salvation to
believers, judgment on unbelievers ([Daniel 9:27](../../../kjv/daniel/9/27); compare [Malachi 3:1-6](../../../kjv/malachi/3/1-6);
[Malachi 4:1-3](../../../kjv/malachi/4/1-3)). He repeatedly,
in Passion week, connects His being "cut off" with *the
destruction of the city,* as cause and effect ([Matthew 21:37-41](../../../kjv/matthew/21/37-41);
[Matthew 23:37](../../../kjv/matthew/23/37); [Matthew 23:38](../../../kjv/matthew/23/38);
[Luke 21:20-24](../../../kjv/luke/21/20-24); [Luke 23:28-31](../../../kjv/luke/23/28-31)).
Israel might naturally expect Messiah's kingdom of glory, if not
after the seventy years' captivity, at least at the end of the
sixty-two weeks; but, instead of that, shall be His death, and the
consequent destruction of Jerusalem.
**not for himself**—rather,
"there shall be nothing to Him" [HENGSTENBERG];
not that the real object of His first coming (His *spiritual*
kingdom) should be frustrated; but the *earthly* kingdom
anticipated by the Jews should, for the present, *come to naught,*
and not *then* be realized. TREGELLES
refers the title, "the Prince" ([Luke 23:28-42](../../../kjv/luke/23/28-42)), to the time of His entering Jerusalem on an ass's colt,
His only appearance as a king, and six days afterwards put to death
as "King of the Jews."
**the people of the prince**—the
Romans, led by Titus, the representative of the world power,
ultimately to be transferred to Messiah, and so called by Messiah's
title, "the Prince"; as also because sent by Him, as His
instrument of judgment ([Matthew 22:7](../../../kjv/matthew/22/7)).
**end thereof**—of the
sanctuary. TREGELLES takes
it, "the end of the Prince," the last head of the Roman
power, Antichrist.
**with a flood**—namely, of
war ([Psalms 90:5](../../../kjv/psalms/90/5); [Isaiah 8:7](../../../kjv/isaiah/8/7);
[Isaiah 8:8](../../../kjv/isaiah/8/8); [Isaiah 28:18](../../../kjv/isaiah/28/18)).
Implying the completeness of the atastrophe, "not one stone left
on another."
**unto the end of the
war**—rather, "unto the end *there* is war."
**determined**—by God's
decree ([Isaiah 10:23](../../../kjv/isaiah/10/23); [Isaiah 28:22](../../../kjv/isaiah/28/22)).

**27. he shall confirm the
covenant**—Christ. The confirmation of the covenant is assigned
to Him also elsewhere. [Isaiah 42:6](../../../kjv/isaiah/42/6),
"I will give thee for a *covenant* of the people"
(that is, He in whom the covenant between Israel and God is
personally expressed); compare [Isaiah 42:6](../../../kjv/isaiah/42/6), "The new testament in My blood"; [Isaiah 42:6](../../../kjv/isaiah/42/6), "the angel of the covenant"; [Isaiah 42:6](../../../kjv/isaiah/42/6), describes the Messianic covenant in full. Contrast
[Daniel 11:30](../../../kjv/daniel/11/30); [Daniel 11:32](../../../kjv/daniel/11/32),
"forsake the covenant," "do wickedly against the
covenant." The prophecy as to Messiah's *confirming the
covenant with many* would comfort the faithful in Antiochus'
times, who suffered partly from persecuting enemies, partly from
false friends ([Daniel 11:32](../../../kjv/daniel/11/32)). Hence arises the similarity of the language here and
in [Daniel 11:30](../../../kjv/daniel/11/30); [Daniel 11:32](../../../kjv/daniel/11/32),
referring to Antiochus, the type of Antichrist.
**with many**— ([Isaiah 53:11](../../../kjv/isaiah/53/11);
[Matthew 20:28](../../../kjv/matthew/20/28); [Matthew 26:28](../../../kjv/matthew/26/28);
[Romans 5:15](../../../kjv/romans/5/15); [Romans 5:19](../../../kjv/romans/5/19);
[Hebrews 9:28](../../../kjv/hebrews/9/28)).
**in . . . midst of . . .
week**—The seventy weeks extend to A.D.
33. Israel was not actually destroyed till A.D.
79, but it was so virtually, A.D.
33, about three or four years after Christ's death, during which the
Gospel was preached exclusively to the Jews. When the Jews persecuted
the Church and stoned Stephen ([Hebrews 9:28](../../../kjv/hebrews/9/28)), the respite of grace granted to them was at an end ([Hebrews 9:28](../../../kjv/hebrews/9/28)). Israel, having rejected Christ, was rejected by Christ,
and henceforth is counted dead (compare [Hebrews 9:28](../../../kjv/hebrews/9/28) with [Genesis 5:5](../../../kjv/genesis/5/5); [Hosea 13:1](../../../kjv/hosea/13/1);
[Hosea 13:2](../../../kjv/hosea/13/2)), its actual destruction
by Titus being the consummation of the removal of the kingdom of God
from Israel to the Gentiles ([Hosea 13:2](../../../kjv/hosea/13/2)), which is not to be restored until Christ's second coming,
when Israel shall be at the head of humanity ([Matthew 23:39](../../../kjv/matthew/23/39);
[Acts 1:6](../../../kjv/acts/1/6); [Acts 1:7](../../../kjv/acts/1/7);
[Romans 11:25-31](../../../kjv/romans/11/25-31); [Romans 15:1-32](../../../kjv/romans/15/1-32)).
The interval forms for the covenant-people a great parenthesis.
**he shall cause the sacrifice
. . . oblation to cease**—distinct from the temporary "*taking
away*" of "the daily" (sacrifice) by Antiochus
([Daniel 8:11](../../../kjv/daniel/8/11); [Daniel 11:31](../../../kjv/daniel/11/31)).
Messiah was to cause all sacrifices and oblations in general to
"*cease*" utterly. There is here an *allusion*
only to Antiochus' act; to comfort God's people when sacrificial
worship was to be trodden down, by pointing them to the Messianic
time when salvation would fully come and yet temple sacrifices cease.
This is the same consolation as Jeremiah and Ezekiel gave under like
circumstances, when the destruction of Jerusalem by Nebuchadnezzar
was impending ([Jeremiah 3:16](../../../kjv/jeremiah/3/16); [Jeremiah 31:31](../../../kjv/jeremiah/31/31);
[Ezekiel 11:19](../../../kjv/ezekiel/11/19)). Jesus died in the
middle of the last week, A.D.
30. His prophetic life lasted three and a half years; the very time
in which "the saints are given into the hand" of Antichrist
([Daniel 7:25](../../../kjv/daniel/7/25)). Three and a half
does not, like ten, designate the power of the world in its fulness,
but (while opposed to the divine, expressed by *seven*) broken
and defeated in its seeming triumph; for immediately after the three
and a half times, judgment falls on the victorious world powers
([Daniel 7:25](../../../kjv/daniel/7/25); [Daniel 7:26](../../../kjv/daniel/7/26)).
So Jesus' death seemed the triumph of the world, but was really its
defeat ([John 12:31](../../../kjv/john/12/31)). The
rending of the veil marked the cessation of sacrifices through
Christ's death ([Leviticus 4:6](../../../kjv/leviticus/4/6); [Leviticus 4:17](../../../kjv/leviticus/4/17);
[Leviticus 16:2](../../../kjv/leviticus/16/2); [Leviticus 16:15](../../../kjv/leviticus/16/15);
[Hebrews 10:14-18](../../../kjv/hebrews/10/14-18)). There cannot
be a covenant without sacrifice ([Genesis 8:20](../../../kjv/genesis/8/20);
[Genesis 9:17](../../../kjv/genesis/9/17); [Genesis 15:9](../../../kjv/genesis/15/9);
[Hebrews 9:15](../../../kjv/hebrews/9/15)). Here the old covenant
is to be confirmed, but in a way peculiar to the New Testament,
namely, by the one sacrifice, which would terminate all sacrifices
([Psalms 40:6](../../../kjv/psalms/40/6); [Psalms 40:11](../../../kjv/psalms/40/11)).
Thus as the Levitical rites approached their end, Jeremiah, Ezekiel,
and Daniel, with ever increasing clearness, oppose the spiritual new
covenant to the transient earthly elements of the old.
**for the overspreading of
abominations**—*On account of the abominations* committed by
the unholy people against the Holy One, He shall not only destroy the
city and sanctuary ([Daniel 9:25](../../../kjv/daniel/9/25)),
but shall continue its desolation until the time of the consummation
"determined" by God (the phrase is quoted from [Isaiah 10:22](../../../kjv/isaiah/10/22);
[Isaiah 10:23](../../../kjv/isaiah/10/23)), when at last the
world power shall be judged and dominion be given to the saints of
the Most High ([Daniel 7:26](../../../kjv/daniel/7/26); [Daniel 7:27](../../../kjv/daniel/7/27)).
AUBERLEN translates, "On
account of the desolating *summit* of abominations (compare
[Daniel 11:31](../../../kjv/daniel/11/31); [Daniel 12:11](../../../kjv/daniel/12/11);
thus the repetition of the same thing as in [Daniel 12:11](../../../kjv/daniel/12/11) is avoided), and till the consummation which is determined,
it (the curse, [Daniel 9:11](../../../kjv/daniel/9/11),
foretold by Moses) will pour on the desolated." Israel reached
the summit of abominations, which drew down desolation ([Daniel 9:11](../../../kjv/daniel/9/11)), nay, which is the desolation itself, when, after
murdering Messiah, they offered sacrifices, Mosaic indeed in form,
but heathenish in spirit (compare [Isaiah 1:13](../../../kjv/isaiah/1/13);
[Ezekiel 5:11](../../../kjv/ezekiel/5/11)). Christ refers to this
passage ([Matthew 24:15](../../../kjv/matthew/24/15)), "When
ye see the abomination of desolation, spoken of by Daniel the
prophet, stand *in the holy place*" (the latter words being
*tacitly implied* in "abominations" as being such as
are committed *against the sanctuary*). TREGELLES
translates, "upon the *wing* of abominations shall be that
which causeth desolation"; namely, an idol set up on a wing or
pinnacle of the temple (compare [Matthew 24:15](../../../kjv/matthew/24/15)) by Antichrist, who makes a covenant with the restored Jews
for the last of the seventy weeks of years (fulfilling Jesus' words,
"If another shall come in his own name, him ye will receive"),
and for the first three and a half years keeps it, then in the midst
of the week breaks it, causing the daily sacrifices to cease.
TREGELLES thus identifies
the last half week with the time, times, and a half of the
persecuting little horn ([Daniel 7:25](../../../kjv/daniel/7/25)).
But thus there is a gap of at least 1830 years put between the
sixty-nine weeks and the seventieth week. SIR
ISAAC NEWTON
explains the wing ("overspreading") of abominations to be
the Roman ensigns (eagles) brought to the east gate of the temple,
and there sacrificed to by the soldiers; the war, ending in the
destruction of Jerusalem, lasted from spring A.D.
67 to autumn A.D. 70, that
is, just three and a half years, or the last half week of years
[JOSEPHUS, *Wars of the
Jews,* 6.6].
**poured upon the
desolate**—TREGELLES
translates, "the *causer* of desolation," namely,
Antichrist. Compare "abomination *that maketh* desolate"
([Daniel 12:11](../../../kjv/daniel/12/11)). Perhaps *both*
interpretations of the whole passage may be in part true; the Roman
desolator, Titus, being a type of Antichrist, the final desolator of
Jerusalem. BACON [*The
Advancement of Learning,* 2.3] says, "Prophecies are of the
nature of the Author, with whom a thousand years are as one day; and
therefore are not fulfilled punctually at once, but have a springing
and germinant accomplishment through many years, though the height
and fulness of them may refer to one age."

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