This chapter falls into three parts.
1. The inquiry of Daniel as to when the captivity of the Jews would end.
2. The prayer of Daniel.
3. The answer to his prayer.
During the reign of Darius the Mede, Daniel 9:1-2, it seems Daniel made a study of Jeremiah, Daniel 9:2, and in particular Jeremiah 25:11-12 and Jeremiah 29:10. These passages clearly stated that the captivity was to last for seventy years. The only difficulty would be in determining the exact year punishment began.
Jackson, in his commentary, says the following concerning the reason for the seventy-year captivity.
‘The law of Moses had commanded the Israelites to acknowledge every seventh year as a sabbatical year. The ground was to lie at rest, Leviticus 25:1-7. Apparently, across the centuries, Israel had ignored that divinely imposed regulation. In their pre-captivity history, there seems to be no example of their ever having honoured the Sabbath-year law. Thus, according to the testimony of one biblical writer, the seventy years of the Babylonian captivity were assigned ‘until the land had enjoyed its sabbaths’, 2 Chronicles 36:21. If each of the seventy captivity-years represented a violation of the sabbatical-year requirement (every seventh year), this would indicate that Israel had neglected the divine injunction for approximately 490 years. The captivity era, therefore, looked backward upon five centuries of sinful neglect.’
The captivity was carried out in three stages, invasions, over a period of years; thus, at what point did it begin? Knowing this, it would be easy to tell when it would end. Daniel has evidently made up his mind on the matter and has decided on the time it would come to an end.
Now, the question is, how would the return of the people be accomplished? Nothing about Darius indicated he would be favourable to the Jews and allow them to return to rebuild Jerusalem and the Temple.
Daniel turned his face toward Jerusalem as was his custom in prayer, Daniel 6:10. He would seek an answer by prayer, Daniel 9:3. He accompanied his prayer with fasting, sackcloth, Isaiah 3:24 / Job 16:15, and ashes, Daniel 9:3, which represented the state of mind he was in at the time and also showed his deep humility.
Barnes, in his commentary, says the following concerning fasting.
‘In view of the desolations of the city and temple, the calamities that had come upon the people, their sins, etc., and in order also that the mind might be prepared for earnest and fervent prayer. The occasion was one of great importance, and it was proper that the mind should be prepared for it by fasting. It was the purpose of Daniel to humble himself before God, and to recall the sins of the nation for which they now suffered, and fasting was an appropriate means of doing that.’
Daniel’s prayer began with a frank confession that all of Israel, both northern and southern kingdoms, had sinned grievously, Daniel 9:4-5 / Psalms 51:4. They had not listened to the prophets, Daniel 9:6 / Jeremiah 8:11. Daniel ascribes righteousness to God, Daniel 9:7.
The expression ‘confusion of faces’, KJV, Daniel 9:7, is significant, meaning ‘shame of faces.’ It’s the kind of shame which we have when we feel that we are guilty, and people can see it on our faces.
God was righteous in his punishment of the people because shame and disgrace belonged to Israel, Daniel 9:7 / Deuteronomy 28:48-57 / Deuteronomy 28:64-68. He freely admits God has been right in His punishment of the Jews, Daniel 9:8. Shame and disgrace belonged to Israel, Daniel 9:8 / 1 Timothy 5:24.
Dunagan, in his commentary, says the following.
‘For the Jews, the ‘open shame’ was in the fact that they had been removed from their land and their centre of worship destroyed. Imagine all the questions that the Jewish people kept fielding from unbelievers concerning ‘why’ such had happened to them? Imagine all the ridicule they faced for seventy years! “If you serve the true God, then why is His temple destroyed?’
Everyone knows that God is merciful, God, Daniel 9:9, but receiving His mercy means we must obey His commandments, Daniel 9:10, and repent, when necessary, Daniel 9:11 / Luke 3:8 / Acts 26:20.
The rich, the poor, the rulers and the ruled were all guilty of sin; they deserved the judgment that had come upon them, Daniel 9:11 / Leviticus 25:1-7 / 2 Chronicles 36:21.
Barnes, in his commentary, says the following concerning the curse, Daniel 9:11.
‘The ‘curse’ here refers to what was so solemnly threatened by Moses in case the nation did not obey God, Deuteronomy 28:15-68.’
Because God is a God who keeps His promises, He warned them, and when they did not repent after many years of long-suffering, He allowed them to go into captivity, Daniel 9:12.
McGuiggan, in his commentary, says the following concerning Daniel 9:13.
‘Here is a prophet of God putting the stamp of divine authority on the law. He further makes it clear that in the 6th century B.C., the Jews understood Moses to be the author (under God) of the law bearing his name. The Mosaic authorship of the Pentateuch was only attached after organic evolution had made headway into the other disciplines of life, particularly literature.’
Daniel once again declares that God is righteous and admits Israel’s disobedience towards Him, Daniel 9:14 / Job 36:3. Daniel declares that it was God who brought them out of Egypt to make a name for Himself, but His people had sinned, Daniel 9:15 / Exodus 6:6 / Exodus 20:2 / 2 Samuel 7:23.
We can understand why Daniel wanted God to turn His wrath away, and it’s clear that Daniel is concerned about God’s reputation, because Jerusalem lay in ruins, it was generating ridicule for God and His people, Daniel 9:16.
He is also concerned about God’s sanctuary, hence why he prays that God will show favour concerning His sanctuary, which also lay in ruins, Daniel 9:17. Daniel knows that God’s people don’t deserve forgiveness, hence why he pleads with God to be merciful, Daniel 9:18. He now pleads that God will remove His judgment from His people, Daniel 9:19.
His prayer was that they might be allowed to return to their homeland and rebuild Jerusalem and the temple, which were lying desolate. Daniel 9:19 shows the great earnestness with which Daniel prayed.
Butler, in his commentary, says the following.
‘Daniel is not concerned that the people be delivered in order to enjoy physical ease and comfort. Daniel is not interested that the people be delivered in order that their wounded pride be avenged. His only interest is that God’s holiness and faithfulness be vindicated. After all, sinning man deserves only judgment.’
Daniel confesses his sin and the sin of the people to God, Daniel 9:20. Because of his earnest prayer, and while he was still praying, God sends Gabriel to answer his prayer, Daniel 9:21 / Daniel 8:15-16. The ‘evening sacrifice’, Daniel 9:21, was one of two daily sacrifices required in the Law, Numbers 28:3-4.
God takes the time to praise Daniel for his faithfulness, Daniel 9:22. Daniel was greatly loved by God, Daniel 9:23 / Daniel 10:11 / Daniel 10:19. God’s people were to be redeemed from Babylonian captivity, but Gabriel tells Daniel of a more important redemption, the redemption from their sins.
Seventy weeks are going to be set aside by God to accomplish their redemption, Daniel 9:24. Seventy weeks is 490 days. It has generally been accepted that in prophecy a day represents a year; certain things are going to happen over the next 490 years.
Six specific things are mentioned in Daniel 9:24.
1. To finish their transgressions.
This was accomplished through the gospel, Hebrews 10:12.
2. To make an end to sins.
The atonement is meant here, Hebrews 9:22.
3. To make reconciliation for iniquity.
Men would be reconciled to God, Romans 5:11 / 2 Corinthians 5:17-19.
4. Everlasting righteousness would be introduced.
According to Romans 3:21-31, God’s righteousness would be introduced into the world.
5. Vision and prophecy would be sealed up, that is completed, on this matter.
6. The Most Holy would be anointed.
Christ would be crowned king, Hebrews 1:8-9.
While Daniel is concerned with getting back to Jerusalem, God is telling him there will be many other things that will happen after their return. This period of seventy weeks, 490 years, is divided into three periods by Gabriel.
1. Seven weeks, which is forty-nine years.
2. Sixty-two weeks, which is four hundred and thirty-four years.
3. One week, which is seven years.
The first period of 49 years would begin with the decree by Artaxerxes for the Jews to return to their homeland. Although restoration would be slow and ‘in troublesome times’, yet Jerusalem, its walls, its streets, and the temple were restored under the leadership of Ezra, Ezra 1:1-4 / Ezra 7:13-14, and Nehemiah, Nehemiah 2:1-8.
The second period is composed of sixty-two weeks or 434 years, which brings us up to the time of Christ. This is the period between the Old and New Testaments. God, through Gabriel, revealed in chapter eight some of the things that would happen during this period.
The third period is the final week, 70th, which is the seven-year period. Gabriel said that Jehovah would make a firm covenant with many for one week and that in the midst of one week, three and one-half years, He would cause the sacrifices and offerings to cease, Daniel 9:27.
Christ began His ministry at the age of thirty, and three and one-half years later, He was put to death on the cross. This would remove the necessity of the Temple with its sacrifices, for His bloodshed on the cross would forever atone for sins. The remainder of the week would involve Pentecost and the establishment of the church.
Also, the Gospel would be proclaimed to the Jews for the next three and one-half years. The ministry of Jesus was to the Jews, and the apostles continued this ministry to the Jews only, Matthew 10:6 / Matthew 15:24. During this time, the Jews were given ample opportunity to hear the gospel, believe it and obey it.
Preaching was often accompanied by miracles to prove that those preaching the gospel were being led by the Holy Spirit in their preaching and teaching. As the Jews began to reject the gospel, it was then carried to the Gentiles.
This would seem to complete the seven-year period or 70th week. Thus, Gabriel gave Daniel the assurance for which he prayed and much more than he had asked for, Daniel 9:25. But there is more to come.
In Daniel 9:26, Gabriel sounds a sad note. Jerusalem would be destroyed again. While Gabriel did not say when, he did say that ‘the people of the ruler shall come and shall destroy the city and the sanctuary,’ Daniel 9:26. The ‘ruler’ here is Titus, a Roman general and the son of the Roman Emperor Vespasian. The ‘people’ Gabriel speaks of are the Roman army.
While Gabriel gave no date for this destruction, he does mention ‘an abomination that causes desolation,’ Daniel 9:27. The KJV uses the words ‘wing of abominations’, indicating the swiftness with which the ruler of the people would come.
Daniel mentions three different desolations.
1. One was previously caused by Nebuchadnezzar, Daniel 9:17.
2. One was eventually caused by Antiochus Epiphanes, Daniel 8:13 / Daniel 12:11.
3. The series of desolations that would occur at the time of the Roman siege, from AD 68 to AD 70, Daniel 9:26-27 Matthew 24:15 / Mark 13:14 / Luke 21:20.
Jesus had the words of Daniel in mind when speaking of the destruction of Jerusalem in Matthew 24:15-16 / Mark 13:14 / Luke 21:20. They overflowed the city like a flood, destroying it and the Temple in A.D. 70.
From the death of Christ onward until the destruction of Jerusalem, there were uprisings, wars, and insurrections by the Jews. This caused Nero, the Roman Emperor, to give orders to subdue and destroy the land of Palestine.
We conclude, therefore, that the meaning of Gabriel’s words to Daniel is that a period of 490 years had been carved out of time by God and was set for a definite purpose.
His purpose was not only to bring about the immediate future of rebuilding the temple and the city of Jerusalem, but also the Jews’ spiritual redemption, which would be accomplished by the coming of the Messiah, Jesus Christ. This was followed by the sad information about the destruction of the temple in 70 A.D.
Dispensationalists say that Daniel’s prophetic clock of 70 weeks was stopped at the end of the 69th week and that we are now awaiting the 70th week to begin. Supposedly, we are now in a gap period awaiting the establishment of the kingdom.
However, the evidence is overwhelmingly clear that the kingdom, which is the church, has already been established. In Matthew 16:18-19, the words ‘church’ and ‘kingdom’ are used interchangeably. The simple fact is that the kingdom is already in existence and is not to come later on, Mark 9:1 / Revelation 1:9 / Colossians 1:13 / Hebrews 12:28.
The 70th year has already been fulfilled. Nowhere do the Scriptures indicate that the prophetic clock would suddenly stop. No mention is ever made of a gap period. All is fulfilled.