CHAPTER IV
UNTO THE MESSIAH, THE PRINCE
"From the going forth of the commandment to restore and to build
Jerusalem, unto the Messiah, the Prince, shall be seven weeks, and threescore
and two weeks." (#Da 9:25)
We have seen that the first part of this passage gives the starting point
of the seventy weeks. The passage also gives the measure of time (7 weeks
and 62 weeks, or 69 weeks in all) from that starting point "unto
the Messiah." We shall postpone to a later chapter the question why
the total measure of time here mentioned is divided into two parts. The
question which is of immediate importance for us to determine is, what
was the precise occasion or event in the earthly lifetime of the Lord
Jesus Christ, to which this stretch of 483 years from the decree of Cyrus
brings us? We will now seek the answer to this question.
Assuming, as we do, that God intended this prophecy to be understood (for
verse 25 says, "Know therefore, and understand, " and our Lord
said, "Whoso readeth let him understand") we confidently expect
to find both the starting point and the terminal point clearly revealed
in the Scriptures. We have already found this to be the case as regards
the starting point, and we shall now find that the Scriptures also indicate
clearly the event to which the measure of 483 years reaches, and to which
the angel referred in the words "unto the Messiah, the Prince."
Had we followed the usual custom in beginning our study with a chronology
selected from the various ones that are available, we should be forced
thereby, as others have been, to pick out the event lying nearest to the
483 year mark on our adopted scale of years. We should have been obliged
moreover to manipulate the materials, so far as necessary (either stretching
the measuring line, or taking up the slack, according as it was too short
or too long), and then to present the best arguments we could find for
the conclusions arrived at. But, being untrammelled by a chronological
scheme, we are entirely free to enquire of the oracles of God as to the
meaning of the words "unto Messiah, the Prince, " and as to
the occasion or event to which those words specifically refer. If we can,
from the Scriptures, identify that event (which, we believe, can be clearly
done) then we know, from the prophecy itself, that it is precisely 69
weeks (483 years) from the going forth of the decree of Cyrus, and that
but one week of the seventy remains; and we know further that the fulfilment
of the six predictions of verse 24 must be found within that remaining
week.
We must, of course, look to the words themselves to guide us to the information
we are seeking; and those words are all we need. We are accustomed to
regard the term "the Messiah" as merely a name or a title, but
in fact it is a descriptive Hebrew word meaning "the anointed (one)."
In Greek the word Christos has the same meaning. Therefore, we have only
to ask, when was Jesus of Nazareth presented to Israel as the Anointed
One? As to this we are not left in any doubt whatever, for it was an event
of the greatest importance in the life of Jesus our Lord, as well as in
the dealings of God with Israel, and in the history of the world, an event
which is made prominent in all the four Gospels. It was at His baptism
in Jordan that our Lord was "anointed" for His ministry; for
then it was that the Holy Spirit descended upon Him in bodily shape as
a dove. The apostle Peter bears witness that "God anointed Jesus
of Nazareth with the Holy Ghost and with power" (#Ac 10:38). This
is clear and explicit to the point that, when the years of Israel’s
history had unrolled to that marvellous day on which Father, Son and Holy
Spirit were simultaneously manifested to the senses of men, it brought
them "unto the Messiah." There is no day in all history like
that. The event is marked in a way to distinguish it most conspicuously.
The Lord’s own testimony in regard to the matter is even more definite
and impressive. For, after His return to Galilee in the power of the Spirit,
He came to Nazareth where He had been brought up, and going into the synagogue
on the Sabbath day, He read from the prophet Isaiah these striking words’
"The Spirit of the Lord is upon Me, because He hath anointed Me to
preach the gospel to the poor"; —and after He had closed the
book He said, "This day is this Scripture fulfilled in your ears"
(#Lu 4:16-21). Thus the Lord declared Himself to be, at that time, the
"Anointed" One, that is, "the Messiah."
The testimony of God the Father is to the same effect. For the Voice from
heaven bore witness to Him, saying, "This is My Son, the Beloved."
This declares Him to be the One of Whom David prophesied in Psalm 2 (#Ps
2:7). But that same Psalm sets Him forth as God’s "anointed"
(#Ps 2:2)
But we have a special witness in John the Baptist, who was a man sent
from God to bear witness of Christ, and to make Him manifest to Israel;
for John himself declared this to be his mission, saying, "that He
should be made manifest to Israel, therefore am I come baptizing with
water" (#Joh 1:6,7,31). When, therefore, the Lord Jesus had been
"anointed" with the Holy Ghost and had been "made manifest
to Israel" by the testimony of John the Baptist, then the words of
the prophecy "unto the Anointed One" were completely fulfilled.
From that great and wonderful event down to the day of His death He was
constantly before the people in His Messianic character, fulfilling His
Messianic mission, going about, doing good, healing all that were oppressed
of the devil, preaching the glad-tidings of the Kingdom of God, manifesting
the Father’s Name, speaking the words His Father gave Him to speak,
and doing the works the Father gave Him to do. Indeed, even before He
announced Himself in the synagogue of Nazareth as God’s "Anointed
One, " He had plainly said to the woman of Samaria (after she had
spoken of "Messiah, who is called Christ"), "I that speak
unto thee am He" (#Joh 4:25,26). Moreover, to the Samaritans who
came out to see Him on the woman’s report, He so fully revealed Himself
that they were constrained to confess Him, saying, "We have heard
Him ourselves, and know that this is indeed the Christ (the Anointed One),
the Saviour of the world" (#Joh 4:42).
Furthermore, the nature, as well as the effect of John the Baptist’s
public testimony to the Lord Jesus, is clearly revealed by the words of
those who, on hearing his testimony, followed Jesus. It is recorded that
"One of the two who heard John speak and followed Him (Jesus) was
Andrew, Simon Peter’s brother. He first findeth his own brother and
saith unto him, We have found the Messiah, which is, being interpreted,
the Christ" (#Joh 1:40,41).
In these scriptures the Holy Spirit has caused the important fact that
Jesus was the Anointed One to be stated in both Hebrew and Greek, so that
the significance of it should not be missed. That "this Jesus is
the Christ" is the great point of apostolic testimony (#Ac 17:3);
and it is the substance of "our faith"; for "Whosoever
believeth that Jesus is the Christ is born of God" (#1Jo 5:1,4,5).
It is likewise the rock foundation on which He is building His church
(#Mt 16:18 1Co 3:11).
We have cited the foregoing scriptures to make it clear beyond all doubt
that, from the Lord’s baptism and His manifestation to Israel, He
was in the fullest sense "the Messiah" or the "Anointed"
of God. To this fact the inspired records bear, as we have seen, the clearest
testimony. Manifestly there is no previous event in the earthly lifetime
of our Lord which could be taken as meeting in any way the words of Gabriel.
And it is equally clear that no subsequent event could be taken as the
fulfilment of those words; for there is no subsequent occasion when the
Lord was any more "the Anointed One" than He was when the Holy
Spirit descended upon Him at His baptism, Thus the Scriptures absolutely
shut us up to the Lord’s baptism as the terminal point of the 483
years; for it was then that "God anointed Him with the Holy Ghost,
and with power."
Another fact which has an important bearing on this part of our study
is the great particularity with which the date of the beginning of John’s
ministry is given in the Gospel by Luke (#Lu 3:1-3). There we read that
the preaching of John the Baptist began in the fifteenth year of Tiberius
Caesar, Pontius Pilate being governor of Judea, Herod (Antipas) tetrarch
of Galilee, his brother Philip tetrarch of Ituraea, Lysanias tetrarch
of Abilene, and Annas and Caiaphas being high priests. Thus the new era,
which was that of the Messiah—God manifest in the flesh—is marked
with extraordinary precision. And this is the more remarkable because
it is the only event whereof the date is thus recorded in the New Testament.
This is highly significant; for just as the date of the decree of Cyrus,
marking the beginning of the Seventy Weeks, is stated with great definiteness,
so likewise the preaching of John, which marked the termination of the
483 years, is stated with extraordinary minuteness. It is a reasonable
inference that God has given prominence to these dates in His Word because
they mark the beginning and the ending of this prophetic period.
It is also worthy of special notice that the dates of both these events
are given by reference to the reigns of Gentile rulers. One is given as
occurring "in the first year of Cyrus, King of Persia, " the
other "in the fifteenth year of the reign of Tiberius Caesar."
This is an indication that the things which were to be consummated within
the time limit of 70 weeks were not matters which concerned the Jews only,
but were of worldwide interest, having to do with the welfare of all mankind.
God’s dealings, theretofore, had been matters of Jewish history.
But now, beginning with the voice of one crying in the wilderness, "Prepare
ye the way of the Lord, " a new era was beginning, one in which God’s
dealings were to be matters of world history. It is appropriate, therefore,
that we should find at this point in the Word of God (#Lu 3:1-3) a change
from terms of Jewish to terms of Gentile chronology.
The prophets had foretold the ministry of John the Baptist in words which
show that his appearance was to mark the beginning of a new and wonderful
era, the preparation for the coming of Christ and His gospel (#Isa 40:3-11;
Mal 3:1; 4:5,6). Moreover, just as the prophets had pointed forward to
John’s ministry as the beginning of this new era, so likewise the
apostles pointed back to it. Thus, when one was to be chosen to fill the
place of Judas, it was required that the choice should be limited to those
who had companied with the apostles all the time that the Lord Jesus had
gone in and out among them, "beginning from the baptism of John"
(#Ac 1:21,22). Again, when Peter preached to the Gentiles in the house
of Cornelius, telling them of "the word which God sent to the children
of Israel, preaching peace by Jesus Christ, " he declared that the
preaching of this message (or "word"), which was "published
throughout all Judea, " had begun "from Galilee after the baptism
which John preached" (#Ac 10:36,37). And Paul likewise, in proclaiming
the fulfilment of God’s great promise of a "Saviour" to
Israel, referred to John’s preaching as the beginning of the era
of this fulfilment (#Ac 13:24).
It is clear, therefore, in the light of Scripture, that the 483 years
"unto the Messiah" terminated at the Lord’s baptism, when
His ministry as "the Messiah" began. Moreover, the prophecy
itself furnishes a means whereby we can check up our conclusions thus
far, and test their correctness. To this we will refer later on. The terms
of the prophecy make it plain that the expiration of the sixty ninth week
would bring the fulfilment of the greatest of all promises, the manifestation
of Christ to Israel; and we have now shown that the records of the New
Testament mark the era of His manifestation with the utmost precision.
Thus we have the coming of Christ plainly announced, and the time of His
manifestation to Israel definitely fixed by the measure of years from
the decree to restore and build Jerusalem. But for what purpose was He
to come? And what was He to accomplish for the deliverance and welfare
of His people Israel? The Jews would, of course, look for an era of triumph
over all their foes, of great national prosperity and glory, and of supremacy
for them over all the nations of the world. In the light of their expectations
the prophecy would seem most strange. It would be utterly irreconcilable
with their hopes in regard to what their promised Messiah was to do for
them. For the only thing said of Him was that He should be "be cut
off and have nothing"; and while there was some hope in the promise
that He should "confirm the covenant with many, " yet there
was also the dreadful prediction of a prince whose people should destroy
the rebuilt city and sanctuary, and the further prophecies that the land
should be devastated as by a flood, and that to the end there should be
wars and desolations. A more depressing prophecy, or one more in conflict
with the Messianic expectations of the Jews, could not well be imagined.
But our immediate concern is not with the character of the message but
with the time of the several events foretold in it. The chief thing said
of the Messiah is that He should "be cut off and have nothing"
(#Dan 9:25,26); and this was to be "after the threescore and two
weeks." Thus we have our attention focused as it were upon the cutting
off of the Christ. That transcendent event, the Cross, is thus made the
central feature of the prophecy. And this feature becomes the more grandly
prominent when we take notice of the facts: (1) that it was by the cutting
off of the Messiah that the six predicted things of verse 24 were to be
accomplished; (2) that it was by the cutting off of the Messiah that the
covenant with many (#Dan 9:27) was to be confirmed and the sacrifice and
oblation caused to cease (as will be shown later on); and (3) that it
was because of the cutting off of the Messiah that the devastating judgments
foretold in the prophecy were to fall upon the city, the temple, and the
people.
Thus it is seen that the prophecy is one of marvellous unity, and that
all its details centre around the Cross.
Now as to the time of this transcendent event, it is expressly stated
that it was to be "after the threescore and two weeks." That
part of the determined period was to bring us only "unto the Messiah."
None of the predicted events were to happen within the sixty nine weeks,
The expiration thereof left only "one week" (Da 9:27) of the
appointed seventy. Hence, within that one remaining week Messiah must
be cut off if the predictions of verse 24 were to be fulfilled within
490 years from the beginning of the prophetic period. For it should be
carefully noted, in view of certain interpretations which have been put
forth within recent years, that we have not yet come to the fulfilment
of any one of the six things foretold in Daniel (Da 9:24). The expiration
of the 483 years has brought us only "unto" the One in Whom
those six things, which involve the whole purpose of God in redemption,
were to be accomplished. Sixty nine weeks of the determined seventy have
passed. Only one week remains. It follows, therefore, of necessity, that
the predictions of verse 24 must be fulfilled in that last week. Within
the next seven years the transgression of Israel must be finished, reconciliation
must be made for iniquity, and everlasting righteousness must be brought
in, else the prophecy would utterly fail.
But this is just what might have been understood from verse 24 alone.
The words "seventy weeks are determined" are enough to inform
us that the seventieth week was the one which would see the accomplishment
of the predicted events; for if they, or some of them at least, were not
to fall in that last week, then the prophetic period would not have been
announced as one of seventy weeks, but as one of a lesser number. In fact,
the very manner in which the prophecy is given to us—the last week
being set off from the rest for special and separate mention—indicates
the exceptional importance of that week. And this is easily seen; for
if we look attentively at the terms of the prophecy, we perceive that
our Lord’s personal ministry lay entirely within the seventieth week.
We ask our readers to lay firm hold of this fact. The prophecy plainly
says there should be 69 weeks "unto the Anointed One." Then,
to make this clear beyond all doubt, it says, "And after the threescore
and two weeks shall Messiah be cut off." This definitely places His
whole ministry within the seventieth consecutive week from the decree
of Cyrus. This is of the highest importance to an understanding of the
prophecy. In this connection, and by way of anticipation of what we propose
to consider more fully hereafter, we briefly call attention to several
points which bear directly upon this part of our study:
(1) It is clear from what is recorded in John’s Gospel (and this
has been often pointed out from the earliest days of our era) that our
Lord’s ministry was approximately, if not exactly, three years and
a half in duration. Hence from His anointing to His death would be half
a "week, " and His crucifixion would be "in the midst of
the (70th) week."
(2) Glancing now for a moment at (#Dan 9:27) we note the words "and
in the midst of the week he shall cause the sacrifice and the oblation
to cease." If, as we expect to show hereafter by ample proof, the
"He" of this verse is Christ, and the words quoted refer to
His causing the sacrifices of the law to cease by His offering of Himself
as a sacrifice for sin once for all, then we have a perfect agreement,
in the finished work of Christ, with all the terms of the prophecy, and
particularly in regard to the length of time assigned to His earthly ministry
both by the prophecy and by the Gospel according to John.
We need to exercise much care in this part of our study, because it has
to do with matters regarding which there has been great uncertainty and
wide difference of opinion. The difficulties, however, have been largely
imported into the subject. They are due in great measure to the wrong
method which has been pursued (as we have shown in a previous chapter),
and to the choice of a wrong starting point. For manifestly, the consequences
of a mistake at the beginning will appear all along the way. On the other
hand, it will be easy to keep from error and confusion if we bear in mind
these simple facts (1), that, at the baptism of Christ 69 weeks had elapsed;
(2) that the beginning of His ministry was the beginning also of the 70th
week; ( 3) that His entire mission lay within the compass of that last
week; and (4) that in that week we must needs look for the accomplishment
of the six predictions of (#Daniel 9:24).
We have not thus far referred to the latter part of (#Dan 9:25). It merely
tells that the street and wall (of the city) were to be built again "even
in troublous times." The period of "seven weeks, " mentioned
in the verse, was no doubt the measure of those troublous times. This
will serve to explain why the entire period of 70 weeks was divided into
three parts—seven weeks, sixty two weeks, and one week. In the first
portion (7 weeks), the rebuilding of the city and temple took place, and
God’s last messages to Israel were given through Haggai, Zechariah,
and Malachi. Then follows a long stretch of 62 weeks, which period was
uneventful, so far as this prophecy is concerned. Chapter 11, however,
(as we shall show later on) foretells the principal events of this period,
which brings us "unto the Messiah, " and then comes the last
and most momentous "week, " which appropriately stands by itself,
for in it occurred the most stupendous events of all time.
THE PRINCE
The fact that the angel Gabriel, in speaking of the Messiah, gave Him
the title "Prince" (#Dan 9:25) suggests an inquiry, which, when
pursued, is found to yield fruitful results.
Two of the great visions which Daniel records give an outline of the history
of human government, from the time of the vision to the very end of world
government in the hands of men; and in both of these visions it is shown
that the last of the world kingdoms will be followed, and the whole system
of human rule will be displaced, by the Kingdom of God. The vision of
chapter 2 shows this kingdom as a stone, carving itself out of the mountain
without the agency of hands (this being a special feature of the vision),
smiting the great image (which represents human rule in its entirety)
upon its feet, demolishing the whole image, and finally becoming itself
a mountain which fills the whole earth. Daniel, in expounding the vision,
said that this stone represented "a kingdom" which "the
God of heaven" would set up, and which should "stand forever"
(#Da 2:44). Plainly the Lord Jesus had this Scripture in mind when, in
warning the Scribes and Pharisees that the Kingdom of God was to be taken
from them (for the promise of the Kingdom, along with all other promises,
had been given to the Jews), He spoke of "the Stone which the builders
refused, " and declared that whosoever should fall upon it (then,
at His first advent) should be broken; but on whomsoever it should fall
(at His second coming in power) it should grind him to powder (#Mt 21:42-44).
The companion vision (#Da 7) reveals further details concerning this Kingdom
of God. Particularly does it show that it was to be conferred in heaven
upon One like the Son of man, to whom was to be given "dominion,
and glory, and a kingdom, that all people, nations and languages should
serve Him: His dominion is an everlasting dominion, and His Kingdom that
which shall not be destroyed" (#Da 7:13,14).
In view of these two preceding visions, which speak so definitely of a
kingdom, it might be expected that the angel, in announcing in the vision
of chapter 9, the coming of the Anointed One (who, of course, is the One
Who is to receive the kingdom) would have referred to Him as "Messiah
the King." And indeed, if His coming to which the Seventy Weeks was
the determined measure of time had been with a view to setting up a kingdom
which would forthwith displace the earth rule of man, then the title "King"
would be the appropriate one to use. But, in view of the actual purpose
for which Christ was to come at that time, and of the work He was then
to accomplish, there is a wonderful suitability in the title "Prince."
And not only so, but this title serves as a connecting link with certain
New Testament scriptures, referred to below, in which His work for this
age is set forth in a comprehensive way.
For the title "Prince" is given to the Lord Jesus Christ by
the Holy Spirit, four times; whereas He was not once proclaimed by Heaven’s
authority as King, at His first coming. (He was referred to as the King
by the Gentile Magi, by Nathanael when he first met Him, by the excited
multitude at His last entry into Jerusalem, when their nationalistic expectations
had been raised to a high pitch by the miracle of the raising of Lazarus,
and by Pilate in derision. He was not so styled by John the Baptist, by
Himself, or by His immediate disciples and apostles. These latter called
Him "Master" and "Lord".)
The four New Testament passages to which we refer are these:
1. #Ac 3:15—"And killed the Prince of life, Whom God hath raised
from the dead."
2. #Ac 5:31—"Him hath God exalted with His right hand to be
a Prince and a Saviour, for to give repentance to Israel and forgiveness
of sins."
3. #Heb 2:10—"For it became Him, for Whom are all things, and
by Whom are all things in bringing many sons unto glory, to make the Captain
(Prince) of their salvation perfect through sufferings."
4. #Heb 12:2—"Looking unto Jesus, the Author (Prince) and Finisher
of faith, Who, for the joy that was set before Him, endured the cross,
despising the shame, and is set down at the right hand of the throne of
God."
Taken together, these four scriptures present a wonderful view of the
work of the Anointed One at His first advent. To begin with it should
be noticed that in each passage His sufferings are made prominent. Peter
says to the Jews at Jerusalem, "Ye denied the Holy One and the Just,
and desired a murderer to be granted unto you; and killed the Prince of
life." Again, in( #Ac 5:30), he said: "The God of our fathers
raised up Jesus, Whom ye slew and hanged on a tree, Him hath God exalted
with His right hand to be a Prince and a Saviour." In the third scripture
we read that it became God, in bringing many sons unto glory, to make
the Prince of their salvation perfect through sufferings. And finally,
we read that as the Prince of faith, the One to Whom we must trustfully
look while running the race set before us, He endured the Cross, despising
the shame. It is needless that we should point out how perfect is the
agreement in all this with the one thing foretold of Messiah the Prince
in (#Daniel 9:25, 26), namely that He should be cut off and have nothing.
All these scriptures then agree in their testimony that this Anointed
"Prince" was, for the accomplishment of His mission, to suffer
and to die.
Again, viewing these scriptures together, we see in them God’s fourfold
objective in sending forth His Son in the likeness of man, and in anointing
Him with the Holy Ghost and with power. It was (1) that He might be the
Prince of life, thus to meet the deepest need of His perishing people,
for He came "that they might have life"; ( 2) that He might
also be the Prince and Saviour empowered to grant repentance and forgiveness
of sins; (3) that He might be the Prince or Leader of the salvation of
God’s many sons, to bring them all safe home to glory; and (4) that
He might also be the Leader as well as the Finisher of that faith whereby
God’s people are to run (and without which none can possibly run)
with endurance the race which is set before them. This fourfold object
of the purpose of Christ’s mission at His first advent seems to present
a comprehensive setting forth of His work.
In these scriptures then we view Him as the Prince of life exalted by
God’s right hand; as the Prince and Saviour, granting repentance
and pardon, and giving the Holy Spirit "to them that obey Him"
(for He will accept only willing obedience); as the Prince of the complete
and final salvation of God’s "many sons" whom, by death,
He has delivered from him who has the power of death, that is the devil
(#Heb 2:14,15); and lastly as the Prince and Completer of a faith which
triumphs through all difficulties, and sustains us to the end of the race.
To summarize: The first passage has to do with the birth of the children
of the kingdom; the second with their pardon and justification; the third
with their protection and safety while on their journey to the glory;
and the fourth with the perfecting of their faith for the endurance of
all the trials of the way. Taken altogether they give us the character
of that kingdom which we have received through grace, and which is described
in (#Heb 12:28) as "a kingdom which cannot be moved."
Index - 1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10 - 11 - 12 - 13 - 14 - 15 - 16 - Appendix
