A section in time.
"Seventy weeks are determined upon thy holy city," etc. (Daniel 9:24). The inner connection between this brilliant prophecy and Daniel's prayer is to be carefully observed. At the end of seventy years of captivity he prayed for the averting of the Divine anger, etc. (see preceding homily, Daniel 4:5 (1)), The answer passed on to the next critical event in the developments of God—to the anointing of the Redeemer. It responded to the soul of Daniel's prayer, but weft far beyond it. Divine answers go far beyond "all that we ask or think" (Ephesians 3:20, Ephesians 3:21). We had best here anticipate our homiletic line of march by indicating how we read the passage. Literally thus: "Hebdomads [sc. of days or years] seventy is cut off in regard to thy people and thy holy city, to close the defection, and to seal up sins, and to cover iniquity, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the holy of holies."
I. THE SECTION, i.e. of time, here said to be "cut off." But what section of time was cut off—seventy hebdomads of days or of years? It might be said of days, but then we think each day stands for a year. For our part we think the year-day theory very doubtful. We say, therefore, "seventy hebdomads of years;" and for the following reasons:
1. The Law had made hebdomads of years familiar. (Le 25:1-4, 8-10.)
2. The magnitude of the events required years. Seventy weeks of days would be only one year and four months—too short a time for the restoration of the city, the advent of Messiah, and the overthrow of the city and nation.
3. To the consolation of Daniel. What comfort for him, pining for the restoration, if all were to be in ruin again within a year or so!
II. ITS PREDICTION. In the substance and form of this prediction of "the seventy sevens" are several specialities.
1. The length of the section is mystically given. "Seventy sevens" is itself mystical. But when we ask—From what moment reckoned, to what moment? a haze of uncertainty envelops the whole subject. The date of Daniel's prayer is about b.c. 538. Four hundred and ninety years on leads to b.c. 48. We believe the four hundred and ninety years are not to be reckoned from the moment of Daniel's prayer; but why this haze and mystery? Because:
'purified seven times; seven times a day do I praise thee; at the bringing up the ark from the house of Obed-edom, they offered "seven bullocks and seven rams;' in the [New Testament, seven Churches, candlesticks, angels, stars, horns, eyes, lamps, spirits of God, trumpets, vials, and seals.
2. The length of the section is very exactly given, however.
3. The section is regarded as one whole. Hence the singular verb with plural noun: "Seventy sevens is cut off."
4. And insulated. "Cut off." A distinct portion of history, like the antediluvian age, the era of Egyptian bondage, the forty years of the desert, the seventy of the Captivity.
5. In the prediction we can see God's fellowship with Daniel. In his prayer, Daniel recognized God's sympathy with Jerusalem; in the answer, God recognizes Daniel's. Daniel had said, "Thy city Jerusalem … thy holy mountain … thy people … thy city and thy people, called by thy name." God now says, "Upon thy people, and upon thy holy city." Thine as well as mine.
III. ITS CLOSE The majestic events which were to signalize Daniel 2:1. The termination of sin. By:
(a) God "covers' sin by forgiving it.
(b) Man, by atoning for it.
Now, in this prophecy nothing is said of who "covers;" but history declares it to be Christ. But he is God-Man; and therefore "covers" in the double sense—atones and forgives. He acts as man and as God.
2. The advent of righteousness. "To bring in everlasting righteousness." Many Christians overlook this, are content with pardon, forget that the end of the gospel is righteousness in heart and life. Note, then:
(a) By Divine example.
(b) Elevated precept.
(c) Loving persuasion.
(d) Placing morals on a better foundation.
(e) Inaugurating a government of unprecedented character, viz. mediatorial.
(f) A grand act of self-sacrifice, which should awake for virtue the enthusiasm of mankind.
(g) Atonement.
(h) The coming of the Holy Ghost.
(a) The method of making men righteous, once introduced, should be unchangeable and perpetual.
(b) The righteousness itself should be one that no change could affect, and no physical dissolution impair or decay.
3. The close of prophecy. "To seal up vision and prophet." Four hundred and ninety years passing before the ending of sin, and the advent of righteousness shows the greatness of these events. The sin of all people and of all time was to be effectually dealt with. This was the aspiration of prophecy—prophecy fulfilled, might cease. (Explain from Oriental usage the significance of the sealing.) Christ's words illustrate, "The things concerning me have an end." When once vision and prophet are accomplished by the manifestation of the Sou of God, though prophecy still remains in some respects immensely important, the adoring gaze of the Church is fixed on the Life and Light of men.
4. The anointing of the Lord Jesus. "And to anoint the holy of holies." Outline of the argument for applying this phrase to the consecration of the Messiah.