Daniel 9:1-27

Before we being tonight, a quick recap. are much different than . is a major transition in the book of Daniel. Up to , the book of Daniel has been about stories of Daniel and his three friends. We learned about their faith and courage in the face of very trying circumstances. We were confronted with the concept of God’s sovereign control over all things, even when it seems like things are out of control. ushers in a new genre of what we call apocalyptic material.

Apocalyptic means “revelation” and communicates a sense of impending doom. We use the term when we mean all things are coming to a head or end. It is the Apocalypse. It is a violent end to all things. The Biblical Apocalypse is not about doom, but rather about hope, optimism, and joy.

is a major transition in the book of Daniel. Up to this point, the book of Daniel has been about stories of Daniel and his three friends. We learned about their faith and courage in the face of very trying circumstances. We were confronted with the concept of God’s sovereign control over all things, even when it seems like things are out of control.

The end of days ushers in the final victory for the saints of God. God brings an end to the corruption of the this world. It is a celebration of victory over God’s enemies. God is in control and will overcome evil, not just human evil, but also the spiritual evils. Apocalyptic literature is often not literal, rather it is full of imagery and metaphor.

We use the term when we mean all things are coming to a head or end. It is the Apocalypse. It is a violent end to all things.

In , we talked about a vision of four beasts. In , we talked about a vision of a ram, a goat, and a little horn. In , we are going to look at a prayer by Daniel.

Apocalyptic literature is often not literal, rather it is full of imagery and metaphor.

gives us the context in which it takes place.

1. Introduction

A. Time Period: The first year of Darius the Mede, 539 B.C.

B. Daniel’s prayer is full of theological understandings and practical understandings.

Many scholars, to their shame, bypass Daniel’s prayer in favor of paying attention to the last seven verses of the chapter known as Daniel’s 70 weeks. The seventy weeks of Daniel has been the inspiration for a a bewildering array of interpretations. Before we talk about the 70 weeks, we need to consider Daniel’s prayer.

2. Preparation for Prayer ()

Daniel 9:1–4 CSB

1 In the first year of Darius, the son of Ahasuerus, a Mede by birth, who was made king over the Chaldean kingdom— 2 in the first year of his reign, I, Daniel, understood from the books according to the word of the Lord to the prophet Jeremiah that the number of years for the desolation of Jerusalem would be seventy. 3 So I turned my attention to the Lord God to seek him by prayer and petitions, with fasting, sackcloth, and ashes. 4 I prayed to the Lord my God and confessed: Ah, Lord—the great and awe-inspiring God who keeps his gracious covenant with those who love him and keep his commands—

A. The fall of the Babylonian Empire caused Daniel to turn to the Scriptures for understanding. ()

Daniel looked to the book of Jeremiah to understand what was going on. This is important because rarely do we see the reference of one book of the Bible to another. It is also important to note that Daniel understood the book of Jeremiah to be the Word of God. Most likely Daniel was reading from ;

Jeremiah 25:11–12 CSB

11 This whole land will become a desolate ruin, and these nations will serve the king of Babylon for seventy years. 12 When the seventy years are completed, I will punish the king of Babylon and that nation’—this is the Lord’s declaration—‘the land of the Chaldeans, for their iniquity, and I will make it a ruin forever.

Jeremiah 29:10 CSB

10 For this is what the Lord says: “When seventy years for Babylon are complete, I will attend to you and will confirm my promise concerning you to restore you to this place.

Babylon would dominate the world for a time, but their time would end. They would be replaced and when Babylon was replaced, the nation of Israel would be restored to its place. Again, we shouldn’t push the number too specifically because of the representation of the idea of seven. Seventy is about completeness and perfection. It may also be seen as a person’s lifetime.

B. Daniel prepared for prayer with fasting, confession, and repentance. ()

Now, let’s pause for a moment. Daniel took prayer seriously. He was not flippant when approaching the Almighty. Do you think there is anything for us to learn in how Daniel approached prayer versus how we approach prayer? One caveat, remember, the book of Hebrews tells us that we can approach God boldly and he is our Friend, who is also our Sovereign. How do you balance the two ideas?

3. Invocation and Confession ()

Daniel 9:4–10 CSB

4 I prayed to the Lord my God and confessed: Ah, Lord—the great and awe-inspiring God who keeps his gracious covenant with those who love him and keep his commands— 5 we have sinned, done wrong, acted wickedly, rebelled, and turned away from your commands and ordinances. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, leaders, fathers, and all the people of the land. 7 Lord, righteousness belongs to you, but this day public shame belongs to us: the men of Judah, the residents of Jerusalem, and all Israel—those who are near and those who are far, in all the countries where you have banished them because of the disloyalty they have shown toward you. 8 Lord, public shame belongs to us, our kings, our leaders, and our fathers, because we have sinned against you. 9 Compassion and forgiveness belong to the Lord our God, though we have rebelled against him 10 and have not obeyed the Lord our God by following his instructions that he set before us through his servants the prophets.

A. Daniel begins by addressing God directly. ()

i. God is great and awe-inspiring.

ii. God keeps his gracious covenant.

iii. Man has a responsibility to love God and keep his commands.

B. Daniel acknowledged the sin of God’s people. ()

They did not listen to the prophets. They did not change their behaviors. They rebelled and acted wickedly. The prophets were supposed to deliver God’s message to the people and the people were supposed to respond, but instead, the people did whatever they wanted to do and ignored the warnings of the prophets.

C. Daniel contrasted the character of people and the character of God. ()

i. God is righteous. People are disloyal and shameful. ()

ii. God is compassionate and forgiving. People are rebellious. ()

Bottom line: People have problems because they don’t want to follow God’s ways.

4. God’s Punishment ()

Daniel 9:11–14 CSB

11 All Israel has broken your law and turned away, refusing to obey you. The promised curse written in the law of Moses, the servant of God, has been poured out on us because we have sinned against him. 12 He has carried out his words that he spoke against us and against our rulers by bringing on us a disaster that is so great that nothing like what has been done to Jerusalem has ever been done under all of heaven. 13 Just as it is written in the law of Moses, all this disaster has come on us, yet we have not sought the favor of the Lord our God by turning from our iniquities and paying attention to your truth. 14 So the Lord kept the disaster in mind and brought it on us, for the Lord our God is righteous in all he has done. But we have not obeyed him.

A. Daniel draws a direct connection between the present situation of the people of Israel and their present condition. ()

B. Even though the people were suffering in captivity, they did not turn back to God’s ways. ()

C. God’s punishment was not arbitrary, but rather was a consequence of their sinful action. ()

God was righteous in what he allowed to happen to the people of Israel. They did not obey. They did not do what was right. God’s righteousness does not sleep. He is longsuffering, but he also must deal with the unrepentant and the rebellious.

5. Appeal for Mercy ()

Daniel 9:15–19 CSB

15 Now, Lord our God, who brought your people out of the land of Egypt with a strong hand and made your name renowned as it is this day, we have sinned, we have acted wickedly. 16 Lord, in keeping with all your righteous acts, may your anger and wrath turn away from your city Jerusalem, your holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and your people have become an object of ridicule to all those around us. 17 Therefore, our God, hear the prayer and the petitions of your servant. Make your face shine on your desolate sanctuary for the Lord’s sake. 18 Listen closely, my God, and hear. Open your eyes and see our desolations and the city that bears your name. For we are not presenting our petitions before you based on our righteous acts, but based on your abundant compassion. 19 Lord, hear! Lord, forgive! Lord, listen and act! My God, for your own sake, do not delay, because your city and your people bear your name.

A. Daniel’s prayer has not been for himself, but as representative of the people of Israel. ()

He is not confessing personal sins, but national sins. Do you think there is a place for this today? We are not the nation of Israel, but as a nation we have acted wickedly.

B. Daniel appealed for the mercy of God. ()

He appealed to God as the One who delivered his people from Egypt. In essence, Daniel was asking God for a second chance, a second exodus.

C. Daniel’s appeal is based in God’s character, not in the people’s actions. ()

The people are still sinful. They are still not following God as they should. The plea for deliverance would have to be based on God’s character and reputation. It is for his own name’s sake.

I would contend that this is always our strongest appeal to God. It is for his name’s sake. We bear his name and we exist for his glory.

6. The prophecy of the 70 weeks ()

Daniel 9:20–27 CSB

20 While I was speaking, praying, confessing my sin and the sin of my people Israel, and presenting my petition before the Lord my God concerning the holy mountain of my God— 21 while I was praying, Gabriel, the man I had seen in the first vision, reached me in my extreme weariness, about the time of the evening offering. 22 He gave me this explanation: “Daniel, I’ve come now to give you understanding. 23 At the beginning of your petitions an answer went out, and I have come to give it, for you are treasured by God. So consider the message and understand the vision: 24 Seventy weeks are decreed about your people and your holy city— to bring the rebellion to an end, to put a stop to sin, to atone for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy place. 25 Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until an Anointed One, the ruler, will be seven weeks and sixty-two weeks. It will be rebuilt with a plaza and a moat, but in difficult times. 26 After those sixty-two weeks the Anointed One will be cut off and will have nothing. The people of the coming ruler will destroy the city and the sanctuary. The end will come with a flood, and until the end there will be war; desolations are decreed. 27 He will make a firm covenant with many for one week, but in the middle of the week he will put a stop to sacrifice and offering. And the abomination of desolation will be on a wing of the temple until the decreed destruction is poured out on the desolator.”

A. Daniel’s prayer was abruptly interrupted by an appearance of the angel Gabriel. ()

This is the same angelic messenger that had communicated with Daniel previously.

B. Gabriel appeared to give Daniel an answer to his prayer. ()

Here is where most interpreters focus all of their attention. There have been numerous and sometime crazy interpretations of this passage of Scripture. I am not going to consider all of the possible interpretations. Rather, I want to try to focus on what the text actually says.

C. During the process of the fulfillment of the 70 weeks, six actions will be completed. ()

i. The finishing of transgression

ii. The end of sin

iii. The atonement of the wicked

iv. The bringing of everlasting righteousness

v. The sealing up of vision and prophecy

vi. The anointing of the most holy place

This is the overview. All of these things will be accomplished during the 70 weeks or seventy-sevens. Evil will be eradicated and righteousness will be established. Everything as we know is going to change. It should be said, obviously, all of this has not happened yet.

D. Gabiel divides the 70 weeks into parts: 7 weeks, 62 weeks, and 1 week. ()

i . During the 7 weeks and 62 weeks, Jerusalem and Israel will be restored and rebuilt.

ii. After the 62 weeks, the Anointed One (Messiah) will be cut off, Jerusalem will be destroyed, and their will be constant conflict in the region.

iii. The last week is divided into two parts:

a) A covenant with Israel will be made during the first half of the week.

b) Half way through the week the covenant will be broken and the temple will be desecrated.

E. Interpretation

First, let me say, I am in no way dogmatic in my interpretation of the 70 weeks of Daniel. There remains much to be explored. I will offer you a possible interpretation, but we must be full of grace and humility when proposing interpretations for things which are yet to come.

i. The 70 weeks are periods of time, most likely years equaling 490 years. One week equals seven years.

ii. These 490 are divided up into 49 years, 434 years, and 7 years.

iii. The final 7 years are divided up into two 3 and one-half year periods.

iv. We have already noted the six-fold purpose.

v. The first 49 years are the time it took to rebuild Jerusalem and the Temple.

This is the rebuilding that is outlined in the book of Nehemiah. We know from history that the command to “restore and rebuild Jerusalem” was given by King Artaxerxes of Persia c. 445 B.C.

vi. It would be 483 years (434+49) until the Messiah would appear and then be “cut-off”.

483 years after 445 B.C. places us at A.D. 30, which would coincide with Jesus’ triumphal entry into Jerusalem and his crucifixion. The Romans would destroy Jerusalem and the Temple. The end would come swiftly, like a flood and conflict would characterize the Middle East. In this interpretive view, 69 of the 70 weeks have already happened. However, what about the 70th week? Most interpreters believe we are living in a huge gap between the 69th week and the 70th week. It is the time of Gentiles and the Jewish time is kind of paused. How long will the time of Gentiles be? No one knows, but when the time of Gentiles is over, the clock begins ticking again.

vii. During the last 7 years, a ruler (the AntiChrist) will setup a covenant with the Jewish people.

viii. In the middle of the 7 years, he will break the covenant and desecrate the Temple.

The tribulation begins at the beginning of the 7 years, but the Great Tribulation is the second half the tribulation years. The prophecy of the 70 weeks is complex and amazingly detailed, and much has been written about it. Of course, there are various interpretations, but what I have presented here is the premillennial view. I have not provided a rapture view point because this passage does not speak of one directly. One thing is certain: God has a time table, and He is keeping things on schedule. He knows the end from the beginning (), and we should always be looking for the triumphant return of our Lord ().