Seventy weeks are determined upon thy holy city, etc. (ver. 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, 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. (Leviticus 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:

(1) Prophecy must not be too explicit. Explicit enough to lead to expectation of the event; but not so explicit as either to suggest its own fulfilment or contribute to its own defeat, Prophecy must not usurp the place of history. Man's moral relations must not be hopelessly entangled by premature and too sharply defined revelations.

(2) Mercy was to be contrasted strongly with judgment. Of desolation seventy years; of comfort and further probation, seventy times seven.

(3) The perfection of the cycle was to be suggested. By the use of sacred numbers. "Seven" has a place peculiar in Scripture, based possibly on facts yet undiscovered in the universe. It is suggestive of perfection. The following sevens form a remarkable accumulation: The prismatic colours; the notes of the octave; Shakespeare's "seven ages;" a man's "seven senses," though the vulgar make them five, the scientific more; the week of creation; our week of days; the week of years; the seven sevens, and then the jubilee year; the branches of the candlestick; at Jericho, trumpets, priests, and days of perambulation; 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.

(1) Exact enough to excite a general expectation of the Messiah. That Daniel's prophecy did so is notorious.

(2) But also with literal numerical exactness, From the arrival of Ezra to restore Jerusalem ( B.C. 457) to A.D. , the year of the Lord's baptism is 483. 483 is equivalent to seven sevens, and sixty-two sevens. Another half-week of years brings us to the Crucifixion; and consider another three and a half years occupied by the confirmation of the covenant.

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:

(1) The conclusion of the great rebellion. "To close the defection" - the great falling away of the race from God; to close it, not actually, but potentially. The history of rebellion draws near the finish; and the history of restoration begins.

(2) The limitation of sins. "To seal up sins," to incarcerate them, and to place on the door of the dungeon the king's seal. The breaking the power of sin; the limitation of the number of sins; their entire oblivion, - are all ideas which may well be included here.

(3) The covering of iniquity. "To cover iniquity." Note: In the Old Testament usage "cover" is used in one sense of God, in quite another of man, in relation to sin (see the use of כָּפַד in the Hebrew concordance).

(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:

(1) The fact that this great crisis was to be signalized by the advent of righteousness.

(2) The agent. Not named here; but the Christ.

(3) The mode.

(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.

(4) Its attribute. "Everlasting.

(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.

(1) "Holy of holies" is an indefinite phrase. Therefore examine context and whole field of revelation to determine its application here.

(2) The grammatical gender is uncertain. May be masculine or neuter. But even if neuter, may apply to Christ (Luke 1:35). A certain grandeur of indefiniteness about the neuter.

(3) The name is appropriate to Jesus. (Acts 3:14; Acts 4:27; 1 John 2:20; Mark 1:24.)

(4) The preceding clauses of this prophecy lead up naturally to the Messiah.

(5) The "Anointed" must be the same in vers. 24, 25. "And to anoint the Most Holy... unto the Anointed, the Prince," etc.

(6) The chronology favours, demands this conclusion. The "sevens seventy" terminated with the advent of the Lord, and the confirmation of the Divinity of his mission.

(7) Scripture use of the word "anoint," and its application to the Redeemer. (Summarize Scripture teaching on literal anointing; its spiritual significance; and on Jesus as "the Messiah" of the Old Testament and "the Christ" of the New.) A very powerful appeal might well be made to both believer and unbeliever at the close on the following grounds: The great rebellion is broken; limitation has been put upon sin; atonement has been made; everlasting righteousness has been brought in; attention has been concentrated on the Light and Life of men; the Saviour-King has been anointed. Have we broken with the rebellion? Is limitation being put upon our sin? Have we accepted the atonement? Are we putting on the garment of righteousness? Is our gaze on the Life and Light? Is the Anointed our Saviour and King? - R.

The Lord God appointed a set time for the coming of His Son into the world; nothing was left to chance. Infinite wisdom dictated the hour at which the Messiah should be born, and the moment at which he should be cut off. Note, again, that the Lord told His people somewhat darkly, but still with a fair measure of clearness, when the Christ would come. Thus he cheered them when the heavy clouds of woe hung over their path. This prophecy shone like a star in the midst of the sorrows of Israel; so bright was it that at the period when Christ came there was a general expectation of Him. The first advent of our Lord is spoken of in our text as ordained to be ere the seventy weeks were finished, and the city should be destroyed; and so it was even as the prophet had spoken.

I. First, LET US SURVEY THE MESSIAH'S WORK. The first work of our Lord Jesus Christ is the overthrow of evil, and it is thus described — "To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity." But our Lord's labour is not all spent upon down-pulling work; He comes to build up, and His second work is the setting up of righteousness in the world, described again by three sentences: "To bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy." The first work of the Messiah is the overthrow of evil. This overthrow of evil is described by three words. If I were to give you a literal translation from the Hebrew I might read the passage thus: "To shut up the transgression, to seal up sin, and to cover up iniquity." According to learned men, those are the words which are here used, and the three put together are a singularly complete description off the putting away of sin. First, it is "shut up"; it is, as it were, taken prisoner, and confined in a cell; the door is fastened, and it is held in durance; it is out of sight; held to a narrow range: unable to exercise the power it once possessed. In a word, it is , restrained" — so the margin of our Bibles reads it. The Hebrew word signifies to hold back, to hold in, to arrest, to keep in prison, to shut in or shut up. Its dominion is finished, for sin itself is bound. Christ has led captivity captive. But it is not enough to shut up the vanquished tyrant, unless he be shut up for ever; end, therefore, lest there should be any possibility of his breaking loose again, the next sentence is, "To seal up." The uses of the seal are many, but here it is employed for certainty of custody. Thus is sin placed doubly out of sight; it is shut up and sealed up, as a document put into a case and then sealed down. "Finished" and "made an end of" are the two words used in our authorised version, and they give the essence of the meaning. To borrow a figure — Arabi, the Egyptian rebel, is shut up as our prisoner, and his defeat is sealed, therefore his rebellion is finished and an end is made of it. Even thus is it with transgression; our Lord has vanquished evil, and certified the same under the hand and seal of the Omnipotent, and therefore we may with rapture hear Him say, "It is finished," and also behold Him rise from the dead to seal our justification. Yet, as if this might not suffice, the next term in the Hebrew is "to cover up"; for the word to make reconciliation or expiation is usually in the Hebrew to cover over. "Blessed is the man whose transgression is forgiven, whose sin is covered." Christ has come to cover sin, to atone for it, and so to hide it. The two former sentences speak of finishing transgression and making an end of sin, and these expressions are full and complete, while this third one explains the means by which the work is done, namely, by an expiation which covers up every trace of sin. Thus in the three together we have a picture of the utter extinction of sin both as to its guilt and its power, ay, and its very existence; it is put into the dungeon and the door is shut upon it; after this the door is sealed and then it is covered up, so that the place of sin's sepulchre cannot be seen any more for ever. Observe that the terms for sin are left in an absolute form. It is said, "to finish transgression," "to make an end of sins," "to make reconciliation for iniquity." Whose transgression is this? Whose sins are these? It is not said. There is no word employed to set out the persons for Whom atonement is made, as is done in verses like these — "Christ loved the church and gave himself for it"; "I lay down my life for the sheep." The mass of evil is left unlabelled, that any penitent sinner may look to the Messiah and find in Him the remover of sin. What transgression is finished? Transgression of every kind. The Messiah came to wipe out and utterly destroy sin, and this is, and will he, the effect of His work. Put all the three sentences into one and this is the sum of them. I take the sentences separately and press each cluster by itself. And first notice that it is said He came to finish the transgression. As some understand it, our Lord came that in His death transgression might reach its highest development, and sign its own condemnation. Sin reached its finis, its ultimatum, its climax, in the murder of the Son of God. It could not proceed further; the course of malice could no further go. Now hath sin finished itself, and now hath Jesus come to finish it. "Thus far," saith He, "thou shalt go, but no further; here in my wounds and death shall thy proud waves be stayed." The huge leviathan of evil has met its match, and is placed under the power of the Avenger. Thus saith the Lord, "Behold, I will put my hook in thy nose and my bridle in thy lips, and I will turn thee by the way by which thou earnest." The Lord hath set bounds to the transgression which aforetime broke all bounds. Where sin abounded, grace doth much more abound. Sin is shut up that grace may have liberty. Now take the second sentence, which in our version is, "To make an end of sin." Messiah has come to proclaim so free, so rich, so gracious a pardon to the sons of men that when they receive it sin virtually ceases to he; it is made an end of. But the Hebrew has it "to seal up sins." Now I take it to mean just this. There are certain handwritings which are against us, and they would be produced against us in court, but by the order of the judge all these handwritings are sealed up, and regarded as out of sight; no man dare break the seal, and no man can read them unless the seal be broken; therefore they will never be brought against us. They have become virtually null and void. Everything that can be brought as an accusation against God's people is now sealed up and put out of the way once for all, never to be opened and laid to their charge before the living God. Or, if you regard sin as a captive prisoner, you must now see that by Christ's death the prison wherein sin lies is so sealed that the enemy can never come forth again in its ancient power. But now, the last expression is in English, He hath come "to make reconciliation for iniquity"; that is, to end the strife between God and man by a glorious reconciliation, a making again of peace between these twain; so that God loveth man, and, as a consequence, man loveth God. In the blessed atonement of Christ, God and man meet at a chosen meeting-place. Now, take the Hebrew for it, and read the sentence thus — to cover iniquity. Oh, what bliss this is; to think that sin is now once for all covered! I fail to describe this triumphant overthrow of sin and Satan. I have neither wisdom nor language answerable to such a theme. I invite you now to consider the second work, namely, the setting up of righteousness. This is set before us in three expressions; first, in the words "to bring in everlasting righteousness." And what is that? Why, his own righteousness which is from everlasting to everlasting. Happy are those spirits to whom Christ gives an everlasting righteousness, for theirs is the kingdom and in it they shall shine forth as the sun. Next, in order to the setting up of a kingdom of righteousness He is come that He may "seal up vision and prophecy." That is, by fulfilling all the visions and the prophecies of the Old Testament in Himself, He ends both prophecy and vision. He seals up visions and prophecies so that they shall no more be seen or spoken; they are closed, and no man can add to them; and therefore — and that is the point to note — the gospel is for ever settled, to remain eternally the same. Christ has set up a kingdom that shall never he moved. His truth can never be changed by any novel revelation. There always was something better yet to come in all times till Christ arrived; but after the best there cometh none. This, then, is an essential part of the setting up of that which is good — namely, to settle truth on a fixed basis, whereon we may stand steadfast, immovable. The candles are snuffed out because the day itself looks out from the windows of Heaven. Then, as if this were not enough, He is also come to anoint the Most Holy, or the Holy of holies, as you may read it And what means this? Nothing material, for the Holy of holies, the place into which the High Priest went of old is demolished, and the veil is rent. The most holy place is now the person of the Lord Jesus Christ; He was anointed that God might dwell in Him. Together with Christ the Holy of holies is now His Church, and that Church was anointed or dedicated when the Holy Ghost fell at Pentecost, to be with us, and to abide in us for ever. That was a noble part of the setting up of .the great kingdom of righteousness, when tongues of fire descended and sat upon each of the disciples, and they began to speak with other tongues as the Spirit gave them utterance. Heaven rings with the praises of the Messiah who came to destroy the work of sin, and to set up the kingdom of righteous-hess in the midst of the world.

II. LET US NOW ENQUIRE AS TO OUR PARTICIPATION IN THESE TWO WORKS. First, Christ has come into the world to do all this good work, but has He done it for us? There is a general aspect to the atonement, but there is quite as surely a special object in it. The first question that is to help you to answer that enquiry is this — Is your sin shut up as to its power? "Sin shall not have dominion over you" if Christ is in you. How is it between your soul and evil? Is there war or peace? The next question arising out of the text is, Is your sin sealed up as to its condemning power? Have you ever felt the power of the Holy Spirit in your soul, saying to you, "Go in peace; thy sins which are many, are all forgiven thee"? "There is no peace saith my God, to the wicked." There is no peace to any of us till Christ hath made an end of our sin. How is it with your hearts? And next, is your sin covered as to its appearance before God? Has the Lord Jesus Christ made such an expiation for your sin that it no longer glares in the presence of the Most High, but you can come unto God without dread? Further, let me question you about the next point. Has the Lord Jesus Christ made you righteous? Do you glory in His blood and righteousness, and do you now seek after that which is pure and holy? Furthermore, are the prophecies and visions sealed up as to you? Are they fulfilled in you? When God declares that He will wash us and make us whiter than snow, is it so with you? When He declares that He will cleanse our blood, which has not yet been cleansed, is it so with you? Nor is this all; are you anointed to be most holy to the Lord? Are you set apart that you may serve Him?

III. Lastly, THE RESULTS OF PARTICIPATING IN ALL THIS. The results! They are, first of all, security. How can that man be lost whose transgression is finished, and whose sin has ceased to be? What is there for him to dread on earth, in Heaven, or in hell? And now, inasmuch as you are secure, you are also reconciled to God, and made to delight in Him. God is your friend, and you are one of the friends of God. Rejoice in that hallowed friendship, and live in the assurance of it. But now, suppose when I put the question, you had to shake your head and say, "No, it is not so with me." Then hear these few sentences. If the Messiah has not done this for you, then your sin will be finished in another way — sin, when it is finished, bringeth forth death. An awful death awaits you — death unto God, and purity and joy. If Christ has never made an end of your sin, then mark this, your sin will soon make an end of you, and all your hopes, your pleasures, your boasting, your peace will perish. Has not Christ reconciled you? Then mark this, your enmity will increase. Have you never had the righteousness of Christ brought in? Then mark this, your unrighteousness will last for ever. One of these days God will say, "He that is unholy, let him be unholy still; he that is filthy, let him be filthy still." Are not the prophecies fulfilled in you, the prophecies of mercy? Then listen. The prophecies of woe will be written large across your history. "The wicked shall be turned into hell, with all the nations that forget God." Lastly, will you never be anointed to be most holy? Then remember, holiness and you will stand at a distance for ever, and to be far off from holiness must necessarily be to be far off from Heaven and happiness.

( C. H. Spurgeon.)