Written by C. R. Carmichael |
Thursday, December 22, 2022
As we walk down the road to Christmas Day, may we as joyful disciples draw alongside the true Jesus, our risen Lord and Savior, and learn from Him as He tarries with us along the way. Yes, sometimes it is hard to see Him in the dimness of this dark world; but through faith, our Savior is as real to us as if we saw Him with mortal eyes.

Would you walk with me as we travel through this holiday landscape towards Christmas just as two disciples once found themselves on the road to Emmaus?
Perhaps, like those like-minded travelers, we are a little dazed and confused by the events of the season where Jesus Christ has been removed from much of the social scene and replaced with non-offensive symbols, empty traditions and generic spirituality. Oh, sure, Jesus is still remembered from time to time, but the figure of Christ that the world puts before our eyes is often so distorted that we do not even recognize Him anymore.
Who is this “TV Jesus” that speaks “cool lines” that are “theologically plausible,” but outside the inspired word of God? What are we to make of the “Transgender Jesus” that is defended by a Cambridge dean as a “legitimate” viewpoint? And why are people laughing at the “Meme Jesus” in social media who wears swag gear and sunglasses to make hip, coarse jokes?
No wonder people are losing the true joy of the season! Are we to believe that this common depression is solely due to a seasonal affective disorder during shortened winter days? Is it from unmet expectations of a romantic Hallmark Christmas that never materializes in real life?
More likely, as sincere believers, we are somewhat discouraged by the hype and idolatry that corrupts the very real and profound incarnation of our Lord and Savior and turns that joyous, historic event into the consumer-driven focus of tinseled pine, a jolly old elf, and a red-nosed reindeer. No wonder we sometimes speak to each other of spiritual weariness, melancholy, or confusion in the midst of this pretense. What happened to our once-clear view of Jesus Christ now obstructed by all these twinkling baubles in the world?
It is here that I find great comfort in thinking about the two disciples on their way to Emmaus, who were confused and saddened by what had transpired in Jerusalem with the unexpected death of Jesus. They, too, had momentarily lost sight of their Lord, but how gracious Jesus was to walk beside them in their hour of need.
Likewise, how marvelous it would be if the Lord Jesus would see us traveling along in a similar spiritual malaise this Christmas season and graciously draw near to us to ask, “What is this conversation that you are holding with each other as you walk?”
Then I, like Cleopas, would answer Him, “Do you not see what is happening in these days?” And He would say to us, “What things?” And I would say to Him, “Concerning Jesus of Nazareth, the Son of the living God, who has been relegated to the icon of a plastic doll in a fictional nativity scene, surrounded by three kings of the orient, a drummer boy, and a talking ox; and how priests still deliver Him up to crucify him again and again to no avail. How can we still see the true Christ when the world has brought forth a Jesus of vain tradition that is too often confused with Santa Claus?”
And Jesus might say to us, as He did to them: “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into His glory?”
And beginning at Moses and all the prophets, He expounds to us in all the Scriptures the things concerning Himself.
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Churches that have a true shepherd will be set up well to grow. They will see that their pastor has a hunger for the Scriptures, and this will encourage his congregants to have a hunger for the Scriptures as well. They will see a pastor who truly loves people, and this will encourage them to also love the people in their lives. Pastors need to be those who people want to follow as they follow Christ (1 Corinthians 11:1). Pastors should aim to live an inspiring life that inspires others to be soldiers of the cross.

A successful pastor, like a farmer, is a jack of all trades. He needs to be knowledgeable in the Bible and theology. He needs to have public speaking skills. He needs to have the ability to counsel. He needs to have administrative skills. He needs to be a man of prayer. He needs to have leadership skills. Lastly, he needs to work well with people.
Here is a concern I have.
I am concerned that seminaries are producing theologians who are hired by churches, and once they arrive there is a profound disconnect between the pastor and the ordinary Christian in the pew. This disconnect is not something unique in young pastors alone, but some stay in this place their entire ministries, thinking this is what pastoral ministry is. This is not a new problem, but it might be more prevalent now than ever given the lust for knowledge to elevate one’s status in the broader evangelical movement, thinking that academic proficiency above all else is a measure of spiritual maturity.
The Greatest Model Of A Shepherd
Obviously, it’s not a bad thing to undergo rigorous academic training – good shepherds should also be sharp thinkers, able to effectively preach, teach, and defend the truth from false teaching (Titus 1:9). But in most seminaries, there is far less emphasis on what it means to be a true biblical shepherd and more on the latest theological novelty.
The greatest model of a shepherd is Jesus Christ. He described what every shepherd should strive to be in John 10. There Jesus says,
He who enters by the door is the shepherd of the sheep. To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers. (John 10:2-5)
Jesus says later on in the chapter,
“My sheep hear my voice, and I know them, and they follow me” (John 10:27).
What is clear is that Jesus, the chief Shepherd (1 Peter 5:4), knows the sheep. They are drawn to his voice. There is an intimate relationship between the chief shepherd and the sheep. All undershepherds are to follow this example. The people feel safe with the shepherd who knows his people. They are wary of strangers but trust the true shepherd to lead them in the example of the chief shepherd (Psalm 23:1-4).
Access To The Shepherd
This raises the question. How many shepherds in the American church know their people well?
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The prophecy of Daniel’s Seventy Sevens—possibly the most difficult in the entire prophetic canon—is a case study in the indispensability of the NCH. Without it, the vision is a maze; a labyrinth from which there is no escape. With it, the way into the open field of truth becomes clear at last.

Note: This essay is a slightly modified excerpt from my book on eschatology, called The High King of Heaven: Discovering the Master Keys to the Great End Time Debate. It is drawn from a chapter dealing with the proper interpretation of Old Testament Kingdom Prophecy (OTKP). There are many such prophecies, and Daniel 9:24-27 is among the most difficult and controversial. As a you will see if you read on (and I hope you will!), I have studied the different views with some care, and settled upon an interpretation that I believe is not only sound, but also inspiring and timely. // In this essay you will run across the acronym NCH, which stands for New Covenant Hermeneutic. The NCH is the method the apostles used to interpret the OT in general, and OT Kingdom prophecy in particular. In order to understand the NCH better, you may want to read this short article first. Also, the acronym DNT stands for Didactic New Testament, and references the distinctively teaching portions of the NT (as opposed, say, to historical narratives in the gospels and the book of Acts, or to the Revelation as a whole). My hope and prayer is that in this essay you will catch a fresh, exhilarating glimpse of the High King of heaven, his awesome plan for the ages, and the glorious inheritance that he has prepared for his beloved Bride.

The year is 539 B.C. Daniel, still in captivity under Darius the Mede, has been reading the prophet Jeremiah (Jeremiah 25:11-12, 29:10). He realizes that the 70 years of Jerusalem’s desolation are nearing an end, but also that many captive Jews remain unbroken and impenitent (9:13). They are not spiritually qualified for the great restoration promised decades earlier.
So Daniel prays (9:3-23). First, he rehearses and confesses the sin of God’s covenant-breaking people (9:3-10). Then he acknowledges God’s justice in sending them into captivity (9:11-15). Finally, he makes his petition. Appealing solely to God’s mercy, grace, and zeal for the honor of his Name, he pleads with the LORD to fulfill his promise given through Jeremiah: to restore his City, his Sanctuary, and his Holy Mountain (9:16-19).
His words are not in vain. Even as he is praying, the angel Gabriel arrives and stands before him, declaring to Daniel that God has indeed heard his prayer and answered it. He (Gabriel) has been sent to give Daniel “insight and understanding” about the coming Restoration (9:20-23). In the four long verses that follow, he does (9:24-27)
Are you familiar with this famous OTKP, often referred to as the prophecy of Daniel’s Seventy Sevens (or Weeks)? If so, you know at least one thing for sure: A whole host of commentators have been seeking insight and understanding ever since! In the paragraphs ahead, we will see why.
The Three Main Views of Daniel 9
Close students of this short but complex OTKP know that interpreters differ widely on the exact meaning of dozens of the details found herein. To give but one illustration, Biederwolf cites at least eleven different opinions as to when, historically, the seventy sevens start.1 This is hardly an auspicious beginning! And yet, when we stand back and look at the history of interpretation surrounding this prophecy, we discover something both interesting and encouraging: In the end, the vast majority of conservative commentators espouse one of three main views. My purpose in this section is briefly to introduce them, and to explain why I believe that the Lord is now putting his finger on the one that is true.
1. The Traditional First Advent View (Tfav)
First, we have what I will call the Traditional First Advent View. It has been around from the beginning, and is still popular today. The basic idea here is that the terminus ad quem—the goal or end point—of the seventy weeks is (primarily) the first advent of Christ.
Regarding the seventy sevens, there are differences of opinion. Some say they are 490 consecutive years, a commitment that forces them to look for a viable historical starting point. Others argue that they are symbolic, a commitment that delivers them from unwelcome computations and manipulations. But all agree that the great burden of the prophecy is to unveil the redemptive instrument—the New Covenant, and the Christ of the New Covenant—by which God will make an end of sins, bring in everlasting righteousness, and so create, once and for all, his eschatological City, Sanctuary, and Mountain (24).
How will God do this? Turning to the text itself, proponents of the TFAV reply: He will send a Messiah: an Anointed One, a holy Priest and Sacrifice, who, by God’s fore-ordination, will be cut off for the sins of his people (25, 26). Because of this, he will be able to make a firm covenant with his people—a New Covenant—, and in so doing will bring the Old Covenant sacrifices and burnt offerings to an end (27).
And that is not all that he will bring to an end. For another prince will come—the Roman general Titus—to destroy the former city (Herod’s Jerusalem) and the former sanctuary (Herod’s Temple) (26). This is indeed a divine judgment against the Jews, who rejected their Messiah. But it is also a message from God: Christ’s death has rendered the temple (and it sacrifices) abominable in his sight; therefore, he has decreed its perpetual desolation, a desolation that began with Titus’ assault (27).
There is, however, great good news: When the Messiah comes, and when he makes a New Covenant with his own, then a new City and a new Temple will arise: the Church. As the NT teaches, it is in the Church—and all throughout the Era of Gospel Proclamation—that God will accomplish the great eschatological restoration he promised through Jeremiah, and for which the prophet Daniel so fervently prayed (24).
It is noteworthy that by focusing (more or less) exclusively upon the first coming of Christ, the TFAV view leaves room for, but does not require, a future millennial reign of Christ. Thus, both amillennarians and premillennarians can (and do) embrace the TFAV.
With minor differences among them, E. Hengstenberg, E. Pusey, E. J. Young, K. Riddlebarger, M. Kline, and I. Duguid are all modern proponents of the TFAV.
A Critique of the Tfav
Because of the fluidity—indeed, the ambiguity—of the language of this prophecy, the TFAV seems, at first glance, to open it up quite well. However, upon closer inspection, we encounter some serious problems.
If, for example, the great Restoration envisioned in verse 24 is fulfilled under the New Covenant, why should the terminus ad quem of the prophecy be the first advent of Christ, rather than the second, when that restoration will be complete?
What of the sixty-two sevens referenced in verses 25 and 26: Why do the proponents of the TFAV not pause to consider, with some translators, that the sixty-two sevens might actually follow—and be a consequence of—the coming of Messiah the Prince?
Why do they assert that the “he” of verse 27—the one who will confirm a covenant with many—is Christ, when the person most recently spoken of in the preceding verse (26) is the prince (allegedly Titus) who will destroy the city and the sanctuary?
Why, if the “he” of verse 27 is Christ, does the angel again point to his death here (“He will bring an end to sacrifice and offering”), when in verse 26 he has already spoken of the (alleged) destruction of Herod’s city and sanctuary?
Why, if this is Christ, will he establish a covenant with many only for one week, rather than forever (27)?
Why is the prophecy silent as to what occurs in the last half of the seventieth seven, after Christ brings an end to sacrifice and offering (27)?
And why does it conclude with such a great emphasis upon the destruction of the temple? Is this not an odd way of wrapping up a divine revelation meant to unveil the Messianic restoration of all things!2
Perhaps, then, in light of all these questions, there is a more satisfying interpretation than the one offered in the TFAV.
2. The Dispensational Two-Advent View (Dtav)
The second view is the Dispensational Two-Advent View. Unlike the TFAV, it holds that here Daniel refers not only to Christ’s first advent, but also to his second, when he comes again at the end of a seven year season of tribulation for ethnic Israel. This view has little historic precedent, having arisen in mid-19th century England among the Plymouth Brethren. And yet, for reasons discussed earlier, it has become widely popular in evangelical circles. It is the most complex and controversial of the three interpretations. If, however, we confine ourselves to the basics, it is fairly easy to describe and understand. Let us briefly survey it, verse by verse.
Dispensationalists reckon the seventy sevens of verse 24 as seventy weeks of years; as 490 calendar years. They acknowledge that the six blessings here promised to Daniel’s people are achieved by the earthly work of Christ, and that they will reach their full fruition in the New Heavens and the New Earth. Nevertheless, in a major departure from the TFAV, they do not agree that Daniel’s people and city appear here primarily as OT types of the eschatological People and City of God: the Church. Instead, Dispensationalists insist that Gabriel is speaking primarily of spiritual blessings that God will bestow upon ethnic Israel in the Millennium; in the dispensation of the (earthly, Jewish, and Messianic) Kingdom that is (allegedly) the true theme of all OTKP.
The subject matter of verse 25 is the (events of the) first 69 weeks. These total 483 calendar years. According to (most) dispensationalists, they began in 445 B.C., when king Artaxerxes issued a decree authorizing the restoration of Jerusalem, which was indeed rebuilt in stressful times under the leadership of Nehemiah (Nehemiah 2:1f). They ended either at the birth of Messiah the Prince or at his triumphal entry into Jerusalem. Notably, dispensationalists cannot quite make this scheme chronologically viable, and so resort to massaging the numbers involved. Some suggest that Artaxerxes actually issued his decree in 455 BC, while others say that here the Spirit reckons a year as 360 days.3
Along with the proponents of the TFAV, dispensationalists hold that verse 26 speaks of: 1) the rejection and death of Christ, who thereby “has nothing” of his royal prerogatives; 2) the coming of the Roman “prince” Titus; and, 3) the destruction of Jerusalem in 70 AD by Titus’ legions.
However, upon reaching verse 27, dispensationalists diverge sharply from their traditional brethren. Here, they say, the Spirit suddenly lifts us up and carries us ahead to certain dramatic events that must befall ethnic Israel at the close of the present evil age. Obviously, this raises an important question: What in the world happens during the intervening years?
With scant help from the text itself, dispensationalists respond by asserting that throughout this time God is pursuing a different plan for a different people. The plan is the “mystery” of the Dispensation (or Era) of the Church. The people is the Church itself, the Bride of Christ. According to dispensationalists, the OT prophets—including Daniel—did not foresee or speak of either, since their sole concern was to encourage the OT saints with promises of Christ’s millennial Kingdom.
Moreover, they did not foresee still another mystery, one that will bring the Church Era to a close: the Rapture. At the Rapture, God will send the glorified Christ secretly to lift his Bride into the skies above the earth and then carry her to heaven, where she will be safe and secure from the vicissitudes of the seven terrible years now to begin: The Tribulation (Matthew 24:6, 15; 1 Thessalonians 4, 4:13ff; Revelation 7:14).
In sum, dispensationalists hold that God has placed a great “parenthesis”—a huge temporal gulf, now some two millennia long—between the end of verse 26 and the beginning of verse 27. Again, they call this gulf the mystery of the Church Era. When it began, God’s prophetic time clock—his stated plans for ethnic Israel—stopped (26). But as soon the Rapture occurs, it will start to tick again (27)!
What will the seventieth week—the Tribulation era—look like? In reply, dispensationalists take us to verse 27. The “he” with which it begins is not, they say, the prince of verse 26 (i.e., Titus). No, it is the “little horn” of Daniel 7, the Antichrist. This wicked Roman prince will enter into a seven-year covenant with “many” Jews, presumably guaranteeing them certain political and religious prerogatives. However, mid-way into the final week, he will break the covenant by suppressing Jewish ritual worship, “desolating” the (restored) temple with his abominable idolatries, and launching a fierce persecution against Israel. In other words, for three and a half years Israel (along with the persecuting world, as well) will endure what dispensationalists call “the Great Tribulation.” However, Christ himself—at his visible coming again in power and glory—will bring all hostilities to an end. When he appears, he will pour out complete destruction upon the Antichrist (and his followers), after which he will introduce the manifold blessings of the thousand-year Messianic reign upon the earth (v. 24).4
Daniel 9: The Rock of Dispensationalism
Before commenting further, I want very much to emphasize that this text—or rather their interpretation of it—is foundational to the entire dispensational system; that it grounds the dispensational picture of all Salvation History. We can best understand why by considering once again some of the key propositions it involves, propositions that at any number of points put dispensationalism and orthodox Protestantism in opposite corners of the theological ring.
There are at least seven of them: 1) God does not have one eschatological blessing for one new people (i.e., eternal life for Jews and Gentiles, members together of the Body of Christ), but two different blessings for two different peoples (earthly blessings for Israel and heavenly blessings for the Church); 2) the people of God spoken of in OTKP are not spiritual Israel (i.e., the Church), but ethnic Israel; 3) the sphere of fulfillment of OTKP is not a two-staged spiritual kingdom introduced by Christ under the New Covenant, but a future millennial kingdom introduced by Christ under the Davidic Covenant; 4) there will not be one, but (at least) two eschatological comings of Christ: the first for his Church (the Rapture), and the second for ethnic Israel (the Parousia); 5) God has been pleased to use a single OT text (Daniel 9:24-27), rather than a multitude of NT texts, to reveal the true structure of Salvation History; 6) God has been pleased to use a single OT text (Daniel 9:24-27), rather than a multitude of NT texts, to give us the key to the Olivet Discourse, the Revelation, and other major NT prophetic passages; and, 7) God’s Church—both Catholic and Protestant—has more or less completely misunderstood this crucial OT passage, and has therefore misunderstood his Plan of Salvation for some 1850 years!
A Critique of the Dtav
Yes, for dispensationalists like C. I. Scofield, J. Walvoord, L. S. Chafer, D. Pentecost, C. Ryrie, J. McArthur, C. Smith, T. Ice, T. LaHaye, and many more, a very great deal rides upon this distinctive interpretation of Daniel 9:24-27. But is it viable? Our previous study of NT eschatology strongly suggests it is not. Moreover, when we closely examine the text itself, we find a good deal to awaken serious doubts about the soundness of the DTAV. Let us pause again to consider some of the major problems involved.
Is it really the case that the seventy weeks are seventy weeks of years? Do not the particular numbers employed at least hint at a symbolic meaning?
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