SRR #73 | Sealing Up The Mosaic Vision and Prophecy

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I do a podcast. I'm not interested in your podcast. The anathema of God was for those who denied justification by faith alone.
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When that is at stake, we need to be on the battlefield exposing the air and combating the air.
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We are unabashedly, unashamedly Clarkian. And so the next few statements that I'm going to make,
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I'm probably going to step on all of the Vantillian toes at the same time. And this is what we do at Simple Riff around the radio, you know.
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We are polemical and polarizing Jesus style. I would first say that to characterize what we do as bashing is itself bashing.
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It's not hate. It's history. It's not bashing. It's the Bible. Jesus said,
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Woe to you when men speak well of you, for their fathers used to treat the false prophets in the same way, as opposed to blessed are you when you have been persecuted for the sake of righteousness.
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It is on. We're taking the gloves off. It's time to battle. All right, ladies and gentlemen, welcome back.
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This is Simple Riff from on the radio and my name is Tim Shaughnessy. So I'm going to be your host for today.
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However, you're probably not going to hear me. I'm probably not going to talk because this is going to be another episode with Timothy Kaufman.
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And we are going to continue in our series on eschatology. Today's message is titled
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Sealing Up the Mosaic Vision and Prophecy. And if you have any questions, please email us at semper .refermanda
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.radio at gmail .com. Tim is one of the nicest guys I know. He would love to talk to you.
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He'd love to answer your questions. We did get a question earlier this week. Somebody was concerned as to whether or not
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Tim was a full preterist. That is a big no. Tim is not a full preterist. We would put ourselves in the camp of historic premill.
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We believe Jesus is still to come back. Christ needs to come back to smite antichrist.
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So we are going to be getting into that. We're going to be getting into some other passages of scripture.
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But right now we're in Daniel. And Tim is challenging the view as to whether or not
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Daniel chapter 9 is mosaic or messianic. So, Tim, I know that you can explain this much better than I can.
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And I just want to say that it's a privilege and an honor to have you on the show. We are grateful that we get to host you and put your stuff out there.
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So I'm just going to give it over to you and let you take it away. Okay. Thank you,
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Tim. I appreciate that introduction. It's good to be back. I hope everybody has had a good week. We're continuing this week with Daniel chapter 9.
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Last week we discussed the Leviticus 26 protocol, which is to say the part of the
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Law of Moses that prescribed desolations for the sins of the Jews, and in particular the sins of worshiping false gods, violating the
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Sabbath, and preventing the sanctuary. And we discussed the implications of the
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Leviticus 26 protocol in Daniel's prayer in Daniel chapter 9 and Gabriel's answer to it.
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Now, as you recall, when Daniel opened the dialogue in Daniel chapter 9, he pointed out that he was studying the books of Jeremiah to understand the 70 years of desolations for Jerusalem, specifically that the
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Lord would accomplish 70 years in the desolations of Jerusalem. So, Jeremiah had taken
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Israel to task for the sins of idolatry, violating the Sabbath, and profaning the sanctuary, as we discussed.
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And Daniel is reading the books of Jeremiah the prophet, asking about the 70 years of desolations, as prescribed in the
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Law of Moses and prophesied by Jeremiah. As Daniel said, "...therefore
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the curse is poured out upon us, and the oath that is written in the Law of Moses, the servant of God, because we have sinned against him."
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That's Daniel 9 .11. There's only one place in all of the Mosaic Law that prescribes desolations for the sins of idolatry, violating the
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Sabbath, and profaning the sanctuary, and that is Leviticus chapter 26. Jeremiah had confronted the
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Jews in their sins for years, and they had not repented. So, according to Leviticus 26, they were to be sent into captivity.
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The punishment was for 70 years. According to Jeremiah, Daniel, and Zechariah, the
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Jews had not repented even during those 70 years. And according to the requirements of Leviticus 26, their punishment was to be multiplied sevenfold, and even more desolations were prescribed for them.
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When we look at the context of Daniel 9, it has Leviticus 26 written all over it. And last week we challenged the listeners to read
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Daniel 9 through the lens of Leviticus 26. We asked rhetorically whether we should pause to think about Leviticus 26 and its implications before we press on to the last four verses and decide that the prophecy must be about Christ.
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As we've been saying from the beginning of our examination of Daniel 9, the prophecy is Mosaic, not
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Messianic, and the fulfillments were Mosaic in nature. We must read Daniel 9 in the context of Leviticus 26 because it is in that context that Daniel prayed, it is that context in which
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Jeremiah prophesied captivity for the Jews, and it is the context in which
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Gabriel answered Daniel's prayer about Jeremiah. Leviticus 26 is simply the passage to which
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Daniel and Gabriel both refer when praying and when answering the prayer.
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As we also promised last week, we know that the language of Daniel 9 24 -27 sounds
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Messianic on the surface. And so we wanted to dive in this week to show that in the context of Leviticus 26, the last four verses of Daniel 9 are in fact
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Mosaic in nature. They have purely Mosaic implications and in fact were fulfilled under the
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Old Covenant in a Mosaic construct. Upon examination, all the prophetic language of Daniel 9 24 -27 was written with Mosaic implications, not
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Messianic ones. What I mean is, even if Leviticus 26 somehow sheds light on Daniel 9, how can we continue to maintain that the prophecy is
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Mosaic when it speaks of finishing the transgression and making an end of sins and making reconciliation for iniquity and bringing in everlasting righteousness and sealing up the vision and prophecy and anointing the
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Most Holy? On the surface, those simply can only be Messianic functions.
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At least that's what people typically assume when reading the chapter. And in fact, that is the typical assumption for interpreting
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Daniel 9 that has prevailed throughout the nearly 2 ,000 years that Christianity has been interpreting
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Daniel 9. After all, Jesus is the Most Holy. And according to Revelation 19 10, the testimony of Jesus is the spirit of prophecy.
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And Jesus finishes transgressions and introduces everlasting righteousness. And so Daniel 9 simply must be about Jesus, right?
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Well, the answer to those questions is in the Scriptures. And we will show this week how everything just described is exactly what the
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Lord explicitly intended to accomplish through the Leviticus 26 punishments. What we will do is walk through finishing the transgression, making an end of sins, making reconciliation for iniquity, bringing in everlasting righteousness, sealing up the vision and prophecy, and anointing the
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Most Holy, and show that this is all Mosaic in nature and is fulfilled under a Mosaic construct under the
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Old Covenant in accordance with Leviticus 26, which was the chapter to which Daniel was referring when he prayed and the chapter to which
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Gabriel referred when he answered. So, let's jump in with finishing transgressions and making an end of sins.
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The messianic implications of the promise to Daniel that 70 weeks are given to finish the transgressions and to make an end of sins are plentifully supplied in the
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New Testament if we're going to interpret this in a messianic construct. And I will simply provide a few here, but our listeners can certainly find many more in the
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New Testament if they want to. Here are some verses from the New Testament that suggest a messianic interpretation to Daniel 9 and the promise to finish transgressions and make an end of sins.
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This is Romans 5 .18 Romans 6 .18
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Hebrews 9 .15 They which are called might receive the promise of eternal inheritance.
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Okay, those are just a few passages. I'm sure that some of our listeners could actually find more.
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But let's remember that we are talking about Leviticus chapter 26 and the sins of violating the
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Sabbath, worshiping false gods, and profaning the sanctuary. This is the context in which
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Daniel was praying and it is the context in which Gabriel answered. That is the law of God that required the 70 -year punishment and the fact that the
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Jews continued in sin even after the 70 years was over explains why Gabriel came to multiply the punishment by seven.
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So what does Leviticus 26 say? The objective of the Leviticus 26 protocol is that they repent of their sins, confessing that they had walked contrary to God, and accept the punishment for their iniquities.
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This is Leviticus 26, 40 -41. Okay, so the objective of the
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Leviticus 26 protocol is for the Jews to acknowledge their sins and accept the punishment and humble their hearts because they have walked contrary to God in their trespasses against Him.
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Now notably, this is where Jeremiah begins before he ever gets to a 70 -year punishment. This is
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Jeremiah 3, verses 12 -14. He says, So, Jeremiah has come to the
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Jews recognizing that they are in sin and the first plea with them is to repent and stop the sinning.
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Now this is Jeremiah after announcing the 70 -year punishment. This is Jeremiah 26, 3.
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Notice that we have gone from just asking the Jews to repent to now saying that if they will repent
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God will turn His heart toward them. He says, And now this is
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Ezekiel 25 years into the captivity. It's based on Ezekiel 40, verse 1 that says that it was the 25th year of the captivity.
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And the Lord explains to him that the Jews must repent of their abominations. Notice that their abominations have to do with polluting the sanctuary.
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Here is Ezekiel 43, verses 7 -11. And this is where the
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Lord says that if the Jews are truly sorry for what they have done they will repent and they will stop doing what they were doing.
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Ezekiel 43, verses 7 -11. Ezekiel 43, verses 7 -11.
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Ezekiel 43, verses 7 -11. Now the first thing to notice is that it is now 25 years into the captivity and the
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Lord is saying that if the Jews are truly ashamed they will put away their whoredoms. They will stop polluting the sanctuary and will honor the
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Lord's statutes. Profaning the sanctuary is central to the issue of Leviticus 26 because it is one of the statutes the
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Jews had violated leading up to the 70 -year exile. And even during the 70 years the repentance and fasts of the
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Jews were self -centered and ungodly as the Lord reveals in Zechariah 7, verses 5 -6.
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Now what is also interesting to note is that in a study of Ezra which is the book that documents the activities of the
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Jews from the return of captivity and beyond the Jews returned to Israel and offered sacrifices on an altar but said nothing of their sins and remorse for them.
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You can read that in Ezra 3, verses 1 -7. Then they built the foundation of the temple and celebrated it with trumpets and cymbals but made no mention of their remorse for their sins.
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That's in Ezra 3, verses 8 -13. And there is still no discernible expression of remorse after initiating sacrifices and laying the foundation of the temple.
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Then they built the temple and dedicated it and offered sacrifices and even offered sin sacrifices to dedicate the temple.
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That's in Ezra 6, verses 14 -22. But there's no real sense of weeping and remorse.
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This is Ezra 6, verses 16 -17. It says, And the children of Israel, the priests and the
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Levites and the rest of the children of the captivity kept the dedication of this house of God with joy and offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs and for a sin offering for all
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Israel twelve he goats, according to the number of the tribes of Israel. That is from the sixth year of Darius in 516
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B .C., almost a hundred years since the captivity began and the Jews finally offer sacrifices for sins but there's something troubling here about how they did it.
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Notice that they started sacrificing on an altar and then built the foundation and then dedicated the temple.
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That was a very good try, but something was missing. According to Ezekiel, in the 25th year of their captivity they were instructed to dedicate the altar and purge it and purify it in order to show that they were truly ashamed and there was, in fact, a very specific eight -day process for purifying that altar, something the
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Lord called the ordinances of the altar which was to be the real evidence that they were really, truly sorry.
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Remember what the Lord said to Ezekiel in chapter 43, verse 11. It says,
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And if they be ashamed of all that they have done, shew them the form of the house and the fashion thereof and the goings out thereof.
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So here's the ordinances of the altar and notice that this is what the Jews did not do when they got back to Jerusalem.
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This is Ezekiel 43, 18. And he said to me, Son of man, thus saith the
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Lord God, these are the ordinances of the altar in the day when they shall make it to offer burnt offerings thereon and to sprinkle blood thereon.
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And then he goes through and he lists seven days worth of sacrifices and then on the eighth day it will be purified.
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This is Ezekiel 43, 26 and 27. Seven days shall they purge the altar and purify it and they shall consecrate themselves.
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And when these days are expired it shall be that upon the eighth day and so forward the priests shall make your burnt offerings upon the altar and your peace offerings.
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So remember, in the context of Leviticus 26, in the context of Daniel chapter 9 and Jeremiah and now in Ezekiel, during the captivity the
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Lord gives them very specific instructions about how they are to show that they are truly sorry for what they've done.
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Because we've already read in Zechariah that they did not truly repent during those 70 years and Daniel conceded that as well and we read last week in Jeremiah that in the middle of the captivity there was still no sign of repentance from the
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Jews. So when the Jews returned to the land they built an altar, they made sacrifices to God on it, they laid the foundation and built the house and dedicated it but they did not dedicate and purge and purify the altar the way
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Ezekiel gave them in order to show that they were truly sorry and truly ashamed. And as Ezra himself would soon realize the
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Jews were a long, long way from true repentance. They were still in their sins. In fact, the very priests who had dedicated the house had defiled it simply through their dedication because they and their sons were married to foreigners and were complicit in their abominations.
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We read this in Ezra chapter 9 under the reign of Artaxerxes in 458 BC. It's been many, many, many years since the
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Jews came back from captivity and the Jews still had not repented of their sin of profaning the sanctuary.
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This is Ezra 9, 1 and 2. Now when these things were done the princes came to me saying,
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The people of Israel and the priests and the Levites have not separated themselves from the people of the lands doing according to their abominations even of the
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Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians and the
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Amorites for they have taken their daughters for themselves and for their sons, so that the holy seed hath mingled with the people of those lands.
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Yea, the hand of the princes and the rulers hath been chief in this trespass. Now remember that this is in the reign of Artaxerxes the king who reigned from 458
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BC 150 years since the Babylonian exile began and 80 years since the return of the
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Jews from exile and Ezra comes to teach the Jews the law of God only to find that the priests and the
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Levites themselves were guilty of the abominations and had not repented and were still profaning the sanctuary.
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Now to give our listeners a glimpse into a future episode while the Jews did not do as the Lord requested upon their return to Jerusalem they would eventually.
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The whole point of this part of our episode today is to show that the Jews had the option all along to finish the transgressions and make an end of their sins according to Leviticus 26.
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They could have finished the transgression and made an end of the sin before the 70 year exile even started and they did not.
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So the Lord imposed a 70 year exile. They could have finished the transgression and made an end of sin during the 70 year exile and they did not.
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The Lord kept His promise to return them to the land and when they did they were not sorry and did not repent and were not ashamed.
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The Lord had instructed them since their time of captivity what that true repentance would look like when they returned to the land but they failed to do it.
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They did not dedicate the altar the way the Lord prescribed. But when we get to the Greek period in the time of Antiochus IV there will arise a group of Jews who will finally dedicate the altar according to the prescription of Ezekiel.
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The prescription of Ezekiel was to show that they were truly ashamed of what they had done and they truly were repentant and were turning from their sin.
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That would mark the finishing of the transgression and the end of the sin that had caused the indignation that led to the
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Jews being in 70 years of captivity to begin with. It is clear from Ezekiel that this is a
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Mosaic construct not a Messianic one because the prescription for demonstrating true repentance is to rededicate the altar.
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But we miss that if we insist on rushing to the last four verses of Daniel chapter 9 and reading it in a
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Messianic context. This only becomes clear if we read Daniel 9 through the lens of Leviticus 26 instead of seeing it as a
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Messianic prophecy. What becomes clear is that the Jews had profaned the altar and the sanctuary and there was a prescription in Leviticus chapter 26 and again in Ezekiel chapter 43 saying that if they were truly sorry they would repent by rededicating the altar and purifying the sanctuary.
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That's a Mosaic construct and it was that challenge that was laid before the
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Jews before they were sent into captivity while they were in captivity and after they returned from captivity.
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And yet they never repented and that's why the punishments kept being multiplied from 70 years to 77s of years.
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It's a Mosaic construct and the finishing of the transgression and ending the sin was simply the point at which the
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Jews were finally going to repent of what they had done. So let's move on to making reconciliation for iniquity.
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The Messianic implications of the promise to Daniel that 70 weeks are given to make reconciliation for iniquity are plentifully implied in the
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New Testament if we're looking at this in a Messianic construct. I'll only list a few here but our listeners can find many more in the
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New Testament if they want. Here are some that suggest a Messianic interpretation to Daniel 9 and the promise to make reconciliation for iniquity.
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This is 2 Corinthians 5, 18 and 19. It says, All things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministry of reconciliation.
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To it that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation.
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And now here, Hebrews 2, 17 it says, Wherefore in all things it behoved him to be made like us unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people.
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So yes, I get it. Based on these passages it sounds like Daniel 9 is talking about the
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Messianic promise to reconcile God's people to himself by the coming of a perfect high priest.
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But again, let's remember that we are talking about Leviticus 26 and the sins of violating the
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Sabbath worshiping false gods and profaning the sanctuary under a Mosaic construct. The Jews were guilty of these specific violations of the
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Mosaic law and God, from the beginning before they were ever sent out for their 70 year punishment in Babylon were asked to repent of their sins so that they could be reconciled to God.
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That's the law of God that required the 70 year punishment in Leviticus 26 and the fact that the Jews continued in sin even after the 70 years was over explains why
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Gabriel came to multiply the punishments by seven. So what does Leviticus 26 say about what will happen if they turn from their sins and return to God?
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Well, it basically says that God will turn to them as well and they'll be reconciled. The objective of the
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Leviticus 26 protocol is that they repent of their sins confessing that they had walked contrary to God accept the punishments for their iniquities so that they can be reconciled to Him.
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This is Leviticus 26 40 -42. If they shall confess the iniquity and the iniquity of their fathers with their trespass which they trespassed against me and that also they have walked contrary unto me and that I also have walked contrary unto them and have brought them into the land of their enemies if then their uncircumcised hearts be humbled and they then accept the punishment of their iniquity then
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I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will
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I remember and will remember the land. Okay, that sounds a lot like reconciliation to me.
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The Jews are in sin they are asked to turn from their sins and if they will turn from their sins then they'll be reconciled.
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And let's remember what Jeremiah promised to the Jews if they would repent of their sins before there was ever even a threat of exile to Babylon.
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You know what Jeremiah preached to them? Simply turn from your sins and return to God.
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This is what he says in Jeremiah 3 14 and 15 Turn O backsliding children saith the
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Lord for I am married unto you and I will take you one of a city and two of a family and I will bring you to Zion and I will give you pastors according to my heart which shall feed you with knowledge and understanding.
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This is Jeremiah 7 verses 5 to 7 It says if you thoroughly amend your ways and your doings if you thoroughly execute judgment between a man and his neighbor if you oppress not the stranger the fatherless and the widow and shed not innocent blood in this place neither walk after the other gods to your hurt then
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I will cause you to dwell in this place in the land that I gave your fathers forever and ever.
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Now that sounds like reconciliation if they'll repent from their sins they'll be reconciled to God but they wouldn't repent and that's why
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God sent them into captivity but listen to what God says to the Jews at the beginning of their captivity
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He says I will cause the captivity of Judah and the captivity of Israel to return and will build them as at the first and I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me this is what
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God says will happen if they repent during the 70 year captivity but they did not repent and would not repent now listen to what the
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Lord said to Ezekiel 25 years into the captivity giving them instructions about what they needed to do upon their return to Jerusalem if they were truly sorry truly ashamed of what they had done this is after the 8 day dedication of the altar that we talked about before it says and when those days are expired it shall be that upon the 8th day and so forward the priests shall make your burnt offerings upon the altar and your peace offerings and I will accept you saith the
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Lord the Lord says that if you will show that you are truly ashamed I will accept you that sounds like reconciliation if they would just do as they were told and rededicate the altar and show that they were truly ashamed but the
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Jews did not repent what's horribly absent in the Ezra narrative is the Jews return and build an altar to the
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Lord and lay the foundation of the temple and build the house itself as any real acknowledgement that they had walked contrary to God and that he had walked contrary to them which is what the
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Jews were supposed to confess and acknowledge through the Leviticus 26 punishments we do not actually see
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Ezra recognizing the utter failure of the Jews to comply with the Leviticus 26 protocol until the 10th chapter of Ezra when he discovers that the people priests, princes, and rulers had all been marrying the pagans and committing abominations with them it is only then that Ezra realizes how dire the situation is and he cries out to God and when he finally does cry out to him in anguish he sounds an awful lot like Daniel did in chapter 9 as the 70 year captivity was drawing to a close this is
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Ezra 9 verse 3 and verses 6 to 8 it says and when
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I heard this thing that is the fact that the people princes, priests, and rulers were all committing abominations with the pagans and when
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I heard this thing I rent my garments and my mantle and plucked off the hair of my head and of my beard and sat down astonished and said oh my
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God I am ashamed and blushed to lift up my face to Thee my God for our iniquities are increased over our head and our trespass is grown up into the heavens since the days of our fathers we have been in a great trespass unto this day and for our iniquities have we our kings and our priests been delivered into the hand of the kings of the lands to the sword to captivity and to a spoil and to confusion of face as it is this day and now for a little space grace has been shewed from the
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Lord our God to leave us a remnant to escape and to give us a nail in this holy place that our
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God may lighten our eyes and give us a little reviving in our bondage for we were bondmen yet our
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God hath not forsaken us in our bondage but hath extended mercy unto us in the sight of the kings of Persia to give us a reviving to set up the house of our
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God and to repair the desolations thereof and to give us a wall in Judah and in Jerusalem now what's interesting is that the whole congregation joined with Ezra in this morning it says in Ezra 10 .1
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now when Ezra had prayed and when he had confessed a weeping a weeping and casting himself down before the house of God there assembled unto him out of Israel a very great congregation of men and women and children for the people wept very sore now that sounds like a lot of very repentant people but keep in mind it was too little too late they did not do as the
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Lord asked during the 70 years they did not do as the Lord asked even after the 70 years they still did not repent it was too little too late and Daniel 9 had long since been revealed to multiply the punishments when the
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Jews returned to Jerusalem they had not dedicated the altar the way the Lord prescribed when they first came into the land because they were not truly sorry and it took them another hundred years to repent of the evil and show remorse for it but it was too late the punishment had already been multiplied according to Leviticus chapter 26 and that had happened long ago when
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Daniel was visited by Gabriel and Gabriel knew that they were not truly repentant and that they would not repent that's why the prophecy of Daniel chapter 9 was to multiply the punishments it would not be until after the 70 weeks were behind them that the
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Jews would finally experience true reconciliation to God God would still be merciful to them and he would not forget his covenant that's what he kept on promising through all of this that he would not forget his covenant but he also would not forget his law either and the reconciliation would require adherence to what he had revealed as the solution to the indignation in Ezekiel 43 they would need to dedicate the altar in accordance with the instructions he had given and I will accept you saith the
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Lord God that's Ezekiel 43 27 that sounds like reconciliation if the
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Jews will show that they were truly sorry and as the Lord plainly states in Ezekiel it was to be a reconciliation under a
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Mosaic construct not under a Messianic one it is no Messianic reconciliation to require that the
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Jews construct an altar and make sacrifices upon it but it is a Mosaic reconciliation and we miss this if we sprint to the end of Daniel 9 and try to force it into a
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Messianic construct throughout the Old Testament the Jews are repeatedly reminded of their sins and asked to return to the
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Lord and be reconciled to him and it happens over and over and over again we can't read
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Daniel chapter 9 and say the only possible way for the Jews ever to be reconciled with God was under a
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Messianic construct if we start reading the Old Testament that way we have to write off every single time the
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Jews ever repented or the Lord ever asked them to and say no, it doesn't work that way you have to repent under a
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Messianic construct for it to actually work well, under the law under the Old Covenant that's what was set up in Leviticus chapter 26 that if they would repent of their sanctuary violations they could be reconciled to God and he would remember the covenant we need to keep that in mind that that was the construct under which
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Daniel was praying and Gabriel was answering and that's why we can say that the reconciliation that was going to take place at the end of the 70 weeks was under a
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Mosaic construct not under a Messianic one so let's move on to bringing in everlasting righteousness the
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Messianic implications of the promise to Daniel that 70 weeks are given to bring in everlasting righteousness are plentifully implied in the
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New Testament as well if we're going to look at this under a Messianic construct I'll only list a few of them here and I'm sure our listeners can find many more in the
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New Testament but here are some that suggest a Messianic interpretation to Daniel 9 and the promise to bring in everlasting righteousness
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Romans 5 21 that as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our
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Lord Hebrews 13 20 -21 Now the God of peace that brought again from the dead our
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Lord Jesus that great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Jesus Christ to whom be glory forever and ever
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Amen 2 Peter 1 10 -11 Wherefore the rather brethren give diligence to make your calling and election sure for if you do these things you shall never fall for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our
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Lord and Savior Jesus Christ Yeah I get it I understand it sounds like Daniel 9 must be talking about a
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Messianic promise to introduce everlasting righteousness but again let's remember that we are talking about Leviticus chapter 26 and the sins of violating the
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Sabbath worshiping false gods and profaning the sanctuary that is the law of God that required the 70 year punishment and the fact that the
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Jews continued in sin even after the 70 years was over explains why Gabriel came to multiply the punishment by 7 but let me first point out that the term everlasting righteousness does not occur in the
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New Testament but it is used in the Old Testament to describe the statutes of the law for example
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Psalms 119 -142 -144 Thy righteousness is an everlasting righteousness and thy law is the truth
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Trouble and anguish have taken hold on me yet thy commandments are my delights The righteousness of thy testimonies is everlasting
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Give me understanding and I shall live So let's talk about the sins of the
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Jews as they violated the everlasting righteousness of the law keeping in mind that the objective of the
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Leviticus 26 protocol was for them to repent of violating the everlasting righteousness and restore it
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According to Jeremiah Israel offenses were the sins of idolatry which is from Jeremiah 8 -19
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Sabbath violations from Jeremiah 17 -21 -23 and profaning the sanctuary that's
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Jeremiah 7 verses 10 -11 Significantly these sins were all violations of what is called the perpetual righteousness of God's covenant with Israel Perpetual I'm going to use the
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Hebrew term here at least the transliteration of it is Aulam These sins were all violations of the
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Aulam righteousness or the perpetual righteousness or what is translated in Daniel 9 as everlasting righteousness
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God's covenant with Abraham was an everlasting Aulam perpetual covenant to be a
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God unto thee and to thy seed that's Genesis 17 -7 But the Jews had constantly provoked him with images
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For example Deuteronomy 32 -21 They provoked God with that which is not
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God The very sin which Jeremiah lays to their charge it was a violation of the
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Aulam covenant righteousness God had established the Sabbath as an Aulam statute which the
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Jews were to observe for a perpetual covenant or an Aulam covenant that's Exodus 31 -16
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And yet the Jews had defiled it by doing work on the Sabbath and thereby violating the
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Aulam covenant righteousness God had instructed that the right ordering of the sanctuary in Exodus 27 shall be a statute forever that is
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Aulam that's Exodus 27 -21 And yet the Jews had defiled the sanctuary violating the
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Aulam covenant righteousness And remember those three perpetual or everlasting statutes are identified by name in Leviticus 26 at the beginning of the chapter
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You shall make no idols nor grave an image You shall keep my Sabbath and reverence my sanctuary
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I am the Lord Leviticus 26 1 -2 What were the Jews to do?
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They were to repent of their sins and return to obedience to God's statutes and be reconciled to Him In other words they were to restore perpetual righteousness by repenting of their violations of the perpetual statutes
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And what would be the result if they repented? The Lord tells them in Leviticus 26 -42
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Then I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will
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I remember and I will remember the land And remember according to Genesis 17 -7 the
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Lord's covenant with Abraham was everlasting or perpetual or in Hebrew Aulam And what did the
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Lord promise the Jews if they would repent during their captivity? He promised them the blessings of an everlasting covenant the perpetual covenant with Abraham And I will bring them again into this place and I will cause them to dwell safely and they shall be my people and I will be their
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God And I will make an everlasting covenant with them that I will not turn away from them to do them good
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But I will put my fear in their hearts that they shall not depart from me Like as I have brought all this great evil upon this people so I will bring upon them all the good that I have promised them
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That's Jeremiah 32 -37 -42 The Jews had violated the everlasting perpetual
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Aulam righteousness of God's covenant statutes and that perpetual righteousness would have to be restored in order for the
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Jews to end the sins and be reconciled to God and it would have been restored if the
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Jews had simply hearkened to Him and repented to begin with before they were ever sent into captivity But they had not so they were exiled in accordance with Leviticus 26
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That righteousness could have been restored at the end of the 70 years of exile in Babylon if they had simply repented of their idols their
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Sabbath violations and their sanctuary profanations and dedicated the altar as the Lord prescribed in Ezekiel 43
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But they had not therefore in accordance with Leviticus 26 it would now take 70 weeks of years to restore the
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Aulam righteousness and it was to be a perpetual righteousness as plainly described under a
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Mosaic construct not under a Messianic one We miss this if we skip to the end of Daniel 9 and try to force it into a
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Messianic construct The Lord's promise to Abraham and Isaac and Jacob was a perpetual covenant
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His statutes are perpetual righteousness or everlasting righteousness Under a
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Mosaic construct if the Jews are violating perpetual everlasting righteousness breaking the statutes of everlasting righteousness repenting of breaking those statutes is a restoration of Aulam righteousness
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That's the perpetual righteousness or everlasting righteousness that Daniel was talking about in Daniel chapter 9 because Daniel chapter 9 is written in the construct that's based on Leviticus chapter 26 that identifies three everlasting statutes three statutes of everlasting righteousness that the
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Jews had broken and that they were then asked to repent of in order to be restored to God under the
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Mosaic covenant So that's how we can understand what Daniel is talking about in Daniel chapter 9 as long as we understand that he was appealing to Leviticus chapter 26 and Gabriel was appealing to it when he answered
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We miss this if we skip to the end of Daniel 9 and try to force it into a Messianic construct So, let's move on with sealing up vision and prophecy
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The Messianic implications of the promise to Daniel that 70 weeks are given to seal up vision and prophecy are plentifully supplied in the
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New Testament as well If we're looking at this through a Messianic lens I'll list a few of them here
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Our listeners can find many more in the New Testament Here are some that suggest a
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Messianic interpretation to Daniel 9 and the promise to seal up vision and prophecy 1
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Corinthians 10 11 Now all these things happen unto them for examples and they are written for our admonition upon whom the ends of the world are come 1
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Peter 4 7 But the end of all things is at hand Be ye sober therefore and watch unto prayer
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Acts 2 17 And it shall come to pass in the last days saith God I will pour out of my spirit upon all flesh
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And your sons and daughters shall prophesy And your young men shall see visions And your old men shall dream dreams
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John 1 45 Philip finding Nathaniel saith unto him We have found him of whom
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Moses and the law and the prophets did write Jesus of Nazareth the son of Joseph These are all
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New Testament verses that suggest that when Jesus comes it will be the conclusion and the sealing up of all vision and prophecy
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I get it It sounds like Daniel 9 is talking about the messianic promise to bring about the final conclusion of the world under the messianic age
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But again let's remember that we are talking about Leviticus 26 and the sins of the
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Jews This is why we have repeatedly emphasized the significance of the fact that there are two kinds of end times visions in Daniel One kind is about the end times that terminate abruptly with the end of the indignation and focus on the sins of God's people
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And there is the other kind of end times visions that transport Daniel into the distant future focusing largely on the righteousness of God's people and depicting the saints ruling together with Christ Being able to distinguish between those two kinds of end times is critical to understanding
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Daniel because as it turns out Daniel 9 is about the kind of end times that terminate abruptly with the end of the indignation and focus on the sins of God's people
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Daniel's visions about the end of the indignation all terminate in the period of the Greek Empire under the oppression of Antiochus IV of the
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Seleucid line from one of the four successor kingdoms after Alexander the Great As we noted previously this is one of the most important points in the whole series on the
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Danielic timeline because when we turn to Daniel 9 and find that the main focus of the entire chapter is the sins of the
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Jews as well as the end of the indignation and the abomination of desolation we realize that the prophecy of the 70 weeks of Daniel concludes under the reign of Antiochus IV and the same period is depicted in Daniel 8 23 -25
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Daniel 11 21 -39 and Daniel 12 5 -13 all of which depict the time period in the 2nd century
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BC They are all about the end of the indignation that the Lord had against the Jews during the 70 year exile and the fact that the indignation went way beyond the 70 year exile and the fact that the abomination of desolation occurs under that time frame and the end of the indignation occurs under that time frame as well are all inextricably linked to the
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Leviticus 26 protocol that we've been highlighting when Gabriel speaks about sealing up vision and prophecy in the context of this kind of end time vision he's clearly talking about sealing up this vision and this prophecy thus the promise from Gabriel that 77's are given to seal up vision and prophecy are just a prophecy about bringing about the conclusion of the
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Leviticus 26 protocol and we'll show in the coming episodes that those prophecies were completed under a mosaic construct not a messianic one and they were completed in their entirety the end of the 70th week of Daniel occurred under Antiochus the 4th when the temple was finally rededicated and the altar was dedicated the way it was supposed to be and when the
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Jews ended the transgression and finished the sins and anointed the most holy and we'll talk more about that next because that's the next item on our list for today anointing the most holy the messianic implications of the promise to Daniel that the 70 weeks are given to anoint the most holy are plentifully implied in the
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New Testament if you're looking at this under a messianic construct I'm sure our listeners can find many more in the
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New Testament but here are just a few that suggest a messianic interpretation to Daniel 9 and the promise to anoint the most holy
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Matthew 3 .16 and Jesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the spirit of God descending like a dove and lighting upon him
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Mark 1 .24 this is a conversation where the demons are speaking to Jesus it says saying let us alone what have we to do with thee thou
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Jesus of Nazareth art thou come to destroy us I know thee who thou art the
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Holy One of God and then 1 John 2 .20 but ye have an unction from the
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Holy One and ye know all things so let's think about the anointing of the Holy Spirit Jesus is the
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Holy One of God and when he's baptized the Spirit of God descends like a dove and lights upon him so yeah
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I get it it sounds a lot like Daniel 9 is talking about the advent and baptism of the promised
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Messiah a spiritual anointing of the Holy One but remember we are talking about Leviticus chapter 26 and the sins of violating the
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Sabbath worshiping false gods and profaning the sanctuary according to Jeremiah the Jews had profaned the sanctuary in Jeremiah 7 verses 9 to 10 and according to Ezekiel in the 25th year of the captivity the
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Jews were instructed to show their repentance by rededicating the altar in accordance with the specific instructions for the
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Lord himself when they returned from their captivity in the context we are talking about the altar and the sanctuary which the scriptures call the most holy and which in fact the scriptures require to be anointed when they are rededicated the context is that the
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Jews were supposed to reverence the sanctuary and if they did not reverence the sanctuary they were to rededicate the sanctuary and the altar in accordance with the law and the
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Lord's specific instructions to show their repentance this is Exodus 26 34 and thou shalt put the mercy seat upon the ark of the testimony in the most holy place
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Exodus 29 37 seven days shalt thou make an atonement for the altar and sanctify it and it shall be an altar most holy whatsoever touches the altar shall be holy and what's important is not only that the sanctuary and the altar are most holy when purifying and rededicating the most holy the
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Jews were to anoint the most holy both the sanctuary and the altar and everything that touches them with oil according to the law of Moses here's what the law requires for the
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Jews if they were to repent truly and from the heart and to show that they will truly reverence the sanctuary this is
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Exodus 40 verses 9 to 10 and thou shalt take the anointing oil and anoint the tabernacle and all that is therein and shalt hallow it and all the vessels thereof and it shall be holy and thou shalt anoint the altar of the burnt offering and all of his vessels and sanctify the altar and it shall be an altar most holy and as it turns out as we read forward to Leviticus that is exactly what
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Moses did when he sanctified the tabernacle and the altar it says in Leviticus 8 verses 10 to 11 and Moses took the anointing oil and anointed the tabernacle and all that was therein and sanctified them and he sprinkled thereof upon the altar seven times and anointed the altar and all of his vessels both the laver and his foot to sanctify them now given the fact that Jeremiah Daniel Gabriel Ezekiel and Zechariah are all talking about Leviticus 26 and the
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Leviticus 26 protocol is initiated when the Jews profane the most holy and do not repent of profaning the most holy and their punishments are multiplied seven fold when they do not repent of profaning the most holy but they are given specific instructions to show their repentance by rededicating the most holy in order to be reconciled to God but after 70 years they do not repent of profaning the most holy and so God multiplies their punishments seven fold until they anoint the most holy what do you suppose
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Gabriel meant when he said 77's are given to anoint the most holy is it possible that Gabriel is talking about literally anointing the altar and the sanctuary as an act of repentance honestly the context is about that exact thing and as we will show in the coming weeks the
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Jews eventually rededicated the altar and the sanctuary in accordance with the law anointing it and performing the eight day sacrificial prescription that we find prescribed in Ezekiel 43 when the
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Jews were still in their captivity and during which they did not repent so let's wrap up this episode on the allegedly messianic implication of finishing the transgression making an end of sin making reconciliation for iniquity and bringing in everlasting righteousness and sealing up the vision and prophecy and anointing the most holy each one of these has been shown to have a mosaic interpretation in the context of Leviticus 26 which was clearly in view in Daniel's prayer and in Gabriel's response remember
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Daniel was praying about the 70 years to accomplish the desolations of Jerusalem and Gabriel responded with 77's of years and that desolations are determined Leviticus 26 is the only place in the law of Moses that prescribes desolations for profaning the sanctuary violating the
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Sabbath and worshiping false gods and it also happens to be the place that says that if the
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Jews do not repent even during their captivity their punishments will be multiplied 7 fold and that's how
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Gabriel responded Daniel was praying regarding Leviticus 26 and Gabriel responded regarding Leviticus 26 even if our listeners do not concur with the interpretation and I completely understand why they would not and I'm not forcing this on anyone
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I hope that an investigation of the law and the prophets and the context of Daniel 9 has shown that Jeremiah Daniel Gabriel Zechariah and Ezekiel understood the implications of the
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Leviticus 26 protocol and it is not only possible but preferable to read
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Daniel 9 in its native context especially and most especially because we have no apostolic warrant to interpret it as a prophecy of Christ not one mention of Jesus as the fulfillment of Daniel 9 can be found from any apostolic authority despite the many opportunities to do so at Jesus' conception
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His birth His finding in the temple His baptism His preaching of the kingdom
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His triumphal entry His celebration of the Last Supper His agony in the garden His death
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His resurrection His ascension All of these events in Christ's life and not one statement from any inspired writer explaining that this was all in accordance with the prophecies of Daniel 9
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The messianic interpretation all comes from tradition It is a long -standing tradition that spans millennia
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I grant you that But it is a tradition nevertheless I am only asking that our listeners will consider this from the scriptural context in which we have analyzed it
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It is possible that the long -standing tradition has been wrong and that Daniel 9 was never intended as a prophecy of Christ but rather so that we would be able to identify the abomination of desolation when
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Jesus referred to it and thus to recognize that Jesus was about to take the kingdom away from the
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Jews and transfer the kingdom to the Gentiles as was prophesied in Daniel chapter 2 and as Jesus confirmed in His parables
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We will have very, very much more to say about that kingdom transfer in the coming episodes but right now we are far from finished with Daniel chapter 9
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Having shown that the phrases from the prophecy that have been traditionally interpreted with messianic significance can easily be interpreted instead in a mosaic context let us now turn to the 77's themselves and especially the ones that literally mention the
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Messiah or the anointing That's where we will pick up next week As a preview to our next episode we will simply highlight the fact that Gabriel mentions 77's and immediately divides them into 3 sets of 7's and each set of 7 concludes with something related to anointing
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That is not a product of our imagination it is plain from the text The word that has traditionally been interpreted as determined or decreed as in 70 weeks are determined or decreed for thy people and upon thy holy city is actually an obscure word that means divided or cut up and it is clear from the context that the 77's have been divided into 3 sets of 7's 7 7's 62 7's and 1 7
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After Gabriel introduces the 77's he never actually discusses the 77's as a single unit again
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From that point forward he only deals with the individual sets of 7 The 7 the 62 and the 1 and we'll discuss that next week and we will also note that the term
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Messiah the Prince is an interpretation not a translation for it literally means anointed ruler and while Jesus is an anointed ruler not every ruler that is anointed is the
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Messiah Likewise Messiah shall be cut off literally means the anointed will be cut off and while Messiah is cut off not every anointed who is cut off is the
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Messiah and what we'll show is that there are 3 sets of 7's and at the conclusion of each set of 7 something happens related to anointing
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After 7 7's shall come Messiah the
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Prince or simply an anointed ruler at the end of the 16th century the
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Messiah shall be cut off or actually the anointed shall be cut off and after the one 7 the most holy shall be anointed at the end of each set of 7's there is something that has to do with anointing or an anointed and we will discuss the fact that Gabriel actually divided those 77's into 3 sets of 7 and we are going to address each one of them individually because they each have their own starting point and ending point and that is the way we are to interpret them because Gabriel divided them and it would be incorrect for us to simply put them back together again and try to get 490 consecutive years out of this we have to go by what the text actually says so this is probably like drinking from a fire hydrant
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I appreciate the people that have actually stuck around this long this is our 11th episode on the
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Danielic Imperative and the Danielic Timeline we call it the Danielic Imperative because Jesus refers to Daniel in order to establish a timeline and John as it turns out also refers to Daniel when he establishes a timeline for us in Revelation and if we don't get the timeline correct we will miss what
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Jesus was saying and one of the points I want to say in conclusion here today is just that when
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Jesus refers to the abomination of desolation then we'll be back on holy ground within one generation the only way we can identify the abomination of desolation is by understanding the timeline of Daniel and when we show that the abomination of desolation was actually set up under the
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Greek Empire and it was placed in the Holy of Holies to defile it and desolate it under the reign of Antiochus IV we can then identify the abomination of desolation and then understand what
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Jesus meant when he said when you see the abomination spoken of by Daniel the prophet standing on holy ground let the reader take note it was a warning that the abomination of desolation would return and serve as the harbinger of doom for Judea and we won't recognize it unless we understand
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Daniel's timeline so thank you very much for listening and to those who do not believe that the prophecies of Daniel 9 are mosaic that's ok we're still in fellowship and we still love each other because this is not a matter of salvation it's simply a matter of eschatology and I appreciate people listening alright ladies and gentlemen
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Tim thank you very much there you have it we will check you guys next week