SRR #73 | Sealing Up The Mosaic Vision and Prophecy

I do a podcast.

I'm not interested in your podcast.

The anathema of God was for those who denied justification by faith alone. When that is at stake, we need to be on the battlefield, exposing the ear and combating the ear.

We are unabashedly, unashamedly Clarkian. And so, the next few statements that I'm going to make, 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.

We are polemical and polarizing Jesus style.

I would first say that to characterize what we do as bashing is itself bashing. It's not hate. It's history. It's not bashing. It's the Bible.

Jesus said, 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.

It is on. We're taking the gloves off. It's time to battle.

Introduction to Daniel 9 and the Leviticus 26 Framework

Alright, ladies and gentlemen, welcome back. This is Simple Riff around the radio and my name is Tim Shaughnessy. So, I'm going to be your host for today. 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. And we are going to continue in our series on eschatology. Today's message is titled, Sealing up the Mosaic Vision and Prophecy.

And if you have any questions, please email us at semper .refermanda .radio at gmail .com. Tim is one of the nicest guys I know. He would love to talk to you. He would love to answer your questions. We did get a question earlier this week.

Somebody was concerned as to whether or not 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. We believe Jesus is still to come back.

Christ needs to come back to smite antichrist. So, we are going to be getting into that. We're going to be getting into some other passages of scripture. But right now we're in Daniel. And Tim is challenging the view as to whether or not Daniel, chapter 9, is mosaic or messianic.

So, Tim, I know that you can explain this much better than I can. 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.

So, I'm just going to give it over to you and let you take it away.

Daniel 9 Under Leviticus 26, Not a Messianic Prophecy

Okay. Thank you, 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. Last week we discussed the Leviticus 26 protocol, which is to say the part of the Law of Moses that prescribed desolations for the sins of the Jews.

And in particular, the sins of worshiping false gods, violating the Sabbath, and preventing the sanctuary. And we discussed the implications of the Leviticus 26 protocol in Daniel's prayer in Daniel, chapter 9, and Gabriel's answer to it.

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 Lord would accomplish 70 years in the desolations of Jerusalem.

So, Jeremiah had taken Israel to task for the sins of idolatry, violating the Sabbath and profaning the sanctuary, as we discussed. And Daniel is reading the books of Jeremiah the prophet, asking about the 70 years of desolations as prescribed in the Law of Moses and prophesied by Jeremiah.

As Daniel said, Therefore, 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. 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 Sabbath, and profaning the sanctuary, and that is Leviticus, chapter 26.

Jeremiah had confronted the Jews in their sins for years, and they had not repented. So, according to Leviticus 26, they were to be sent into captivity. The punishment was for 70 years. According to Jeremiah, Daniel, and Zechariah, the 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. 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 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.

As we've been saying from the beginning of our examination of Daniel 9, the prophecy is Mosaic, not Messianic, and the fulfillments were Mosaic in nature. We must read Daniel chapter 9 in the context of Leviticus 26 because it is in that context that Daniel prayed.

It is that context in which Jeremiah prophesied captivity for the Jews. And it is the context in which Gabriel answered Daniel's prayer about Jeremiah. Leviticus 26 is simply the passage to which Daniel and Gabriel both refer when praying and when answering the prayer.

As we also promised last week, we know that the language of Daniel 9 24 -27 sounds 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 Mosaic in nature.

They have purely Mosaic implications and in fact were fulfilled under the Old Covenant in a Mosaic construct. Upon examination, all the prophetic language of Daniel 9 24 -27 was written with Mosaic implications, not 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 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 Most Holy?

On the surface, those simply can only be Messianic functions. At least that's what people typically assume when reading the chapter. And in fact, that is the typical assumption for interpreting Daniel 9 that has prevailed throughout the nearly 2 ,000 years that Christianity has been interpreting Daniel 9.

After all, Jesus is the Most Holy. And according to Revelation 19 10, the testimony of Jesus is the spirit of prophecy. And Jesus finishes transgressions and introduces everlasting righteousness, and so Daniel 9 simply must be about Jesus, right?

Well, the answer to those questions is in the Scriptures, and we will show this week how everything just described is exactly what the 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 Most Holy, and show that this is all Mosaic in nature and is fulfilled under a Mosaic construct under the Old Covenant in accordance with Leviticus 26, which was the chapter to which Daniel was referring when he prayed and the chapter to which Gabriel referred when he answered.

Finishing the Transgression and Making an End of Sins

So, let's jump in with finishing transgressions and making an end of sins. 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 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 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. This is Romans 5 .18. Therefore, as by the offense of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life.

Romans 6 .18. Being then made free from sin, ye became the servants of righteousness. Hebrews 9 .15. And for this cause he is the mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

Okay, those are just a few passages. I'm sure that some of our listeners could actually find more, but let's remember that we are talking about Leviticus chapter 26 and the sins of violating the Sabbath, worshiping false gods, and profaning the sanctuary.

This is the context in which 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 Jews continued in sin even after the 70 years was over explains why Gabriel came to multiply the punishment by seven.

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 inequities.

This is Leviticus 26, 40 to 41. If they shall confess their 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.

Okay, so the objective of the 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.

Now notably, this is where Jeremiah begins before he ever gets to a 70-year punishment. This is Jeremiah 3, verses 12 to 14. He says, Go and proclaim these words toward the north, and say, Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord, and I will not keep my anger forever.

Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord.

Turn, O backsliding children, saith the Lord. So, Jeremiah has come to the Jews, recognizing that they are in sin, and the first plea with them is to repent, and stop the sinning. Now this is Jeremiah after announcing the 70-year punishment.

This is Jeremiah 26, 3. Notice that we have gone from just asking the Jews to repent, to now saying that if they will repent, God will turn His heart toward them.

He says,.

If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil which I propose to do unto them, because of the evil of their doings. And now this is 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. 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.

Here is Ezekiel 43, verses 7 to 11. And this is where the 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. Ezekiel 43, verses 7 to 11.

And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, and my holy name shall the house of Israel no more defile, neither they nor their kings by their whoredoms, nor by the carcasses of their kings in their high places.

In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed, wherefore I have consumed them in my anger.

Now let them put away their whoredoms and the carcasses of their kings far from me, and I will dwell in the midst of them forever. Thou Son of man, shew to the house of Israel that they may be ashamed of their iniquities, and let them measure the pattern.

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, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof, and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.

Okay, so that's Ezekiel 43, 7 to 11. Now the first thing to notice is that it is now 25 years into the captivity, and the 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 Lord's statutes.

Profaning the sanctuary is central to the issue of Leviticus 26 because it is one of the statutes the Jews had violated leading up to the 70-year exile. And even during the 70 years, the repentance and fasts of the Jews were self-centered and ungodly, as the Lord reveals in Zechariah 7, verses 5 to 6.

Now what is also interesting to note is that in a study of Ezra, which is the book that documents the activities of the 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.

You can read that in Ezra 3, verses 1 to 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. That's in Ezra 3, verses 8 to 13.

And there is still no discernible expression of remorse after initiating sacrifices and laying the foundation of the temple. Then they built the temple and dedicated it and offered sacrifices, and even offered sin sacrifices to dedicate the temple.

That's in Ezra 6, verses 14 to 22. But there's no real sense of weeping and remorse. This is Ezra 6, verses 16 and 17. And the children of Israel, the priests and the 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 Israel, twelve he goats, according to the number of the tribes of Israel.

That is from the sixth year of Darius in 516 BC, 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.

Notice that they started sacrificing on an altar, and then built the foundation, and then dedicated the temple. That was a very good try, but something was missing. According to Ezekiel, in the twenty-fifth 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 Lord called the ordinances of the altar, which was to be the real evidence that they were really, truly sorry.

Remember what the Lord said to Ezekiel in chapter 43, verse 11.

It says,.

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. This is Ezekiel 43, 18. This is Ezekiel 43, 26 and 27. And when these days are expired,.

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 Lord gives them very specific instructions about how they are to show that they are truly sorry for what they've done.

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 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 Ezekiel gave them in order to show that they were truly sorry and truly ashamed.

And as Ezra himself would soon realize, the 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.

We read this in Ezra chapter 9 under the reign of Artaxerxes in 458 BC. It's been many, many, many years since the Jews came back from captivity and the Jews still had not repented of their sin of profaning the sanctuary.

This is Ezra 9, 1 and 2. Now, when these things were done, the princes came to me, saying, 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 Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the 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.

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 BC, 150 years since the Babylonian exile began and 80 years since the return of the Jews from exile.

And Ezra comes to teach the Jews the law of God only to find that the priests and the Levites themselves were guilty of the abominations and had not repented and were still profaning the sanctuary. 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.

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. They could have finished the transgression and made an end of the sin before the 70-year exile even started, and they did not.

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. 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.

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. 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. 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.

That would mark the finishing of the transgression and the end of the sin that had caused the indignation that led to the Jews being in 70 years of captivity to begin with. It is clear from Ezekiel that this is a Mosaic construct, not a Messianic one, because the prescription for demonstrating true repentance is to rededicate the altar.

But we miss that if we insist on rushing to the last four verses of Daniel chapter 9 and reading it in a Messianic context. This only becomes clear if we read Daniel 9 through the lens of Leviticus 26 instead of seeing it as a 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.

That's a Mosaic construct and it was that challenge that was laid before the Jews before they were sent into captivity, while they were in captivity, and after they returned from captivity. And yet they never repented and that's why the punishments kept being multiplied from 70 years to 77s of years.

It's a Mosaic construct and the finishing of the transgression and ending the sin was simply the point at which the Jews were finally going to repent of what they had done. So let's move on to making reconciliation for iniquity, the Messianic implications of the promise to Daniel that 70 weeks are given to make reconciliation for iniquity are plentifully implied in the 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 New Testament if they want. Here are some that suggest a Messianic interpretation to Daniel 9 and the promise to make reconciliation for iniquity.

This is 2 Corinthians 5 .18 -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 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.

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.

So yes, I get it. Based on these passages it sounds like Daniel 9 is talking about the Messianic promise to reconcile God's people to himself by the coming of a perfect high priest. But again, let's remember that we are talking about Leviticus 26 and the sins of violating the Sabbath worshiping false gods and profaning the sanctuary under a Mosaic construct.

The Jews were guilty of these specific violations of the 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.

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 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? Well, it basically says that God will turn to them as well and they'll be reconciled. The objective of the 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 could be reconciled to Him.

This is Leviticus 26, 40 -42. If they shall confess the iniquity and the iniquity of their fathers 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 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember and will remember the land.

Okay, that sounds a lot like reconciliation to me. 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. 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.

You know what Jeremiah preached to them? Simply turn from your sins and return to God. This is what he says in Jeremiah 3, 14 and 15. This is Jeremiah 7 verses 5 to 7.

It says,.

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 God sent them into captivity. But listen to what God says to the Jews at the beginning of their captivity.

He says,.

This is what 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 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,.

The Lord says that if you will show that you're 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 Jews did not repent.

What's horribly absent in the Ezra narrative is the Jews return and build an altar to the Lord and lay the foundation of the temple and build the house itself is any real acknowledgement that they had walked contrary to God and that he had walked contrary to them which is what the Jews were supposed to confess and acknowledge through the Leviticus 26 punishments.

We do not actually see 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 Ezra 9 verse 3 and verses 6 to 8.

It says,.

And when I heard this thing that is the fact that the people princes, priests, and rulers were all committing abominations with the pagans. And when I heard this thing I rent my garb and my mantle and plucked off the hair of my head and of my beard and sat down astonied.

And said,.

O my 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 Lord, our God to leave us a remnant to escape and to give us a nail in this holy place that our God may lighten our eyes and give us a little reviving in our bondage.

For we were bondmen yet our 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 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. Now when Ezra had prayed and when he had confessed 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 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 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 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 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 Lord God that's Ezekiel 43 27.

That sounds like reconciliation if the Jews will show that they were truly sorry and as the Lord plainly states in Ezekiel it was to be a reconciliation under a mosaic construct not under a messianic one.

It is no messianic reconciliation to require that the 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 messianic construct throughout the Old Testament the Jews are repeatedly reminded of their sins and asked to return to the Lord and be reconciled to him.

And it happens over and over and over again. We can't read Daniel chapter 9 and say the only possible way for the Jews ever to be reconciled with God was under a messianic construct. If we start reading the Old Testament that way we have to write off every single time the 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 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 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 Mosaic construct not under a messianic one.

Bringing in Everlasting Righteousness

So let's move on to bringing in everlasting righteousness. The messianic implications of the promise to Daniel that 70 weeks are given to bring in everlasting righteousness are plentifully implied in the 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 New Testament but here are some that suggest a messianic interpretation to Daniel 9 and the promise to bring in everlasting righteousness.

Romans 5 21 that as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Hebrews 13 20 -21. Now the God of peace that brought again from the dead our 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.

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 Lord and Savior Jesus Christ.

Yeah, I get it. I understand. It sounds like Daniel 9 must be talking about a 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 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 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 New Testament but it is used in the Old Testament to describe the statutes of the law.

For example, Psalms 119, 142 -144. Thy righteousness is an everlasting righteousness and thy law is the truth. Trouble and anguish have taken hold on me yet thy commandments are my delights. The righteousness of thy testimonies is everlasting.

Give me understanding and I shall live. So, let's talk about the sins of the Jews as they violated the everlasting righteousness of the law keeping in mind that the objective of the Leviticus 26 protocol was for them to repent of violating the everlasting righteousness and restore it.

According to Jeremiah Israel offenses were the sins of idolatry which is from Jeremiah 8, 19 Sabbath violations from Jeremiah 17, 21 -23 and profaning the sanctuary that's Jeremiah 7, 10 -11. Significantly these sins were all violations of what is called the perpetual righteousness of God's covenant with Israel.