By Elder Joe Holder
Seventy Weeks: Conclusion
And he shall confirm the covenant with many
for one week: and in the midst of the week he shall cause the sacrifice and the
oblation to cease, and for the overspreading of abominations he shall make it
desolate, even until the consummation, and that determined shall be poured upon
the desolate. (Daniel 9:27)
We have devoted more time on Gabriel’s seventy
week prophecy to Daniel than on most other passages in Daniel’s writings, and we
have also examined the contemporary beliefs regarding extreme dispensationalism
instead of the historical beliefs regarding Bible eschatology (end times
With a few exceptions it appears that the more
strongly a person believes in the doctrines of grace the more they reject the
dispensational view. Tim LaHaye, author of the Left Behind series of
“novels,” written by LaHaye’s own acknowledgement to convince readers of his
dispensational views, clearly illustrates several reasons why a people who
believe in the Bible doctrines of the grace of God would reject his views. For
example, LaHaye openly advocates that all who died without having “made a
decision” for God in their life shall be given a “second chance” to reverse that
non-decision posture at the Second Coming. Clearly from this view, LaHaye must
hold that “chance” is involved in a person’s salvation, a blatant rejection of
God’s sovereign grace in the eternal salvation of a chosen people.
The dispensational belief that national,
twenty-first century Israel must possess all of the geography the ancient people
of God received in title in the Old Testament before the Second Coming can occur
imposes incredible distortions and inequities upon the present political
situation in the Middle East. What impact does this view impose upon Christians
living in that region who are of Arab descent—and there are a number of such
people? The oft-modified interpretation by dispensationalists of this
geo-political situation since the Jews gained their national status in 1947
clearly reveals the wholly unsupported and unbiblical beliefs commonly held by
dispensationalists. First they made the case that the Rapture would occur within
forty years after that date. When that didn’t happen, they altered their
interpretation, alterations that increasingly flow in predictable and regular
succession as time continues and nothing occurs that affirms their assertions.
One of the most objectionable views held by
the dispensational school has to do with its rejection that Jesus is presently
“…Lord of lords, and King of kings…” a point clearly made in inspired Scripture
(1 Timothy 6:15).
Which in his times he shall shew, who is
the blessed and only Potentate, the King of kings, and Lord of lords….
(1 Timothy 6:15)
While the verse indicates what God shall (in
the future) show, it affirms in the clearest and simplest of terms the central
truth that shall be known, that Jesus is—not shall be—“…the
blessed and only Potentate, the King of kings, and Lord of lords….”
The senseless injection of indefinite time
delays onto Biblical passages, not just the dispensationalists’ dissection of
Gabriel’s seventy week prophecy into sixty-nine weeks from the final seventieth
week, reduces Biblical hermeneutics (Biblical interpretation based on the Holy
Spirit’s intended meaning, not on the reader’s esoteric or imaginative and
contradictory interpretation) to the authority of every reader’s fanciful and
creative imagination, not at all on the integrity of the inspired text of
Considering the widespread belief of these
fanciful errors, I have devoted more time than normal to these errant ideas. God
didn’t inspire and direct the construction of the Bible as a science fiction
novel. He chose forty to forty-five men across fifteen hundred years to compile
sixty-six books that are self-attesting of their supernatural origin. While much
of the Bible is delightfully entertaining, its divine intent is to instruct and
equip believers for godly living and service to their brothers and sisters, as
well as to enable them to maintain a stable focus on the security they have in
their victorious Savior and His finished and successful work.
A respectful and literal construct of the
seventy week prophecy that we have studied demonstrates no reason—and certainly
no textual or theological need—to destroy the integrity of the chronological
measurement established by the seventy weeks. No unit of measurement can retain
its integrity and measure anything with credibility if it is disjointed. If we
are to reach any credible conclusions from this prophecy, we must keep all
seventy weeks in chronological sequence, not senselessly—and without any
contextual basis or necessity—inject an indefinite time lapse between Week
sixty-nine and Week Seventy. All six accomplishments listed in the prophecy
clearly were completed within the chronological time stipulated by the seventy
weeks of years with the coming and finished work of the Lord Jesus Christ.
What is the importance of emphasizing this
prophecy? Its chronological integrity, coupled with its six accomplishments to
be fulfilled before the prophetic clock in the prophecy clicks to its
conclusion, directs us to a successful Savior and His finished work. To
compromise the integrity of the timeline by the injection of an indefinite time
between the sixty ninth and seventieth week points to a failed Savior. This
point is witnessed by many dispensationalists who claim that God was forced to
inject this prophetic “parenthesis” between the sixty ninth and seventieth week
because both God and Jesus failed in Jesus’ first advent; the Jews rejected Him
as their Messiah. Thus He must go back to heaven in defeat and redesign His
plan, hoping to get it right and to succeed the next time. An honest and
objective question begs for an answer. If He failed the first time, what
assurance do we have that He will not also fail the second time? Do we worship a
victorious, successful Savior and a sovereign God, or do we worship a failure?
If we affirm the integrity of this prophecy,
we must affirm that God in Christ conquered sin and gained redemption,
completed, purchased and assured redemption for all for whom He died. He paid
the price and secured the merchandise identified in the purchase contract, so
that those so redeemed shall never again be placed on the auction block of sin
and sold back into its slavery. We proclaim with Paul, and without apology to
anyone, that our Lord Jesus Christ is now “…Lord of lords, and King of kings.”
(1 Timothy 6:15) We shout from the housetops that our Lord Jesus Christ now sits
enthroned on heaven’s throne, “…henceforth expecting till his enemies be made
his footstool,” (Hebrews 10:13), not exactly the description of a failed and
shamed warrior after His first Advent.
If we affirm the integrity of this prophecy in
its literal and most reasonable and logical form, we discover the heart and soul
of a message of hope and joy that we are to preach to all who have been touched
by divine grace and thereby given ears capable of hearing such a message, along
with hearts capable of rejoicing in it. When martyrs around the throne ask their
Savior, “And they cried with a loud voice, saying, How long, O Lord, holy and
true, dost thou not judge and avenge our blood on them that dwell on the earth?"
(Revelation 6:10), we may affirm that a victorious Savior shall surely tell them
at a later time that their wait has ended and their victory has been sealed.
(Revelation 20:4) We have no reason to respond to these martyrs with shamed
faces and try to credibly explain to them that their Savior failed and He
intends to “Try, try again” at a later time.
If we affirm the integrity of this prophecy
and the fulfillment of its six named accomplishments, we have no need to make a
bloody end-time battle whose outcome is at best uncertain because of the intense
bloodshed it shall create the centerpiece of our gospel message. We can make the
focal point of our gospel “…Jesus Christ and him crucified….” (1 Corinthians
2:2) We can further proclaim that in the very act of crucifixion, followed by
victorious resurrection, Jesus, the primary and worthy theme of our gospel
message, accomplished victory in His first Advent, not failure. Given that
victory, we have no contrived need for a prophetic parenthesis to cover a failed
Savior and a failed first Advent. Go back to Daniel 9:24 and refresh your mind
on those six accomplishments, with each point serving as a reminder that your
Lord indeed accomplished this work successfully and completely during His first
1. To finish the transgression.
2. To make an end of sins.
3. To make reconciliation for iniquity.
4. To bring in everlasting righteousness.
5. To seal up the vision and prophecy.
6. To anoint the most Holy.
Transgression’s and sin’s damning effects on
the family of God was brought to a defeated halt at Calvary. It is not in
question. Reconciliation for iniquities covered at Calvary rules the day, and
everlasting righteousness is assured for everyone for whom Jesus died. Biblical
prophecy was sealed up, fulfilled to a jot and a tittle in the Lord Jesus Christ
in His first Advent. And He, the most Holy One, not a vague or impersonal and
hypothetical most Holy place, was indeed anointed. (Acts 4:27; notice “…hast
anointed…” not “shall anoint”).
Hallelujah! What a Savior!