Why "Futurism" is Biblical.

Chuck Missler - Revelation - Session 12 - The 70th Week


1h11m21s

Chuck Missler - Revelation - Session 12 - The 70th Week The Book of Revelation is the only book of the Bible with a Promise to the reader! Why? What makes this book so special? Revelation is a "lens" that puts the entire Bible into focus. The lens is focused on the person of Jesus Christ, and his destiny is imminent. This is a book of victory: We are overcomers! We are the ultimate winners in the game of life! (I read the ending: we win!) One of the reasons this book strikes us as strange is because of our lack of understanding concerning the Old Testament. The Book of Revelation consists of 404 verses that contain over 800 allusions to the Old Testament. These are detailed, along with Chuck's analysis of the design and structure of this fascinating book. Learn about the past, present and future of the Church and our ultimate destiny. This is an ideal "first study" and foundational for every Christian. * Introduction - Some general comments about the Book of Revelation and its uniqueness.

Based on grammar alone, we know that Daniel 9:27 is NOT about Jesus Christ - [link to ldolphin.org]

How Jesus Christ's ministry ended exactly on the 69th Week

Please Read Carefully:
[link to www.biblebb.com]

2. Determining the Messiah's arrival

Daniel 9:25 says, "[The time] unto the Messiah, the Prince, shall be seven weeks, and threescore and two weeks; the street shall be built again, and the wall, even in troublous times. " The sixty-nine weeks leading to the coming of the Messiah are divided into two time periods of seven and sixty-two weeks. Verse 27 indicates that the seventieth week is separated from the other sixty-nine, so only 483 years of the total 490 involved in Daniel's prophecy span the time between the command and the coming of the Messiah. That is the time period we will consider here.

a) The first seven weeks

(1) When they commence

Verse 25 indicates that they begin with "the commandment to restore and build Jerusalem"--but history records several such commands given on different dates. It's important to know which one is right since a different starting date would result in a different ending date. Bible scholars have suggested three possibilities.

a) At the decree of Cyrus?

Ezra 1:1-4 records a decree made by Cyrus in 536 B. C. Some scholars think that must be the decree mentioned in Daniel's prophecy because God said of Cyrus through Isaiah, "He is my shepherd, and shall perform all my pleasure; even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid" (44:28). But 483 years subtracted from 536 B. C. takes us to 53 B. C. , many years before the birth of Christ and still more from the inception of His ministry--a discrepancy of over eighty years.

Over the span of hundreds of years eighty years or so may seem close, but our God isn't close--He's exact! Some have proposed a revision of the Ptolemaic calendar (commonly used before the time of Copernicus) to account for the discrepancy, but that seems an inadequate solution because we can't prove a discrepancy. Also, the actual decree of Cyrus provided only for building the Temple in Jerusalem--not for rebuilding Jerusalem's walls (a necessary part of restoring the city). Thus Cyrus's decree is an unlikely candidate for the command of Daniel 9:25.

(b) At the first decree of Artaxerxes?

The first decree of Artaxerxes in 458 B. C. (Ezra 7:11-26) is considered a possibility. However, 483 years from 458 B. C. takes us to A. D. 26. But the only event of significance in the life of Christ remotely close to A. D. 26 is His baptism. However that wasn't His presentation to the nation as the Messiah, but to the Father for approval. It was a transaction between the Son and the Father, and there's no indication that the people at large understood what happened at Jesus' baptism (Matt. 3:13-17). Also, the first decree of Artaxerxes did not provide for the rebuilding of Jerusalem.

(c) At the second degree of Artaxerxes?

This is the best candidate for the decree spoken of in Daniel 9:25. Two scholars have convincingly researched this view: Sir Robert Anderson of Scotland Yard, who over hundred years ago wrote the classic book The Coming Prince (Grand Rapids: Kregel, 1954) , and Dr. Harold Hoehner of Dallas Theological Seminary, who wrote Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan, 1977). Dr. Hoehner confirmed Anderson's precise computations, differing with him only concerning the proper year of the accession of Artaxerxes to his throne.

Ezra 4 records that the restoration of the Temple was temporarily suspended because the builders were accused of also rebuilding the city without authorization. Permission for rebuilding the city came only with the second decree of Artaxerxes "in the month Nisan, in the twentieth year of Artaxerxes" (Neh. 2:1). Artaxerxes's reign started in 465 B. C. , so the date referred to in Nehemiah 2:1 was the month of Nisan in the year 445 B. C. Because a king's reign was dated from the first of the month of his reign, Sir Robert Anderson thought that since no other date was mentioned in Nehemiah 2, the date Nehemiah spoke of was probably the first of Nisan, 445 B. C. --or March 14, 445 B. C. according to our calendar.

During the seven weeks indicated in Daniel 9:25 the city of Jerusalem would be rebuilt "even in troublous times. " The books of Ezra and Nehemiah reveal that's precisely what happened (Ezra 9 and 10; Neh. 4, 6, 9, and 13). Yet during that forty-nine year period crucial events occurred in the history of Israel: the city was rebuilt, the Temple established, and the canon of the Old Testament was completed. From the close of that time to the advent of John the Baptist there was no prophet in Israel.

The prophecy that the street and wall of Jerusalem would be rebuilt is best understood to refer to its internal structures and external fortifications (the Hebrew words used literally refer to the marketplace and surrounding moat of the city). The prophecy required the complete restoration of Jerusalem take place in forty-nine years. Since it was during the half century after the second decree of Artaxerxes that history records Jerusalem was rebuilt and completed, it seems that decree must be the one that started the seventy weeks prophesied in Daniel 9:24-27.

(2) When they conclude

The seven weeks of years concluded in 396 B. C. , forty-nine years after the second decree of Artaxerxes in 445B. C.

b) The sixty-two weeks

(1) When they commence

In 396 B. C. , following the forty-nine years of rebuilding Jerusalem, a period of sixty-two weeks of years (434 years) commenced. Simple addition shows that the total number of years between the second decree of Artaxerxes and the coming of the Messiah is 483 years. Each of those years consisted of 360 days. Thus the total number of days involved is 173,880 days.

(2) When they conclude

The phrase "the Messiah, the Prince" (Heb., mashiach nagid) is formal terminology that means "the Anointed One, the Ruler. " The Hebrew word translated "prince" (nagid) was first used of King Saul and then of other kings. It is a title associated with kingly authority and is applied here to the appearing of the Lord Jesus Christ as a prince and ruler.

But what particular event in Christ's life marks the end of the sixty-two weeks? Two popular views are His baptism and triumphal entry into Jerusalem.

(a) At Christ's baptism?

Some think the appearance spoken of in Daniel 9:25 refers to His baptism. But as we already discussed, that appearance was a presentation to the Father. Those present were unaware of what was occurring, and the Father's declaration was, "This is my beloved Son, in whom I am well pleased" (Matt. 3:17) --not a declaration of Christ's kingly authority.

(b) At Christ's triumphal entry?

The interpretation that makes the most sense is the triumphal entry of Jesus into Jerusalem since that was when He was presented to the Jewish people as the Messianic Prince. The test of this theory is whether the triumphal entry occurred 173,880 days after the second decree of Artaxerxes.

Working from March 14, 445 B. C. (the date of Artaxerxes' second decree according to our calendar) , Sir Robert Anderson calculated by the use of astronomical calendars and charts that the day of the coming of the Messiah was April 6, A. D. 32. Such calendars and charts helped him determine the timing of the Jewish new moons by which the Passovers were determined.

One of the problems Anderson had to resolve in his calculations was that between the decree of Artaxerxes and the triumphal entry of Jesus into Jerusalem is a period of 477 years and 24 days. After deducting one year to account for the fact that 1 B. C. and A. D. 1 are not two years but one, that left Anderson with a total of 476 years 24 days or a total of 173,764 days--not the necessary 173,880 days. That's close--but our God is precise!

Anderson next added 119 days to his figure for the 119 leap years represented by 476 years. That results in a figure of 173,883 days--three days too many! But realizing that the Julian calendar on which our 365 day year is based is slightly inaccurate compared to an actual solar year, Anderson checked with the Royal Observatory in London and found that a 365 day year exceeds a solar year by 1/128th of a day. That fraction of 476 years is three days, which when subtracted from 173,883 yields a difference of 173,880 days--precisely the number of days predicted in Daniel 9:25!

More recently Dr. Harold Hoehner used modern astronomical charts and computers to confirm the work of Sir Robert Anderson. However, he used a different starting date than Anderson. That's because he knew that Medo-Persian kings didn't include the year of their accession to the throne to reckon the length of their reigns. That meant Artaxerxes wasn't considered king until 464 B. C. , and thus rather than using 445 B. C. as the year of Artaxerxes's second decree (as Anderson did) , Hoehner used 444 B. C. (twenty years after Artaxerxes was first recognized as king--Neh. 2:1). It also meant that the first of Nisan fell on March 30 (according to the new moons of 444 B. C. ) rather than March 5.

Using the same adjustments as Anderson, Hoehner multiplied 476 (the number of years between the second decree of Artaxerxes and the presentation of the Messiah in Jerusalem) by 365. 24219879 (the decimal equivalent of 365 days, five hours, forty-eight minutes, and forty-four seconds--which accounts for the 1/128 difference between calendar and solar days observed by Anderson) and obtained a product of 173,855. 28662404 days (173,855 days, six hours, fifty-two minutes, and forty-four seconds). That's twenty-five days longer than the 173,880 that ought to exist from the time of the decree to the time of the Messiah's appearance. But Hoehner was able to adjust that amount by the difference between the starting dates of Anderson (March 5) and himself (March 30) --a period of exactly twenty-five days! Thus regardless of the starting date used, both Anderson and Hoehner were able to show the precision with which God predicted and fulfilled the presentation of Jesus Christ as Messiah and Ruler.

Conclusion

When Jesus entered Jerusalem in triumph it wasn't on a whim. When He said, "Mine hour is not yet come," He knew what He was talking about: God has declared "the end from the beginning, and from ancient times the things that are not yet done" (Isa. 46:10). God told Daniel precisely when the Messiah would enter Jerusalem and be acknowledged as King with shouts of "Hosanna to the Son of David!" (Matt. 21:9).

The "gap" between the 69th and the 70th week, and the purpose of the "gap"

[link to www.blueletterbible.org]

The Interval


Verses which imply a gap between the 69th and the 70th:
Isa 61:1-2 (re: Lk 4:18-20) Rev 12:5-6 Also Isa 54:7; Hos 3:4-5; Amos 9:10-11 (Acts 15:13-18) Micah 5:2-3; Zech 9:9-10; Luke 1:31-32; 21:24.


Verses which define the gap between the 69th and 70th:
Lk 19:42 until Rom 11:25

-- The interval is the period for the Church which was kept secret in the Old Testament:
Mt. 13:34-35; Eph 3:5, 9

-- Church was born at Pentecost:
Col 1:18; 1 Cor 12:13; Acts 1:5, 11, 15-16


-- Prerequisities which had to take place before the birth of the Church

Atonement: Mt. 16:18, 21
Resurrection: Eph 1:20-23
Ascension: Eph 4:7-11 (spiritual gifts came only after ascension)


Unique and Mysterious Character of the Church

Body Concept: Eph 3:3-5,9
(Holy Spirit) Indwelling every believer: Col 1:26-27
Bride of Christ: Eph 5:22-32
Harpazo ("Rapture"): 1 Cor 15:50-58
One "New Man": Eph 2:15; Cf. Rev: 12:5
Distinguished from Jews or Gentiles: 1 Cor 10:32

Why Daniel 9:27 is the Antichrist



We know that Daniel 9:27 is not meant for Christ, but the Antichrist, because it correlates with the little horn, man of sin, son of perdition, idol shepherd (etc) mentioned earlier in Daniel and all throughout the Bible. And not only that, but it flows with the previous verse, which says: Messiah will be "cut-off" (executed, disappearing from the "world scene"), then "the people of the prince that shall come" will destroy Jerusalem with the temple. Sometime later, the Antichrist (when he comes, and when the Jews are back in the land and the temple is rebuilt) will make a covenant with many (Israel, or "thy people" as Gabriel puts it) for one week.

What Jesus meant by "the abomination of desolation", how and why it correlates with a historical event




This is what Antiochus IV Epiphanes did before the arrival of Jesus, and it's recorded in the book of Daniel as well as 1 Maccabees. It also correlates with the Jewish Holiday known as Hannukah. Antiochus IV Epiphanes stopped the temple sacrifices, slew a pig on the altar, then erected a statue of Zeus in the holy temple. This act caused a revolt known as The Maccabean Revolt. Antiochus IV Epiphanes also forced Jews to cease from circumcision as well as Sabbath observance, and executed anyone who was found disobeying these rules.
[link to faculty.bbc.edu]
[link to virtualreligion.net]
[link to christianactionforisrael.org]

Now let's look at what Jesus said about this



Jesus warns us of a future event but uses a past event as an example. How do we know this?

Event #1 - Past
As previously mentioned, in Daniel 11:31 Antiochus IV Epiphanes stopped the temple sacrifice, then sets up an idol to Zeus in the temple. This act was called "the abomination that causes desolation". The phrase "the abomination that causes desolation" alone should give us pause and bring to our minds what was said in Matthew 24:15.

Event #2 - Future
This event will be just like the previous one, only on a worldwide scale, and much worse. Let's find out why this future event will be like the previous one, and why it is in fact yet to happen.

Future:
The phrase "when ye therefore shall see" alone suggests this event is a future one.

Foreshadow:
Jesus in Matthew 24:15 calls the future event "the abomination of desolation". Gabriel in Daniel 11:31 calls the past event "the abomination that causes desolation". Because we've already discussed what "the abomination that causes desolation" was and who committed the act, it should then be obvious what Jesus was actually talking about in Matthew 24:15. The connection is just too obvious to ignore or deny. With this understanding alone, we then know that "the holy place" is in fact a rebuilt temple.

What is an "abomination"?

The Greek word translated as "abomination" is used only six times in the New Testament. In all four of the six references, the word is used only in the sense of idolatry. Not only that, but the word simply means idolatry.

Abomination - G946 - bdelugma
bdelugma
bdel'-oog-mah
From G948; a detestation, that is, (specifically) idolatry: - abomination.

Strong's G946 - bdelygma
1) a foul thing, a detestable thing
-a) of idols and things pertaining to idolatry

AV — abomination 6
[link to www.blueletterbible.org]

Conclusion
The act of Antiochus IV Epiphanes was largely a foreshadowing of what and who (namely the Antichrist) is to come: "the prince that shall come" will stop the temple sacrifices in the middle of the week, waltz into the temple and declare himself higher than God, perhaps erect in the temple an image of himself (Revelation 13), (which will be the abomination of desolation) then ruthlessly murder those who do not comply with his demanded worship.

What exactly is "the holy place"?







Let's further examine what Paul says



Notice what Paul says - Paul says the Son of Perdition will sit in the temple of God and proclaim himself higher than all that is called God. This agrees strongly with what Jesus said in Matthew 24:15 (as well as Daniel 7:8, 11; Daniel 7:20-21, 25; Daniel 11:31, 36-37; Daniel 12:11; Daniel 9:26-27; Daniel 8:25; Revelation 13:5-8)

Further proof that it is in fact a rebuilt temple


Revelation 11:1-2
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple [naos G3485] of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

Take notice that John is given a measuring reed to take measurements, which implies it's a building. Also notice that this temple is not in heaven and that it has an altar and people inside of it. Take notice that Gentiles are given the outer court. This is clearly a rebuilt temple on the earth. We also know it's a rebuilt temple on the earth because we see the two witnesses doing their thing to those who try to harm them while they are visiting:

Revelation 11:3-7
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

The Greek word translated as "temple" in Revelation 11:1 is the same Greek word Paul uses as "temple" in 2 Thessalonians 2:4:

2Thessalonians 2:4
Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple [naos G3485] of God, shewing himself that he is God.

'Temple' - G3485 - NAOS
G3485
naos
nah-os'
From a primary word; naio; (to dwell); a fane, shrine, temple: - shrine, temple. Compare G2411.


NAOS - G3485
from a primary naio (to dwell)

1. used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure)
2. any heathen temple or shrine
3. metaph. the spiritual temple consisting of the saints of all ages joined together by and in Christ

KJV (46) - a shrine, 1; temple, 45;
NAS (45) - shrines, 1; temple, 42; temple sanctuary, 1; temples, 1;
[link to www.blueletterbible.org]