Daniel 9:25

Know therefore and understand Learn therefore and retain; from the going forth of the commandment From the publication of the edict by the Persian king; to restore and to build Jerusalem Or, to build again Jerusalem: so the verb שׂוב is translated in the latter part of the verse. Daniel had besought God to behold their desolations, and the ruins of the city which was called by his name, Daniel 9:18. In answer to this his supplication, the angel acquaints him, that an order should be issued from the Persian king to rebuild both the city and its wall. Now when, after this, the commandment did actually go forth, the faith of God's people would be greatly confirmed, respecting the accomplishment of this wonderful prophecy of the coming of the Messiah, the prescience of the end being confirmed by that of all the intermediate events.

Four edicts of the kings of Persia, in favour of the Jews, mentioned in Scripture, are, 1st, That of Cyrus, Ezra 1:1. 2d, That of Darius Hystaspes, Ezra 4:6; Haggai 1:1; Hag 2:3 d, That of Artaxerxes Longimanus, in the seventh year of his reign, Ezra 7.; Ezr 8:4 th, That in the twentieth year of Artaxerxes, Nehemiah 2:1. The first of these edicts cannot be applied to this prophecy, inasmuch as from the first of Cyrus, before Christ 536, to the death of Christ, A.D. 34, are 570 years. It was, however, the basis of liberty to the Jews, for all the indulgences granted them afterward, by the following kings of Persia, were founded on the precedent of this great monarch. So that he might well be considered as fulfilling the prophecy of Isaiah: He shall build my city, he shall let go my captives, Isaiah 45:13. In consequence of this decree 50,000 Jews returned under Zerubbabel, and partly dispersed themselves in their several tribes, and partly settled at Jerusalem, and began to build both the city and temple. But this was in a very rude and tumultuous manner, and they met with so many hinderances from the Samaritans and others, that the decree was not carried into effect. This therefore is not the period we are to reckon from. The second, namely, that of Darius Hystaspes, was made about fourteen years after, preceding the death of Christ 550 years. But neither was this efficacious. Besides, it related to the temple only, as appears from the letter of the Samaritan colony to Cambyses, Ezra 4:11; neither therefore is this the period. The third decree, which was that of Artaxerxes Longimanus, recorded at large Ezra 7:12, “was of great solemnity and efficacy, importing no less than the restoration of the Jewish constitution, both civil and ecclesiastical, providing in the first place for the re-establishment of divine worship with becoming order and magnificence, exempting the priesthood from all taxes; then, for the civil government of the people, the institution of tribunals, and the administration of justice, according to the law of Moses. This decree answers to all the characters of the prophecy, the restoring of the constitution, the rebuilding of the city, and the chronological periods distinctly specified,” and is, no doubt, here chiefly intended.

“It is not unpleasing to conjecture the cause that moved the Persian monarch thus to emulate and transcend the magnanimity of Cyrus. Josephus with great probability, supposes the famous Esther to have been the queen of Artaxerxes. By her influence both the edicts of the seventh and twentieth of his reign were obtained: which is almost demonstrable from Nehemiah's prayer, Nehemiah 1:5; and relation, Nehemiah 2:1. Thus the providence of God raised a Jewish heroine to the throne of Persia, first to preserve his people from massacre and extermination, and afterward to facilitate and complete their resettlement. Under these auspices, Ezra, like another Moses, became a second founder of the Jewish state: and his return with the captives to restore Jerusalem is the glorious epoch, from which the seventy weeks begin. God was pleased to reward the heroic virtue of Esther with a long and uninterrupted prosperity, being in full favour with the king from the seventh to the twentieth year of his reign, and perhaps earlier and later: and she had the felicity, than which none on earth can be greater, of having restored her nation to the full possession of their religion, laws, and liberties.”

“The fourth and last edict was that which the same Artaxerxes granted to Nehemiah, in the twentieth year of his reign, to repair and rebuild the walls of Jerusalem. Between the two edicts of the seventh and the twentieth, the rebuilding had met with so much opposition and hostility, that Nehemiah had much of the fortifications to begin again: the temple, which is the essential part of the completion, being finished, in consequence of the former edict. It is easy to solve the seeming difficulty respecting the thirteen years between the two edicts; for the archangel commences the seventy weeks, not from the actual rebuilding the walls and streets, but from the going forth of the commandment to restore and rebuild them. So that the date of the first edict, not the work itself, is the epoch from whence begins the period of four hundred and ninety years. The work itself, though interrupted and resumed, properly began with the permission to execute it. Ezra began the foundation of the temple; Nehemiah completed the walls on the old foundations, and celebrated the encænia, keeping the dedication with gladness and with thanksgivings, Nehemiah 12:27. Thus, of the four edicts, the first two are excluded because they were not efficacious, and prolong the term to near six hundred years: and the fourth was only a confirmation of the third. No other commencement of the four hundred and ninety years agrees with the event, than that of the seventh of Artaxerxes: and this system is perspicuous, and free from all difficulties.” Apthorp.

In order to manifest the perspicuity of this exposition, and give it the greater evidence, it may be well to examine the distinct characters of each of the three intervals into which the seventy weeks are divided; namely, seven weeks, threescore and two weeks, and one week. The reason of this distribution into three intervals, flowing in uninterrupted succession, is not so obscure as to elude discovery. The first and third of these intervals are marked by great events; the restoration of the Jewish polity, the expiation of Christ's passion, and his covenant with the Jews and Gentiles. The long interval which connects the two extremes, necessarily contains sixty-two weeks. “In our English version, the sense of the twenty-fifth verse is somewhat obscured by the punctuation. It is easily rectified thus: From the going forth of the commandment to restore and to build Jerusalem, unto Messiah the Prince, shall be seven weeks, and threescore and two weeks The angel then specifies the great events of each of these intervals. In the first, of seven weeks, the street shall be built again, and the wall, even in troublous times. And thus it was; the city and the walls were rebuilt in forty-nine years, not without much opposition and various impediments. Nothing can be more exact than this period of the completion, both for the interval of forty-nine years, ending with the sixteenth of Darius; and for the troublous times in which the Jewish patriots restored and rebuilt their city.” Dr. Apthorp. It must be observed here, 1st, That the restoring and rebuilding Jerusalem, here spoken of, though it may chiefly respect the laws and constitution, is not so merely figurative as to exclude the literal sense: for though the city itself was in some degree rebuilt before this period, yet it was done so imperfectly, by reason of their poverty, and the opposition and envy of their neighbours, that the work was to be resumed in the seventh of Longimanus, whose long reign, and his favour to the nation of his queen, providentially effected its complete restoration. 2d, The troublous times mentioned, refer both to the seven weeks and the sixty-two weeks. “The peculiarity in the application of these times to the seven weeks, consists in the almost continual obstructions which the restored Jews met with, chiefly from the Samaritans, and also from their idolatrous neighbours the Moabites, Ammonites, and others, in the difficult work of rebuilding the temple and walls of the new city; insomuch that the artificers were obliged to carry on their work with arms in their hands to repulse their assailants. But the troublous times here predicted have also an aspect on the long period of sixty-two weeks, in which the Jewish history abundantly verified this sad circumstance. Not to mention their general calamities and subjection to their potent neighbours of Syria and Egypt, their city was taken and their temple profaned by Ptolemy I., by Antiochus, by Crassus, by Pompey, by Herod: and their state was often so critical, that a particular providence was manifested in their preservation, especially in raising them up those illustrious patriots, who so nobly resisted the tyranny and persecution of Antiochus. Few periods of history are more savage and inglorious, more profligate and flagitious, than that of the successors of Alexander: and the Jewish government is not to be calumniated for their portion in the general calamities of those ages; while they are deserving of the highest admiration for their constancy, in being the only people on earth who adhered to the exclusive worship of the ONLY GOD.” Apthorp.