Closing the Gap in Dispensationalism

Dave-L · Feb 5, 2020

Closing the Gap in Dispensationalism.
Making sense out of Daniel’s 70 weeks using the Septuagint. The bible translation Jesus and the disciples used.

“And thou shalt know and understand, that from the going forth of the command for the answer and for the building of Jerusalem until Christ the prince there shall be seven weeks, and sixty-two weeks: and then the time shall return, and the street shall be built, and the wall, and the times shall be exhausted. And after the sixty-two weeks, the anointed one shall be destroyed, and there is no judgment in him: and he shall destroy the city and the sanctuary with the prince that is coming: they shall be cut off with a flood, and to the end of the war which is rapidly completed he shall appoint the city to desolations. And one week shall establish the covenant with many: and in the midst of the week my sacrifice and drink-offering shall be taken away: and on the temple shall be the abomination of desolations; and at the end of the time an end shall be put to the desolation.” Daniel 9:25–27 (Brenton LXX En)

Notice how easy it is to understand this passage when we show how Christ fulfilled it. It simply says Jesus the prince will come after the 62 + 7 weeks. That is after the 69th week, which is another way of saying at the beginning of the 70th week.

They will destroy (crucify) him. And he will destroy the city and the sanctuary with the prince (Titus) that is coming.

And one week shall establish the [new] covenant with many: and in the midst of the week my sacrifice and drink-offering shall be taken away [on the cross]: and on the temple shall be the abomination of desolations [continued animal sacrifice]; and at the end of the time an end shall be put to the desolation.”

If we compare the Dispensational version, it does not fit and even contradicts the Septuagint translation. Using the English bible, the Dispensationalists turn Jesus into the Antichrist found somewhere in the distant future.

“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem 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. And after threescore and two weeks shall Messiah be cut off, but not for himself:

H. A. Ironside writes: “The moment the Messiah died on the cross (v26), the prophetic clock stopped. There has not been a tick upon that clock for nineteen centuries [when he wrote this]. It will not begin to go again until the entire present age has come to an end, and Israel will once again be taken up by God.”[ii]

So they start by inserting a gap after the crucifixion. And turn Jesus who fulfilled the prophecy into to Antichrist sometime in the future. With thousands of years now passed and counting.

[A]nd the people of the prince (Antichrist) that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he (Antichrist) 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 9:25–27 (KJV 1900)

But, for this to happen things must happen before the severed 70th week begins.

One, Antichrist supposedly contracts or covenants with the Jews, and in the middle of the 70th week when he will cause the sacrifice and the oblation to end.

So they think this must mean there will be a rebuilt temple and animal sacrifices before this can happen. So they take it upon themselves to prophecy this will happen. Even though scripture doesn’t mention it.

Also since the people of the prince are Romans, they take it upon themselves to prophesy a restored Roman Empire. Again based on a gap scripture never mentions and doesn’t allow for in the Septuagint. It is all guesswork about what might happen if there were such a gap. And then arrogantly prophesying it will happen.

Based on the idea of what might happen if there were such a gap, the bible scavenger hunt begins. Prophecy buffs world-wide looking for proof texts to support a third temple, a restored Roman Empire and a return to animal sacrifices. Something contextual scripture knows nothing of and, the book of Hebrews rejects.

And more scavenger hunting with many obsessing over the media for clues about a rebuilt temple, a revived Roman Empire, or anything mentioning Russia. And who the Antichrist might be. In my lifetime it was Henry Kissinger, Gorbachev, and President Obama who were prime suspects. Before that it was Stalin, Hitler, or any other tyrant who captured the media. With everything from SS numbers to microchips being the Mark of the Beast.

Often they assign new interpretations to already fulfilled prophecies to bolster their views. The Great Tribulation of AD 70 reassigned to the missing 70th week. The “rapture” on the last day after the resurrection according to Jesus and Paul, moved to the 70th week 1007 years before the end, or there about.

And it influences US foreign policy, duped politicians in top levels tipping the scales towards nuclear war thinking it is inevitable.[iii] Becoming self-fulfilled prophecy based on what might happen if there were such a gap.

Everything from Russia marching on Israel according to a heavily re-written Ezekiel 38. Fulfilled long ago in the book of Esther by nations of the Persian Empire. Now imported into modern times with Ezekiel’s horses, swords, and spears, originally aimed at stealing Israel’s cattle. Turned into submarines, aircraft carries, missiles, tanks, and modern Warcraft [iv] to destroy Israel, not to steal their cattle.

Where did Dispensationalism come from? A brief sketch shows the Jesuits borrowed from an old heresy that inserted a gap in Daniel’s prophecy. Why? Because the Protestants identified the Papacy as Antichrist, and people were leaving the church in droves. The Jesuits countered this trying to prove the Papacy is not the Antichrist. If people would accept the gap version of Daniel, the Antichrist could not be the Pope. Because the Antichrist would not appear anytime soon, but in the distant future.[v]

In time this Counter Reformation lie caught on to where it now covers the world.

This is the Bible Jesus Used

https://www.biblestudytools.com/bible-study/tips/what-bible-did-jesus-use-11638841.html

[ii] Harry A. Ironside, The Great Parenthesis: Timely Messages on the Interval Between the 69th and 70th Weeks of Daniel’s Prophecy (Grand Rapids, MI: Zondervan, 1943).

[iii] Prophecy and Politics Grace Halsell

[iv] The Battle of Gog and Magog Fulfilled in Esther By Phillip G. Kayser · Esther 9:1-32 · 2002-3-1

[v] Dispensational Truth; pg. 5 Clarence Larkin

Diakonos · Apr 18, 2020

The divisions of the 70 “sevens” (9:25–27)

9:25. Important revelation was then given Daniel about the inception of this important time period and its divisions. The 70 “sevens” would begin, Gabriel said, with the issuing of the decree to restore and rebuild Jerusalem. This decree was the fourth of four decrees made by Persian rulers in reference to the Jews. The first was Cyrus’ decree in 538 B.C. (2 Chron. 36:22–23; Ezra 1:1–4; 5:13). The second was the decree of Darius I (522–486) in 520 B.C. (Ezra 6:1, 6–12). This decree actually was a confirmation of the first decree. The third was the decree of Artaxerxes Longimanus (464–424) in 457 B.C. (Ezra 7:11–26). The first two decrees pertain to the rebuilding of the temple in Jerusalem and the third relates to finances for animal sacrifices at the temple. These three say nothing about the rebuilding of the city itself. Since an unwalled city was no threat to a military power, a religious temple could be rebuilt without jeopardizing the military authority of those granting permission to rebuild it. No one of these three decrees, then, was the decree that formed the beginning of the 70 sevens.
The fourth decree was also by Artaxerxes Longimanus, issued on March 5, 444 B.C. (Neh. 2:1–8). On that occasion Artaxerxes granted the Jews permission to rebuild Jerusalem’s city walls. This decree is the one referred to in Daniel 9:25.
The end or goal of the prophecy is the appearance of the Anointed One, the Ruler. This refers to Christ Himself. God the Father anointed Christ with the Spirit at the time of His water baptism (Acts 10:38), but the anointing referred to here is the anointing of Christ as the Ruler in His kingdom (cf. comments on “anoint the Most Holy” in Dan. 9:24). This prophecy of the 70 sevens, then, ends not with the First Advent of Christ, as some suggest, but rather with the Second Advent and the establishing of the millennial kingdom.
This 490-year period is divided into three segments; (a) 7 “sevens” (49 years), (b) 62 “sevens” (434 years), and (c) 1 “seven” (v. 27; 7 years). The first period of 49 years may refer to the time in which the rebuilding of the city of Jerusalem, permitted by Artexerxes’ decree, was completed (444–395 B.C.). Though Nehemiah’s wall construction project took only 52 days, many years may have been needed to remove the city’s debris (after being desolate for many decades), to build adequate housing, and to rebuild the streets and a trench.
9:26a. The 62 “sevens”. (434 years) extend up to the introduction of the Messiah to the nation Israel. This second period concluded on the day of the Triumphal Entry just before Christ was cut off, that is, crucified. In His Triumphal Entry, Christ, in fulfillment of Zechariah 9:9, officially presented Himself to the nation of Israel as the Messiah. He was evidently familiar with Daniel’s prophecy when on that occasion He said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (Luke 19:42).
Thus the first two segments of the important time period—the 7 sevens (49 years) and the 62 sevens (434 years)—ran consecutively with no time between them. They totaled 483 years and extended from March 5, 444 B.C. to March 30, A.D. 33. How can 444 B.C. to A.D. 33 equal 483 years? For an answer see the chart “The 483 Years in the Jewish and Gregorian Calendars.” (For more details see Harold W. Hoehner, Chronological Aspects of the Life of Christ. Grand Rapids: Zondervan Publishing House, 1977, and Alva J. McClain, Daniel’s Prophecy of the Seventy Weeks. Grand Rapids: Zondervan Publishing House, 1969.)
According to Daniel 9:26 the Anointed One was not “cut off” in the 70th “seven”; He was cut off after the 7 and 62 “sevens” had run their course. This means that there is an interval between the 69th and 70th “sevens.” Christ’s crucifixion, then, was in that interval, right after His Triumphal Entry, which concluded the 69th “seven.” This interval was anticipated by Christ when He prophesied the establishing of the church (Matt. 16:18). This necessitated the setting aside of the nation Israel for a season in order that His new program for the church might be instituted. Christ predicted the setting aside of the nation (Matt. 21:42–43). The present Church Age is the interval between the 69th and 70th “sevens.”......

Diakonos · Apr 18, 2020

......
Amillenarians teach that Christ’s First Advent ministry was in the 70th “seven,” that there was no interval between the 69th and 70th “sevens,” and that the six actions predicted in Daniel 9:24 are being fulfilled today in the church. This view, however, (a) ignores the fact that verse 26 says “after the 62 sevens, ‘ “not” in the 70th seven, ‘” (b) overlooks the fact that Christ’s ministry on earth was three and one-half years in length, not seven, and (c) ignores the fact that God’s six actions pertain to Daniel’s “people” (Israel) and His “Holy City” (Jerusalem), not the church.
When the Anointed One would be cut off, Daniel was told, he would have nothing. The word translated “cut off” is used of executing the death penalty on a criminal. Thus the prophecy clearly points to the crucifixion of Christ. At His crucifixion He would “have nothing” in the sense that Israel had rejected Him and the kingdom could not be instituted at that time. Therefore He did not then receive the royal glory as the King on David’s throne over Israel. John referred to this when he wrote, “He came to that which was His own [i.e., the throne to which He had been appointed by the Father] but His own [i.e., His own people] did not receive Him” (John 1:11). Daniel’s prophecy, then, anticipated Christ’s offer of Himself to the nation Israel as her Messiah, the nation’s rejection of Him as Messiah, and His crucifixion.
9:26b. The prophecy continues with a description of the judgment that would come on the generation that rejected the Messiah. The city which contains the sanctuary, that is, Jerusalem, would be destroyed by the people of the ruler who will come. The ruler who will come is that final head of the Roman Empire, the little horn of 7:8. It is significant that the people of the ruler, not the ruler himself, will destroy Jerusalem. Since he will be the final Roman ruler, the people of that ruler must be the Romans themselves. This, then, is a prophecy of the destruction of Jerusalem about which Christ spoke in His ministry.
When the leaders of the nation registered their rejection of Christ by attributing His power to Beelzebub, the prince of the demons (Matt. 12:24), Christ warned that if they persisted in that view they would be guilty of sin for which there would be no forgiveness (Matt. 12:31–32). He also warned the nation that Jerusalem would be destroyed by Gentiles (Luke 21:24), that it would be desolate (Matt. 23:38), and that the destruction would be so complete that not one stone would be left on another (Matt. 24:2). This destruction was accomplished by Titus in A.D. 70 when he destroyed the city of Jerusalem and killed thousands of Jews. But that invasion, awesome as it was, did not end the nation’s sufferings, for war, Gabriel said, would continue until the end. Even though Israel was to be set aside, she would continue to suffer until the prophecies of the 70 “sevens” were completely fulfilled. Her sufferings span the entire period from the destruction of Jerusalem in A.D. 70 to Jerusalem’s deliverance from Gentile dominion at the Second Advent of Christ.
9:27a. This verse unveils what will occur in the 70th seven years. This seven-year period will begin after the Rapture of the church (which will consummate God’s program in this present Age). The 70th “seven” will continue till the return of Jesus Christ to the earth. Because Jesus said this will be a time of “great distress” (Matt. 24:21), this period is often called the Tribulation.
A significant event that will mark the beginning of this seven-year period is the confirming of a covenant. This covenant will be made with many, that is, with Daniel’s people, the nation Israel. “The ruler who will come” (Dan. 9:26) will be this covenant-maker, for that person is the antecedent of the word he in verse 27. As a yet-future ruler he will be the final head of the fourth empire (the little horn of the fourth beast, 7:8).
The covenant he will make will evidently be a peace covenant, in which he will guarantee Israel’s safety in the land. This suggests that Israel will be in her land but will be unable to defend herself for she will have lost any support she may have had previously. Therefore she will need and welcome the peacemaking role of this head of the confederation of 10 European (Roman) nations. In offering this covenant, this ruler will pose as a prince of peace, and Israel will accept his authority. But then in the middle of that “seven,” after three and one-half years, he will break the covenant. According to 11:45, he will then move from Europe into the land of Israel.
This ruler will end … sacrifice and offering. This expression refers to the entire Levitical system, which suggests that Israel will have restored that system in the first half of the 70th “seven.” After this ruler gains worldwide political power, he will assume power in the religious realm as well and will cause the world to worship him (2 Thes. 2:4; Rev. 13:8). To receive such worship, he will terminate all organized religions. Posing as the world’s rightful king and god and as Israel’s prince of peace, he will then turn against Israel and become her destroyer and defiler.
9:27b. Daniel was told that “the ruler who will come” (v. 26) will place abominations on a wing of the temple. Christ referred to this incident: “You [will] see standing in the holy place the abomination that causes desolation” (Matt. 24:15). John wrote that the false prophet will set up an image to this ruler and that the world will be compelled to worship it (Rev. 13:14–15). But then his end will come (the end that is decreed is poured out on him). With his false prophet he will be cast into the lake of fire when Christ returns to the earth (Rev. 19:20; cf. Dan. 7:11, 26).
This covenant could not have been made or confirmed by Christ at His First Advent, as amillenarians teach, because: (a) His ministry did not last seven years, (b) His death did not stop sacrifices and offerings, (c) He did not set up “the abomination that causes desolation” (Matt. 24:15). Amillenarians suggest that Christ confirmed (in the sense of fulfilling) the Abrahamic Covenant but the Gospels give no indication He did that in His First Advent.
As stated, the Antichrist will break his covenant with Israel at the beginning of the second half of the 70th “seven,” that is, it will be broken for three and one-half years. This is called “a time, times, and half a time” (Dan. 7:25; 12:7; Rev. 12:14). The fact that this is the same as the three and one-half years, which in turn are equated with 1,260 days (Rev. 11:3; 12:6) and with 42 months (Rev. 11:2; 13:5), means that in Jewish reckoning each month has 30 days and each year 360 days. This confirms the 360-day Jewish year used in the calculations in the chart, “The 483 Years in the Jewish and Gregorian Calendars” (near Dan. 9:26a). Since the events in the 69 sevens (vv. 24–26) were fulfilled literally, the 70th “seven,” yet unfulfilled, must likewise be fulfilled literally.

Dave-L · Apr 18, 2020

Diakonos said:

The divisions of the 70 “sevens” (9:25–27)

9:25. Important revelation was then given Daniel about the inception of this important time period and its divisions. The 70 “sevens” would begin, Gabriel said, with the issuing of the decree to restore and rebuild Jerusalem. This decree was the fourth of four decrees made by Persian rulers in reference to the Jews. The first was Cyrus’ decree in 538 B.C. (2 Chron. 36:22–23; Ezra 1:1–4; 5:13). The second was the decree of Darius I (522–486) in 520 B.C. (Ezra 6:1, 6–12). This decree actually was a confirmation of the first decree. The third was the decree of Artaxerxes Longimanus (464–424) in 457 B.C. (Ezra 7:11–26). The first two decrees pertain to the rebuilding of the temple in Jerusalem and the third relates to finances for animal sacrifices at the temple. These three say nothing about the rebuilding of the city itself. Since an unwalled city was no threat to a military power, a religious temple could be rebuilt without jeopardizing the military authority of those granting permission to rebuild it. No one of these three decrees, then, was the decree that formed the beginning of the 70 sevens.
The fourth decree was also by Artaxerxes Longimanus, issued on March 5, 444 B.C. (Neh. 2:1–8). On that occasion Artaxerxes granted the Jews permission to rebuild Jerusalem’s city walls. This decree is the one referred to in Daniel 9:25.
The end or goal of the prophecy is the appearance of the Anointed One, the Ruler. This refers to Christ Himself. God the Father anointed Christ with the Spirit at the time of His water baptism (Acts 10:38), but the anointing referred to here is the anointing of Christ as the Ruler in His kingdom (cf. comments on “anoint the Most Holy” in Dan. 9:24). This prophecy of the 70 sevens, then, ends not with the First Advent of Christ, as some suggest, but rather with the Second Advent and the establishing of the millennial kingdom.
This 490-year period is divided into three segments; (a) 7 “sevens” (49 years), (b) 62 “sevens” (434 years), and (c) 1 “seven” (v. 27; 7 years). The first period of 49 years may refer to the time in which the rebuilding of the city of Jerusalem, permitted by Artexerxes’ decree, was completed (444–395 B.C.). Though Nehemiah’s wall construction project took only 52 days, many years may have been needed to remove the city’s debris (after being desolate for many decades), to build adequate housing, and to rebuild the streets and a trench.
9:26a. The 62 “sevens”. (434 years) extend up to the introduction of the Messiah to the nation Israel. This second period concluded on the day of the Triumphal Entry just before Christ was cut off, that is, crucified. In His Triumphal Entry, Christ, in fulfillment of Zechariah 9:9, officially presented Himself to the nation of Israel as the Messiah. He was evidently familiar with Daniel’s prophecy when on that occasion He said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (Luke 19:42).
Thus the first two segments of the important time period—the 7 sevens (49 years) and the 62 sevens (434 years)—ran consecutively with no time between them. They totaled 483 years and extended from March 5, 444 B.C. to March 30, A.D. 33. How can 444 B.C. to A.D. 33 equal 483 years? For an answer see the chart “The 483 Years in the Jewish and Gregorian Calendars.” (For more details see Harold W. Hoehner, Chronological Aspects of the Life of Christ. Grand Rapids: Zondervan Publishing House, 1977, and Alva J. McClain, Daniel’s Prophecy of the Seventy Weeks. Grand Rapids: Zondervan Publishing House, 1969.)
According to Daniel 9:26 the Anointed One was not “cut off” in the 70th “seven”; He was cut off after the 7 and 62 “sevens” had run their course. This means that there is an interval between the 69th and 70th “sevens.” Christ’s crucifixion, then, was in that interval, right after His Triumphal Entry, which concluded the 69th “seven.” This interval was anticipated by Christ when He prophesied the establishing of the church (Matt. 16:18). This necessitated the setting aside of the nation Israel for a season in order that His new program for the church might be instituted. Christ predicted the setting aside of the nation (Matt. 21:42–43). The present Church Age is the interval between the 69th and 70th “sevens.”......

This has no scripture proof of a gap. The 70 weeks were contiguous unless scripture proves otherwise.

Dave-L · Apr 18, 2020

Diakonos said:

......
Amillenarians teach that Christ’s First Advent ministry was in the 70th “seven,” that there was no interval between the 69th and 70th “sevens,” and that the six actions predicted in Daniel 9:24 are being fulfilled today in the church. This view, however, (a) ignores the fact that verse 26 says “after the 62 sevens, ‘ “not” in the 70th seven, ‘” (b) overlooks the fact that Christ’s ministry on earth was three and one-half years in length, not seven, and (c) ignores the fact that God’s six actions pertain to Daniel’s “people” (Israel) and His “Holy City” (Jerusalem), not the church.
When the Anointed One would be cut off, Daniel was told, he would have nothing. The word translated “cut off” is used of executing the death penalty on a criminal. Thus the prophecy clearly points to the crucifixion of Christ. At His crucifixion He would “have nothing” in the sense that Israel had rejected Him and the kingdom could not be instituted at that time. Therefore He did not then receive the royal glory as the King on David’s throne over Israel. John referred to this when he wrote, “He came to that which was His own [i.e., the throne to which He had been appointed by the Father] but His own [i.e., His own people] did not receive Him” (John 1:11). Daniel’s prophecy, then, anticipated Christ’s offer of Himself to the nation Israel as her Messiah, the nation’s rejection of Him as Messiah, and His crucifixion.
9:26b. The prophecy continues with a description of the judgment that would come on the generation that rejected the Messiah. The city which contains the sanctuary, that is, Jerusalem, would be destroyed by the people of the ruler who will come. The ruler who will come is that final head of the Roman Empire, the little horn of 7:8. It is significant that the people of the ruler, not the ruler himself, will destroy Jerusalem. Since he will be the final Roman ruler, the people of that ruler must be the Romans themselves. This, then, is a prophecy of the destruction of Jerusalem about which Christ spoke in His ministry.
When the leaders of the nation registered their rejection of Christ by attributing His power to Beelzebub, the prince of the demons (Matt. 12:24), Christ warned that if they persisted in that view they would be guilty of sin for which there would be no forgiveness (Matt. 12:31–32). He also warned the nation that Jerusalem would be destroyed by Gentiles (Luke 21:24), that it would be desolate (Matt. 23:38), and that the destruction would be so complete that not one stone would be left on another (Matt. 24:2). This destruction was accomplished by Titus in A.D. 70 when he destroyed the city of Jerusalem and killed thousands of Jews. But that invasion, awesome as it was, did not end the nation’s sufferings, for war, Gabriel said, would continue until the end. Even though Israel was to be set aside, she would continue to suffer until the prophecies of the 70 “sevens” were completely fulfilled. Her sufferings span the entire period from the destruction of Jerusalem in A.D. 70 to Jerusalem’s deliverance from Gentile dominion at the Second Advent of Christ.
9:27a. This verse unveils what will occur in the 70th seven years. This seven-year period will begin after the Rapture of the church (which will consummate God’s program in this present Age). The 70th “seven” will continue till the return of Jesus Christ to the earth. Because Jesus said this will be a time of “great distress” (Matt. 24:21), this period is often called the Tribulation.
A significant event that will mark the beginning of this seven-year period is the confirming of a covenant. This covenant will be made with many, that is, with Daniel’s people, the nation Israel. “The ruler who will come” (Dan. 9:26) will be this covenant-maker, for that person is the antecedent of the word he in verse 27. As a yet-future ruler he will be the final head of the fourth empire (the little horn of the fourth beast, 7:8).
The covenant he will make will evidently be a peace covenant, in which he will guarantee Israel’s safety in the land. This suggests that Israel will be in her land but will be unable to defend herself for she will have lost any support she may have had previously. Therefore she will need and welcome the peacemaking role of this head of the confederation of 10 European (Roman) nations. In offering this covenant, this ruler will pose as a prince of peace, and Israel will accept his authority. But then in the middle of that “seven,” after three and one-half years, he will break the covenant. According to 11:45, he will then move from Europe into the land of Israel.
This ruler will end … sacrifice and offering. This expression refers to the entire Levitical system, which suggests that Israel will have restored that system in the first half of the 70th “seven.” After this ruler gains worldwide political power, he will assume power in the religious realm as well and will cause the world to worship him (2 Thes. 2:4; Rev. 13:8). To receive such worship, he will terminate all organized religions. Posing as the world’s rightful king and god and as Israel’s prince of peace, he will then turn against Israel and become her destroyer and defiler.
9:27b. Daniel was told that “the ruler who will come” (v. 26) will place abominations on a wing of the temple. Christ referred to this incident: “You [will] see standing in the holy place the abomination that causes desolation” (Matt. 24:15). John wrote that the false prophet will set up an image to this ruler and that the world will be compelled to worship it (Rev. 13:14–15). But then his end will come (the end that is decreed is poured out on him). With his false prophet he will be cast into the lake of fire when Christ returns to the earth (Rev. 19:20; cf. Dan. 7:11, 26).
This covenant could not have been made or confirmed by Christ at His First Advent, as amillenarians teach, because: (a) His ministry did not last seven years, (b) His death did not stop sacrifices and offerings, (c) He did not set up “the abomination that causes desolation” (Matt. 24:15). Amillenarians suggest that Christ confirmed (in the sense of fulfilling) the Abrahamic Covenant but the Gospels give no indication He did that in His First Advent.
As stated, the Antichrist will break his covenant with Israel at the beginning of the second half of the 70th “seven,” that is, it will be broken for three and one-half years. This is called “a time, times, and half a time” (Dan. 7:25; 12:7; Rev. 12:14). The fact that this is the same as the three and one-half years, which in turn are equated with 1,260 days (Rev. 11:3; 12:6) and with 42 months (Rev. 11:2; 13:5), means that in Jewish reckoning each month has 30 days and each year 360 days. This confirms the 360-day Jewish year used in the calculations in the chart, “The 483 Years in the Jewish and Gregorian Calendars” (near Dan. 9:26a). Since the events in the 69 sevens (vv. 24–26) were fulfilled literally, the 70th “seven,” yet unfulfilled, must likewise be fulfilled literally.

Jesus proved the kingdom is spiritual. Any belief in a physical kingdom of the future leads to a total rejection of Christ in a "third temple" and a return to animal sacrifices. It is a rejection of Christ to teach such a doctrine.

Washed · Apr 18, 2020

Dave-L said:

Your tune will change when you see Jesus ruling the world from Jerusalem.

Diakonos · Apr 18, 2020

Did you know that there are more examples in the Bible of a 490 year periods with a gap? There is a pattern to prophecy and timelines that God intentionally uses. It's one way He authenticates His work in our time domain. He tells us History in advance

Dave-L · Apr 18, 2020

Washed said:

I see it now because I'm born again. You seek a kingdom of sight, not faith.

Dave-L · Apr 18, 2020

Diakonos said:

But not in this case. = adding to scripture.

Diakonos · Apr 18, 2020

@ Dave-L
There's no way you read what I wrote and looked at the Scriptural evidence I provided to debunk this.
You literally responded 2 minutes after I posted that.

You're not willing to be teachable, because you won't read Scripture when people use it to show you error.
Your problem is that you rely on the Septuagint as if it was inspired. Its just another translation, mate. It has errors, just like you.
See you in New Jerusalem

Washed · Apr 18, 2020

Dave-L said:

You are delusional. This world is currently run by the devil. 1 John 5:19; 2 Cor 4:4; Luke 4:5-6; and more. When Jesus is ruling, this world will be a much better place. You won't recognize it.

Dave-L · Apr 18, 2020

Diakonos said:

I know what you are going to say before you say it. I heard it all my life. I'm saying there is no scriptural warrant for a gap. And those claiming it add to scripture.

Dave-L · Apr 18, 2020

Washed said:

Is Jesus God? If so, the Devil obeys him.

Diakonos · Apr 18, 2020

Dave-L said:

Just like us, he has free will, but his ability is limited

Dave-L · Apr 18, 2020

Diakonos said:

Nobody chooses apart from having a reason to base their choices on. God controls us and the devil by providing the reasons we base our choices on.

Diakonos · Apr 18, 2020

Dave-L said:

Then why does God tell us to chose life?

Dave-L · Apr 18, 2020

Diakonos said:

We do as he says. Just as I said.

Diakonos · Apr 18, 2020

Dave-L said:

Most people don't do as He says. Humanity is quite rebellious if you haven't noticed

Dave-L · Apr 18, 2020

Diakonos said:

He hardens their hearts using positive commands.

Washed · Apr 18, 2020

Dave-L said:

In other words, to you, God is The Great Puppetmaster controlling everything. Any sense of choice or free will is an illusion. The universe is God's game table and we're all pieces that He moves around according to His whims.

Calvinism is a horrible disease that denigrates both God and His creation.

Closing the Gap in Dispensationalism

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