Chapter 9.8

The Record of Biblical Prophets

Proof Positive that We Must Heed Them

Table of Topics

A) The Miracle of Biblical Prophecy

B) Ten OT Prophecies Christ Fulfilled

B.1) Christ’s Virgin Birth: Isaiah 7:14

B.2) Christ’s Place of Birth: Micah 5:2

B.3) Christ’s Ancestry through Abraham: Genesis 12:1-3

B.4) Christ’s Ancestry through King David: 2 Samuel 7:14

B.5) Christ Heralded by John the Baptist: Isaiah 40:3; Malachi 3:1

B.6) Christ Betrayed for Thirty Pieces of Silver: Zechariah 11:12-13

B.7) Christ the Suffering Servant: Isaiah 50, 52-53

B.8) The Torture of Christ’s Crucifixion: Psalm 22

B.9) The Timing of Christ’s Crucifixion: Daniel 9:24-27

B.10) Christ’s Resurrection: Psalm 16:10

Table of Topics

Continued

C) Prophecies About Israel

C.1) Israel’s Exodus: Genesis 15:13-16

C.2) Jerusalem’s Destruction: Luke 19:43-44

C.3) Israel’s Return: Jeremiah 25:11; Ezekiel 4:4-6; Leviticus 26:18

D) Prophecies about Nations

D.1) The Rise & Fall of Ancient World Powers: Daniel 2, 7-8

D.1.a) Babylonia

D.1.b) Persia

D.1.c) Greece

D.1.d) Rome

D.2) King Cyrus of Persia: Isaiah 44:28

D.3) Destruction of Ancient Cities

Extras & Endnotes

Primary Points

1. The miraculous fulfillment of the recorded prophecies in Scripture is the most remarkable events in all of human history and proof positive that the Bible is divine revelation.
2. “There is only one chance in 10 billion times a billion that these eleven [messianic] prophecies could have been accurately predicted by chance.”

A) The Miracle of Biblical Prophecy

The miraculous fulfillment of the recorded prophecies in Scripture is the most remarkable events in all of human history and proof positive that the Bible is divine revelation. We don’t even see such predictions being attempted by the “prophets” of other religions, nor recorded in their sacred texts. This is because only the one true God can predict and control the future. Through the Prophet Isaiah, He says:

Remember this, fix it in mind, take it to heart, you rebels. Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like Me. I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please.” (Isa 46:8-10)

All of this because only He is God.

Dr. Grant R. Jeffrey, a recognized expert regarding biblical prophecy, writes concerning both the importance and miraculous nature of the historical fulfillment of the predictions recorded in Scripture:

One of the strongest evidences of the divine inspiration of Scripture is the phenomenon of fulfilled prophecy. The Bible is unique among the religious books of mankind that it dares to predict future events in great detail. Other religious writings, such as the [Muslim] Koran or the [Buddhist] Veda, do not contain detailed, specific prophecies.

The reason for this is that it is impossible to consistently prophesy specific future events with real accuracy unless you are God. It is only when we come to examine the Bible that we find hundreds of detailed prophecies concerning various nations, events and individuals covering thousands of years. . . .

God hurled forth His challenge to false prophets and false religions that has remained unanswered for over twenty-five hundred years:

“‘Present your case’, says the Lord. ‘Set forth your arguments,’ says Jacob’s King. ‘Bring in your idols, to tell us what is going to happen. Tell us what the former days were, so that we may consider them and know their final outcome. Or declare to us the things to come, tell us what the future holds, so we may know that you are gods” (Isa 41:22-23)

The Lord’ declares that accurate prophecy belongs to God alone and that He alone can prophesy accurately the future, of mankind. The precision of fulfilled prophecy thus becomes not only an irrefutable proof of God’s foreknowledge and sovereignty, but it also proves conclusively that the Bible is the revelation of God’s truth regarding man’s sinfulness and need for salvation. We are confronted with the claims of Christ regarding our sinful rebellion and His pardon which He purchased for us by His death and resurrection. ^[1]

Dr. Grant goes on to “illustrate the precision of biblical prophecy” by examining “three specific predictions made by three different prophets and their detailed fulfillment in the life of Jesus Christ hundreds of years later.” ^[2] These events are, first, that Christ would come from one of twelve tribes, Judah (cf. Gen 49:10; Luke 3:23-24). Dr. Grant puts the probability of this occurring by chance alone at 1 in 12. The second prophecy considered is that Christ would be born in Bethlehem (cf. Mic 5:2; Matt 2:1) which is given one chance in 200. Finally, the prediction that Jesus would be betrayed by thirty pieces of silver (cf. Zech 11:12; Matt 26:15) is given a chance of random probability of 1 in 50.

Dr. Grant explains that in “statistical theory . . . the probability of [two] events being fulfilled in sequence” is found by multiplying their probabilities. Thus, the estimated probability of all three of the above events randomly coming true in Christ’s life hundreds of years after they were predicted is 12x200x50 which equals 1 chance in 120,000. ^[3] This illustrates the almost impossibility of just three messianic prophecies coming true. As noted above, some scholars have documented almost 200 of them.

Accordingly, Dr. Jeffrey calculates the random probability of just an additional eight of these predictions concerning Christ coming true (e.g. entering Jerusalem on a colt, crucifixion, have his betrayal money thrown in the temple and given for a potter’s field). The chances of these eleven events occurring randomly is estimated to be 1 chance in 10.¹⁹ Dr. Grant writes:

In other words, there is only one chance in 10 billion times a billion that the prophets could have accurately predicted these eleven specific prophecies by chance alone, or that any one man’s life could fulfill these detailed prophecies by chance alone; in fact, it is obviously impossible! ^[4]

Unless the God of the Universe is the mind behind the predictions and the power behind their fulfillments.

B) Ten OT Prophecies that Christ Fulfilled

Much of what Christ did and experienced while living on Earth was in fulfillment of prophecies made 500 to 2000 years before He came. J. Barton Payne, in his exhaustive study, Encyclopedia of Biblical Prophecy, lists 191 separate prophecies that were literally fulfilled in the life, death, resurrection, and ascension of Christ. ^[5] Most of them, He obviously could not have manipulated in any way, including the place of his birth, the details of His betrayal, and the means of His crucifixion. ^[6]

Jesus was very aware of the importance of His fulfilling prophecy and the Gospel writers reflect this constantly. As Matthew records events in Christ’s life, about a dozen times he adds that it is occurring in order to fulfill prophecy. John does the same over a half dozen times. And Luke begins his Gospel by describing it as: “an account of the things that have been fulfilled [peplērophorēmenōn] among us” (Luke 1:1). ^[7]

As noted, Jesus Himself commented on this frequently. Shortly before His death, the Lord said: “We are going up to Jerusalem, and everything that is written by the Prophets about the Son of Man will be fulfilled” (Luke 18:31). Accordingly, at His arrest He said:

Do you think I cannot call on My Father, and He will at once put at My disposal more than twelve legions of Angels? But how then would the Scriptures be fulfilled that say it must happen in this way?” (Matt 26:53-54)

After His resurrection, He told some disciples who apparently did not understand the meaning of His death:

How foolish you are, and how slow of heart to believe all that the Prophets have spoken! Did not the Christ have to suffer these things and then enter His glory?” And beginning with Moses and all the Prophets, He explained to them what was said in all the Scriptures concerning Himself. . . . He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about Me in the Law of Moses, the Prophets and the Psalms.” (Luke 24:25-27, 44)

And indeed it was.

B.1) Christ’s Virgin Birth: Isaiah 7:14

One of the most remarkable prophecies in Scripture predicts one of the most remarkable events of human history: the birth of Christ. Approximately 735 years before Christ was born, ^[8] God promised King Ahaz a miraculous sign to confirm His promise that an invading army would not harm his people (cf. Isa 7:5-7). Through Isaiah the Prophet, God said:

The Lord Himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. He will eat curds and honey when he knows enough to reject the wrong and choose the right. But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste. (7:14-16)

Of course, in order for the promise to be meaningful for King Ahaz, it was literally fulfilled in his day. However, there are many OT prophecies with a near/far and partial/full fulfillment nature to them and this is one of them. ^[9]

Accordingly, the Apostle Matthew leaves no question that this was a prediction of the Christ child well over 700 years later, when he writes:

This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. ¹⁹ Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.

But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. ²¹ She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.”

All this took place to fulfill what the Lord had said through the prophet: ²³ “The virgin will be with child and will give birth to a son, and they will call him Immanuel”—which means, “God with us.” (Matt 1:18-23)

That a virgin in Isaiah’s day also had a child in order to authenticate the immediate prediction of deliverance does not negate a future and more significant fulfillment of the prophecy. The Prophet Isaiah predicted the virgin birth of Christ about 730 years before it occurred.

B.2) Christ’s Place of Birth: Micah 5:2

At about the same time as Isaiah predicted Christ’s virgin birth, the Prophet Micah predicted where that birth would occur. ^[10] The Prophet said:

“You, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for Me one who will be ruler over Israel, whose origins are from of old, from ancient times.’” (Mic 5:2)

Accordingly, the Apostle Matthew writes:

After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem ² and asked, “Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him.”

When King Herod heard this he was disturbed, and all Jerusalem with him. ⁴ When he had called together all the people’s chief priests and teachers of the law, he asked them where the Christ was to be born. ⁵ “In Bethlehem in Judea,” they replied, “for this is what the prophet has written: “ ‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.’’” (Matt 2:1-6) ^[11]

The Prophet Micah predicted over 700 years in advance that Christ would be born in a nondescript village of Israel. Considering the fact that Jesus’ earthly parents lived in Nazareth, we see the extent of God’s power to make the predictions of His Prophets come true. As Luke records, God inspired a Roman Emperor to have a census:

In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. ² (This was the first census that took place while Quirinius was governor of Syria.) ³ And everyone went to his own town to register.

So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. ⁵ He went there to register with Mary, who was pledged to be married to him and was expecting a child. ⁶ While they were there, the time came for the baby to be born, ⁷ and she gave birth to her firstborn, a son. (Luke 2:1-6) ^[12]

B.3) Christ’s Ancestry through Abraham: Genesis 12:1-3

About the year 2200 B. C., ^[13] God gave Abraham the following promise:

I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on
Earth will be blessed through you. ^[14] (Gen. 12:2-3; cf. 22:18).

More specifically, God promised Abraham, “through your offspring all nations on Earth will be blessed, because you have obeyed Me” (Gen 22:18).

Such an amazing promise, of one man’s offspring being a blessing to every race of people on Earth, could only be fulfilled in the fact that Christ was an earthly descendent of Abraham. Accordingly, the Gospel of the Apostle Matthew begins: “A record of the genealogy of Jesus Christ the son of David, the son of Abraham” (Matt 1:1).

Likewise, the Apostle Paul points to the promises of Abraham as being fulfilled in Christ when he writes:

The promises were spoken to Abraham and to his seed. The Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. ¹⁷ What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. ¹⁸ For if the inheritance depends on the law, then it no longer depends on a promise; but God in His grace gave it to Abraham through a promise. (Gal 3:16-18) ^[15]

B.4) Christ’s Ancestry through King David: 2 Samuel 7:14

About the year 1000 B. C., ^[16] God said to King David through the Prophet Nathan (cf. 2 Sam 7:4):

The LORD declares to you that the LORD himself will establish a house for you: ¹² When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. ¹³ He is the one who will build a house for My Name, and I will establish the throne of his kingdom forever. . . . Your house and your kingdom will endure forever before Me; your throne will be established forever. (2 Sam 7:11-16)

Obviously, as with many OT prophecies, this prediction had a short term fulfillment in Solomon. But because the promise involved a “kingdom [that] will endure forever,” we recognize a clear reference to the future reign of Christ. Accordingly, Jesus is recorded as a direct descendant of David (cf. Matt 1:1), is repeatedly given the title of “son of David” (cf. Matt 9:27; 12:23; 15:22; 20:30-31; 21:9, 15), and Jesus refers to Himself in the same way (cf. Matt 22:42, 45)

B.5) Christ Heralded by John the Baptist: Isaiah 40:3; Malachi 3:1

Around 735 B. C. ^[17] the Prophet Isaiah proclaimed:

A voice of one calling: “In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God. . . . And the glory of the LORD will be revealed, and all mankind together will see it. For the mouth of the LORD has spoken.” (Isa 40:3, 5)

Likewise, around 430 B.C., ^[18] the Prophet Malachi quotes God as saying:

See, I will send My messenger, who will prepare the way before Me. Then suddenly the Lord you are seeking will come to His temple; the messenger of the covenant, whom you desire, will come, says the LORD Almighty. (Mal 3:1)

Accordingly the Apostles believed John the Baptist to be a fulfillment of these prophecies. Matthew records:

In those days John the Baptist came, preaching in the Desert of Judea and saying, “Repent, for the Kingdom of Heaven is near.” This is he who was spoken of through the Prophet Isaiah: “A voice of one calling in the desert, ‘Prepare the way for the Lord, make straight paths for Him’” (Matt 3:1-3).

B.6) Christ Betrayed for Thirty Pieces of Silver: Zechariah 11:12-13

About 520 B.C., ^[19] the Prophet Zechariah related concerning his enemies:

I told them, “If you think it best, give me my pay; but if not, keep it.” So they paid me thirty pieces of silver. And the LORD said to me, “Throw it to the potter”—the handsome price at which they priced Me! So I took the thirty pieces of silver and threw them into the house of the LORD to the potter. (Zech 11:12-13)

God speaks here of being “priced” at “thirty pieces of silver” which were eventually thrown “into the house of the Lord.”

Over 500 years later, the Apostle Matthew records:

Then one of the Twelve—the one called Judas Iscariot —went to the chief priests and asked, “What are you willing to give me if I hand Him [God the Son] over to you?” So they counted out for him thirty silver coins. . . .

When Judas, who had betrayed Him, saw that Jesus was condemned, he was seized with remorse and returned the thirty silver coins to the chief priests and the elders. “I have sinned,” he said, “for I have betrayed innocent blood.” “What is that to us?” they replied. “That’s your responsibility.” So Judas threw the money into the temple and left. Then he went away and hanged himself. (Matt 26:14-16; 27:3)

Accordingly, Matthew adds later:

Then what was spoken by . . . the Prophet was fulfilled: “They took the thirty silver coins, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me.” (Matt 27:9-10)

Despite some difficulties in Matthew’s wording, this is an amazingly specific prophecy that Christ would be “purchased” for thirty pieces of silver. ^[20]

B.7) Christ the Suffering Servant: Isaiah 50, 52-53

Again, around 730 B.C. the Prophet Isaiah made a remarkably detailed prediction concerning the crucifixion of Christ. Quoting the future “suffering Servant,” Isaiah writes: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting” (Isa 50:6). Accordingly, we read in Matthew:

Then he [Pilate] had Jesus flogged, and handed Him over to be crucified. Then the governor’s soldiers . . . mocked Him. . . . They spit on Him, and took the staff and struck Him on the head again and again. (Matt 27:26-27, 30)

Then in chapters 52-53 the Prophet describes the future Servant of God as suffering greatly to pay for the sins of many, but also being highly exalted. OT scholars C. F. Keil and F. Delitzsch comment on this passage:

It looks as if it had been written beneath the cross upon Golgotha . . . It is the unraveling of Ps 22 and Ps 110. . . . and is the most central, the deepest, and the loftiest thing that the Old Testament prophecy has ever achieved. ^[21]

Following is the description of what we believe Isaiah saw in a vision of the ministry and suffering of Christ:

See, My servant will act wisely; he will be raised [resurrected cf. Matt 28:6) and lifted up and highly exalted. Just as there were many who were appalled at him—his appearance was so disfigured beyond that of any man and his form marred beyond human likeness [from the beatings; cf. Matt 27:30 “they beat Him on the head again and again”]— so will he sprinkle many nations, and kings will shut their mouths because of him [cf. Rev 6:15-16] . . . .

He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not.

Surely he took up our infirmities [i.e. healed people; cf. Matt 8:16-17] and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, [i.e. crucifixion; cf. Matt 27:35; John 18:31-32] he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed [cf. Matt 20:28]. We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all.

He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth [i.e. was silent before Pilate; cf. Matt 27:13-14]. By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of My people he was stricken. He was assigned a grave with the wicked, and with the rich in his death [i.e. buried in Joseph Arimathea’s tomb; cf. Matt 27:57-60], though he had done no violence, nor was any deceit in his mouth [i.e. Pilate found no charge against Him; cf. John 18:38; 19:6- “.

Yet it was the LORD’S will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand. After the suffering of his soul, he will see the light of life and be satisfied; by his knowledge My righteous servant will justify many, and he will bear their iniquities.

Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors [i.e. crucified with robbers; cf. Matt 27:38). For he bore the sin of many, and made intercession for the transgressors. (Isa 52:13-15; 53:2-12)

Jesus Himself said this prophecy was about Him. At His “Last Supper” with His disciples, on the night before His crucifixion, Jesus said:

“It is written: ‘And he was numbered with the transgressors’ [Isa 53:12] and I tell you that this must be fulfilled in Me. Yes, what is written about Me [including Isa 53] is reaching its fulfillment.” (Luke 22:37)

Earlier, He had given them a description of His passion that exactly matches the predictions in Isa 50:6 and 52:13-53:12:

We are going up to Jerusalem, and everything that is written by the Prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock Him, insult Him, spit on Him, flog Him and kill Him. On the third day He will rise again.” (Luke 18:31-33)

Later, in the early Church, the Evangelist Philip would relate the prophecy of Isaiah 52-53 to Christ as well. Luke records that a Jewish Ethiopian was reading Isaiah 53:7-8 and asked “who is the Prophet talking about, himself or someone else?” (Acts 8:34). And we read: “Then Philip began with that very passage of Scripture and told him the good news about Jesus” (v. 35).

The accuracy of this prophecy concerning the ministry and suffering of Christ some 700 years later is astonishing. Norman Geisler sees twelve specific fulfilled predictions of Christ’s passion all recorded in the Gospels. ^[22] He adds:

Further confirmation of the predictive nature of Isaiah 53 is that it was common for Jewish interpreters before the time of Christ to teach that Isaiah here spoke of the Jewish Messiah. Only after early Christians began using the text apologetically with great force did it become in rabbinical teaching an expression of the suffering Jewish nation. ^[23]

B.8) The Torture of Christ’s Crucifixion: Psalm 22

About 1000 years prior to Christ’s crucifixion, ^[24] King David prophetically described it in Psalm 22. We read:

My God, my God, why have You forsaken me? [quoted by Christ; cf. Matt 27:45]. . . But I am a worm and not a man, scorned by men and despised by the people. All who see me mock me; they hurl insults, shaking their heads: “He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in him.” [cf. Luke 23:35]

Yet you brought me out of the womb; you made me trust in you even at my mother’s breast. From birth I was cast upon you; from my mother’s womb you have been my God. [possibly referring to being conceived by the Holy Spirit; cf. Matt 1:18]

Many bulls surround me; strong bulls of Bashan encircle me. Roaring lions tearing their prey open their mouths wide against me. I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.

Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet ^[25] [i.e. crucifixion; cf. Matt 27:35; John 18:31-32]. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing [cf. John 19:23-24]. (Ps 22:1, 6-10, 12-18)

Only the hardest sinner will refuse to see how remarkable these words of David are in light of Christ’s passion. It includes at least four clear predictions fulfilled in Christ’s crucifixion.

First, it is not coincidence that Jesus Himself cried out on the cross, exactly quoting the first verse of Psalm 22, “My God, My God, why have You forsaken Me.” These are the only words of Christ quoted by Matthew and Mark, demonstrating their significance. That significance, especially in Matthew, is found in the fact that this was another fulfillment of OT prophecy, and an indication by Christ Himself that the rest of Psalm 22 was relevant to His crucifixion as well.

Secondly, the mocking of people as Jesus hung on the cross is almost quoted exactly a thousand years later. David predicts concerning these mockers:

All who see me mock me; they hurl insults, shaking their heads: “He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in him.” (v. 8)

Matthew records:

Those who passed by hurled insults at Him, shaking their heads ⁴⁰ and saying, “You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!”

In the same way the chief priests, the teachers of the law and the elders mocked Him. ⁴² “He saved others,” they said, “but he can’t save himself! He’s the King of Israel! Let him come down now from the cross, and we will believe in him. ⁴³ He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God.’ ” ⁴⁴ In the same way the robbers who were crucified with Him also heaped insults on Him. (Matt 27:41-44; cf. Luke 23:35-37)

Thirdly, the prediction that Christ’s “hands and feet” would be “pierced (v. 16) is one of the most extraordinary prophecies in all of Scripture. This was also predicted by Zechariah (c. 520 B.C.) when he prophesied of the Jewish remnant at Christ’s Second Coming, “They will look on Me, the One they have pierced” (Zech 12:10; cf. John 19:37). This is especially remarkable in light of the fact that crucifixion was probably not in use until several hundred years after the time of David. ^[26]

Fourth, David prophetically uttered: “They divide my garments among them and cast lots for my clothing” (v. 18). A thousand years later the Apostle John records:

When the soldiers crucified Jesus, they took His clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom. “Let’s not tear it,” they said to one another. “Let’s decide by lot who will get it.” This happened that the scripture might be fulfilled which said, “They divided my garments among them and cast lots for my clothing.” So this is what the soldiers did. (John 19:23-24; cf. Matt 27:35).

Amazing. And sobering when we stop to think of what Christ endured for our sins.

B.9) The Timing of Christ’s Crucifixion: Daniel 9:24-26

Well over 500 years prior to the crucifixion of Christ, ^[27] the Prophet Daniel related:

While I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice. He instructed me and said to me . . .

“Seventy ‘sevens’ [of years] are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy.

“Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens’ [69×7 years = 483]. It will be rebuilt with streets and a trench, but in times of trouble. ²⁶ After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. (Dan 9:21-22, 24-26)

This is undoubtedly, one of the most important and far-reaching prophecies in Scripture. Not surprisingly, there have been many interpretations of it. ^[28] Here we take a rather literal approach to the text, and agree with the most traditional interpretation, and that which most commentators adopt today. As Drs. Keil and Delitzsch describe it, “Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans.” ^[29]

More than that, Bible scholars throughout Church history have understood this as a very precise prediction of the crucifixion of Christ. Perhaps the first to publish a detailed explanation of this prophecy was Sir Robert Anderson (1841-1918), who was not only the Assistant Commissioner of Scotland Yard, but a noted Bible scholar, particularly in the area of prophecy. ^[30] More recently, the renowned Christian apologist Norman Geisler has provided the calculations for the accurate fulfillment of this prophecy in his Baker Encyclopedia of Christian Apologetics. ^[31]

While many outside and inside the Church have debated this, it is obvious that the Angel Gabriel intended this very thing. He says that after a specified period of time, “the Anointed One will be cut off” (v. 26). The “Anointed One” is no doubt the Messiah, ^[32] and several translations render it this way (cf. NASB, KJV). And to “be cut off” (karath), “denotes generally a violent kind of death . . . and is therefore the usual expression for the destruction of the ungodly—e.g., Ps 37:9; Prov 2:22.” ^[33]

Accordingly, this is intended to be a very precise prediction of the timing of Christ’s crucifixion, and if a reasonable demonstration of its historical fulfillment cannot be worked out, then the divine authority of the Book of Daniel would have to be questioned. Which is precisely why liberal scholars have proposed several irrational theories to deny the miraculous nature of Daniel’s prophecies. Not surprisingly, however, an astounding demonstration can be made that reveals the Angel Gabriel told Daniel at least the exact year that the Messiah would be crucified, well over 500 years before it occurred. Some have argued that the prediction was fulfilled to the exact day. ^[34]

Several scholars have demonstrated the fulfillment of this prophecy. For our purposes we will use Dr. Geisler’s demonstration. It has several parts and must be followed closely.

First, the text claims that the timeline to Christ’s crucifixion begins “From the issuing of the decree to restore and rebuild Jerusalem” (v. 25). This would seem to clearly be referring to the decree of Artaxerxes given in Nehemiah authorizing the rebuilding of the city (cf. Neh 2:1-8), which occurred about 100 years after Daniel received this prophecy in 445 B.C. ^[35]

The second element of the prophecy is that “From the issuing of the decree to restore and rebuild Jerusalem” in 444/445 B.C., “there will be seven ‘sevens,’ and sixty-two ‘sevens.’” “The overwhelming consensus of scholarship” ^[36] understands the prophesied “sevens” to be years. Thus, “seven ‘sevens,’” would equal 7×7 years or 49 years. ^[37] Likewise, “sixty-two ‘sevens’” would equal 62×7 years or 434 years. Added together this would be 69 “sevens” of years or 483 years. Accordingly, the Angel Gabriel told Daniel that between the time of “the issuing of the decree to restore and rebuild Jerusalem” in 444/445 B.C., there would be 483 years until “the Anointed One will be cut off.”

The third element is determining the year in which Christ was crucified. A very well established date held by most Christians throughout the history of the Church is 33 A. D. ^[38]

Now we can calculate the accuracy of the prophecy. 444 B.C. (when the decree was issued) to 33 A.D. is 477 years. This is 6 years short of the prophesied 483 years. The reason for this is that the Jewish year was based on lunar cycles of 360 days, while the Roman year used by the rest of the world, and on which the dates above are based, is based on solar cycles of 365 days.

Accordingly, we must add 5 days to each Jewish year over the course of the 477 Jewish years. 477×5=2385 days/365=6.5 years. The 477 Jewish years adjusted 6 years for the Roman year = 483 years. This is exactly the prophesied 69 “sevens” of years predicted between the issuing of Artaxerxes to rebuild Jerusalem, and the “cutting off” of the Messiah. ^[39]

B.10) Christ’s Resurrection: Psalm 16:10

As noted above in the obvious messianic passage of Isaiah 52-53, the Prophet predicted: “My servant will act wisely; he will be raised and lifted up and highly exalted” (Isa 52:13). This prediction would seem to at least include Christ’s resurrection. ^[40]

In addition, the King/Prophet David exclaimed in Psalm 16: “You will not abandon me to the grave, nor will you let your Holy One see decay” (v. 10; cf. Isa 53:2). While we ourselves might not have the authority or divine knowledge to recognize this as predicting the resurrection of Christ, the Apostles did.

Accordingly, the Apostle Peter preached:

“Seeing what was ahead, he [David] spoke of the resurrection of the Christ, that He was not abandoned to the grave, nor did His body see decay. God has raised this Jesus to life, and we are all witnesses of the fact.” (Acts 2:31-32)

Likewise, the Apostle Paul preached:

“We tell you the good news: What God promised our fathers He has fulfilled for us . . . by raising up Jesus. As it is written in the second Psalm: ‘You are my Son; today I have become your Father.’ [Ps 2:7]

The fact that God raised Him from the dead, never to decay, is stated in these words: ‘I will give you the holy and sure blessings promised to David.’ [Ps 55:3] So it is stated elsewhere: ‘You will not let your Holy One see decay.’ [Ps 16:10]

For when David had served God’s purpose in his own generation, he fell asleep; he was buried with his fathers and his body decayed. But the One whom God raised from the dead did not see decay. (Acts 13:32-37)

C) Prophecies about Israel

C.1) Israel’s Exodus: Genesis 15:13-14

Over 500 years beforehand, ^[41] God told Abraham that the Jews would be enslaved in Egypt. We read:

Then the LORD said to him, “Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. ¹⁴ But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. . . . ¹⁶ In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure.” (Gen 15:13-14, 16; Cf. Acts 7:6; Gal 3:17)

Accordingly, Moses records:

Now the length of time the Israelite people lived in Egypt was 430 years. At the end of the 430 years, to the very day, all the LORD’S divisions left Egypt. (Exod 12:40-41)

The fact that the exact length of time the Jews were in Egypt was 430 years, does not contradict God’s earlier prediction that they would be there for at least 400 years. Keil and Delitzsch remark:

That these words [Gen 15:13] had reference to the sojourn of the children of Israel in Egypt, is placed beyond all doubt by the fulfillment. The 400 years were, according to prophetic language, a round number for the 430 years that Israel spent in Egypt (Ex 12:40). ^[42]

Some see a difficulty in God describing 400 years as 4 generations. However, these generations could begin with the youngest child when the Jews entered Egypt and end with the oldest person of the fourth generation from that time. In addition, people were evidently still living for long periods of time, evidenced by Moses dying at 120. ^[43]

At face value, this is a remarkable prediction of Israel’s first captivity and Exodus.

C.2) Jerusalem’s Destruction: Luke 19:43-44

The Church historian Luke records a prophecy of the Lord Jesus c. 30 A.D. concerning the city of Jerusalem:

The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. ⁴⁴ They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you. 19:43-44; cf. 21:20-24)

Echoing the consent of Bible scholars, Darrell Bock comments:

The event in view is clearly the attack of Rome that led to the collapse of Jerusalem in A.D. 70. . . . There are some points of contact between the prediction and the events of A.D. 70 (e.g. Titus built a barricade around the city; Josephus, Jewish Wars, 5.11.4) ^[44]

Indeed, we have a very detailed description of the Roman siege of Jerusalem from the eminent Jewish historian Flavius Josephus. Accordingly, Barnes remarks on Christ’s prediction:

At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of 40 years all this was accomplished exactly. Jerusalem was taken by the Roman armies, under the command of Titus, a.d. 70.  

The account of the siege and destruction of the city is left us by Josephus, a historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ; yet his whole history appears almost like a running commentary on these predictions respecting the destruction of the temple. The following particulars are given on his authority:

After the city was taken, Josephus says that Titus “gave orders that they should now “demolish the whole city and temple,” except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who “dug it up from the foundation,” that there was nothing left to make those believe who came hither that it had ever been inhabited.” Maimonides, a Jewish writer, has also recorded that “Terentius Rufus, an officer in the army of Titus, with a plowshare tore up the foundations of the temple, that the prophecy might be fulfilled [as Jesus said, “They will not leave one stone on another” (Luke 19:44]. ^[45]

Likewise, Josephus records the building of “an embankment” (Luke 19:43) or siege works against the city, and their methodical destruction of the city walls by which they were “encircle[d] . . . and hem[med] . . . in on every side” (Ibid.). Finally, Josephus describes in great detail the slaughter of thousands of men, women, and children in the taking of Jerusalem such that Christ’s prediction was fulfilled: “They will dash you to the ground, you and the children within your walls” (19:44).

C.3) Israel’s Return: Jer 25:11; Ezek 4:4-6; Lev 26:18

About the year 627 B.C. the Prophet Jeremiah began his ministry. ^[46] As the power of the Babylonian Empire was increasing, Jeremiah gave this prophecy:

Therefore the LORD Almighty says this: “Because you have not listened to My words, ⁹ I will summon all the peoples of the north and My servant Nebuchadnezzar king of Babylon,” declares the LORD, “and I will bring them against this land and its inhabitants and against all the surrounding nations. I will completely destroy them and make them an object of horror and scorn, and an everlasting ruin. . . .

¹¹ This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years. But when the seventy years are fulfilled, I will punish the king of Babylon and his nation, the land of the Babylonians, for their guilt,” declares the LORD. (Jer 25:8-12)

This prophecy was fulfilled with remarkable precision. Jeremiah’s prophecy was given “in the fourth year of Jehoiakim son of Josiah king of Judah, which was the first year of Nebuchadnezzar king of Babylon” (Jer 25:1). Accordingly, it would seem that the date when “these nations will serve the king of Babylon seventy years” (Jer 25:11) begins in “the first year of Nebuchadnezzar king of Babylon,” which is the same as “the fourth year of Jehoiakim” (Jer 25:1). There is rather universal agreement among scholars that this was 606 B.C. ^[47]

When then did this 70 years of punishment end? While various events in history have been suggested, the Bible gives its answer in the Jewish history recorded in Ezra 1:1-3 where we read:

In the first year of Cyrus king of Persia, in order to fulfill the word of the LORD spoken by Jeremiah, the LORD moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and to put it in writing:

“This is what Cyrus king of Persia says: “ ‘The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. ³ Anyone of his people among you—may his God be with him, and let him go up to Jerusalem in Judah and build the temple of the LORD, the God of Israel, the God who is in Jerusalem. (Ezra 1:1-3; cf. 2 Chron 36:20-23)

Both Jeremiah (25:11) and the historian of 2 Chronicles (36:21) mention this prophesied period of 70 years as a time of desolation for the land, in which it would be virtually uninhabited. And the Bible, not surprisingly, dates the end of that desolation with the decree of Cyrus to rebuild the temple in Jerusalem.

Calculating the predicted 70 years between ““the first year of Nebuchadnezzar king of Babylon,” in 606 B.C. (Jer 25:1) and his subjection of the “nations” (Jer 25:11), to the defeat of Babylon and decree to rebuild Israel’s temple “in the first year of Cyrus king of Persia” (Ezra 1:12; cf. Chron 36:22), we arrive at the year 536 B.C. for the time of fulfillment. As prophesied, there is exactly 70 years between these events.

Accordingly, Keil and Delitzsch note concerning “The statement of the prophet Jeremiah concerning the desolation and servitude of Judah”:

These seventy years commenced with the first taking of Jerusalem by Nebuchadnezzar, when Daniel and other youths of the seed-royal were carried to Babylon (Dan 1:1-2) in the fourth year of King Jehoiakim; (see the explanation of Dan 1:1). This year was the year 606 b.c.; hence the seventy years terminate in 536 b.c., the first year of the sole rule of Cyrus over the Babylonian empire. ^[48]

Thus, this predicted period of subjection to the Babylonian Empire for seventy years was fulfilled exactly.

However, during the Babylonian captivity, the Prophet Ezekiel was given another prophecy concerning Israel’s punishment. God said:

This will be a sign to the house of Israel. Lie on your left side and put the sin of the house of Israel upon yourself. You are to bear their sin for the number of days you lie on your side. I have assigned you the same number of days as the years of their sin. So for 390 days you will bear the sin of the house of Israel. After you have finished this, lie down again, this time on your right side, and bear the sin of the house of Judah. I have assigned you 40 days, a day for each year. (Ezek 4:3-6)

Here is a prediction of continued punishment even after the 70 year Babylonian captivity. ^[49] Why would God predict additional punishment for the Jews at the end of their exile to Babylon? The answer has been best explained by Dr. Grant R. Jeffrey. While the fulfillment of this prophecy has been a puzzle for many until recently, Dr. Jeffrey points out the interpretive key:

The solution to the mystery of the duration of Israel’s worldwide dispersion and return is found in a divine principle revealed to Israel in Leviticus 26. In this chapter the Lord established promises and punishments for Israel based on her obedience and her disobedience. On four different occasions in this passage, God told Israel that if, after being punished for her sins, she still did not repent, the punishments previously specified would be multiplied by seven (the number of completion). “If after all this [punishment] you will not listen to Me, I will punish you for your sins seven times over” (Lev 26:18; cf. 26:21, 23-24, 27-28). In other words, if Israel did not repent; the punishments already promised would be prolonged seven times: 360 years x 7 = 2,520 biblical years. ^[50]

In other words, we see a compounding of the duration of the Jews’ exile and punishment. The cause of this was the fact that after the Babylonian captivity, only a relatively small remnant of Jews returned to the Promised Land with Ezra. The vast majority of Jews did not return either to the Lord, nor to their land, but stayed where they had settled during the Babylonian captivity, worshipping false gods. ^[51]

God knew this would be the case and so during the Babylonian captivity he prophesied through Ezekiel 430 years of continued exile. However, as Dr. Jeffrey and others point out, “[A] close scrutiny of Israel’s history fails to yield any significant period that corresponds to this period of . . . additional punishment.” ^[52] This is where God’s promise of a seven-fold multiplication of a period of punishment, if there was not repentance, comes in.

During the Babylonian captivity, Ezekiel promised a total of 430 years of punishment/exile from the Promised Land. Subtracting the 70 years that would be served under Babylon, there would be an additional 360 years of punishment/exile remaining. Because there is no concurring historical event in 176 B.C. (360 years after the end of the Babylonian captivity), nor in 106 B.C., ^[53] we must find a way of legitimately extending the period of Ezekiel’s prophecy. We agree with Dr. Jeffrey that the Leviticus warning of a seven-fold multiplication of a period punishment is a very reasonable answer.

More than that, Dr. Jeffrey has concluded that the addition of the Leviticus warning results in Ezekiel’s prophecy being fulfilled almost to the exact day. ^[54] While the exact day is not necessary for the prophecy to be fulfilled (it could allow for a short time after the specified period), the following calculations produce some rather astounding results.

As noted above, the remaining 360 years of punishment/exile multiplied seven times equals 2,520 Jewish years. We will note here that the Jews based their annual calendar on a lunar cycle of 360 days, while our modern Roman calendar is based on a solar cycle of 365.25 days. With this in mind, Dr. Jeffrey writes:

Therefore, the end of the punishment and restoration to the land would be accomplished in 2,520 biblical [Jewish] years of 360 days each. The end of the captivity in Babylon, according to the Bible and other historical sources—including Flavius Josephus, is recorded as having occurred in the spring of 536 B. C. This date is the starting point for our calculations: 2,520 biblical [Jewish/lunar] years x 360 = 907,200 days.

Converting this figure into our [Roman/solar] calendar year of 365.25 days and dividing 365.25 into 907,200 days we reach a total of 2,483.8 calendar years. (In these calculations we must keep in mind that there is only one year between 1 B.C. and A.D. 1). Therefore, the end of Israel’s worldwide captivity would occur after a total of 2,483.8 years had elapsed from the Spring of 536 B.C. ^[55]

Accordingly, 536 B.C. plus 2489 years = 1948. ^[56] And everyone knows that one of the most amazing occurrences in modern history occurred in the Spring of 1948: The nation of Israel, after living in exile, scattered throughout the world, and being non-existent as a nation, all for over 2000 years, ^[57] became a nation in the Promised Land, by United Nations declaration, on May 14, 1948. The prophecy that had been spoken and recorded over 2500 years beforehand by the Prophet Ezekiel was literally and supernaturally fulfilled in the twentieth century.

Dr. Geisler comments:

No other nation in history has managed so successfully to keep a culture, identity, and language intact over hundreds of years, let alone against the genocidal hatred repeatedly encountered by the Jews. This Bible prediction is incredible evidence of the supernatural origin of the Scriptures. ^[58]

D) Prophecies Concerning Nations

D.1) The Rise & Fall of Ancient World Powers: Daniel 2, 7-8

It is not only matters concerning God’s kingdom that He decides, controls and therefore predicts. But God exercises this same sovereignty over the pagan nations as well. This particularly includes those nations which have a relationship to His chosen nation Israel. In the course of human history there were four great kingdoms in the area of the world in which God’s people lived which included Babylon, Persia, Greece, and Rome. While the Babylonian Empire was at its height, the Prophet Daniel provided several prophecies concerning these, “four kingdoms that will rise from the Earth” (Dan 7:17).

The Prophet Daniel told the Babylonian monarch that the “God in Heaven Who reveals mysteries has shown you King Nebuchadnezzar what will happen in days to come” (Dan 2:28). Daniel then supernaturally described the King’s dream as follows:

You looked, O king, and there before you stood a large statue—an enormous, dazzling statue, awesome in appearance. ³² The head of the statue was made of pure gold, its chest and arms of silver, its belly and thighs of bronze, ³³ its legs of iron. (Dan 2:31-33) ^[59]

Daniel then went on to supernaturally interpret the dream:

This was the dream, and now we will interpret it to the king. ³⁷ You, O king, are the king of kings. The God of Heaven has given you dominion and power and might and glory; ³⁸ in your hands he has placed mankind and the beasts of the field and the birds of the air. Wherever they live, he has made you ruler over them all. You are that head of gold.

After you, another kingdom will rise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. ⁴⁰ Finally, there will be a fourth kingdom, strong as iron—for iron breaks and smashes everything—and as iron breaks things to pieces, so it will crush and break all the others. . . . The great God has shown the king what will take place in the future. The dream is true and the interpretation is trustworthy. (Dan 2:36-40, 45)

D.1.a) Babylonia

Of the “head of the statue [which] was made of pure gold” (2:32), Daniel tells the Babylonian king, “You are that head of gold” (2:38). In a subsequent vision that Daniel receives, “In the first year of Belshazzar king of Babylon” (7:1), he describes the Babylonian Empire as, “a lion [with] the wings of an eagle.” All of these elements, gold among metals, the head among parts of the body, the lion among beasts and the eagle among birds all depict the superiority of the Babylonian kingdom. ^[60] Indeed we have ancient engravings depicting a pair of winged and human-headed lions standing at the entrance to the principal hall at Nimrod. ^[61]

D.1.b) Persia

After describing the then current Babylonian Empire, Daniel predicted that it would be taken over by “another kingdom . . . inferior to” (2:39) the Babylonian and symbolized by “chest and arms of silver” (2:32). In subsequent visions, this second kingdom is described as “a bear . . . raised up on one of its sides [with] three ribs in its mouth” (7:5). In another vision of this second kingdom, Daniel describes it as, “a ram with two horns” (8:3) and “No animal [nation] could stand against him, and none could rescue from his power. He did as he pleased and became great” (8:4).

We do not need to guess at what nation Daniel was predicting. The angel Gabriel tells him, “The two-horned ram that you saw represents the kings of Media and Persia” (8:20). ^[62] Daniel’s prediction came at the height of Babylonian power, considerably before anyone would have thought the Persian empire would overtake it. Accordingly, Dr. Barnes wrote:

The Medo-Persian empire did not come into the ascendency until many years after the death of Nebuchadnezzar. This occurred during the reign of Belshazzar, a grandson of Nebuchadnezzar, between whose reign and that of his grandfather there had intervened the reigns of Evil-merodach and Neriglissar. ^[63]

D.1.c) Greece

After describing the future rise of the Persian empire, Daniel predicted something that would be about two hundred years into the future: the rise and dominance of Greek empire. He describes it as, “a third kingdom, one of bronze, [that] will rule over the whole earth” (Dan 2:39), and as a “leopard” with “four wings” and “four heads,” (Dan 7:6), and finally as a “goat with a prominent horn between his eyes” which demolishes the two-horned ram representing Persia, “but at the height of his power his large horn was broken off, and in its place four prominent horns grew up” (Dan 8:5-8).

Again, we do not need to guess at which kingdom the vision is referring to as the angel Gabriel explains:

The shaggy goat is the king of Greece, and the large horn between his eyes is the first king. The four horns that replaced the one that was broken off represent four kingdoms that will emerge from his nation but will not have the same power. (Dan 8:21-22). ^[64]

The “large horn” undoubtedly refers to Alexander the Great (356-323 B.C.) who would not even be born for about two hundred years after this prophecy was recorded. More specifically, the prophecy predicts, “four kingdoms that will emerge from his nation but will not have the same power” (Dan 8:22). Likewise, elsewhere we read:

After he [Alexander the Great] has appeared, his empire will be broken up and parceled out toward the four winds of heaven. It will not go to his descendants, nor will it have the power he exercised, because his empire will be uprooted and given to others. (Dan 11:4)

Accordingly, Dr. Barnes records:

It is well known that when Alexander died, his empire was left to four of his generals, and that they came to be at the head of as many distinct dominions, yet all springing from the same source, and all, in fact, out of the Macedonian empire. . . . After the battle of Ipsus, 301 b.c., in which Antigonus was defeated, the empire was divided into four kingdoms—Thrace and Bithynia under Lysimachus; Syria and the East under Seleucus; Egypt, under Ptolemy Soter; and Macedonia under Cassander. ^[65]

D.1.d) Rome

Finally, Daniel prophesies of “a fourth kingdom, strong as iron—for iron breaks and smashes everything—and as iron breaks things to pieces, so it will crush and break all the others” (Dan 2:40). This is easily recognized as the Roman Empire which would not even come into existence until several hundred years after Daniel’s lifetime, and would not conquer Greece until 146 B.C. And “iron” would prove to be a very applicable symbol of this kingdom. Dr. Barnes notes:

It is scarcely necessary to observe that this description is applicable to the Roman power. . . . . Everything was crushed before it. The nations which they conquered ceased to be kingdoms, and were reduced to provinces, and as kingdoms they were blotted out from the list of nations.

This has been well described by Mr. Irving: “The Roman empire did beat down the constitution and establishment of all other kingdoms; abolishing their independence, and bringing them into the most entire subjection; humbling the pride, subjecting the will, using the property, and trampling upon the power and dignity of all other states. For by this was the Roman dominion distinguished from all the rest, that it was the work of almost as many centuries as those were of years; the fruit of a thousand battles in which millions of men were slain. It made room for itself, as does a battering-ram, by continual successive blows; and it ceased not to beat and bruise all nations, so long as they continued to offer any resistance.” ^[66]

To accurately predict and even describe the rise and fall of pagan empires on the Earth, even several hundred years before they would appear, is not only a testament to the supernatural nature of God’s Prophets, but to the sovereign power of the Prophet’s God.

D.2) King Cyrus of Persia: Isaiah 44:28

One of the most amazing miraculous predictions in the OT was made by Isaiah concerning the far future king of Persia, Cyrus. Isaiah even predicted his name, and a proclamation he would make, 150-200 years before he was born. Isaiah had prophesied (c. 740-690 B.C.):

This is what the Lord says . . . of Cyrus, ‘He is My shepherd and will accomplish all that I please; he will say of Jerusalem, “Let it be rebuilt,” and of the temple, “Let its foundations be laid.” ’ “This is what the LORD says to His annointed, to Cyrus . . . I summon you by name and bestow on you a title of honor, though you do not acknowledge Me. (Isa 44:24, 28; 45:1, 4)

And indeed, Cyrus was to be a powerful conqueror, and in Ezra 1 (c. 536 B. C.) we read:

In the first year of Cyrus king of Persia, in order to fulfill the word of the LORD spoken by Jeremiah (cf. 29:10: prediction of 70 years of exile, and the prediction of Isaiah above), the LORD moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and to put it in writing:

“This is what Cyrus king of Persia says: “ ‘The LORD, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build a temple for Him at Jerusalem in Judah. ³ Anyone of His people among you—may His God be with him, and let him go up to Jerusalem in Judah and build the temple of the LORD (1:1-3)

No wonder liberal scholars vehemently, but illegitimately claim that these prophesies of Isaiah were written after their fulfillment! The Jews never believed that, secular historical records deny it, ^[67] and such scholars are only trying to deny their guilt of treating a sacred text with such disrespect. ^[68]

D.3) The Destruction of Cities

Bible scholar Rene Pache writes:

[I]t is specifically through “secular” research that we have confirmation of the fulfillments of Isaiah’s prophecies of the destruction of Ninevah in 612 B.C. (cf. Isa 10:5-34; 14:24-27), Babylon in 539 B.C. (Isa 21:1-10; 47:1-15; Dan 2-5); Edom in 550 B.C. (cf. Isa 21:11-12; Jer 49:7-22), and Tyre in 332 B.C. (cf. Isa 23:1-18; Ezek 26 & 27). ^[69]

Concerning the city of Tyre, God declared through the Prophet Ezekiel:

This is what the Sovereign LORD says: I am against you, O Tyre, and I will bring many nations against you, like the sea casting up its waves. They will destroy the walls of Tyre and pull down her towers; I will scrape away her rubble and make her a bare rock. Out in the sea she will become a place to spread fishing nets. . . .

They will plunder your wealth and loot your merchandise; they will break down your walls and demolish your fine houses and throw your stones, timber and rubble into the sea. … I will make you a bare rock, and you will become a place to spread fishing nets. You will never be rebuilt, for I the LORD have spoken, declares the Sovereign LORD. (Ezek 26:3-14)

Dr. Geisler writes:

Tyre, an important sea port in the Eastern Mediterranean, was one of the great cities of the ancient world. It was a heavily fortified and flourishing city. Yet Ezekiel 26:3-14 predicted her doom and entire demolition hundreds of years in advance . . .

This prediction was partially fulfilled when Nebuchadnezzar destroyed the city and left it in ruins. However, the stones, dust and timber were not thrown into the sea. Then Alexander the Great attacked the seemingly impregnable Island of Tyre by taking the stones, dust, and timber from the ruined mainland city and building a causeway to the Island. Not only has the city never been rebuilt; today it literally is used as a place “to spread fishing nets.” ^[70]

Likewise, regarding Edom, God said through the Prophet Jeremiah:

‘The terror you inspire and the pride of your heart have deceived you, you who live in the clefts of the rocks, who occupy the heights of the hill. Though you build your nest as high as the eagle’s, from there I will bring you down,’ declares the Lord. ‘Edom will become an object of horror; all who pass by will be appalled and will scoff because of all its wounds.’ (Jer 49:16-17)

Again, Dr. Geisler comments:

Given the virtually impregnable nature of the ancient city carved out of rock and protected by a narrow passage way, this was an incredible prediction. Yet, in A.D. 636 it was conquered by Muslims and stands deserted but for tourist and passers by. ^[71]

Now that is a whirlwind tour of the almighty power of God! “To Him be glory in the Church and in Christ Jesus throughout all generations, for ever and ever! Amen” (Eph 3:21).

Extras & Endnotes

A Devotion to Dad

Our Father in Heaven we are in awe of Your might and power. You not only know what will happen in the future, but when You choose to, You make it happen. We are humbled to know and serve and be loved by the God Who can do absolutely anything. Help us worship You accordingly with our lives.

Publications & Particulars

1. Grant R. Jeffrey, Armageddon: Appointment with Destiny (Bantam, 1990), 13, 16. ↑

2. Ibid., 16. ↑

3. Ibid., 17. ↑

4. Ibid., 21. ↑

5. J. Barton Payne, Encyclopedia of Biblical Prophecy (Baker, 1980), 665-70. ↑

6. The influential Baptist preacher, W. A. Criswell (1909-2002) wrote:

   Since these prophecies were written hundreds of years before Christ was born, the prophets could not have been reading the trends of the times or making intelligent guesses. Many predictions were beyond human ability to fake a fulfillment. If he were a mere human being, Christ would have had no control over when (Dan. 9:24-27), where (Micah 5:2), or how he would be born (Isa. 7:14), how he would die (Psalm 22; Isaiah 53), do miracles (Isa. 35:5-6), or rise from the dead (Psalms 2, 16).

   An unbeliever will voice three objections to that avowal that the prophecies are fulfilled in Jesus:

   (1) The disciples, reading those prophecies in the Old Testament Scriptures, made the life of Jesus conform to those prophecies. Yet most of those prophecies were fulfilled by His enemies who hated Him and crucified Him, not by His disciples and friends!

   (2) All of these things that Christ fulfilled were written into the documents by His friends. When Jesus lived, that Bible was as finished and complete in those Old Testament Scriptures as they are today. After the days of Ezra, hundreds of years before Christ, the Bible was a sealed and finished Book and any intrusion or spurious document changing would have been seen immediately by thousands of scholarly rabbis. They could not change the documents. (Why I Preach That the Bible is True [Broadman, 1969], 91) ↑

7. Darrell Bock comments:

   The meaning of fulfilled is disputed. Does it mean completed, assured, or fulfilled events? The third meaning, “fulfilled,” is best since Luke’s emphasis in his volume is the fulfillment of God’s plan (1:20, 57; 2:6, 21-22; 4:21; 9:31; 21:22, 24; 24:44-47). (Luke [Baker, 1994], 57). Dr. Bock notes that most commentators take this view including Fitzmyer and Marshall. ↑

8. Concerning the estimated date of 735 B.C. for this prophecy, John Oswalt writes concerning the impending attack for which the prophecy was originally given: “The exact date of the attack in uncertain, but it must have taken place between Ahaz’s accession in 736 [B.C.] and the beginning of the siege of Damascus [by Tiglath-pileser III] in 734.” (The Book of Isaiah (NICOT) 2 vols. [Eerdmans, 1991, 1998], 198). ↑

9. For further discussion of the “double fulfillment” nature of biblical prophecy, and particularly Isa 7:14, see section ? ↑

10. Bruce Waltke puts the ministry of Micah “from the time of Jotham (742-735 B.C.) to Hezekiah (715-686 B.C.) (see Micah 1:1). (The Minor Prophets, Thomas McComisky ed., [Baker, 1992, 1993, 1998], II:591.) ↑

11. For a discussion of why Matthew’s wording of the prophecy is different than the original of Micah, see D. A. Carson, “Matthew” in The Expositor’s Bible Commentary, Frank E. Gaebelein ed. CD-ROM [Zondervan, n.d.], Matt 2:6. ↑

12. Dr. Bock explains:

    Luke portrays Augustus as the unknowing agent of God, whose decree leads to the fulfillment of the promised rise of a special ruler from Bethlehem (Mic. 5:1-2). . . . [T]he mention of the census explains how a couple from Nazareth gave birth to a child in Bethlehem. The accidental events of history have become acts of destiny. Little actions have great significance, for the ruler was to come out of Bethlehem and only a governmental decree puts the parents in the right place. (203) ↑

13. See discussion by John Oswalt under “Chronology of the OT,” International Standard Bible Encyclopedia (ISBE), Geoffrey W. Bromiley, ed., 4 vols., (Eerdmans, 1988), I:676-8. Dr. Oswalt puts the birth of Abraham at c. 2167 B.C. ↑

14. Against the translation: “all nations will bless themselves” see Victor Hamilton, The Book of Genesis Chapters 1-17 (Eerdmans, 1990), 373-5; and C. F. Keil and F. Delitzsch, Commentary on the Old Testament, Electronic Edition STEP Files CD-ROM (Findex.com, 2000), in loc. ↑

15. Dr. Carson writes:

    Jesus is also “son of Abraham.” . . . Abraham is mentioned for several important reasons. “Son of Abraham” may have been a recognized messianic title in some branches of Judaism (cf. T Levi 8:15). The covenant with the Jewish people had first been made with Abraham (Gen 12:1-3; 17:7; 22:18), a connection Paul sees as basic to Christianity (Gal 3:16). More important, Genesis 22:18 had promised that through Abraham’s off spring “all nations” (panta ta ethne, LXX) would be blessed; so with this allusion to Abraham, Matthew is preparing his readers for the final words of this offspring from Abraham–the commission to make disciples of “all nations” (28:19, panta ta ethne). Jesus the Messiah came in fulfillment of the . . . Gentile-blessings promises to Abraham (cf. also Matt 3:9; 8:11). (in loc.) ↑

16. Cf. Oswalt, 681. ↑

17. Cf. Oswalt, 198. ↑

18. See G. V. Smith, “Malachi,” ISBE, III:227. ↑

19. For the dating of Zechariah see F. C. Fensham, “Zechariah, Book of” in ISBE, IV:1183-4. ↑

20. For discussion regarding Matthew’s claim that this was also prophesied by Jeremiah see section ? ↑

21. C. F. Keil and F. Delitzsch, in loc. ↑

22. Norman Geisler, Baker Encyclopedia of Christian Apologetics (BECA) (Baker, 1999), 611. ↑

23. Ibid. ↑

24. Oswalt puts the beginning of David’s reign in Judah at c. 1010 B.C. (ISBE, I:681). ↑

25. Some have questioned the traditional translation of Ps 22:16. Nonetheless, after some consideration, Drs. Keil and Delitzsch write concerning verse 16c:

    [A]pplied to David, perhaps under the influence of the figure of the attacking dogs (Böhl), [it] says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfillment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Isa 53:5 where He is said to be pierced (מְחֹלָל) on account of our sins, and in Zech 12:10, where Jahve describes Himself as [“pierced”]. In loc.

    Barnes’ detailed commentary is provided here:

    This passage is attended with more difficulty than perhaps any other part of the psalm. It is remarkable that it is nowhere quoted or referred to in the New Testament as applicable to the Saviour; and it is no less remarkable that there is no express statement in the actual history of the crucifixion that either the hands or the feet of the Saviour were pierced, or that he was nailed to the cross at all.

    This was not necessarily implied in the idea of crucifixion, for the hands and the feet were sometimes merely bound to the cross by cords, and the sufferer was allowed to linger on the cross thus suspended until he died from mere exhaustion. There can be no doubt, however, that the common mode of crucifixion was to nail the hands to the transverse beam of the cross, and the feet to the upright part of it. . . . Thus, Tertullian, speaking of the sufferings of Christ, and applying this passage to his death, says that “this was the special or proper—”propria”—severity of the cross.” Adv. Marcionem, iii. 19,

    The great difficulty in this passage is in the word rendered in our version, “they pierced”—כָאֲרִי  kâ’ăriy. It occurs only in one other place, Isa. 38:13, where it means as a lion. This would undoubtedly be the most natural interpretation of the word here, unless there were good reasons for setting it aside; and not a few have endeavored to show that this is the true rendering.

    According to this interpretation, the passage would mean, “As lions, they (that is, my enemies) surround (gape upon) my hands and my feet; that is, they threaten to tear my limbs to pieces.” Gesenius, Lexicon. This interpretation is also that of Aben Ezra, Ewald, Paulus, and others.

    But, whatever may be the true explanation, there are very serious objections to this one.

    (a) It is difficult to make sense of the passage if this is adopted. The preceding word, rendered in our version “enclosed,” can mean only “surrounded” or “encompassed,” and it is difficult to see how it could be said that a lion could “surround” or “encompass” “the hands and the feet.” At all events, such an interpretation would be harsh and unusual.

    (b) According to this interpretation the word “me”—“enclosed me”—would be superfluous; since the idea would be, “they enclose or surround my hands and my feet.”

    (c) All the ancient interpreters have taken the word here to be a verb, and in all the ancient versions it is rendered as if it were a verb.

    Even in the Masorah Parva it is said that the word here is to be taken in a different sense from what it has in Isa. 38:13, where it plainly means a lion. Gesenius admits that all the ancient interpreters have taken this as a verb, and says that it is “certainly possible” that it may be so. He says that it may be regarded as a participle formed in the Aramaic manner (from כוּר  kûr), and in the plural number for כָאֲרִים  kâ’ăriym, and says that in this way it would be properly rendered, “piercing, my hands and my feet;” that is, as he says, “my enemies, who are understood in the dogs.”

    From such high authority, and from the uniform mode of interpreting the word among the ancients, it may be regarded as morally certain that the word is a verb, and that it is not to be rendered, as in Isa. 38:13, “as a lion.”

    The material question is, What does the verb mean? The verb—כוּר  kûr—properly means “to dig, to bore through, to pierce.” . . . . [Dewette] . . . remarks, however, in a note, that according to the ancient versions, and the codices of Kennicott and DeRossi, it means durchbohren—bore through. Aquila, Symmachus, and Jerome in five codices, says he, render it bind. The Septuagint renders it ὥρυξαν  ōruxan—“they pierced.” The Latin Vulgate the same, “foderunt.” See the Syriac. For these reasons it seems to me that the common rendering is the true one, and that the meaning is, that, in some proper sense, the enemies here referred to “pierced or bored through” the hands and the feet of the sufferer.

    Evidently this could not be literally applied to David, for there is not the least authority for supposing that this ever happened to him; nor, as has been shown, was such a thing probable. . . . I conclude, therefore, that this must have had original reference to the Messiah. It is no objection to the interpretation that this passage is not expressly referred to as having been fulfilled in the Redeemer, for there are undoubtedly many passages in the prophets which refer to the Messiah, which are not formally applied to him in the New Testament. To make it certain that the prophecy referred to him, and was fulfilled in him, it is not necessary that we should find on record an actual application of the passage to him. All that is necessary in the case is, that it should be a prophecy; that it should have been spoken before the event; and that to him it should be fairly applicable. (Barnes’ Notes on the Old Testament, Electronic Edition STEP Files CD-ROM (Findex.Com, 1999). ↑

26. It is probably a misnomer that the Romans invented crucifixion. D. G. Burke in the ISBE notes that:

    From the numerous references to crucifixion in Herodotus, handbooks tend to credit the Persians with the first use of crucifixion (e.g. TDNT, VII, 573). . . . Crucifixion was later adopted by the Greeks . . . [and] was used frequently by Alexander the Great (e.g. after the siege of Tyre was broken, “two thousand . . . hung fixed on crosses over a huge stretch of shore” [Curtis Rufus Historia Alexandri, vi.4.17]). (“Cross,” I:828).

    If the Persians were the first people to use crucifixion, then it appeared approximately 300 years after the time of David, as R. E. Hayden writes of them, “Their dynasty was founded by Achaemenes or Hakhamanish ca. 700 B.C.” (“Persia,” ISBE, III:778) ↑

27. On the date of Daniel, John F. Walvoord writes:

    The Book of Daniel according to its own testimony, is the record of the life and prophetic revelations given to Daniel, a captive Jew carried off to Babylon after the first conquest of Jerusalem by Nebuchadnezzar in 605 B.C. The record of events extends to the third year of Cyrus, 536 B.C., and, accordingly, covers a span of about seventy years. Daniel himself may well have lived on to about 530 B.C., and the book of Daniel was probably completed in the last decade of his life. (Daniel: The Key to Prophetic Revelation [Moody, 1971], 11 ↑

28. On Daniel 9 Dr. Barnes writes: “Here commences the celebrated prophecy of the seventy weeks—a portion of Scripture which has excited as much attention, and led to as great a variety of interpretation, as perhaps any other ↑

29. Keil and Delitzsch, in loc ↑

30. See Sir Robert Anderson, The Coming Prince, 14^th ed. (Kregel, 1954), 128ff. Walvoord comments on Anderson’s exegesis:

    While the details of Anderson’s arguments may be debated, the plausibility of a literal interpretation, which begins the period in 445 B.C. and culminates just before the death of Christ, makes this view very attractive.

    The principal difficulty is Anderson’s conclusion that the death of Christ occurred A.D. 32. Generally speaking, while there has been uncertainty as to the precise year of the death of Christ based upon present evidence, most New Testament chronologers move it one or two years earlier, and plausible attempts have been made to adjust Anderson’s chronology to A.D. 30. There has been a tendency, however, in recent New Testament chronology to consider the possibility of a later date for the death of Christ, and no one today is able dogmatically to declare that Sir Robert Anderson’s computations are impossible.

    Accordingly, the best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven (228) ↑

31. Geisler, 612. For similar calculations see Alva J. McClain, Daniel’s Prophecies of the Seventy Weeks (Zondervan, 1940), 20 ↑

32. As E. J. Young commented on Dan 9:26, even though he did not interpret Daniel literally: “The old evangelical interpretation is that which alone satisfies the requirements of the case. The ‘anointed one’ is Jesus Christ, who was cut off by death upon the Cross of Calvary.” (Daniel [The Banner of Truth Trust, 1988], 207) ↑

33. Keil and Delitzsch, in loc ↑

34. See Jeffrey, 26-31. The problem with Jeffrey’s precise calculations is that he must substantiate an exact date of Christ’s crucifixion on April 6, A.D. 32. While this is probable, argued extensively by Jeffrey (cf. Appendix B), and supported by other scholars, there is simply too much debate about this date, as noted by Dr. Walvoord above, to be dogmatic about this.

    Again, all that is needed for the prophecy to be accurate is that sometime after the 483^rd year from Cyrus’ decrees, the Messiah would be killed. ↑

35. Dr. Walvoord writes regarding the proper identification of the date for “the issuing of the decree to restore and rebuild Jerusalem” (Dan 9:25):

    If the decree refers to a political decree, four different decrees have been suggested: (1) the decree of Cyrus that the temple be rebuilt in 538 [or more probably 536] B.C. (2 Chron. 36:20-23; Ezra 1:1-4; 6:1-5); (2) the decree of Darius confirming the decree of Cyrus (Ezr-a 6:6-12); (3) the decree of Artaxerxes (Ezra 7:11-26); and (4) the decree of Artaxerxes given in Nehemiah authorizing the rebuilding of the city (Neh. 2:1-8).

    Though it is clear that the decree of Cyrus authorized the rebuilding of the temple, there is question whether he authorized the rebuilding of the city. The later decrees in Ezra apparently deal only with the temple. In any case, the city wall and the city were not rebuilt until the time of Nehemiah (445-444 B.C.).

    Scholars differ as to whether the exact date is the last month of 445 B.C. or the first month, 4 B.C. Though scholars continue to differ on the subject, the most plausible explanation is the 444 B.C. date because this works out precisely to the fulfillment of the prophecy and also coincides with the actual rebuilding of the city. This interpretation provides the most literal explanation without disregarding some of the specifics of the prophecy. (Every Prophecy of the Bible [David C. Cook, 1999], 253)

    For more detailed discussion, see Walvoord, Daniel, 224-8. ↑

36. Walvoord, Daniel, 218 ↑

37. An obvious question is why does Gabriel specify a period of 49 years plus 434 years to describe the timeline to Christ’s crucifixion? Why not simply say “sixty-two sevens” of years instead of adding the additional detail that even this period of time is to be divided? Dr. Walvoord seems to give the best answer by suggesting the first 49 years was required to fulfill the decree to rebuild Jerusalem, “with streets and a trench, but in times of trouble” (Dan 9:25). He writes:

    The best explanation seems to be that beginning with Nehemiah’s decree and the building of the wall, it took a whole generation to clear out all the debris in Jerusalem and restore it as a thriving city. This might well be the fulfillment of the forty-nine years. The specific reference to streets again addresses our attention to Nehemiah’s situation where the streets were covered with debris and needed to be rebuilt. That this was accomplished in troublesome times is fully documented by the book of Nehemiah itself. (Daniel, 227) ↑

38. For discussions of the timing of Christ’s crucifixion see Harold Hoehner, “Chronology of the NT,” New Bible Dictionary, 3^rd edition, J. I. Packer ed. et al. (Intervarsity, 1996), 195-6. ↑

39. While it has been demonstrated that the prediction falls on the exact year of Christ’s death, this would not be necessary. The prophecy merely stated that sometime “After the sixty-two ‘sevens,’ [which follow the 7 “sevens” for a total of 69 “sevens”] the Anointed One will be cut off” (Dan 9:25). Therefore, an exact ending point is not needed for the prophecy to be true.

    However, some have attempted to demonstrate that this prophecy was fulfilled to the exact day. For a valuable discussion of this see Jeffrey, 26-31. ↑

40. J. Alec Motyer comments on Isa 52:13, “It is impossible not to be reminded of the resurrection, ascension, and heavenly exaltedness of the Lord Jesus.” (The Prophecy of Isaiah [Intervarsity, 1993], 424). ↑

41. See Oswalt, who puts the time of Abraham c. 2167 B.C. and the beginning of Israel’s slavery at 1575 B.C. (ISBE), I:678 ↑

42. Keil and Delitzsch, Gen 15:13. Likewise, D. Hamilton concludes:

    We take it that the four hundred years refers to both the period of sojourning and the eventual enslavement. The best way to reconcile these different numbers is to see that “the 400 years is a round figure in prospect, while the 430 years is more precise in retrospect.” (435)

    In our opinion, the above sufficiently explains the prophecy. However, others suggest what seem to be unnecessary and unacceptable interpretations. This is apparently because they do not see how the Jews could be in Egypt for 430 years, sometimes based on the genealogies given for Jacob’s descendants. Accordingly, Calvin, Barnes, and Jeffrey (35-36) all suggest the 430 years began at the time that Abraham received the promise, or that Isaac was born. But there are at least two significant problems with this. First, Oswalt gives a date for this promise as occurring sometime around 2100 B.C. and an early date for the Exodus at 1447 B.C. (“OT Chron” ISBE, I:678), which is a lot longer than 430 years. But the biggest problem is that Exodus 12:40-41 records the fact:

    Now the length of time the Israelite people lived in Egypt was 430 years. At the end of the 430 years, to the very day, all the LORD’S divisions left Egypt ↑

43. Disappointingly, Gleason Archer (The Encyclopedia of Biblical Difficulties [Zondervan, 1982]) has no comment on the difficulties surrounding the prediction of the Exodus in Gen 15:13-14. Several scholars conclude that “the 400 years is a round figure in prospect, while the 430 years is more precise in retrospect.” (Hamilton, 435; cf. K. A. Kitchen, Ancient Orient and Old Testament; and Keil and Delitzsch) ↑

44. Bock, 1562 ↑

45. Barnes, Luke 19:43. ↑

46. R. K. Harrison, Introduction to the Old Testament (Prince Press, 1999), 802. Uses 538 date and say Cyrus’ decree happened afterwards. ↑

47. See Keil and Delitzsch (at Jer 25:11; Ezra 1:1); Jeffrey (38), Harrison (192), Schulz (I:976), Kitchen (193). The dates of Harrison, Schultz, and Kitchen are based on their putting the first year of Jehoiakim’s reign in 609 B.C., making the fourth year 606 B.C. Barnes puts it at 605 B.C. with no support (2 Chron 36:21).

    In addition, S. J. Schulz notes some important occurrences during this year that especially applied to Jeremiah and the timing of his prophecy:

    The fourth year of Jehoiakim’s reign was crucial in many respects. During this year Jeremiah’s scroll was read in the presence of Jehoiakim, who defiantly cut it up and threw the pieces into the fire (Jer 36). It was during this year that Jeremiah boldly declared that Nebuchadnezzar would subdue Judah and many surrounding nations [for seventy years] (Jer 25). (“Jehoiakim,” ISBE, II:976-77). ↑

48. Keil and Delitzsch, Ezra 1:1. Because Keil and Delitzsch make this statement in reference to Cyrus’ decree in Ezra 1:1-3, it is apparent that they view time of the issuing of the decree and “the first year of the sole rule of Cyrus over the Babylonian empire” as the same. They add concerning Jeremiah 25:11:

    The term of seventy years mentioned is not a so-called round number, but a chronologically exact prediction of the duration of Chaldean supremacy over Judah. So the number is understood in 2 Chron 36:21-22; so too by the prophet Daniel, when, Dan 9:2, in the first year of the Median king Darius, he took note of the seventy years which God, according to the prophecy of Jeremiah, would accomplish for the desolation of Jerusalem.

    The seventy years may be reckoned chronologically. From the 4th year of Jehoiakim, i.e., 606 b.c., till the 1st year of the sole supremacy of Cyrus over Babylon, i.e., 536 b.c., gives a period of 70 years. This number is arrived at by means of the dates given by profane authors as well as those of the historians of Scripture.

    The fact that 606 B.C. is the widely agreed upon beginning for Jeremiah’s 70 years (see above), and the Bible describes its end point as Cyrus’ decree to rebuild the temple in Jerusalem, should give some certainty that Cyrus’ decree did indeed occur in 536 B.C.

    Nevertheless, while Keil and Delitzsch and Jeffrey agree on this date, other dates such as 538 and 539 B.C. are suggested, although without supporting arguments (cf. Barnes at 2 Chron 36:21; Harrison, 192). Dr. Oswalt gives the date of Cyrus’ decree “before 535 [B.C.] and perhaps as early as 538 [B.C.]” ( I:685), which would include 536 B.C. Accordingly, in the absence of any conclusive secular evidence for the dating of Cyrus’ decree, we prefer to use the biblical data which suggests a date of 536 B.C. ↑

49. The question is whether the prophesied 430 years concerning the nations’ sin referred to the past duration of their sin, or a future time of punishment for their sin. Perhaps the primary reason some have argued for the former is that they could not see how the prediction was fulfilled in the future of the nation, as we demonstrate it can here. Nonetheless, Keil and Delitzsch effectively argue that the 430 years apply to a future punishment of the nation:

    [T]he days in which Ezekiel is to bear the guilt of Israel, might be proportioned to the [preceding] number of the years of their guilt, as many Rabbins, Vatablus, Calvin, Lightfoot, Vitringa, J. D. Michaelis, and others suppose, while in so doing the years are calculated very differently; cf. des Vignoles, Chronol. I. p. 479ff., and Rosenmüller, Scholia, Excurs. to ch. iv.

    All these hypotheses, however, are shattered by the impossibility of pointing out the specified periods of time, so as to harmonize with the chronology. If the days, reckoned as years, correspond to the [past] duration of their sinning, then, in the case of the house of Israel, only the duration of this kingdom could come into consideration, as the period of punishment began with the captivity of the ten tribes. But this kingdom lasted only 253 years. The remaining 137 years the Rabbins have attempted to supply from the period of the Judges; others, from the time of the destruction of the ten tribes down to that of Ezekiel, or even to that of the destruction of Jerusalem. Both are altogether arbitrary.

    Still less can the 40 years of Judah be calculated, as all the determinations of the beginning and the end are mere phantoms of the air. The fortieth year before our prophecy would nearly coincide with the eighteenth year of Josiah’s reign, and therefore with the year in which this pious king effected the reformation of religion. Ezekiel, however, could not represent this year as marking the commencement of Judah’s sin. We must therefore, as the literal meaning of the words primarily indicates, regard the specified periods of time as periods of [future] punishment for Israel and Judah. (Ezek 4:4-8).

    Dr. Barnes agrees, Ezek 4:5. ↑

50. Jeffrey, 40. ↑

51. Ibid., 38. ↑

52. Ibid., 39. Accordingly, Keil and Delitzsch suggest the years specified are symbolic:

    Regarded . . . as periods of punishment, both the numbers [390 and 40] cannot be explained consistently with the [historical] chronology, but must be understood as having a symbolical signification. The space of 430 years, which is announced to both kingdoms together as the duration of this chastisement, recalls the 430 years which in the far past Israel had spent in Egypt in bondage (Ex 12:40). (Ezek 4:4-8)

    However, the 430 years of bondage in Egypt was literally fulfilled, so we would expect this period of 430 years to be fulfilled in history as well. ↑

53. On the contrary, the great persecutor of the Jews, Antiochus IV Epiphanes, came to power in 175 B.C. (Bruce K. Waltke, “Antiochus,” ISBE, I:144). Likewise, the Maccabean revolt essentially freed the Jews from foreign rule c. 163 B.C. (H. W. Hoehner, “Maccabees,” ISBE, II:198.). No one that we are aware of has been able to suggest any viable fulfillment of Ezekiel’s prophecy in the first or second centuries B.C. ↑

54. For Dr. Jeffrey’s complete argument that Ezekiel’s prophecy of the establishment of the Jewish nation was fulfilled to the day see pp. 38-41. Dr. Jeffrey claims that this interpretation of Ezekiel’s prophecy “has never before been published.” 41. ↑

55. Ibid., 40. ↑

56. Those who do not like Dr. Jeffrey’s calculations and interpretations of the Scripture need to produce an alternative. Otherwise, Ezekiel’s prophecy is a farce. As noted above, it seems impossible to be referring to a 430 year period before the Babylonian captivity. Also as noted above, there is no known event 430 years after that would fulfill the prophecy either. If the nation’s actions were in general unrepentant during and after the Babylonian captivity, why wouldn’t we expect God to institute His promise given four times in Leviticus 26? In our opinion, both his interpretations and calculations are the best answer to the accurate prediction of Ezekiel’s prophecy. ↑

57. We mark the period that Israel was not a nation as beginning with the defeat of the Maccabeans c. 67 B.C. and extending to their statehood in 1948, which is over 2000 years. ↑

58. Geisler, 613. ↑

59. We are, of course, leaving out the parts of the prophecy which speak of two other future kingdoms because we believe these are yet to be fulfilled in the End Times. The one kingdom symbolized by “feet and toes [that] were partly of baked clay and partly of iron” (2:41), would appear to be the last pagan world empire of the anti-Christ. The successive kingdom, symbolized by “a rock . . . cut out, but not by human hands,” which strikes “the statue on its feet of iron and clay and smashe[s] them” (2:34), is the kingdom which, “the God of Heaven will set up [and] . . . it will crush all those kingdoms and bring them to an end, but it will itself endure forever” (2:44). This is the eternal Kingdom of God on Earth. ↑

60. For fuller discussion of the magnificence of the Babylonian kingdom see Barnes at Dan 2:38. ↑

61. Barnes, Dan 7:4. ↑

62. For various suggestions as to how the “silver” and “bear” represented Persia in relation to Babylonia see Keil and Delitzsch at Dan 8 and Barnes at Dan 2:39. ↑

63. Barnes, Dan 2:39 ↑

64. For further reasons why these symbols accurately depict the kingdom of ancient Greece see Barnes, Dan 2:39 and 7:6. ↑

65. Barnes, Dan 7:6. ↑

66. Barnes, Dan 2:40. ↑

67. For further discussion of the textual integrity of Isaiah see 3.? ↑

68. We read in the ISBE:

    Whether Cyrus was aware in any way of the prophecies of Isa. 40-55 remains uncertain. Josephus indeed says that Cyrus came to know of his destiny with respect to the Jewish people “by his reading the book which Isaiah left behind him of his prophecies; for this Prophet said that God had spoken thus to him in a secret vision: -‘My will is, that Cyrus, whom I have appointed to be king over many and great nations, send back my people to their own land, and build my temple.’ Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him to fulfill what was so written” (Ant. xi.1.2). It is not implausible that a highly placed Jewish official, such as the book of Daniel represents Daniel to have been, could have drawn the emperor’s attention to these prophecies, but without further supporting evidence this cannot be certain. (D. J. A. Clines, “Cyrus,” I:848-9)

    In the end, Cyrus’ awareness of the prophecy certainly would not change the supernatural nature of Isaiah’s prophecy in naming him and predicting his success. ↑

69. Rene Pache, The Inspiration and Authority of Scripture (Moody, 1969), 282. ↑

70. Geisler, 614. ↑

71. Ibid. ↑