The question of the holy one in Dan.8v13 was; "How long will the vision about the regular sacrifice apply, while the transgression causes horror, so as to allow the holy place and the host to be trampled?’ What followed in Dan.8v14 was the cryptic answer to the question. The other holy one spoke. "And he said to me, ‘for 2,300 evenings and mornings; then the holy place will be properly restored." The margin of the NASB provides an alternate translation of "nitsdaq". i.e. "properly restored" and uses the word "vindicated". The answer to this question is provided in Daniel chapter 9. As we have seen from our comparison between the manifold implications of "sedeq" in Dan.9 and the book of Isaiah; the purpose of the revelation of the "righteousness" and "justice" of God is to vindicate His own character while simultaneously providing "salvation" for His covenant people and "retribution" against His/their adversary/adversaries. The achievement of the victory of God, and the goal towards which all the activities of the LORD are moving is oneness with His creation. God desires an intimate personal relationship with His sons and daughters. This is the overriding theme and key to the interpretation of this prophecy.

There is a clear and decisive relationship between Daniel’s prayer in Dan.9 and the prayer of King Solomon when he dedicated the temple that he built, as recorded in 1 Kings 8 and 2 Chron. 6 & 7. The purpose of this paper is to consider the relationship between these passages and to consider what implications they have for our understanding of the prophecy of the 2,300 evenings and mornings and how this relates to the "sedeq" of God. At the heart of the matter is our consideration of the LORD’S desire to at one with His people so that He might, in the most intense way, dwell and tabernacle in the midst of His people.

The Question

Before we can understand Dan.8v14, which is the answer to the question presented in Dan.8v13, we must first gain insight into the question of Dan.8v13. What is the "holy place"? Who are the "host"? What is the context of this question? What is the regular sacrifice? Who is this small horn of Dan.8v9 who would magnify himself to be equal to the Commander/Prince of the host? What is the "truth" that this horn would fling to the ground?

The Holy Place is The Throne Room

The "holy place" that was trampled in Dan.8v13 is the Sanctuary that is thrown down in Dan.8v11. The Sanctuary was the place where God chose to dwell in the midst of His people. It was called the tent of "meeting" because this is where man in sin could have access to a holy God. The Sanctuary was the "place" of sacrifice, worship, atonement, and forgiveness. It was the place where sin was transferred to the substitute. God Himself dealt with sin at the Sanctuary. The Sanctuary was the "house" of God. His Presence resided above the ark between the 2 cherubim. The ark contained the covenant, that is the 10 commandments. The ark was where God took His seat as King over His people. This is the place from which He reigned over the Kingdom of God. Any attack on the Sanctuary, therefore was an attack on God’s right to rule. It was an attack on His character. It was also an attack on God’s people who could only find access, forgiveness, and atonement at the Sanctuary. The Sanctuary, therefore, was absolutely essential in terms of fulfilling the goals and purposes of God. It has been and still is the special place of Satan’s attack.

Themes

The "Kingdom" and the ongoing "warfare" for the rulership of the universe are major themes in the book of Daniel. Looking ahead, the use of these themes of Daniel by Christ and His application of them to Himself reveal that all of the themes of Daniel must be taken to their conclusion and interpreted Christologically. The book of Daniel, therefore, is a prophecy of the battle between Christ and Satan. The battle that took place in the wilderness and culminated at Calvary was the decisive battle for the rulership of the world.

Present and future Desolation

We need to keep in mind that the Sanctuary and the city of Jerusalem were in a state of desolation at the time that Daniel wrote his prophecy while in Babylonian captivity. Daniel also understood on the basis of Gabriel’s interpretation of the vision of Dan.8 that the prophecy of the small horn spoke of a future desolation and trampling. When Daniel wrote Daniel chapter 9, the Medes and the Persians had just overthrown Babylon. The Greeks, that is the "shaggy goat", had not yet come onto the scene. The implication is obvious. The Sanctuary would be rebuilt but would again suffer a future desolation that would be in need of restoration. Dan.9v25,26. The restoration of the Sanctuary (Dan.8v14) coincides with the judgment and the coming of the King. This is the Son of Man, of Daniel chapter 7. It coincides with the Stone of Daniel chapter 2 which would crush all the kingdoms of this earth and set up a kingdom that will never be destroyed. It coincides with the Messiah’s desolation of the abomination of desolation. Dan.9v24-27.

The Host

The "host" are the created beings that worship God. This includes the angels in heaven and the believers on earth. The host are equated to the "stars". Dan.8v10. We know that the battle between God and Satan began in heaven. One third of the angels, that is the "stars" of heaven were thrown to earth with their leader. Rev.12v4,9,10. The "stars" who remained continued to serve God. Daniel 12v3 records how the "ones who have insight" and lead many to "righteousness" will shine like the "stars" forever and ever. The point being that the host refers to both the angelic host and to the people of God. The stars that fell from heaven to earth apostatized. They are fallen stars and God evicted them from heaven. They no longer give light. We need to realize that it is spiritual distinctions that are at the heart of the matter, not geographical distinctions. For the first half of the broken 7 of Dan.9v27, the attack would be against the Messiah. In the second half of the broken 7, it would be against the holy people (the host). Dan.12v7.

The Regular Sacrifice

The "regular sacrifice" (Dan.8v13) can be equated to the evening and morning sacrifice of Dan.8v14. It was at the time of the "evening offering" that Gabriel came to give Daniel insight with understanding. Dan.9v22. In Lev.24v3; the same order regarding the "evening and morning" is used. In Lev; it is in the context of the continual perpetual lamp and light/illumination that was to be present in the Sanctuary. Job.33v30 links light with enlightenment. The apostle John recorded that Jesus was "the light of the world who enlightens every man" in the context of also revealing Him to be the Word who "tabernacled in human flesh". John 1v9,14. Enlightenment regarding the relationship that God wanted to have with His people was to continually stream from the Sanctuary.

The word "regular" comes from the Hebrew word "tamid" #8548. It is also translated "continual" 26 times, "continually" 52 times, in addition to a few different words. It refers to the ongoing daily continual cultic duties and also to the ongoing worship and service of God. Exod.29v38-42; Numb.28v2-8. The sacrificial service was the outward manifestation of what God expected to continually take place internally in the hearts of His people. Hos.12v6; Psm.34v1; 71v6,14; 40v11; 72v15; 119v44. Therefore, the purpose of the continual burnt offering was an ongoing relationship between the LORD and His people.

It is important to remember that the covenant law of God that came from His own lips and was written with His own finger and mediated through Moses was given in conjunction with the ceremonial law. (See Exodus chapters 20,23,24.) Repentant man could always have access, forgiveness, and an ongoing relationship with God inspite of the fact that he was a sinner. The regular sacrifice was the gospel in type and symbol. The Day of Atonement served as a reminder that the daily sacrifices on the altar of burnt offering were not sufficient to atone for sin. The Day of Atonement sacrifice took place once a year in the most holy place where the ark of the covenant resided. The King manifested His Presence on His throne which was the ark of the covenant. The ark/throne contained the law/covenant. On top of the ark was the mercy seat/judgment seat where the blood of atonement was sprinkled. Therefore, an attack against the Sanctuary was also an attack against the covenant, the law, and the gospel. It was also an attack against the King and His right to rule over His Kingdom. This attack had serious implications for God and for His people.

The Appointed Time

No doubt the feasts, that is the "appointed times", (Lev.23) brought concern to Satan. These holy convocations included the Day of Atonement. The Day of Atonement was a day of separation and of judgment. Therefore, the Day of Judgment must have brought special concern to Satan because it foreshadowed his demise. Psm. 9 speaks of the fact that God "established His throne for judgment." Psm.9v7. (The ark in the Sanctuary is the representation of that throne.) "He will judge the world in righteousness" and "execute judgment for the peoples with equity". Psm.9v8 The wicked (including Satan) will be snared in the "work of his own hands" i.e. in the works of his own self exaltation and idolatry. Psm.9v16. Daniel 8v19 mentioned the "appointed time" of the end. The explanation of the "appointed time" of the end that follows in Dan.8 included the breaking and demise of the arrogant king who would oppose the Prince of princes. Dan.8v25.

The Small Horn of Daniel 8

Who is the small horn, this king, that grew exceedingly great? It is interesting to note that the animals/beasts depicted in Daniel chapter 8 are different than the beasts of Daniel chapter 7. The lion, the bear, the leopard, and the unnamed dreadful, strong, and terrifying beast (dragon) are beasts of prey. They are unclean. The animals of Dan. 8 are sacrificial clean animals. They are "Day of Atonement" animals. The small horn came out of the head of a "male goat". Herein we are given an inkling into the enigma that Dan. 9 will explain. As in Dan.7; these animals represent kingdoms and their horns represent leaders of these kingdoms. The small horn of Dan.8v9 is of particular interest because he attacked the Sanctuary and the people of God. This horn, this king, arose near the end of the Grecian kingdom. He was a "Grecian" king. Dan.8v21-23. Suffice it to say that this was Antiochus Epiphanes. His exploits can be considered in 1 Maccabees and in the writings of Josephus. Antiochus was a pawn of Satan. He was a fulfillment of the prophecy of Dan.8; but he did not fill up the prophecy. Nevertheless, a careful study of Antiochus is helpful in understanding the motives and actions of Satan.

This small horn coming from the head of a sacrificial animal must be understood in tension with the "horn of David" who was to "spring forth". This quote comes from Psm.132v17. This entire Psalm is about the Messiah, the Anointed of the LORD, who would take His seat on the throne, save His people, and deal with His enemies. The Lamb of Rev.5v6; who is the root of David, has 7 horns. These 7 horns symbolize complete power, strength, and authority. Rev.5v12,13. This is also reminiscent of the ram caught in the thicket by his horns. This ram proved to be a substitutionary sacrifice so that Isaac, the seed of Abraham, could live on. Gen.22v13. What we are seeing, therefore, in this small horn who would see himself as God, is a counterfeit. He is a parody of the true horn of God.

Who is really depicted in this small horn of Dan.8v9-13, 23-25? In Isaiah 14, the prophet Isaiah spoke of Satan and his plans in the context of a taunt against the king of Babylon. Satan’s desire was to ascend to heaven, to raise his throne above the stars of God, to sit in the mount of the assembly, and to make himself like the most High. Isa.14v13,14. In Ezekiel 28, the prophet Ezekiel spoke of Satan and his plans and motives in the context of a lamentation over the leader/prince of Tyre. The prophet revealed that Satan’s desire was to be God, to sit in the seat of God, and to increase his riches. Ezk.28v12,2,5. Both of these chapters need to be given in-depth consideration.

In the same way as both Isaiah and Ezekiel presented kings as symbolic pictures of Satan, thereby explaining his plans and motives, Daniel was also shown an evil king who would rise up against God. In Daniel’s case it was Antiochus Epiphanes. Antiochus is a picture of Satan who would magnify himself exceedingly, even to be equal to the Commander/Prince of the host. Dan.8v8,11. He would attack the throne of God, i.e. the Sanctuary. Dan.8v11. What is the difference between Isaiah and Ezekiel’s rendition and Daniel’s prophecy? The difference is that we are witnessing progression in Daniel’s prophecy. In Isaiah and Ezekiel we see the motives, desires, and plans of Satan. In Daniel we see the overt actions of the enemy. In Daniel, we see the climax. In the language of apocalyptic, and apocalyptic is always eschatological, Daniel has brought the matter to fulfillment, to the end. Daniel has also included the implications of Satan’s actions as they relate to the people of God.

We might well be asking the question; did Jeremiah prophesy regarding Satan in a similar fashion as Isaiah and Ezekiel? Indeed he did. The symbol that he used is shocking. In Lamentations chapter 2, it is the daughter of Zion. In Lamentations it is Jacob, it is Israel, who stands as a symbol of Satan. Herein we see that Satan has realized that in order to "be God" and "rule as God", he must infiltrate the people of God and the Sanctuary of God. Therefore, his desire has been to rule over and dominate the people of God. In terms especially reminiscent of Ezk.28; Jeremiah described a Zion who was cast from heaven to earth, who was brought down to the ground, and cut off. Lam.2v1,2,3. Ezk.28v16,17,10. God had become her enemy and consumed Jacob with fire. He treated her as the enemy, as the adversary. Lam.2v3,4,5. Ezk.28v16,18. Jerusalem, who was called the "perfection of beauty", was "thrown down". Lam.2v15,17. Ezk.28v7,12. Her "appointed meeting place" and her "appointed feast" had been destroyed. Lam.2v6. "He has abandoned His Sanctuary; He has delivered it into the hand of the enemy." Lam.2v7. Ezk.28v18.

Jeremiah took things to the next level. We need to remember that Daniel was familiar with the writings of Isaiah and Jeremiah. He was also probably aware of the writings of his contemporary, Ezekiel. Daniel put all the pieces of the riddle together. Daniel understood that the enemy’s plan was to set up his standard within the camp of God. Satan sought for an illicit relationship with God’s wife. Satan’s tools are counterfeiting, deception, distortion, gradualism and infiltration.

Jesus, the Ultimate Prophet, has expounded on these concepts in the Olivet Discourse, which is itself a midrash of the book of Daniel. In His own life of spoken and enacted prophecy, Christ explained the fulfillment of these prophesies. As Daniel before Him, He referred to the enemy and his/her actions as "the abomination of desolation". Matt.24v15; Dan.9v27; 11v31; 12v1. Like the prophets before Him, He also apotelesmatically telescoped the future consummation at the final end.

Covenant Faithfulness and Lovingkindness

The small horn flung "truth" to the ground. Dan.8v12. Truth is spoken of in Dan.9v13 and is used in connection with the law of God. But it is more than that. The Hebrew word "emeth" #571 stands behind the word "truth". The word is also translated "faithfulness". This word is frequently applied to God as a characteristic of His nature. When the LORD renewed the covenant with a rebellious Israel at the bottom of Sinai, Moses asked God for a token that he and Thy/His people had found favor/grace in His sight. Exod.33v16. After renewing the covenant, the LORD passed in front of Moses and showed him His glory. The LORD passed in front of him and proclaimed; "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and "truth"; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished." Exod.34v6,7. The mention of "iniquity, transgression, and sin" is reminiscent of Lev.16v21; Psm.32v1,2; Isa.53v5,8,11,12; and Dan.9v24. The marginal reading for "truth" (#571) in Exod.34v6 is "faithfulness". The LORD is faithful to His covenant and true to His own character. The word "truth" is often coupled with another attribute of God which is linked to our salvation. This word is "lovingkindness". The Hebrew word is "hesed" #2616a and is also related to the covenant. It was God’s "hesed" that moved Him to make the covenant. The covenant is a sign and expression of His love. What the LORD was revealing to Moses and to us is that it is His great love that is at the root of His faithfulness (emeth) to His covenant. Daniel realized this. Dan.9v4 says; "O Lord, the great and awesome God, who keeps His covenant and lovingkindness (hesed) for those who love Him and keep His commandments."

This brings some important facts to light. Daniel chapter 9 is saturated with covenant language and must be understood in light of it. What also needs to be recognized is that the attack of the small horn, i.e. Satan, is against the covenant and character of God. The Day of Atonement was essentially a Covenant Renewal Ceremony. The fixed point of Satan’s attack against the character of God will therefore be against the symbols that depict God’s love and His covenant faithfulness, and especially against the Day of Atonement. Isaiah 59, which is the Old Testament root of Romans 3; declares that inspite of man’s lack of righteousness, justice, and truth/faithfulness that God Himself would single-handedly uphold these attributes of His character while simultaneously bringing salvation to His people in fulfillment of His covenant promise to do so. Isa. 59v14; through the use of poetic parallelism, has linked "truth" i.e. "faithfulness" (emeth) with "righteousness" (tsedaqah) and "justice" (mishpat).

The Sanctuary was the symbol of the law, the gospel, the covenant, and the rule of God (i.e. the Kingdom of God). The reality and fulfillment to which the types and shadows pointed was the salvific action of God in Christ at Calvary. In His righteous life and in His substitutionary death, Christ vindicated God, provided a way of salvation for His people, provided a basis for a covenant intimacy that previously could not have been achieved without this fantastic revelation of the love of God; and brought about the certainty of Satan’s demise. Therefore, the antitypical fulfillment of God’s salvific action and victory took place on the Day of Atonement, which the New Testament recognized as being fulfilled by Christ on the cross. Christ’s firm establishment of the law and the gospel will be Satan’s special point of attack.

Horror, Desolation and Curse

God is not only a God of mercy, but a God of justice. "He will by no means leave the guilty unpunished." Exod.32v7. The covenant and the character of God will enable us to understand the phrase, "while the transgression causes horror" found in Dan.8v13. What really is the nature of this horror? The Hebrew word "shamma" #8047 stands behind the word "horror". It is translated "horror" 9 times, "object of horror" 10 times, "desolate" 1 time, "desolation" 10 times, "desolations" 1 time. It is a derivative of "shamem" #8074 which is translated "appalled" 13 times, "astounded" 1 time, "desolate" 22 times, "desolated" 4 times, "desolation" 5 times, "desolations" 3 times, "make desolate" 7 times, in addition to some other words with a similar nuance of meaning. It also can mean "desecration". It can mean pollution in reference to the Sanctuary and therefore mean unfit for worship or service. God’s wife Israel was desolated, polluted, and desecrated through the illicit relationship that she had with her adulterous lovers. The prophet Isaiah, in speaking of the anticipated reconciliation of God’s wife said; "it will no longer be said (to her) "desolate". He went on to say that the LORD would delight in her, and that she would again be married to Him. Isa.62v4-6; 54v1-8.

The word "horror" is used in the context of the "curse" being poured out on the people of God, by God, because of their transgressions. The prophet Jeremiah used the word "horror" 15 times. In the same chapter of Jeremiah where Daniel came to understand that the desolations of Jerusalem would be completed in 70 years, Jeremiah used the word "horror" 4 times. Jer.25v9,11,18,38. From the context of Jeremiah chapter 25, it becomes readily apparent that the reason for Israel’s and the Sanctuary’s desolation and the captivity of God’s people was that the Lord of hosts brought the curse on them because they did not obey His words. It was because of their "transgression". Jer.25v8. In Isaiah and Ezekiel, the specific sin was adultery, harlotry, idolatry and bringing abominations right into the Sanctuary of God. Isa.1v21; 57v3-8; Ezk. chapters 8,16,22,23. Therefore, the LORD sent Nebuchadnezzar, the King of Babylon, His servant, against Israel to make them a "horror" and a hissing, and an everlasting desolation. Jer.25v9. "This whole land will be a "desolation" #2723 and a "horror" #8047." Jer. 25v11. God would "make them (Jerusalem) a ruin, a horror, a hissing, and a curse". Jer.25v18.

It is important to recognize that the remainder of Jer.25 also speaks about the retributive wrath and anger of the LORD being poured out on the enemies of His people when He judges all the nations of the earth and the king of Sheshach. Here we see the telescoping, all encompassing view of the prophet and the apotelesmatic implications of his prophecy. "Sheshach" is a code name for Babylon, Babel (the gate of god) and Baal. "Baal" means master, possessor or husband. In this name, we are seeing again how Satan would seek to infiltrate the Sanctuary by usurping the prerogatives due the LORD God alone. For the sin of adultery, Satan, the ultimate apostate and spiritual adulterer, will drink the water of bitterness. So also will his evil seed. Numb.5v27; Jer.9v15; 23v15; Obad.v15,16,18. The LORD will destroy the destroyer. The one/ones who have been a tool in the LORD’S hand to chastise His people will become the object of His wrath. God will desolate the desolater. Dan.9v27.

This consideration of "horror" and "desolation" finds it root in the covenant curse of Deut.28v36,37. The passage contains the prophecy that unfaithfulness to the covenant will result in Israel being punished by God, and scattered among the idolatrous nations. Deut. 28v37 says; "And you shall become a horror, a proverb, and a taunt among all the people where the Lord will drive you." "So all these curses shall come upon you …. because you would not obey the LORD your God by keeping His commandments". Deut.28v45. In other words, these curse will come upon you because you "transgressed" the covenant.

The Lamentations of Jeremiah offers special insight into this concept of "horror" and "desolation". Jeremiah 25 speaks about the "horror" #8047, while Lamentations speaks about being made "desolate" #8074. Lam.1v4,13,16; 3v11; 4v5; 5v18. As we have already seen, these words are from the same word family. Because of her sinfulness, the enemy/enemies and adversary/adversaries of Israel had taken her captive, and brought horror and desolation. The enemy had "magnified himself" and the "nations had ‘entered’ her Sanctuary." Lam.1v4,9,10. "Her adversaries have become her master(s)"(lover), her enemies prosper; for the Lord has caused her grief, because of the multitude of her transgressions." Lam.1v5. What is this telling us? Jeremiah and Daniel understood that the LORD Himself was responsible for Israel’s desolation and horror. He brought it upon her because she had forsaken Him, the marriage covenant, and His commandments. Therefore, He brought the horror and the covenant curse on her. Dan.9v2.

Headship

Satan has sought to replace the LORD as the master, the husband, and the head of Israel. He sought to entice her into an adulterous relationship with himself. The Hebrew word "rosh" #7218 stands behind the word "master(s)" in Lam.1v5. It is also translated "head" 256 times, in addition to a multitude of different words with the same nuance of meaning. The first mention of "rosh" is in Gen.3v15 and is translated "head". "The seed of the woman will crush the serpent’s head". Satan, being aware of the prophecy, sought to subvert the plan of God. Satan’s plan especially relates to his desire to propagate his seed, to have a posterity, to fill the universe with beings who have the same mindset and character that he has. In Gen.3v16, God said to the woman; "Yet your desire shall be for your husband, and he shall "rule" over you". Satan sought this role. The Hebrew word "mashal" #4910 stands behind the word "rule". There is therefore a relationship between the words "head" in Gen.3v15 and the word "rule" in Gen.3v16. Paul boiled it down for us in 1 Cor.11, when he said; "Christ is the head of every man, and the man is the head of a woman." The point that I am making is this. Satan has sought to break the intimacy between God and His people. Satan has sought to be the "master" and the "head" over God’s people.

Lam.4v12 says; "The kings of the earth did not believe, nor did any of the inhabitants of the world, that the adversary and enemy could "enter" the gates of Jerusalem." The Hebrew word "bo" #935 which is translated "enter" in Lam.4v12 means to "come in" or "go in". In many cases it has sexual connotations. Gen.16v2; 30v3,4.

In addition to Israel, Jeremiah, Daniel, and Jesus would experience horror. In Lamentations chapter 3, we read of how Jeremiah saw himself as a "man who had seen affliction, because of the rod of God’s wrath." Lam.3v1 "Surely He has turned His hand against me." Lam.3v3 "He has besieged and encompassed me. He has caused my flesh and my skin to waste away." Lam.3v4 "He has …. torn me to pieces; He has made me "desolate". (shamem #8074).Lam.3v11. This entire passage contains much more and needs to be studied in detail. The point of all of this is that Jeremiah so closely linked himself and empathized with his people that he felt as if he was bearing the judgment and wrath of God in his own body.

The passage of Lam.1v11-22 is of particular interest. Here we see prophesied the sorrow, the pain, the desolation, and the calamity which the Messiah suffered as He bore the Day of Atonement wrath of God upon Himself. The "calamity" that Daniel spoke of being brought on Israel by a righteous God was poured out on Christ. Dan.9v12,13,14. The NASB uses the same Hebrew word "roah" #7463a and translates it "disaster" 5 times in Jer.11. The "calamity" is the "curse". This passage also needs special consideration. The adversary enjoyed apparent victory in the passage of Lam.1v11-22. It was as if Satan sought to so defile and pollute Israel that the LORD would have no other choice but to bring His punishment and wrath on His own adulterous people. The enormous love of God drove Him to bear the consequences of the Day of Atonement judgment Himself. Lam.1v20 says; "See, O LORD, for I am in distress, my Spirit is greatly troubled." These are the words of Jesus in Gethsemane. "My soul is deeply grieved, to the point of death". Matt.26v38.

Daniel also experienced a sense of horror and desolation after Gabriel came to declare the vision to him in Dan.8. Daniel 8v27 says that Daniel was "astounded" at the vision. The word "astounded" comes from the Hebrew word "shamem" which we have already considered. Daniel, who had purposed never to defile himself, came away from the vision with a sense of horror, pollution, defilement, desecration, and desolation. Dan.1v8. For a brief moment, he tasted what our Lord Jesus experienced when the sins of the world and the curse of God was poured upon Him at Gethsemane and on the cross. It is my view that Daniel, in light of his understanding of the prophecies of Isaiah and Jeremiah, and of his own personal experience, had a much greater understanding of the sufferings of the Messiah than has generally been recognized. What we are seeing here in Jeremiah and Daniel are types of the Lord Jesus Christ who as a substitutionary sacrifice would bear the horror and desolation that the wrath of a righteous and holy God would pour on Him in order to make a way of escape for His people. Christ would be a horror and a "byword" i.e. "proverb" #4912. Deut.28v37; 1 Kings 9v7; Psm.69v11; Psm.22v6,7; Matt.27v39,40; Mark 15v29-31.

In the genius of God, the enemy’s, that is the adversary’s, hatred of God and of His people proved to be his own downfall. Satan thought that the love, mercy, and compassion of God was the chink in His armor. But His great love was the source of the LORD’S power. It was Satan’s hatred that proved to be the chink in his own armor, and ironically led to his defeat and downfall at Calvary. At Calvary, Christ desolated the desolater. The Sanctuary could not be restored to its rightful state, including all the implications of the "nitsdaq/sedeq" of God until the dynamic of this great controversy had met its outworking. As we will see, the death and resurrection of the Lord Jesus Christ is the key, the fulfillment, and the explanation of Dan.8v13 & 14. Nevertheless, the prophecy of Daniel and its fulfillment in the Christ event has powerful implications for the final consummation.

Fulfillment in Christ

In my first paper in which we considered the relationship between Dan.8v14 and the book of Isaiah, the conclusion that I came to was that Dan.8v14 found its fulfillment when the Christ made atonement for sin and brought in the kingdom of everlasting righteousness at Calvary. We considered the concepts of covenant lawsuit and covenant renewal. The Sovereign LORD of the universe acted alone to fulfill the covenant made between the Father and the Son before the foundation of the world. God’s righteous action served to vindicate His own character, bring in a kingdom of righteous and justice, while simultaneously providing salvation for His people. It also ensured that judgment and retributive justice would follow. Sin will be dealt with and God will be vindicated even when He punishes the prince of rebellion and all who follow him.

God took decisive action in Christ at Calvary. In the message of the gospel, we see the actions of God. Terms used to describe the "Righteousness of God"; i.e. the righteous action of God, are redemption, propitiation, and justification. God is the Redeemer, we are the redeemed. God turned away His wrath by pouring out the curse and punishing our sins in Christ. We benefit by not having to bear the judgment of God ourselves. God, the Judge judged sin and therefore vindicated His character of holiness and justice. This action justified us. It served to acquit us before the judgment bar of God.
 
 

Covenant Reunion

The product of God’s action and the benefits thereof do not stop here. In light of God’s righteous action, reconciliation has been made. The parties of God and mankind have been reconciled in light of the fact that the cause for the estrangement has been dealt with. Where there was enmity, there is now peace. Words like adoption and oneness are used by Paul to describe the closeness of this relationship. But the ultimate metaphor that the Bible uses to describe the intimacy of this relationship is marriage. The Immanuel principle (the "God with us" principle) which flows through the Bible helps us to understand the essence of the premier desire in the heart of God. The covenant catch phrase which flows through the Bible continually restates this fact. "I will be your God and you will be My people". The Lord of the universe’s greatest desire is to dwell, to tent, to tabernacle, to sanctuary in the midst of His people. The New Testament goes even further. The Lord wants to "dwell among" (in the midst of ) and even "in" His people. Surprisingly, the marriage relationship, with all of its sexual connotations stands as the symbol that most aptly describes the intimacy of the union that Christ desires with His people. Solomon’s prayer of temple dedication in corroboration with Daniel’s consideration and use of it, signifies that the restoration of the Sanctuary, when taken to its ultimate conclusion, presupposes and includes the intimate relationship that the Lord has always desired with His bride.

The gospel regarding the sufferings of Christ and the glories to follow were the "things into which angels long to look/gain a clear glimpse of". 1Pet.1v11. The angelic universe of which we are a spectacle is intensely interested in the Christ event and the manifestation of the Righteousness of God. 1 Cor.4v9. The Sovereign work of Christ at Calvary has not only had profound implications for mankind but for the inhabitants of the cosmos. Eph.3v9,10,15.

When Israel broke the covenant at the bottom of Sinai, and Moses shattered the 2 tables of the covenant, the relationship between Israel and God was severed. Exod.32v19. The very act of the shattering of the 2 tablets was indicative of this fact. In the same way, the tearing down of the Sanctuary told the same story. The relationship between the LORD and His people had been broken. He had given her a writ of divorce. Isa.50v1; Jer.3v8-11. Nevertheless, the promise was given in Dan.8v14; that the holy place, that the Sanctuary, would be restored. This spoke of the restoration of the relationship. The LORD’S purpose was to woo His bride back to Himself in such a way as to engender a whole new level of fidelity on her behalf. The cost would be great. It would cost the lifeblood of His Son on the cross. Nevertheless, in the heart and mind of the greatest Lover in the universe, it would be worth it. Intense intimacy with a bride who freely chose her Lover over all others was the reward that our Suitor desired. He was willing to reveal His innermost heart and make Himself vulnerable to the ultimate degree in order to restore the union. Only a full manifestation of His character of love, a love that led Him to a shameful death on a cross, would accomplish this renewal, restoration, and reconciliation. This intimate reunion between Christ and His bride is the purpose of God that stands behind the restoration of the Sanctuary in the midst of His people. The connection between Daniel’s prayer and Solomon’s prayer will help us to understand that all of the LORD’S actions are to be linked with His desire to dwell on earth in the land, in the city, in the house, and in the heart that is consecrated to Him. 1 Kings 8v27, 61.

Temple Dedication/Wedding Feast

We can know with certainty that Daniel had Solomon’s prayer of temple dedication in mind when he prayed his prayer of Dan. 9 and when he recorded it. We can know this for a number of reasons. Daniel used the same language that Solomon used, but more than that; Daniel and his people found themselves in the very situation about which Solomon had prophesied. Solomon was the king of Israel and the covenant mediator. But the son of David was more than this. He was a prophet. In all these things, he was a type of the Lord Jesus. When the prophet Solomon looked down through the corridors of time, he saw a situation when the kings of Israel and the people of God would sin, would violate the covenant, and God would chastise them. The chastisement would take the form of the covenant curse. They would be defeated before their enemies. 1 Kings 8v33; Lev.26v17,25. They would be taken captive into the land of their enemies. 1 Kings 8v46,47,48. Lev.26v39. Daniel realized that the reason that they were captives in the land of their enemies was because they had been unfaithful to the LORD, because they had sinned. Dan.9v11,12 says; "Indeed all Israel has transgressed Thy law and turned aside, not obeying Thy voice; so the curse has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against Him. Thus He has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity …". Dan.9v7 speaks of "the countries to which Thou hast driven them, because of their unfaithful deeds which they have committed against Thee." The language of covenant curse is prominent in Solomon’s prayer. 1 Kings 8v32-37; 2 Chron.6v26-29.

We know from a study of Jeremiah and Ezekiel that it was the sin of idolatry, spiritual adultery, that was at the heart of the matter. This reiterates the fact that God sees sin as much more than an affront against a law but an act of treachery against a marriage partner. The word "unfaithful" describing Israel’s deeds in Dan.9v7 comes from the Hebrew word "maal" #4604, #4603. This word is also translated "treachery" and "treacherously". 1 Chron.5v25. Ezk.20v27. (see context) It includes the meaning of acting in an adulterous way to transgress the marriage covenant. Numb.5v12. The men and the nation of Israel had committed unfaithfulness against the Lord God so He sent severe judgments against her for her idolatry. Ezk.14v13; 15v8 (see context) 1 Chron.5v25; Ezk.20v27. It was this treachery that was at the root of the leadership of Israel’s "betrayal" and willingness to "deliver up" Jesus in order to sustain their idol "made with hands" that the temple had become. Acts 7v48; Mark 14v58; Psm.115v4.

In Daniel’s prayer of personal and corporate repentance, he said "we have sinned, committed iniquity, acted wickedly, and rebelled, even turning aside from Thy commandments and ordinances." Dan.9v5. These are the same words that the prophet Solomon used in 1 Kings 8v47 and 2 Chron.6v37 when Solomon laid out the formula for Israel’s future repentance. I quote 1 Kings 8v47; "If they take thought in the land where they have been taken captive, and repent and make supplication to Thee in the land of those who have taken them captive, saying, we have sinned and have committed iniquity, we have acted wickedly". Not only did Daniel use the same words regarding the nature of their sinfulness, but he offered prayer and "supplication". Dan.9v3. Daniel’s prayer was a prayer of repentance. Dan.9v4,5,6,7,8,9,10,11,15,17,18,19,20. If ever there was a prayer of repentance, this one is it. Daniel used every Hebrew word that he could get his hands on to describe Israel’s apostasy. In Dan.9v5 & 11, Daniel confessed that God’s people had "turned aside" from God’s law and God’s voice.

This is reminiscent of Exod. 32v8. I quote; "They have quickly "turned aside" from the way which I commanded them. They had made for themselves a molten calf and worshipped it, and had sacrificed to it, and said, "This is your god, O Israel, who brought you up out of the land of Egypt." Exod.32v8. The most heinous sin took place at the bottom of Sinai. It would be perpetuated among the people of God in the promised land. In spite of their great sin, the LORD heard the pleadings of Moses, renewed the covenant, and continued to tabernacle with His people in the wilderness. God nevertheless knew that a sinful rebellious nature lurked in the hearts of His people. Daniel’s prayer of personal and corporate repentance was not only for the sins of all the people of the land, but for the princes, the kings, and even the "fathers". Daniel realized as Jeremiah and Ezekiel did, that the Sovereign action of God was needed to renew the covenant on a firm foundation. Dan.9v27. Therefore, we should see that covenant renewal is a major theme in Daniel chapter 9. The restoration of the Sanctuary, the Kingdom of God, and the salvation of the people of God could be based on nothing less than a new covenant. Herein we see the link between Dan.8v14 and Dan.9v24. To vindicate the holy place means the same as bringing in everlasting righteousness and anointing the most holy. This covenant renewal took place at Calvary. Daniel relied on Moses, Solomon, and Isaiah for his understanding of this.

Maintain Their Cause

As surely as the God of the covenant was faithful to bring the blessing for obedience, He was just as faithful to bring the curse for disobedience. Lev.26; Deut.26v16-19, 27v1-30v20. Daniel chapter 9 and Solomon’s prayer of temple dedication in 1 Kings 8 and 2 Chron.6 & 7 are saturated with the language of covenant. Solomon predicted that the people of Israel would be taken into captivity. They would be taken captive into the land of their enemies. This is exactly the situation that Daniel and his people found themselves in. They were in Babylonian captivity. Solomon went on to say that if they would repent and return to God with all their heart in the land of their captivity and pray toward their land, and the city, and the house (i.e. temple), that God would hear their prayer and "maintain their cause" (mishpat). We have already seen the poetic parallelism that flows through Isaiah linking righteousness (sedeq), justice (mishpat) and salvation (yeshuah). In light of the many connections between Dan.9 and Solomon’s prayer of temple dedication, no doubt Daniel understood that Solomon’s prophecy included the restoration of the Kingdom and the Sanctuary to Israel. The LORD appeared to Solomon after the temple dedication and said; "If My people who are called by My name humble themselves and pray, and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin, and will heal their land". 2Chron.7v14. The healing of the land anticipated the great Day of Jubilee and Sabbath rest that God was going to provide for His people.

Solomon reminded God that Israel was His people and His inheritance. They were the ones that He brought forth from Egypt. Not one word of His promises, that He had promised through Moses had failed. The implication is that God would again bring about another miraculous Exodus for the people of God. The promise given through Solomon was that repentance on the part of God’s people would bring about the re-establishment of the Kingdom. Both of the passages under consideration link the Mosaic and the Davidic covenants. Solomon prophesied that God would establish the throne of the heir of David and that Israel would retain the Kingdom forever. Daniel received a vision of this eternal Kingdom in Dan.7 and received the message of the Anointed Prince in Dan. 9. This King would be unlike any other King that Israel ever had. Solomon asked the rhetorical question in 2 Chron. 6v18; "But will God indeed dwell with mankind on the earth?" This One is the mysterious "Son of Man" of Dan.7v13, and the Messiah of Dan.9v25 & 26.

When Solomon built the Sanctuary for the LORD, the crowning act was to bring the ark of the covenant of the LORD into the inner sanctuary of the house, into the holy of holies. It was then that the cloud, that is the glory of the LORD, that is the visible manifestation of the presence of God filled the house. The manifestation of the presence of God attested to the fact that God had heard Solomon’s prayer and that he had accepted it for His purpose. In the same way, the arrival of the angel Gabriel attested to the fact that Daniel’s prayer had been heard. In the same way, the Father’s reception of the Son in Rev.5 reveals not only the acceptance of the Son but the reception of redeemed humanity.

The Symbol of "23"

The occasion for the dedication of Solomon’s temple was the feast of Tabernacles. It was an unusual feast of tabernacles. The feast ended on the 23^rd day of the 7^th month. As 1 Kings 8v65 records, the feast was held for 7 days and 7 more days, even 14 days. If we go back 14 days from the 23^rd day, it becomes clear that the first day of the feast began on the 10^th day of the 7^th month which is the Day of Atonement. Herein we are seeing linkage between the Day of Atonement and the Feast of Tabernacles. This feast of Tabernacles was a feast of feasts. Similarly, the Atonement that Daniel prophesied about in Dan.9v24 was the ultimate Day of Atonement. For Daniel, in light of his supplication and deep repentance, it was like a Day of Days. It was about the ultimate Atonement to which all the shadows pointed forward. Interesting is the fact that the wedding feast lasted for 7 days and sometimes even for 14 days. Jud.14v12; Tobit 8v20. A wedding feast of 14 days is a wedding feast of wedding feasts!

The apocalyptic book of Daniel is full of symbols. The numbers are also symbolic. The number "23" of Dan.8v14; in light of the many links that we have already seen between Solomon’s prayer and Dan.9; is a symbolic number. It speaks of God’s ultimate goal which is an intimate union and relationship with His people when He tabernacles in their midst of His holy ten thousands times ten thousands. The faithful angels and the people of God are numbered by the thousand. Deut.1v11; Numb.10v36; Josh.22v14; Dan.7v10. The inaugural fulfillment of the 2300 evenings and mornings took place in the person of Jesus when the Word became flesh and tabernacled among us. John 1v14. His resurrection marks the restoration of the Sanctuary. John 2v19-22. The same theme runs through the first 12 chapters of John. The restoration of the Sanctuary to its rightful state took place at the resurrection of Jesus. The consummation is picked up in Rev.21 where the Lord God and the Lamb will dwell among their people in the fullest sense.

The number 2300, in terms of evening and morning sacrifices, no doubt also gave courage to Judas Maccabaeus. Inspite of the radical nature of Antiochus’ desolation of the people of God and disgusting desecration of the Sanctuary, Judas believed that radical action on his part would bring about victory for the cause of God and salvation for His people. The Sanctuary would be restored. The LORD cut the time short in mercy. Rom.9v28

God dwelt in the midst of His people in their trek through the wilderness. He dwelt in their midst in a tent. When Solomon built the Sanctuary, God dwelt in the midst of His people in Zion, in Jerusalem. What is important for us to recognize is the intimacy that the LORD wanted to have with His people. The fact that the ark of the covenant was in reality the very throne of God attested to the fact that God’s purpose was to reign over and among His people as their King. It is by understanding this that we begin to see the relationship between the Sanctuary and the Kingdom of God. Where the Sanctuary is, the King is. This is the place the people meet with God and gather around Him in worship and fellowship. Daniel understood the implications of the Sanctuary and its relationship to the Kingdom of God. At the heart of his prayer, based on his understanding of the Sanctuary and the Kingdom of God, was that God would fulfill the essence of His covenant purpose which was to dwell in the midst of His people forever. The inter-relationship between Daniel’s prayer and Solomon’s prayer, and Solomon’s special emphasis on the Davidic covenant, should leave us with no doubt that Daniel realized that the only true restoration of the Sanctuary would take place when God Himself dwelt/tabernacled in the midst of His people in the fullest sense. When we couple this with Daniel’s understanding of the promises of Isaiah regarding the King, that is the LORD Himself, we are getting to the crux of Daniel’s prayer. Daniel was praying that God Himself would come, defeat their enemies, and take His rightful seat on the throne of Israel. Israel was God’s wife. Daniel was pleading with God to renew the marriage covenant. Daniel had himself partaken of the intimacy of a personal relationship with the LORD. The Spirit of the Holy God was in his heart. His prayer was that all of Israel, even all of humanity might come to know the LORD in the same way.

Who is Solomon?

The first king of Israel was Saul. The second king was David. Saul had hoped to set up a dynasty. He hoped that his sons would rule over Israel into perpetuity. A Biblical principle is this. First the natural, then the spiritual. 1 Cor.15v46. This pattern has found its outworking since the very beginning. Cain was the firstborn. Nevertheless, he was carnal. His brother Abel was the spiritual man. The pattern continued through Ishmael and Isaac, Esau and Jacob. As we have seen, there has been ongoing enmity between these 2 classes. If we were to boil down the entire human race, we would see that the first man, that is Adam, was carnal. The second Adam, that is the Christ, is the spiritual one. Satan’s plan was the rule over the earth through the unspiritual line.

David, the second king of Israel, was the spiritual king, the spiritual man. There are five major covenants within the Old Testament. They are the Adamic, the Noahic, the Abrahamic, the Mosaic, and the Davidic covenants. Each of these covenants do not replace the preceding covenant. Rather, they expound on and build on the prior covenants. The totality of the features of these covenants gives us insight and understanding into the totality of the purposes of God. The New Covenant which is one and the same as the Everlasting Covenant, contains the totality of the provisions and features of all of these covenants. All of the covenants after the fall are covenants of grace. The last in the line of these 5 major covenants is the Davidic covenant. The Davidic covenant is of particular interest in our consideration of Daniel’s prophecy.

The Davidic Covenant

One might well ask the question; was the Davidic covenant conditional or unconditional? It is explicitly apparent from 1 Kings 9v 3-9 that the covenant that God made with David was extended to his son Solomon and that the covenant was conditional. Nevertheless, in Jer.33v14-22, it is apparent that the Davidic covenant is unconditional. It is also apparent from Jer.31v31-37, that the covenant made with Israel is unconditional. The Lord appeared to Solomon in 1 Kings 9 and told him that "if" he and his sons were faithful to the Mosaic covenant by keeping God’s laws and statutes, that his house would not lack a man on the throne of Israel. 1 Kings 9v4-6; 2v3,4. The simplest and quickest way to resolve this apparent contradiction is to recognize that the perpetuity of the covenant was based on covenant solidarity and faithfulness towards God by the king and the sons of Israel. In other words it was conditional. The problem, however was recognized by Solomon and Daniel. "There is no man who does not sin." 1 Kings 8v46. Nevertheless, the Sovereign God of heaven has in a sense co-signed the covenant making Himself responsible for its success and fulfillment. Therefore, in this sense, the covenant is unconditional on mankind’s part. The assurance of the success of the covenant and consequently of the Godhead’s purpose is rooted in the everlasting covenant made between the Father and the Son before the foundation of the world. This was made in the first promise of the Redeemer to come in Gen.3v15. All of the redemptive elements of the covenant flow out of this promise made to man in sin. Therefore, any assurance of the perpetuity of the covenant relationship must be rooted in the action of God. David’s covenant hinged conditionally on the responsible fulfillment of the covenant obligations by Jesus Christ, the seed of David. Not only did He maintain perfectly every statute and ordinance of the Mosaic law as required of David; He also bore in Himself the chastening judgments deserved by David’s seed for their covenant violations. We have seen from Isaiah, the term that is used to describe this covenant keeping action of God. It is the "sedeq", that is, the righteousness of God.

In the Seed of the woman, God had promised a Redeemer, a Manchild (that is the LORD) that would regain the dominion on the part of mankind. Gen.4v1. Both the prophets Solomon and Daniel realized that the only solution to the sin problem and the usurper’s domination was in the Christ, the King of Israel. Solomon recognized this when he said; "When they sin against Thee, (for there is no man who does not sin)". 1 Kings 8v46. See also 2 Chron.6v36; Psm. 130v3,4; 143v2; Isa.59; Rom.3. Both Solomon and Daniel understood that the ultimate fulfillment and success of the covenant arrangement was based on the sovereign promise of God to keep and fulfill the covenant.

This is exactly where Daniel began in his prayer for covenant renewal in Dan.9. I quote Dan.9v4; "And I prayed to the "LORD", (the covenant name of God -YHWH) my God and confessed and said, ‘Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments". Solomon made a similar statement in 1 Kings 8v 23. "O LORD, the God of Israel, there is no God like Thee in heaven above or on earth beneath, who art keeping covenant and showing lovingkindness to Thy servants who walk before Thee with all their heart".

When Solomon blessed the assembly that was gathered to celebrate the Feast of Tabernacles, he began by reiterating the past deliverance of the people of God from Egypt. This past deliverance was also on Daniel’s mind. Dan.9v15. Solomon then rehearsed the details of the Davidic covenant. 1Kings 8v12-21; 1 Chron. 6v1-11. When we read the accounts of the temple dedication in Kings and Chronicles, we are left with the clear impression that the people of God will again go into captivity. God’s people would sin, they would break the covenant, they would suffer the chastisement of God, they would suffer the covenant curse, they would suffer at the hand and in the land of their enemies. As we have already seen, this is exactly the situation in which Daniel and the people of God found themselves. The implication, therefore, in Solomon’s prayer was that God would send another Deliverer like unto Moses. The Deliverer would be the king of Israel. He would be the Son of David.

Vindication

This King would be the Anointed One, the Messiah. As we have already seen in our consideration of the connection between Daniel’s prophecy and the book of Isaiah, the LORD Himself would come as King. He would deliver His people from their enemies. When we consider the various visions of God that the prophets had, there is a central theme in each of these visions. For Moses, it was the grace of God. Exod.34. For Isaiah, it was the holiness of God. Isa.6. For Ezekiel, it was the omnipresence of God. Ezk.1 & 10. It is not clear if Jeremiah had a vision of God. In Jer.1v9, Jeremiah nevertheless had, in some sense, an experience like unto Isaiah’s. The LORD stretched out His hand and touched my mouth, and the LORD said to me, behold, I have put my "words" in your mouth." Jer.1v9. A key phrase runs through the book of Jeremiah. It is; "the word of the LORD came to me". The LORD appeared to Jeremiah through His "word". It was as if Jeremiah was called upon to empathize with the heart of God. Therefore, the central theme in Jeremiah’s encounter with God was His "word".

Daniel also had a vision of God as recorded in Dan.7v9-14, 21,22. The central theme of Daniel’s vision was the judgment. In vision, Daniel saw One like a Son of Man come to the Ancient of Days. He was presented with the kingdom. Dan.7v13,14. "His dominion is an everlasting dominion." The role of this King was to deal with the vicious beasts who had endangered His people. Daniel 7 is all about the judgment of the little horn power and the vindication of God’s people. The Son that Daniel saw was the Son of David. He was seeing the Davidic covenant being fulfilled in front of his eyes. We need to keep in mind that Solomon and the prophets understood that the king of Israel was seen by the people and by the LORD as ruling as co-regent with the LORD on His throne. 1Chron.29v22,23. It is the Davidic covenant that speaks of a Descendant of David sitting on the throne forever. 2 Sam.7v12-16. Daniel saw the LORD’S Co-Regent. It was the Son of Man. The bringing in of the everlasting dominion of Dan.8v14 is synonymous with the restoration of the Sanctuary, i.e. the Kingdom of God; that is, bringing in the everlasting kingdom of righteousness under the headship of the Son of Man. Dan.9v24.

A key phrase is used 4 times in Solomon’s prayer of temple dedication. "Hear in heaven their prayer and supplication and maintain their cause." 1Kings 8v45,49, and twice in v59. The phrase "maintain their cause" comes from the Hebrew word "mishpat" which we have already recognized to be prominent in Isaiah. As we have seen, this word is linked with "righteousness" and "salvation". Daniel’s prayer was a prayer of repentance. But it was much more than that. In essence, in light of the insight and courage that he had received from Solomon’s prayer, Daniel was praying that God would fulfill the everlasting covenant that He had sworn by oath to David. The word "forever" which comes from the Hebrew word "olam" #5769 is used 8 times in the Davidic covenant as recorded in 2 Sam.7. The same word is used by Daniel in Dan.9v24 in regards to the Messiah who would bring in "everlasting" (olam) righteousness". Daniel’s prayer was that God would take action and send the Messiah. Daniel’s prayer was that God would take on human flesh and rule as King over His people. Daniel was praying that God would send the Warrior who would take out Satan and all his pawns. Daniel was praying that God would come and judge the enemies of God’s people and restore the Kingdom to Israel.

Solomon had asked the right question in 1 Kings 8v27. "Will God indeed dwell on the earth?" He went on to say in 1 Kings 8v57; "May the LORD our God be with us." Daniel understood the implications of the Davidic covenant.

Psalm 89 says;

v3 I have made a covenant with my chosen;

I have sworn to David My servant,

I will establish your seed forever,

And build up your throne to all generations.

v14 Righteousness and justice are the foundation of Thy throne;

Lovingkindness and truth (faithfulness) go before Thee.

V19 I have exalted one chosen from among the people

v20 I have found David My servant;

With My holy oil I have anointed him.

v22 The enemy will not deceive him,

Nor the son of wickedness afflict him.

vv23 But I will crush his adversaries before him,

And strike those who hate him.

v27 I also will make him my first -born,

The highest of the kings of the earth.

V28 My lovingkindness I will keep for him forever,

And My covenant shall be confirmed to him.

v29 So I will establish his descendants forever,

And his throne as the days of heaven.

There is a transition in v38. In verse 38-45, we read about wrath falling on God’s anointed. The enemies and adversaries of the king rejoice. It is as if the king and the kingdom of God are cast to the ground. In v46, we hear the plaintive cry, "How long, O LORD? This is reminiscent of Dan. 8v23. What falls in between this section is the part in verses 30-37 where the LORD swears that He will not violate the utterance/covenant of His lips. He will nevertheless visit iniquity and transgression with the stripes of the rod. Daniel was familiar with this passage and the Davidic covenant. I believe that he understood as Isaiah before him did, that the Messiah would be a suffering Servant. Daniel understood that the iniquity of his people was so great that God himself would come and fulfill the part of the sacrifice as depicted in the Sanctuary service.

Understanding and Enlightenment Comes

The angel Gabriel came to give Daniel understanding of the vision regarding the evenings and mornings in Dan.9v23. Some of the most highly concentrated prophetic verses in the Bible are recorded in Dan.9v24-27. We know from Lev. 25 v8-13 that Daniel was using language that related to the Sabbath, the Day of Atonement, and the Year of Jubilee. We also know that he was using Day of Atonement language from Lev. 16v21 in regards to atonement for iniquity, transgression, and sin. The two goats, one for the LORD and the other for Azazel. What follows in Dan.9v26 & 27 is a riddle wrapped in an enigma. But Daniel, full of the Spirit of God was able to understand enigmas/riddles. Dan.5v12. The small horn of Dan.8v23; who typified Satan, was also skilled in riddles. The passage of Dan.9v26 and 27 describe the 2 goats of the Day of Atonement. This passage is a simultaneous representation of the work of the Messiah and the work of the anti-Christ. In keeping with the retributive wrath of God which is inherent in the meaning of "sedeq", a complete destruction was decreed on the one who makes desolate. Dan.9v27. This found its fulfillment at Calvary, where our wise God out riddled the riddler. God in His genius, has used Satan’s plans against him. This passage reveals how the Messiah would come and inaugurate His Kingdom in the middle of the broken 7. The consummation and final fulfillment of the kingdom and the final destruction of Satan will take place at the end of the 7.

Ultimate Union

The last feast in the Jewish calendar as recognized in the books of Moses was the feast of the seventh month. It was the Feast of Tabernacles. It took place after the Feast of Trumpets and after the Day of Atonement. It was also called the Feast of Ingathering. It was a time of great rejoicing. 2 Chron.7v10. The Day of Judgment was over and the people were clean again in the LORD’S sight. What was presented in shadow and type found its fulfillment in Christ. Because of His victory against the usurper, the New David earned the right to rule over His Kingdom. In the battle of titans, Satan’s evil plan has been exposed. Satan’s lies have been showcased for all to see. On the other hand, the love of God has been revealed in a clearer and more powerful way than it would not have been revealed if Lucifer had not rebelled in the first place. Even in this God has used evil for good.

The revelation of the faithfulness and lovingkindness of God in Christ at Calvary has therefore made it possible for a greater level of intimacy between God and man, than if sin had never reared its ugly head. The Feast of Tabernacles is a feast that looked forward to this enhanced level of intimacy. Daniel, in his meditation on that feast, in conjunction with his consideration of Solomon’s dedication of the temple, finally came to understand that the product of the vindication of God and the salvation of His people, would be reconciliation and at-one-ment on the grandest of scales. The restoration of the Sanctuary, therefore, was the restoration of the marriage covenant. It was the restoration of the intimate union that the LORD wanted to have with His bride.

It is significant how the apostle John began his gospel by recording how the Word became flesh and tabernacled among us. John 1v14. It is also significant that he began the second chapter of his gospel with the story of the wedding at Cana. John 2v1-11. This passage is proleptic. It looks ahead to the goal that the Lord is moving towards. In Rev.21; we see recorded by John, the anti-typical Feast of Tabernacles. This is the intimate marriage union between Christ and His bride at the wedding in the Father’s house. Therefore, in terms of Dan.8v14; the betrothal took place when Immanuel came and lived and died among men. The "Man" Christ Jesus rose from the dead and took His seat at the right hand side of the Father as Co-Regent. He has given His betrothed the "arrabon", that is the engagement ring, which is the first portion of our inheritance. It is none other than the abiding Presence of the Holy Spirit. Eph.1v14. The marriage will be consummated when He returns. Covenant intimacy is therefore the great theme that stands behind Dan.8v14.