THE MESSIAH IS CUT OFF

The Lord God spoke to Jeremiah, repeatedly,  warning that He would bring punishment on their country of Judah if they didn't change from their evil ways--they didn't.  So God did, allowing Nebuchadnezzar to defeat Jerusalem-Judah in 606BC (1st deportation). Daniel mentions some of Jeremiah's prophecy about 70 years, involving Jerusalem.
(Incidentally, Daniel, obviously, was included in what happened to Jerusalem, even though he was probably the most faithful of men.)  I believe, as Evangelical believers, the rain (blessings of God) falls on believers an nonbelievers alike. America has indeed been blessed of God, but America has also done some very bad things--chief among them slavery and abortion.
What It's happening now , is the answer to Daniel's prayer about Jerusalem.


Daniel 9:24-27

24 Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.

25 Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem to the Anointed One, the prince, shall be seven weeks, and sixty-two weeks: it shall be built again, with street and moat, even in troubled times. 

26 After the sixty-two weeks the Anointed One  (Messiah or Christ in LXX)  shall be cut off, and shall have nothing: and... 

the people, of the prince who shall come, shall destroy the city and the sanctuary; and the end of it shall be with a flood, and even to the end shall be war; desolations are determined 27 He shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the offering to cease; and on the wing of abominations [shall come] one who makes desolate; and even to the full end, and that determined, shall [wrath] be poured out on the desolate.

(LXX designates the Septuagint.  This was a Jewish translation done about 300 years  before Jesus Christ was born.)

What prayer did Daniel pray to get back to Jerusalem?

God had told Jeremiah that they would be captured and be prisoners of Babylon forward 70 years and then return to Jerusalem. 

Here in Daniel 9, Daniel had determined that they had been in Babylon for 70 years so he's praying to God to forgive them and take them  back to Jerusalem.

The answer that God has giving to Daniel was that instead of returning to Jerusalem ( in 70 years ) God's  answer would involve 7 x 70 years and in the end would be Everlasting righteousness. 

Verse 9:26

The problem has it when "the anointed one" "the Christ" would come and he would be "cut off and have nothing".


He was rejected  by His own.  this was prophesied seven hundred years before Jesus Christ ...  The Messiah did come he was rejected.

 "The Messiah would be cut off-- the Christ would be cut off "

 As the apostle Peter would say to the Jews, some 600 years later:
"You nailed to a cross by the hands of godless man and put Him to death . And God raised Him up again putting an end to the agony of death even since it was impossible for Him to be held in its power.

"For David says of Him, I was always beholding the Lord in my presence in my presence,  For He is at my right hand, that I may not be shaken.

THEREFORE my heart was glad and my tongue exulted ; moreover my flesh always will abide in HOPE: because thou will not abandon my SOUL to HADES, nor allow thy holy one to UNDERGO DECAY.
Thou hast made known to me the ways of life. Thou will make me full of gladness with thy presence. " 

Acts 2:23-28

 "Jesus cried out again with a loud voice and yield up his spirit.
And behold the veil of the temple was torn in two from top to bottom , and the earth shook, and the rocks were split. Matthew 27:50-51

"The veil of the temple was torn in two from top to bottom...." Common believers could now come before God.  The work of Jesus Christ had now torn open the separation. 

Did Jesus Go to Hell? Did He Preach to Spirits in Prison?

by	Dave Miller, Ph.D.

 APOLOGETICS PRESS

"In 1 Peter 3:18-20, a most curious reference appears on the surface to be an affirmation that Jesus descended into the spirit realm and preached to deceased people. However, a close consideration of the grammar will clarify the passage.
 First, the preaching referred to was not done by Jesus in His own person. The text says Jesus did the preaching through the Holy Spirit: “…the Spirit, by whom…” (v. 18-19). [“My Spirit” (Genesis 6:3) = the Spirit of God = the Spirit of Christ (Romans 8:9; Ephesians 2:17).] Other passages confirm that Jesus was said to do things that He actually did through the instrumentality of others (John 4:1-2; Ephesians 2:17). Nathan charged King David: “You have killed Uriah the Hittite with the sword” (2 Samuel 12:9), when, in fact, David had ordered it done by another. Elijah accused Ahab of killing Naboth, using the words, “Have you murdered and also taken possession?” (1 Kings 21:19), even though his wife, Jezebel, arranged for two other men to accomplish the evil action. Paul said Jesus preached peace to the Gentiles (Ephesians 2:17), when, in fact, Jesus did so through others, since He, Himself, already had returned to heaven when the first Gentiles heard the Gospel (Acts 15:7). So the Bible frequently refers to someone doing something that he, in fact, did through the agency of another person.

In fact, within the book of 1 Peter itself, Peter already had made reference to the fact that the Spirit “testified beforehand the sufferings of Christ and the glories that would follow” (1 Peter 1:11). But it was the prophets who did the actual speaking (vs. 10). Then, again in chapter 4, Peter stated that “the gospel was preached also to those who are dead” (1 Peter 4:6). Here were individuals who had the Gospel preached to them while they were alive (“in the flesh”), and who responded favorably by becoming Christians. But then they were “judged according to men in the flesh,” i.e., they were treated harshly and condemned to martyrdom by their contemporaries. At the time Peter was writing, they were “dead,” i.e., deceased and departed from the Earth. But Peter said they “live according to God in the spirit,” i.e., they were alive and well in spirit form in the hadean realm in God’s good graces.

Second, when did Jesus do this preaching through the Holy Spirit? Notice in verse 20, the words “formerly” (NKJV) and “when”—“when once the longsuffering of God waited in the days of Noah.” So the preaching was done in the days of Noah by Jesus through the Holy Spirit Who, in turn, inspired Noah’s preaching (2 Peter 2:5).

Third, why are these people to whom Noah preached said to be “spirits in prison”? Because at the time Peter was writing the words, that is where those people were situated. Those who were drowned in the Flood of Noah’s day descended into the hadean realm, where they continued to reside in Peter’s day. This realm is the same location where the rich man was placed (Luke 16:23), as were the sinning angels (“Tartarus”—2 Peter 2:4). However, Jesus did not go to “prison” or “Tartarus.” He said He went to “Paradise” (Luke 23:43).

Fourth, why would Jesus go to hades and preach only to Noah’s contemporaries? Why would He exclude those who died prior to the Flood? What about those who have died since? Since God is no “respecter of persons” (Acts 10:34; Romans 2:11), Jesus would not have singled out Noah’s generation to be the recipients of preaching in the spirit realm.

Fifth, what would have been the content of such preaching? Jesus could not have preached the whole Gospel in its entirety. That Gospel includes the resurrection of Jesus (Romans 4:25; 1 Corinthians 15:4). However, at the time the alleged preaching was supposed to have occurred, Jesus had not yet been raised!

The notion of people being given a second opportunity to hear the Gospel in the afterlife is an extremely dangerous doctrine that is counterproductive to the cause of Christ. Why? It potentially could make people think they can postpone their obedience to the Gospel in this life. Yet the Bible consistently teaches that no one will be permitted a second chance. This earthly life has been provided by God for all human beings to determine where they wish to spend eternity. That decision is made by each individual based upon personal conduct. Once a person dies, his eternal destiny has been cinched. He is “reserved for judgment” (2 Peter 2:4; cf. vss. 9,17). His condition will not and cannot be altered—even by God Himself (Luke 16:25-26; Hebrews 9:27).

IN THE FULLNESS OF TIME CHRIST-MESSIAH DIED FOR THE BELIEVER

	GALATIANS 4:4-7 But when the fullness of the time came, God sent forth his Son, born to a woman, born under the law,  5 that he might redeem those who were under the law, that we might receive the adoption of sons.
6	Because you are sons, God sent forth the Spirit of his Son into our hearts, crying, "Abba! Father!"
7	So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ

Verse 4 The fulness of the time

(to plhrwma tou cronou). Old word from plhrow, to fill. Here the complement of the preceding time as in Ephesians 1:10. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Philippians 2:6) when the time for his purpose had come like the proqesmia of verse Galatians 4:2. Born of a woman (genomenon ek gunaikoß). As all men are and so true humanity, "coming from a woman."...His deity had just been affirmed by the words "his Son" (ton uion autou), so that both his deity and humanity are here stated as in Romans 1:3

Born under the law (genomenon upo nomon). He not only became a man, but a Jew. The purpose (ina) of God thus was plainly to redeem (exagorash, as in Philippians 3:13) those under the law, and so under the curse. The further purpose (ina) was that we (Jew and Gentile) might receive (apolabwmen, second aorist active subjunctive of apolambanw), not get back (Luke 15:27), but get from (apo) God the adoption (thn uioqesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. ... God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15,23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one.

"That we (Jew and Gentile) might receive ADOPTION,... from (apo) God the adoption (thn uioqesian)