But perhaps, unable to dispute the plain facts, they will not deny what is written, but will insist that they are still waiting for these things and that the Word of God has not yet come. They keep repeating this without shame, despite what is plainly before them.
But on this point above all they will be refuted, not by us, but by the very wise Daniel, who marks both the present time and the Savior's divine coming among us. He says, "Seventy weeks are cut short upon your people and upon the holy city, to bring sin to an end, to seal sins, to wipe away injustices, to make atonement for injustices, to bring everlasting righteousness, to seal vision and prophet, and to anoint a Holy One of holies. And you shall know and understand from the going forth of the word to answer and to build Jerusalem, until Christ the Prince."
With the other prophecies, they may perhaps find excuses to postpone what is written to a future time. But what can they say to this one, or how can they face it at all? Here the Christ is indicated, the one who is anointed is declared to be not merely a human being but a Holy One of holies, Jerusalem stands until His coming, and afterward prophet and vision cease in Israel.
David was anointed long ago, as were Solomon and Hezekiah; yet Jerusalem and the place still stood, and prophets continued to prophesy—Gad, Asaph, Nathan, and after them Isaiah, Hosea, Amos, and others. Those who were anointed were themselves called holy, but not holy of holies.
But if they appeal to the captivity and say that Jerusalem did not exist because of it, what will they say about the prophets? Long ago, when the people went down to Babylon, Daniel and Jeremiah were there, while Ezekiel, Haggai, and Zechariah were prophesying.