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Biblical Numbers Unlock Secrets of the Hebrew Scriptures

“Teach us to number our days, that we may gain a heart of wisdom.”  (Psalm 90:12)
While numbers are mundane to most people, in Judaism they have a personality and metaphysical meaning; they help reveal the universal truths of the Torah (first five books of the Bible), as well as the writings of the Prophets and Yeshua’s disciples.
Indeed, many people notice when they are reading Scripture that certain numbers show up frequently, and their appearance does not seem coincidental.
While it is important to recognize that numbers are significant in the Bible, they are not magical.
Rightly interpreting the Scriptures requires literal as well as symbolic understanding of Biblical numerology.  Still, this understanding needs to be combined with sound interpretation procedures and is not to be used as witchcraft or fortune telling.
Here is a brief synopsis of the numbers 1 to 7 in the Bible, and how they are viewed in Judaism, by some Bible scholars today, and by the early Jewish Believers.
Echad (אֶחָד or א / One, First)
“There is one body and one Spirit, just as you were called to one hope when you were called.”  (Ephesians 4:4)
As a number, 1 is unique in the fact that it is the only number that can be multiplied or divided by itself and remain unchanged; for instance, when one is divided by one, the answer is one.
1 x 1 = 1
1 / 1 = 1
From the Jewish understanding, like the number 1, God is indivisible.
The unique properties of the number 1 reflect God’s unchanging Unity or Oneness.
That unique Oneness and Singularity is proclaimed at least twice daily by observant Jews through the Schema, the eternal declaration of Jewish faith:
“Hear, O Israel: The Lord our God, the Lord is Echad [One].”  (Deuteronomy 6:1)
This oneness or echad of God is a complex unity.  For instance, the Word is one with God (John 1:1).  
That Word then became flesh and dwelt among us (John 1:14).  And Yeshua, who is the Word in flesh, declared, “I and the Father are one.”  (John 10:30)
Echad has a special place in Judaism.
“The number 1 is an underlying feature of Jewish life: ‘The other nations have many rites, many clergy, and many houses of worship.  We, the Jewish people, have but 1 G-d, 1 Ark, 1 Altar, and 1 High Priest.’  That is why the whole Torah was given by 1 Shepherd (G-d) and taught by 1 leader (Moshe),” states author Osher Chaim Levene.  (Jewish Wisdom in the Numbers)
Although, echad does mean singleness or singularity, it also means first, and this meaning is seen in the Bible in many verses:
“There was evening, and there was morning—the First Day [yom echad / Sunday].”  (Genesis 1:15)
The idea of first also holds a special importance in Scripture, as is seen in the sanctification of the Firstfruits (Bikkurim), which were given to the Kohen (priest), as well as the sanctification of the firstborn animal and the firstborn son.
“Bring the best of the firstfruits of your soil to the house of the LORD your God.”  (Exodus 34:26)
“Consecrate to Me every firstborn male.  The first offspring of every womb among the Israelites belongs to Me, whether human or animal.”  (Exodus 13:2)
In Exodus 4:22, Israel is referred to as God’s firstborn son.
The concept of first is also emphasized in the Brit Chadashah (New Testament), where Yeshua is called the firstborn from the dead, as well as the firstfruits of those who have fallen asleep.
“Messiah has indeed been raised from the dead, the firstfruits of those who have fallen asleep.”  (1 Corinthians 15:20; see also Revelation 1:5 and Acts 26:23)
First relates to the beginning, which is the first word of the Bible, bereisheet (in the beginning).  The root of this word is rosh, which means head.
Just as God is the beginning and is holy, the first is related to holiness.  What comes first sets the stage or the pattern for that which follows.
Colossians 1:18 ties all of these concepts together in Yeshua HaMashiach (Jesus the Messiah).
“Messiah is also the head of the assembly, which is His body.  He is the beginning, supreme over all who rise from the dead.  So He is first in everything.”  (Colossians 1:18)
Shnayim (שְׁנַיִם or ב / Two)
“Let me inherit a double portion of your spirit.”  (2 Kings 2:9)
The Hebrew number 2, shnayim, relates to God’s creation, since the Hebrew letter Bet is the first letter of the word bereisheet (in the beginning), which is the first word of the Torah and the creation narrative.
“Bet” is more than a letter of the Hebrew alphabet, it is also the number 2. (Hebrew letters are also numbers.)
Two means “union, division, and witnessing.”  It also means “double” and is associated with the double portion.
In the Bible, we see shnayim in the two tablets of the Covenant, the double portion of manna on the sixth day, and the idea of counterparts and pairs, such as God’s creation of both male and female or the sending out of the disciples in pairs (Luke 10:1). 
In Deuteronomy 19:15, the number 2 is associated with witness as in the requirement of two witnesses in legal matters.
Two is also associated with blessing since in creation itself, God poured out a bounty of blessings into the earth.  As well, creation brought about the possibility of relationship because God created man to be in relationship with Him and with each other.
We can see the possibility of union that two brings in the covenant of marriage, where two become one flesh.  (Genesis 2:24)
The idea of division is also associated with two since on Day Two (Yom Sheni [Monday]) God divided the waters to form the Heavens above and the oceans below.
Indeed, two represents the possibility of separation due to conflict and sin.
The duality of union and division belonging to the number 2 is perhaps best reflected in the fact that although humankind was created to be in relationship with God, people can either be united with God through holiness or separated from Him through sin.
For a relationship to be true, there must be the freedom to choose to be in the relationship, and people can either choose to be in relationship with their Creator or to be in rebellion against Him.
Of course, sin separates all of us from God, and Yeshua makes it possible to be reconciled with our Heavenly Father.  (Ephesians 2:16) 
Moreover, He makes it possible for Believers everywhere to be in union with Him.
“I have given them the glory that You gave Me, that they may be one as We are one—I in them and You in me—so that they may be brought to complete unity.”  (John 17:22–23)
Shlosha (שְׁלוֹשָׁה or ג / Three)
“Though one may be overpowered, two can defend themselves.  A cord of three strands is not quickly broken.”  (Ecclesiastes 4:12)
Three connotes equilibrium or stability, continuity and permanence.  It is considered the number of Divine completeness or perfection.
This number shows up frequently in Scripture and in Jewish life.
The earth was separated from the waters on the Third Day (Yom Shelishi [Tuesday]).  (Genesis 1:9–13)
In Exodus 34:6, God is ascribed the three attributes of channun (gracious), rachum (compassionate / merciful), and chesed (loving  kindness).
The Seraphim (six-winged angelic beings) praise God with a triple invocation that emphasizes God’s perfect holiness, crying “Holy, Holy, Holy.”  (Isaiah 6:3; Revelation 4:8)
In the Priestly Blessing (Numbers 6:24–26), God’s covenant name (YHVH) appears three times—an indication perhaps of its completeness and perfection.  God is also mentioned three times in the Shema (Deuteronomy 6:4–9).
As a mark of stability or a perfect foundation, Israel has three founding fathers (Avos): the Patriarchs Abraham, Isaac, and Jacob.
The Bible specifies three Pilgrimage Festivals (Shelosh Regalim), the three times the Jewish People are obligated to go to Jerusalem bringing at least three offerings: Pesach (Passover), Shavuot (Pentecost or the Feast of Weeks), and Sukkot (Feast of Tabernacles).
These three holidays are more than history lessons; they give spiritual illumination to God’s plan of redemption, first of the People of Israel and then through the Messiah:
Pesach commemorates the deliverance from bondage in Egypt with the sacrifice of a lamb as well as the deliverance from eternal death through the sacrifice of Yeshua.
Shavuot commemorates the giving of the Torah at Mount Sinai 50 days after God delivered Israel from Egypt, as well as the giving of the Holy Spirit 50 days after Yeshua delivered us from sin.
Sukkot commemorates the protection God provided the children of Israel in their wilderness booths, as He dwelt with them through His Cloud of Glory, as well as the protection He still provides through the Holy Spirit dwelling in us today and will provide during the Messianic reign to come.
Three is also linked to Salvation.
Abraham journeyed three days to Mount Moriah in obedience to God’s command that he sacrifice his promised son (Genesis 22:1–4).  To raise the son of the widow of Zarephat (1 Kings 17:21), Elijah stretched himself out three times over the body.  Jonah spent three days and nights in the belly of a whale (Jonah 1:17).
Esther fasted three days and three nights in preparation to save the Jewish People from certain annihilation.

And Yeshua (Jesus) was raised from the dead on the third day.

Arba’a (אַרְבָּעָה or ד / Four)
“After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree.”  (Revelation 7:1)
The number 4 is connected to the number 2 through its basic mathematical properties: 2+2=4 and 2×2=4.  The number 4, therefore, is related to creation, the physical realm, the earth, and the four seasons.
In the Bible, we see a connection between four and the earth through the fourth commandment, which is the first commandment that mentions the earth.  As well, the fourth clause of the Lord’s Prayer is the first to mention the earth.
This number relates to the ideas of place and space, such as in Daniel 7:3, which speaks of four earthly kingdoms, and Isaiah 11:12, which promises that God will gather the dispersed of Israel from the four corners of the earth.
The Land of Israel was the Chosen People’s designated place and space.
Redemption involves being returned to one’s rightful place, and the return of the Chosen People is necessary for redemption and fulfillment of their destiny as a nation.
Four also appears in the Bible as the four rivers of Eden; the four divisions of three tribes each surrounding the Mishkan HaKodesh, the holy Tabernacle in the desert (Numbers 2:1–31); four cherubim; four living creatures surrounding the throne (Revelation 4:6, 7:11 ); and the four tassels on the corner of the garment or tallit (prayer shawl).
As well, the Jewish People have four Mothers (Imahos): the Matriarchs Sarah, Rebekah, Leah and Rachel.
Hamisha (חֲמִשָׁה or ה / Five)
“To redeem the 273 firstborn Israelites who exceed the number of the Levites, collect five shekels for each one.”  (Numbers 3:46–47)
The number 5 is the number of redemption, Divine grace, and God’s goodness.
In Number in Scripture, E. W. Bullinger states, “If four is the number of the world, then it represents man’s weakness, and helplessness, and vanity….  But four plus one (4+1=5) is significance of Divine strength added to and made perfect in weakness; of omnipotence combined with the impotence of earth; of Divine favour uninfluenced and invincible.”  (p. 135)
God did not only reveal Himself through Creation.  He revealed Himself through the Word.
Therefore, in the Bible, 5 is associated with the five Books of Moses, through which God revealed His will to Israel and the world.  As well, the Ten Commandments were written on two tablets, five commandments on each tablet.
The number 5 has also been associated with sacred architecture (1 Kings 7:39, 49), as well as the miraculous feeding of the 5,000 (Matthew 14:17) and grace.
Each of us have been empowered to use what we have received by grace from God and expand upon it through hard work and faith:
“The man who had received five bags of gold brought the other five.  ‘Master,’ he said, ‘you entrusted me with five bags of gold.  See, I have gained five more.’  His master replied, ‘Well done, good and faithful servant!  You have been faithful with a few things; I will put you in charge of many things.  Come and share your master’s happiness!’”  (Matthew 25:20–21)
Shisha (שִׁשָּׁה or ו / Six)
“Six days you shall labor and do all your work.”  (Deuteronomy 5:13)
The number 6 symbolizes the natural world, man, and the six directions of the physical realm (forward, backward, left, right, up, and down).  (Jewish Wisdom in the Numbers)
Scripture reveals that God created the natural world in six days and then rested on the seventh, so this number reflects physical completion.
In the same way that God completed His work of creation in six days, people have six days of activity in the week to leave their mark on the world, and are to rest on the seventh, in honor of the Creator of the Universe.
Six has been called the number of man, since Adam and Eve were created on the sixth day and the sixth commandment forbids murder.
The number 6 is considered as the path to the holiness represented in the number 7.  If human activities are not sanctioned by God, and not directed toward the final destination of the World to Come, then they are inconsequential.  (Jewish Wisdom, p.106)
Sheva (שִׁבְעַה or ז / Seven)
“The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times.”  (Psalm 12:6)
The number 7 is so prominent in Scripture that even scholars who do not give much weight to Biblical numerology recognize its importance.
Seven is the Divine number of completion, fullness, and spiritual perfection, typifying holiness and sanctification.
Seven is such a favorite number in Judaism, in fact, that the Midrash (Rabbinic literature) states, “All sevens are beloved.”  (Vayikra Rabbah 29:9)
Sheva (seven) shares the root (Shin-Bet-Ayin) with oath (shevua) and, therefore, is related to commitment.
From this same root is the word for full or complete, and a related word forsatisfied.
Seven is strongly associated with completion and rest through the Shabbat (seventh day) and other complete cycles of time.
The seventh sabbatical year or Shmita (seventh year in which the soil is allowed to rest), is still being practiced in Israel.
Both the Shabbat and the Shmita highlight six mundane units of time followed by one holy unit of time.  Both the seventh day and the seventh year are given a special sanctity.
As well, Leviticus 23:1–44 outlines seven annual holy Feasts of the Lord: Pesach (Passover), Chag HaMotzi (Feast of Unleavened Bread), Yom HaBikkurim (FirstFruits), Shavuot (Pentacost), Yom Teruah (Trumpets), and Sukkot (Booths).
The holiness and perfection of the Tabernacle is reflected in its seven furnishings: the Bronze Sacrificial Altar, Bronze Laver, Golden Menorah, Golden Table of the Bread of the Presence (Showbread), Golden Altar of Incense, Ark of the Covenant, and the Mercy-seat/ Seat of Atonement.
The Temple Menorah itself had seven branches, which have a connection to the Ruach HaKodesh (Holy Spirit), since in the Messianic Prophecy of Isaiah 11:2, the Light of the World, Yeshua HaMashiach (Jesus the Messiah), is described as having the seven gifts of the Ruach HaKodesh.
According to Rabbinic Judaism, all men are bound by the seven Noahide laws: the prohibition of idolatry, murder, theft, sexual immorality, blasphemy, eating flesh taken from an animal while it is still alive, and the requirement of maintaining courts to provide legal recourse.
In Leviticus 26:18–27, seven is connected to the punishment of sin:
“If after all this you will not listen to me, I will punish you for your sins seven times over….  If you remain hostile toward me and refuse to listen to me, I will multiply your afflictions seven times over, as your sins deserve….
“If in spite of these things you do not accept my correction but continue to be hostile toward me, I myself will be hostile toward you and will afflict you for your sins seven times over….  
“If in spite of this you still do not listen to me but continue to be hostile toward me, then in my anger I will be hostile toward you, and I myself will punish you for your sins seven times over.”
Indeed, because of sin, the Jewish people spent 70 years as captives in Babylon (Jeremiah 29:10).
Yeshua Unveiled: The Incredible 70 Sevens
When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.  For I know the plans that I have for you,” declares the LORD, “plans for welfare and not for calamity to give you a future and a hope.  Then you will call upon Me and come and pray to Me, and I will listen to you.”  (Jeremiah 29:10–12)
While in Babylonian captivity, Daniel received an incredible mathematical message from the angel Gabriel that clearly identified the timing of the coming of the Messiah through a prophecy concerning 70 weeks of yearsnumbers which we have seen involve holiness, completion, perfection, and cycles of time.
In that passage, Daniel ponders Jeremiah’s prediction that Jerusalem would remain in ruins for 70 years; then, Gabriel appears to him.
God Spoke It

God Spoke It

Gabriel confirms the timing for the end of captivity in Jeremiah’s prophecy, but he does not stop there.  He essentially tells Daniel that an end would come to captivity caused by sin:

“Seventy ‘sevens’ 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 Place.”  (Daniel 9:24) 
This prophecy not only accurately predicts the year that Yeshua’s ministry began, but also His sacrificial death for the sins of the entire world, bringing righteousness to all who follow Him.  As well, it looks forward to the end of the age when the prophetic clock begins to tick again after the re-establishment of the independent state of Israel and the final 70th week plays out.
Yeshua’s cutting off only represents 69 of the 70 weeks.  The last week (7 years) is yet to unfold with the arrival of the anti-Messiah who will make peace that holds for 3 1/2 years.
The remaining 3 1/2 years will be a time of trouble that culminates in the return of Messiah (Daniel 9:27, 11:31; Matthew 24:15).
The prophecy of the 70 sevens reveals that God’s hand is on history and that we have a hope and a future.
That hope is not lost on many Jewish people who have been challenged to read the Messianic prophecy found in Daniel, as well as other Messianic prophecies.
For example, one worker said that Daniel’s vision of the 70 weeks was instrumental in leading him to faith in Yeshua HaMashiach (Jesus the Messiah).
“Before I became a Believer, a good friend who was later to become my pastor, explained to me how Yeshua had to be the Messiah since He appeared in accordance with the description given by Daniel in Daniel 9,” he said.
The Messianic prophecies of the Bible powerfully confirm the message that Yeshua is the Jewish Messiah.
We are passionate about bringing Yeshua to the Jewish People through the Messianic prophecies.  Please help us place a copy of the Messianic Prophecy Bible into the hands of every Jewish person so that they can read in these key prophecies for themselves.
I will bless those who bless Israel.  (Genesis 12:3)

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Daniel’s Disturbing Dream (Daniel 7:1-28)

Daniel, a godly prophet and a man of unshakable faith, has been steadfast in his daily walk of fellowship with God throughout the first six chapters of the Book of Daniel. Nothing has caused him to panic or depart from his faith and practice as a godly Jew. Neither peer opposition nor the king’s new law (chapter 6) greatly disturbed Daniel. Daniel’s first inner turmoil occurs in chapter 7. A revelation from God in his sleep discloses future events which Daniel finds most troubling. Twice in chapter 7 Daniel speaks of his distress:

“As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me” (verse 15).

“At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself” (verse 28).

We should note Daniel’s distress in chapter 7 before turning to the other prophecies in Daniel, where we will find that prophecy very often produces distress. Where it has not caused distress, it should have. Nebuchadnezzar became distressed when he received his first night vision (2:1) because he did understand some of his dream. In his vision, the statue collapsed and disappeared, because a mysterious stone struck it at its feet. His vision in chapter 4 should have produced more distress than it did. He was “at ease” when he received the vision, and then he became fearful, and his mind alarmed him (4:4-5). Upon hearing the details of the dream, Daniel too was troubled (4:19). Unfortunately, the king did not heed the dream’s warning, and his kingdom was taken away for a time. In chapter 5, King Belshazzar’s dream should have greatly alarmed him, but apparently it did not. That night his life and his kingdom came to an end. Subsequent revelations in the Book of Daniel which Daniel received were closely associated with some kind of agony or distress (see 8:17, 27; 9:20-21; 10:2-3, 7-10, 17; 12:8).

A look through the Scriptures shows that Daniel’s response to the prophecies he received was not unique. Many Old Testament prophets shared Daniel’s distress as a result of the prophecies they received and often conveyed to others. Why does the prophecy of Daniel 7 cause this godly man so much consternation? What so upset Daniel about the future? Should we be troubled as well?

Prophecies are given so that we may look at history, especially events occurring in our own lifetime, from God’s perspective. Prophecy provides men the opportunity to think and act in a way which pleases God, who determines the future and who reveals future events to men.

Chapter 7 reveals in broad terms what the future holds. Our study of this chapter will isolate what troubled Daniel about the future. If taken seriously, we will find the future sobering as well. May the Spirit of God reveal the meaning of this prophecy to us and produce in us that which God desires to His glory and our good.

Structure of the Text

Two major divisions comprise our text: (1) Daniel’s dream—verses 1-14 and (2) the interpretation—verses 15-28. In more detail, the outline would be as follows:

(1) Daniel’s Dream verses 1-14

  • The Four Beasts — verses 1-8
  • The Ancient of Days — verses 9-12
  • The Son of Man — verses 13-14

(2) The Divine Interpretation — verses 15-28

  • Daniel’s distress — verse 15
  • A General Interpretation — verses 16-18
  • A Fuller Interpretation — verses 19-27
  • Daniel’s Response — verse 28

Interpretive Guidelines

Interpretations of Daniel’s prophecies differ widely. Liberals reject all prophecies, because they require a sovereign God and a miraculous revelation of future events. While conservative, evangelical scholars believe the prophecies in Daniel are true, their interpretations differ greatly. Whether liberal or conservative, our conclusions grow out of the premises and presuppositions governing the process and the product of our interpretation. For this reason, I wish to clearly state the foundational presuppositions and principles on which this exposition of Daniel is based.

(1) The Book of Daniel is a part of the Holy Scriptures, and thus inspired, accurate, and trustworthy.

(2) The prophecies of Daniel must be understood in relationship to and in light of the other prophecies of Daniel.

(3) These prophecies must be understood in light of their historical background as provided in Daniel, in the inspired revelation provided by other portions of Scripture,and the cautious use of supplementary information by reliable historical documents or study. Other biblical prophecies bear on the prophecies of Daniel, particularly preceding or contemporary prophecies.

(4) Prophecies not completely fulfilled cannot be fully understood until after their fulfillment. At least the final portion of chapter 7 has not been fulfilled. Even those portions which we believe have been fulfilled, students of prophecy differ about the way of their fulfillment.

(5) Above all, the prophecy in this chapter means precisely what God says it means in this text, nothing more and nothing less. How easily we turn from what is revealed to speculate about what has been concealed (see Deuteronomy 29:29). We should not spend a disproportionate amount of time and energy trying to fill in the blanks God has left. Our attention should be given to what is clearly and emphatically said. In our passage, Daniel asks for and receives an explanation. What God determined to reveal to Daniel should be enough for us.

Overall Observations

Note these general observations about our passage before we turn to a more detailed study.

(1) Daniel 7 is the last chapter written in Aramaic in the Book of Daniel. Daniel 1:1-2:4a was written in Hebrew. From Daniel 2:4b to the end of chapter 7, the original text was written in Aramaic (the language of Babylon in that day). After this chapter, the book returns to the Hebrew language.

(2) Chapters 7 and 8, while written in different languages, are written during the reign of Belshazzar and somehow linked by the author in Daniel 8:1.

(3) This chapter contains the major segment of Daniel, which is primarily prophetic, although it does not contain the first prophecy in the Book of Daniel.

(4) This is the first prophecy in the book revealed directly to Daniel. The other prophecies were revealed to King Nebuchadnezzar and Belshazzar and interpreted by Daniel.

(5) While the process involves wicked kings and nations and the suffering of the saints, the culmination is the establishment of God’s eternal kingdom.

(6) None of the kings or the kingdoms are identified.

(7) No identification is made of the saints as “Jews” or “Gentiles.” There seems to be no Jewish nationalistic emphasis here, as there will be later.

(8) The four beasts are all different, with the last standing apart from the first three.

(9) The interpretation of Daniel’s vision comes in two parts, beginning with a general interpretation and then a more specific one based on Daniel’s questions.

(10) Daniel’s preoccupation is with the last beast, rather than the first three.

(11) A distinction is made between God the “Father”—the “Ancient of Days” and God the Son—the “Son of Man”—with both playing a part in the establishment of the kingdom.

(12) No distinction between the first coming of Christ and the second is made in the coming of the eternal kingdom of God.

(13) In some sense, the last kingdom is still on-going. Since the last kingdom and the prophecies associated with it have not yet been fulfilled, we must in some way be a part of that kingdom. The day of judgment is still future and has not yet been fulfilled. Thus, the vision is yet unfulfilled in terms of its major emphasis. No wonder interpreters differ about the details (Just my thoughts.). Quite clear, however, is the identity of the “Ancient of Days” and the “Son of Man.”

Background

Chapter 7 moves from the historical accounts of Daniel and his three friends to the prophetic revelations received by Daniel in the last half of the Book. The following chart may help us visualize the relationship of Daniel’s prophecies to the historical setting in which they were revealed:

BABYLONIAN EMPIRE

MEDO-PERSIAN EMPIRE

Nebuchadnezzar

Belshazzar

Darius

Cyrus

Daniel 1-4

Daniel 5

Daniel 6

Daniel 12

Daniel 7-8

Daniel 9

Daniel 11-12

The first prophetic revelation is found in Daniel 2. A night vision is given to king Nebuchadnezzar, apparently early in his reign as king of Babylon. Through the vision of a magnificent, awe-inspiring statue, God reveals the future for Gentile kings and their kingdoms. The head of the statue was made of gold, the chest and arms of silver, the belly and thighs of bronze, and the legs and feet of iron and clay.

In his interpretation of the dream, Daniel told Nebuchadnezzar he was the head of gold. The identity of the kingdoms represented by the other body parts and metals was not revealed. The king is told that all of these earthly kingdoms would be destroyed by the “stone not fashioned by human hands,” and that an eternal kingdom would take the place of these temporal kingdoms. The subject of the vision in chapter 2 seems to be taken up again in chapter 7. The inter-relationship between the prophecies of chapters 2 and 7 is demonstrated on the following page:

THE FOUR KINGDOMS

C H A P T E R T W O

C H A P T E R S E V E N

Head of gold

The winged lion

Breast & arms of silver

The devouring bear

Belly & thighs of bronze

The winged leopard

Legs & feet of iron & clay

The indescribable beast

SIMILARITIES

A four-part statue

Four beasts

Statue represents kingdoms

Beasts represent kingdoms

Deterioration: Gold to iron mixed with clay

Deterioration: Nearly human to blaspheming beast

Statue destroyed

Beasts destroyed

Eternal Kingdom is established

Eternal kingdom is established

CONTRASTS

Nebuchadnezzar’s Vision

Daniel’s Vision

Daniel’s interpretation

Angel’s interpretation

Glorious statue

Horrible beasts

Human statue in four parts

Four (inhumane) beasts

Destroyed mysteriously by a stone

Destroyed in judgment by God

Daniel’s Dream
(7:1-14)

1 In the first year of Belshazzar king of Babylon Daniel saw a dream and visions in his mind as he lay on his bed; then he wrote the dream down and related the following summary of it. 2 Daniel said, “I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea. 3 And four great beasts were coming up from the sea, different from one another. 4 The first was like a lion and had the wings of an eagle. I kept looking until its wings were plucked, and it was lifted up from the ground and made to stand on two feet like a man; a human mind also was given to it. 5 And behold, another beast, a second one, resembling a bear. And it was raised up on one side, and three ribs were in its mouth between its teeth; and thus they said to it, ‘Arise, devour much meat!’ 6 After this I kept looking, and behold, another one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it. 7 After this I kept looking in the night visions, and behold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed, and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. 8 “While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man, and a mouth uttering great boasts. 9 I kept looking until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow, And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 A river of fire was flowing And coming out from before Him; Thousands upon thousands were attending Him, And myriads upon myriads were standing before Him; The court sat, and the books were opened. 11 “Then I kept looking because of the sound of the boastful words which the horn was speaking; I kept looking until the beast was slain, and its body was destroyed and given to the burning fire. 12 “As for the rest of the beasts, their dominion was taken away, but an extension of life was granted to them for an appointed period of time. 13 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. 14 And to Him was given dominion, Glory and a kingdom, That all the peoples, nations, and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.

The first recorded vision comes to Daniel in the form of a night vision, like those of Nebuchadnezzar (2:1; 4:5) during the first year of the reign of Belshazzar. How interesting! The vision comes to Daniel in Belshazzar’s first year. A subsequent and related vision comes to him in this king’s third year (see 8:1). The revelation of the “writing on the banquet hall wall,” already described in chapter 5, actually happened later, on the last day of Belshazzar’s life. According to verse 1, the written record of the revelation Daniel received in his first night vision is but a summary of the prophecy he received.

Belshazzar’s rise to power and ascent to the throne seems to have inaugurated a new age for Babylon. Nebuchadnezzar was the first ruler of Babylon to have contact with Daniel. Having gained an appreciation for Daniel and his three Hebrew friends, over a period he came to faith in their God. His declaration, which resulted from the deliverance of the three Hebrews, made it unlawful to hinder the worship of the Jews; his decree recorded at the end of chapter 4 went much further. It not only bore witness to the conversion of this king, but encouraged all of the subjects of Babylonian rule to worship the God of Israel.

I believe some in Babylon, like their king, came to a genuine faith in God. Many others may have reluctantly professed or actually adopted the Jewish religion. King Nebuchadnezzar died apparently nine years before Belshazzar came to power. Public sentiment was turning against this “foreign religion,” and the Babylonians, including Belshazzar, wanted a return to their “old time religion” —the pagan worship of the gods of Babylon. With the commencement of Belshazzar’s co-regency may have come not only a rejection of the Jewish faith and worship, but a new wave of persecution directed toward it. The toasting of the gods of the Babylonians with the sacred temple vessels, recorded in chapter 5, may have been Belshazzar’s final act of blasphemy. As we shall show later, the content of the prophecy of Daniel 7 is very closely related to the reign of Belshazzar. The words of verse 1 point to the relationship between the prophecy Daniel received and its historical setting and context.

In his vision, Daniel observed the sea being stirred up into a raging storm by the “four winds of heaven.” This signifies that the events which follow have been ordained by God. God stirred up the sea, and from its foaming, raging waters came forth four horrifying beasts. These beasts, each different from the other, are described in verses 4-7.

The first beast was lion-like, with wings like that of an eagle. Its wings were plucked from it; if this happened in mid-air, he must have plummeted to the ground. If not, he could never have become airborne again. The beast was lifted up and made to stand like a man. The beast also was given a man’s mind.

Generally, it is agreed that this beast represents the Babylonian empire and king Nebuchadnezzar in particular. This description certainly fits the account of Nebuchadnezzar’s plunge from power and sanity in chapter 4. While God tells neither Daniel nor us that this beast represents Nebuchadnezzar, He does reveal that the “head of gold” in the vision of the great statue was Nebuchadnezzar (2:36-38). Since the head of gold seems to describe the same king and kingdom as the first beast, it may not be too far afield to conclude that Nebuchadnezzar is the king represented by the first beast.

By far, this first beast is the best of a bad bunch. He is more beastly in the beginning and more human in the end, paralleling the character of Nebuchadnezzar. This also underscores that these four kingdoms go from reasonably good to unbelievably bad. The only human things mentioned of the fourth beast are his eyes and his mouth. His mouth is used to speak boastfully.

The second and third beasts are briefly described in verses 5 and 6. The second is bear-like. The precise meaning of the symbols of the raised side and the three ribs is illusive. Encouraged to do so, it savagely devours. The third beast is leopard-like, with four wings and four heads, and it is given dominion.

The fourth beast receives greater attention and is of the most interest to Daniel. Different from the first three, this beast seems uglier, more powerful, and much more hostile toward God and His saints. Daniel finds nothing to compare to it. With iron-like teeth, horns (some with eyes), and feet, it is utterly destructive. What it does not destroy or consume with its teeth, it crushes under foot, much like a bull in a china shop.

This fourth beast has the distinction of ten horns. As Daniel continues to watch, another horn emerges, as three of the other horns are plucked out by the roots to make room for it. Looking about with its numerous eyes, no one can escape his look or hide from him. With its mouth, the beast continues to speak boastfully.

The scene of the four beasts arising from the sea, which Daniel saw in his night vision, is strikingly similar to the account found in the 13th chapter of Revelation:

1 And he stood on the sand of the seashore, and I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names. 2 And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. 3 And I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; 4 and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?” 5 And there was given to him a mouth speaking arrogant words and blasphemies; and authority to act for forty-two months was given to him. 6 And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. 7 And it was given to him to make war with the saints and to overcome them; and authority over every tribe and people and tongue and nation was given to him. 8 And all who dwell on the earth will worship him, every one whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. 9 If any one has an ear, let him hear. 10 If any one is destined for captivity, to captivity he goes; if any one kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints (Revelation 13:1-10).

As the beast continues to boast, a second scene commences in Daniel’s vision, and for a period of time both scenes run simultaneously. The second scene portrays the establishment of the thrones on which the Ancient of Days and those holding court are to be seated to pronounce judgment.

In the first scene, heavenly winds are employed to whip up the sea from which the four beasts emerges. In the second scene, heaven calmly prepares for court, which will determine that the time for judgment has come. The beasts are a horrifying and frightening sight; the heavenly court scene is one of regal splendor and beauty. The beasts emerge out of chaos and confusion; the heavenly court is calm and dignified. This scene in Daniel is also similar to a prophecy recorded in the Book of Revelation:

4 and they worshiped the dragon, because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?”

11 And I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spoke as a dragon. 12 and he exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13 And he performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15 And there was given to him to give breath to the image of the beast, that the image of the beast might even speak and cause as many as do not worship the image of the beast to be killed (Revelation 13:4, 11-15).

Note that the description of the beasts is written in prose, while the description of the heavenly court in verses 9-10 and of the Son of Man in verses 13-14 is written in poetry form. The beasts are hardly worthy of prose, but the court of heaven deserves a description of the finest words.

The “horn” continues to sound off while the court is being set up for judgment. Suddenly, the boasting beast is silenced by death, and his body is cast into the burning fire. Even the fate of this fourth beast is different than his three predecessors, as his life and his kingdom seem to end at the same moment. The other three are removed from power but allowed to live for some time after their removal (verse 12).

As Daniel continues to watch, someone descends with the clouds of heaven, one like a “Son of Man.” He is presented to the Ancient of Days, and to Him is given dominion, glory, and the eternal kingdom. He will rule over all nations forever.

The expression, “son of man,” is not new to Daniel nor to the Jews of his day. Up to this time, it was simply a synonym for being human, a son of man. In the first use of this expression, being a “son of man” was contrasted with being God:

“God is not a man, that He should lie, Nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good? (Numbers 23:19)

The expression is used in the Psalms in a more pregnant way, in reference to the coming Messiah.

Let Thy hand be upon the man of Thy right hand, Upon the son of man whom Thou didst make strong for Thyself (Psalm 80:17).

Daniel uses the expression “Son of man” twice. The first time in Daniel 7:13, he is referring to Messiah, who will sit on the eternal throne of His father, David. The second time, the expression is used in reference to Daniel himself, as it will be used very frequently in Ezekiel to refer to this great prophet:

So he came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, “Son of man, understand that the vision pertains to the time of the end” (Daniel 8:17).

Then He said to me, “Son of man, stand on your feet that I may speak with you!” (Ezekiel 2:1).

Old Testament Jews would likely regard the reference to the “Son of Man” in Daniel 7 as a reference to the Messiah, although they would probably not understand Him to be both divine and human. Before the coming of Christ, who would? When Jesus came, He embraced this expression as a designation for Himself, giving the term meaning vastly beyond that previously held by any Jew.

A Divine Interpretation
(7:15-28)

15 “As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me. 16 “I approached one of those who were standing by and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things: 17 ‘These great beasts, which are four in number, are four kings who will arise from the earth. 18 ‘But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.’ 19 “Then I desired to know the exact meaning of the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its claws of bronze, and which devoured, crushed, and trampled down the remainder with its feet, 20 and the meaning of the ten horns that were on its head, and the other horn which came up, and before which three of them fell, namely, that horn which had eyes and a mouth uttering great boasts, and which was larger in appearance than its associates. 21 “I kept looking, and that horn was waging war with the saints and overpowering them 22 until the Ancient of Days came, and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom. 23 “Thus he said: ‘The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms, and it will devour the whole earth and tread it down and crush it. 24 ‘As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. 25 ‘And he will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. 26 ‘But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. 27 ‘Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.’ 28 “At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself.”

Daniel’s response to the vision was far from assuring or calming. Some of his alarm arose from his not yet having been given the interpretation of his vision. Yet, his emotional response was valid and changed little after the vision was explained more fully.

This vision was an “interactive vision,” as Daniel was not only present in the vision but was able to approach one standing by to ask the meaning of what he saw. It seems safe to assume the interpreter was an angelic being; at least this is the case in chapter 8 (8:15-26). The interpretation of the events Daniel witnessed in his vision is given in its most concise form in verses 17 and 18: The four beasts were four kings, who will arise from the earth. In spite of these kings, the saints of the Highest One will possess the eternal kingdom forever and ever. In spite of all these beasts do and say, in spite of their power and even their success, neither they nor their kingdoms will last. The kingdom of God will be established and the saints will possess it forever.

The emphasis of this brief interpretation falls not on the enemies of God, their power, their brutality, nor their boasting, but on the kingdom of God, its certainty and its permanence for all the saints forever. The emphasis is positive. If Daniel had been shaken by the dark side of his vision, he is reminded in the interpretation of the outcome of these events—the establishment of God’s eternal kingdom.

The vision’s explanation was not thorough enough to satisfy Daniel. Desiring a more detailed explanation, he apparently asked for one and received it. Passing over the first three beasts, his questions focus on the last beast. He wants to know more about this dreadful beast, different from the rest, especially in the destruction he wrought. The ten horns are of interest to him, but most of all that final horn which arose, surpassing and replacing three others and speaking boastfully.

The vision plays on before Daniel, almost as though in answer to his desire to know more. The boastful beast becomes even more aggressive, waging war with the saints and even overpowering them. No wonder this vision causes Daniel such distress. This takes place until the Ancient of Days comes and judgment is given to the saints, at the time the eternal kingdom becomes their possession.

These are the things Daniel sees in the vision. Now, in verse 23, the angelic interpreter explains the relationship of the boastful beast and the coming of the eternal kingdom of God. The fourth beast is a fourth king, different than the others. He distinguishes himself by his ability to overcome the whole earth, crushing it under foot.

The ten horns, Daniel is told, represent ten kings who will emerge out of the fourth kingdom. An eleventh king then rises to power, different from the others, replacing three of the previous kings. This king’s boasting turns to blasphemy. He not only speaks against the Most High, he oppresses the saints. He intends to make changes in time and in law. Just what this means is unclear, but it suggests this arrogant king not only speaks against God, but, like Satan, he aspires to change the order God has established. He surpasses those before him by speaking boastfully, then blaspheming, and finally seeking to overthrow God’s order.

The final words of verse 25 are carefully chosen to let the reader know that while this king appears to be successfully opposing God, all he does is a part of the divine plan for the last days. The eleventh horn may hope to change the time, but in God’s plan this king is granted “a time, times, and half a time” —three and a half years to oppose and oppress the saints. God grants this king success and his saints suffering, but only for an appointed time.

When the court sits for judgment, his dominion is taken from him and he is destroyed forever. At this time the kingdom of God is established. The saints of the Highest One are given all the kingdoms of the earth for an everlasting kingdom. They will serve and obey Him forever.

Daniel’s vision ends here, but its impact on him does not end. His thoughts alarm him, and his face pales. Nevertheless, Daniel tells no one, keeping the matter to himself and suffering a quiet agony over the future events God has revealed to him.

Conclusion

The message of this prophecy is really quite simple and may be summed up this way. Before the kingdom of God is established on the earth, four earthly kingdoms will rise and fall. These kingdoms go from bad to worse. Arrogant, boastful, and even blasphemous kings will reign over the nations, opposing God and oppressing His saints. All of this is by divine design. During times of oppression, it may appear the saints are being defeated and that God’s kingdom is but wishful thinking. When the sin and oppression of evil men reaches a predetermined point, God will remove them and establish His promised eternal kingdom. Then the saints will receive the kingdom which will never end.

A number of lessons from our text have broad application to our thinking and conduct as Christians. Consider these lessons as we conclude.

(1) Prophecy is necessary because God has chosen to settle His accounts with men slowly. God is eternal, and so is His plan for all creation. God is in no hurry to fulfill His promises, (even though it only encompasses 6000 years,) whether His promise of the eternal kingdom for all the saints or the promise of eternal destruction and judgment for sinners. Prophecy is necessary then so that men are reassured of divine deliverance and blessing, as well as divine judgment (see 2 Peter 2:4-9). Through the ages, the saints have learned that they must wait for the promises of God to be fulfilled and that this may not happen in their lifetime (see Hebrews 11:13-16, 39-40). God may choose to delay judgment on the wicked until their sin reaches full bloom; the possession of the land of Canaan would not happen in Abraham’s lifetime, but more than 400 years later after the suffering of the people of God (see Genesis 15:12-17). God also allows the wicked to persist and even to prosper, so that those whom He has chosen might be saved (Romans 9:22-24). God’s plan and program are carried out on His schedule, not ours (see 2 Peter 2:8-10). Prophecy becomes necessary from time to time to remind men of those things God has planned for the future which He will surely fulfill.

(2) While the timing of the fulfillment of divine prophecy may seem remote to the recipient, it still has relevance for him. According to our text, the prophecies of Daniel 7 will not be fulfilled for a considerable period of time. Four kings will establish four kingdoms, and some of these kingdoms have a number of kings. The last kingdom has at least eleven kings. Centuries must therefore pass before the prophecies of Daniel are fulfilled.

The distance in time of the fulfillment of Daniel 7 said something very important to the captive Jews of Daniel’s day. It would be but a very few years until Cyrus would come to power and assist the Jews to return to Jerusalem and the land of Israel. In the euphoria of this grand event, someone might well conclude the kingdom of God was to be established within the lifetime of those returning to Israel. Our text challenges such a conclusion, and later prophecies in Daniel further document that the coming of the King and of the kingdom will be some time further in the future. In those days, as in our own, there are always those are too quick to conclude that the kingdom of God has come (see Matthew 24:4, 6, 8, 24-28; 2 Thessalonians 2:1ff.).

The kingdom of God would not be established in Daniel’s lifetime, nor in the life of those who returned to the land of Israel from their captivity. The prophecy of Daniel 7 nevertheless had great relevance and application to those in Daniel’s day. Nebuchadnezzar may have started badly, but by the time we read of him in Daniel 4 he seems to be a true believer in God, urging the citizens of his kingdom to worship and serve Him. For the remainder of Nebuchadnezzar’s life, it seems that religion in the kingdom of Babylon was at least favorable to the worship of the God of the Jews. While most of those in this kingdom may not have had a true conversion, at least they tolerated the Jewish faith as the religion of the state.

With the death of Nebuchadnezzar comes a change in the people’s attitudes, especially their leaders toward Judaism. Belshazzar came to power several years after the death of Nebuchadnezzar and seems to have turned completely away from the God of Israel. Consequently, it is little wonder that in the events recorded in Daniel 5, Belshazzar was ignorant of Daniel and the abilities God had given him. He only called on him in a moment of sheer panic when no one else could help, and only then because of the recommendation of the queen mother.

The reign of Belshazzar was, in some measure, a foretaste of what was yet to come in full measure during the reign of the fourth beast, especially of the eleventh horn. Would this horn Daniel’s vision revealed oppose the people of God and even blaspheme God Himself? God would strike him down in the moment of His choosing to silence him once and for all and put an end to his kingdom. Would Belshazzar toast the gods of gold, silver, wood and stone with the sacred temple vessels? God would strike him down suddenly too and bring his kingdom to a swift end. The prophecies of Daniel 7 speak of a future day of reckoning, foreshadowed by the actions of Belshazzar and the judgment of God on him and his kingdom.

As I read through the statements men have made about the God of Israel in the first six chapters of Daniel, I find that what men came to know and to acknowledge through history, God declares through prophecy. I encourage you to compare the statements of Daniel 2:21-22, 44, 47; 4:3, 34-35, 37; 6:26 with the content and declarations of Daniel 7. What God declares in prophecy, He reveals as well in history. We are in harmony with God when our declarations conform to his. Those of Daniel, Nebuchadnezzar, and Darius all agree with the prophecy of Daniel 7. God is able to raise up kings and put them down. God will establish His kingdom, and that kingdom, unlike the kingdoms of men, is eternal.

(3) The finest commentary on the prophecy of Daniel 7 comes from our Lord Himself. In the Old Testament, the expression “son of man” was used most frequently in reference to men, who were merely (as opposed to God) human. In the Psalms and also in Daniel 7, the expression “Son of Man” begins to take on a more technical meaning, referring to the Messiah, who will sit on the throne of His father, David, to rule over men forever.

When the Lord Jesus Christ came to earth, having added perfect humanity to His undiminished deity, He spoke of Himself very often as “the Son of Man.” In the Gospels, Jesus began not only to identify Himself as the Messiah, the promised “Son of Man,” but also to explain all that this involved. The Son of Man had the power to forgive sins, as well as to heal a paralytic (Matthew 9:6). The Son of Man was also “Lord of the Sabbath” (Matthew 12:8). He would rise from the dead (12:40). He will also send forth His angels to gather those who do not belong in His kingdom (12:41). He questioned His disciples so that they could confess that He, the Son of Man, was the Messiah (16:13f.). He would, after His death, burial, and resurrection come in His glory, rewarding men according to their deeds (16:27). His disciples were promised that they would share in His reign as King (19:20). The transfiguration of our Lord was but a foretaste of His coming glorious kingdom (16:28). When He came with His kingdom, they would be sure to recognize Him (24:27). However, the Son of Man must first suffer at the hands of men (17:22; 20:18).

Those who rejected the Lord Jesus as the Messiah, the Son of Man, would mourn when they saw Him returning in the clouds:

And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory (Matthew 24:30).

As the destruction of the last beast and the blaspheming horn came as a complete shock to them, so the Lord’s coming will catch unbelievers unprepared as well (24:27-39). His followers too must be alert and ready for His return (24:44).

In my opinion, the most dramatic reference of our Lord to His identity as the Son of Man comes as the Lord Jesus stands on trial before the Sanhedrin and the high priest:

59 Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, in order that they might put Him to death; 60 and they did not find it, even though many false witnesses came forward. But later on two came forward, 61 and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” 62 And the high priest stood up and said to Him, “Do You make no answer? What is it that these men are testifying against You?” 63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” 64 Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, AND COMING ON THE CLOUDS OF HEAVEN” (Matthew 26:59-64).

In His response to the demand of the high priest, Jesus directly claimed to be the promised Messiah. That was bad enough, from the religious leaders’ perspective, but the way in which He answered them was the last straw. Jesus quoted the words of Daniel 7:13. They surely knew this text to be messianic, but they had always applied it to the Gentiles. They believed that the Messiah would come to establish the kingdom, to bless the Jews and to condemn the Gentiles. Jesus applied this text to them, not as those who would enter into His kingdom, but as those who would be judged at His return. No wonder His words stung and prompted them to act as they did. For the time, it was these Jewish leaders who were beastly, arrogant, and blasphemous, and because of this they would suffer divine judgment. The words of Daniel which applied to the beasts now found application to them.

(4) Suffering is to be expected by the saints, before they enter into the glorious kingdom of God. Daniel 7 indicates in the clearest way that prior to the coming of the kingdom of God the saints will suffer at the hand of the final “horn” and even be overpowered by him. Wherever I see the Scriptures speak of the coming kingdom of God, I find suffering closely associated with it. Before the Israelites were delivered out of Egypt and brought into the land of Canaan, they suffered at the hands of the Egyptians. Our deliverance from the power of sin and the penalty of death has been accomplished by our Lord, who suffered in our place. Those who will reign with Christ are those who have suffered (see Romans 8:17;Philippians 3:10-11; 2 Timothy 2:12). Suffering is an inseparable part of the process which leads to glory. So it was for our Lord (1 Peter 1:10-12), and so it will be for us.

(5) Prophecy is not written as hype but revealed to produce the hope of glory and endurance in present tribulation. Prophecy is not a pep rally, which generates a great burst of short-term enthusiasm but does little to inspire faith and endurance in the midst of suffering. Neither is prophecy written to make us happy or to feel good. Daniel’s response is testimony to this reality.

(6) Prophecy is written to sober the saints. Prophecy speaks not only of the joys and glories of God’s kingdom to come but of the suffering and tribulation preceding the eternal blessings of the kingdom of God. In the context of the coming of His kingdom and the suffering and trials which precede it, soberness is a vitally important quality which prophecy promotes:

1 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that the day of the Lord will come just like a thief in the night. 3 While they are saying, “Peace and safety!” then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape. 4 But you, brethren, are not in darkness, that the day should overtake you like a thief; 5 for you are all sons of light and sons of day. We are not of night nor of darkness; 6 so then let us not sleep as others do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation (1 Thessalonians 5:1-8).

Therefore, gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ (1 Peter 1:13).

The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer (1 Peter 4:7).

(7) Prophecy is revealed, not to give us the particulars of things to come, but to change our perspective. Prophecy is necessary because God’s thoughts are not our thoughts, and His ways are not our ways. We could never predict the goals God has determined, nor the means He has ordained for history to reach them. Prophecy reveals that which we would not and could not expect apart from divine revelation.

In God’s economy, things are not what they appear to be. We do not walk by sight, but by faith. We do not act on what we see so much as on what God has said. Abraham and Sarah were elderly and childless. Humanly speaking, it was impossible for them to have a child. And yet God said they would. And they did! Abraham had to believe and behave on the basis of God’s promises, rather than on the basis of his perception.

As the boasting horn of Daniel 7 seems to be getting away with his blasphemies and his oppression of the saints, it seems to him he can do whatever he wishes, including the changing of times and law. As the wicked prosper in their sin, it seems as though they can continue in sin without any fear of divine judgment (see Psalm 73:1-11; 2 Peter 2:3-4). Their perception is wrong, for suddenly and without warning their day of destruction will come upon them. When that day comes for them, it is too late to repent.

As the saints suffer at the hands of the wicked, it may appear all hope is lost. It may seem to them that their defeat is certain and that their hopes of entering into the eternal kingdom are lost. Things are not as they appear to be! When we expect it least, the Lord will return, the wicked will be punished, and the kingdom of God established forevermore.

I have heard a number of attempts to explain the “gaps” in Old Testament prophecy. One of those gaps is found in Daniel 7. The coming of the Son of Man is represented as one coming, and not two. We know that Jesus came the first time to die and that He will come again to subdue His enemies and establish His kingdom. We are told the Old Testament prophet could not see the distance between the first and the second coming of our Lord, just as one cannot see the distance between two mountains, when viewed from afar.

Considering this text has changed my opinion about the “gap” in the prophecies of the Old Testament. The gap is not the prophet’s problem; it is ours. The Old Testament prophet did not see the gap because he viewed the coming of Christ as God does. From an eternal perspective, the coming of Christ and His kingdom is but one coming. Our Lord’s first coming happened over a period of more than 30 years, and yet we view this as one coming. If, in God’s eyes, a day is as 1,000 years and 1,000 years as a day (2 Peter 3:8), then the coming of our Lord has only been a few days from beginning to end.

We see a gap—an almost insurmountable gap—between suffering and glory; God does not. Suffering and glory are a part of one work. Just so, Christ’s suffering and glory is but a part of one coming. Prophecy greatly benefits the Christian because it enables him to see things from the bigger and broader perspective—from God’s perspective—so that when he suffers, he knows it is but a part of the process of getting to glory.

Consider the birth of a child, remembering that God’s deliverance and salvation is likened to birth. The process of having a baby involves the pains of childbirth. They are far from pleasant but an unavoidable part of the process. The woman endures in the view of the final outcome of the process. When the child is born, the pains of suffering are quickly lost in the joys of seeing a new life, or a couple of hours of pain compared to many years of child rearing. Child-bearing is a process which involves suffering and glory. Salvation is likewise a process involving suffering—and then glory.

Prophecy is revealed to men to change their perspective, to urge them to see things as God sees them rather than as they appear to the human eye. We are not to base our thinking and actions on circumstances, but upon the Scriptures. What God says, He will do. History has shown this to be true in the past, and prophecy assures us that it will be true in the future. Let us listen then, and be sober, enduring the sufferings and trials sent our way, looking expectantly and certainly for His kingdom to come.

Daniel’s Disturbing Dream
Questions and Answers

(1) Why does Daniel indicate the historical setting of the vision he receives in chapter 7?

In verse 1 Daniel indicates his vision came to him in the first year of the reign of Belshazzar. The vision recorded in chapter 8 took place in the third year of Belshazzar. The account of the writing on the wall and the death of Belshazzar (obviously the last year of his reign) is found in Daniel 5.

Prophecy is not revealed in a historical vacuum. While most prophecies in the Bible reveal events which will take place after the death of the recipient of the prophecy, the prophecy is revealed for impact upon those to whom it was revealed. Prophecy is always practical and relevant to the person(s) receiving it.

At the outset of the account of his vision, Daniel wants his reader to know the historical context in which this prophecy was given and to consider its interpretation and application in the light of that context. Specifically, the account of “The Bad News at Belshazzar’s Banquet” (not a bad title for that lesson) in chapter 5 was given to us so that we could better understand the prophecies of chapters 7 and 8. We will deal with the meaning and application of Daniel’s vision later on in our questions and answers.

(2) Why do you think Daniel summarized his dream when he wrote it rather than tell it in full (see verse 1)?

Editing is often evident in the Bible (see John 20:30-31; 31:25). Editing allows an author to set aside details which are not significant and focus on the essence of the message he is trying to communicate. Daniel boiled down his vision to its essence, so we would not fail to understand the message he meant to convey to us.

(3) What principles should guide and govern our attempt to interpret the prophecy of this chapter?

First, the prophecies of Daniel are divinely inspired and revealed, and thus they are true and reliable. Second, the prophecies of Daniel are to be understood in the light of the entire Book of Daniel, of the Old Testament, and of the Bible as a whole. Thirdly (and most importantly), the prophecies of Daniel mean exactly what God says they mean, nothing more and nothing less. The prophecy of this chapter is divinely interpreted. God has revealed in this interpretation what He wants us to know and has kept back that which we need not know. We dare not ignore that which is revealed nor do we dare go too far afield in speculating about what is concealed (see Deuteronomy 29:29; 1 Timothy 1:4; 2 Timothy 2:23).

(4) What is the structure of Daniel 7?

The chapter falls into two major parts. Verses 1-14 contain the vision which God gave to Daniel. Verses 15-28 contain the divine interpretation of this vision.

(5) What do the four beasts represent? How was the fourth beast different from the first three?

Each of the four beasts represent a king and thus a resulting kingdom. Each beast has its own unique characteristics. The fourth beast appears to differ from the other three in that he is more beastly, more powerful, more destructive, and more arrogant. This beast is also unique among the four in that he grows 11 horns. These horns are also kings, from whom kingdoms arise (verse 24). This fourth beast seems to regenerate in the form of subsequent kings and kingdoms. His final offspring, so to speak, is the little horn which becomes the great blasphemer, whose life and kingdom is suddenly cut off by the Ancient of Days and the Son of Man.

(6) How important is it for us to identity the kings and the kingdoms mentioned in our text? Are we supposed to discover their identity?

Daniel was told that the beasts are kings, but he was not told the identity of any of the kings. There is fairly strong inferential evidence that Nebuchadnezzar was represented by the first beast, the winged lion. The point of this prophecy is not to tell us who future kings will be, but rather what they will be like. Until God’s eternal kingdom is established, kingdoms will progress from bad to worse. These kings will rise to power and dominate the earth. In the latter days, an unusually powerful and evil king will arise, who will blaspheme God and oppress the people of God. When his appointed time is over, God will destroy this king and his kingdom and establish His eternal kingdom on the earth. This is what we need to know from Daniel’s vision, rather than the identity of the beasts.

(7) Who is the Ancient of Days? Who is the Son of Man? What role do they play in relation to the four beasts?

The Ancient of Days is a designation for God, not found elsewhere in the Bible. This designation refers to God the Father in a way that stresses His eternality, dignity, and power. It is virtually the opposite of the term “beast.” The expression, “Son of man,” is not new to Daniel. In Ezekiel, and even in Daniel (8:17), it is used in reference to a prophet. Usually it refers to a person as a human being. But here in chapter 7, as in Psalm 80:17, the “son of man” is more than just a man, He is the Messiah. When the Lord Jesus came to the earth, He often referred to Himself as the Son of Man, gradually making it clear that He was the Messiah who was God incarnate.

When the iniquity of the blasphemous horn reaches full bloom and his appointed time to rule is fulfilled, God will destroy him, casting his body into the fire. It is at this time that all human kingdoms will become subject to God and to the saints in the eternal kingdom, which the Son of Man will establish when He comes to the earth to judge and to rule.

(8) Is there any relationship between Nebuchadnezzar’s dream in chapter 2 and Daniel’s dream in chapter 7?

There seems to be a close connection between the vision of Nebuchadnezzar, which is revealed and interpreted in chapter 2, and the vision of Daniel in chapter 7. The statue has four parts; there are four beasts. Both the statue parts (made of different metals) and the beasts represent kings and kingdoms. Both series of four kingdoms begin well and end badly. Both sets of kingdoms are brought to a sudden end and are replaced by an eternal kingdom. It therefore seems that the two prophecies speak of the same four kingdoms by means of different imagery. The latter prophecy of Daniel 7 adds many more details than were revealed in chapter 2.

(9) What is the relationship between Daniel’s vision in chapter 7 and the events described in Daniel 5?

The blasphemous horn of Daniel 7, which goes so far as to oppose the people of God, is suddenly taken by death, and his kingdom is removed. In a similar way, Belshazzar becomes blasphemous and is suddenly removed by God for his wickedness. The death of this king brings about the end of his kingdom. Daniel 5 is an illustration and a prototype of what will happen in the end times, as described in the prophecy of Daniel 7. The fulfillment of the prophecy of Belshazzar’s demise underscores the certainty of the fulfillment of Daniel’s vision in the last days.

(10) What effect did the vision have on Daniel, and why?

Daniel is greatly distressed by the vision which he sees in chapter 7. We are not told precisely what it is that troubles Daniel. From the context, it would seem that Daniel’s distress is the result of the wickedness and oppression of the world kingdoms which are represented by the beasts, and by the knowledge that the saints will be oppressed and even overcome for a period of time. The fact that wicked men will prosper and prevail and that the righteous will suffer is hardly pleasant news.

(11) What is the point of the vision? What is its message to Daniel, to the Jews, and to us?

In the latter days, before the kingdom of God is established on the earth, kings and kingdoms will become worse and worse. The wicked will prosper and appear to get away with their opposition toward God and His saints. The righteous will suffer. But in the end, God will judge the wicked and establish His kingdom for His saints.

The saints should expect to suffer because of their faith, especially as the last days for the kingdoms of men draw near. The saints should also expect the wicked to prosper, for a season. The saints should neither believe nor behave on the basis of how things appear to be (the wicked prospering and prevailing over the righteous). The saints must believe and behave according to what God has promised about the future —the righteous will possess the kingdom of God forever.

Amen! Even so Lord Jesus Come Soon!

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Kids defy God and take the ‘Blasphemy Challenge’

The “blasphemy challenge” is an internet-based project started in December 2006 which invites young people to submit videos to Youtube or other video internet hosts, in which they record themselves blaspheming or denying the existence of the Holy Spirit. The first 1001 users who took the blasphemy challenge were sent a DVD of Flemming’s film “The God Who Wasn’t There.” Celebrity atheists such as Christopher Hitchens, Daniel Dennett, and Penn Jillette participated in the project. Behind the project is the Rational Response Squad, a group of atheists founded by Brian Sapient and Rook Hawkins.

Key to the motive behind the challenge, is the Rational Response Squad’s view of the so-called unpardonable sin, specifically blasphemy against the Holy Spirit (see Mark 3:28-29 and Matthew 12:30-32). Users who took the challenge, therefore, saw themselves as crossing a point of no return, and would “accept the consequences” if the Christian God does indeed exist.

The Blasphemy ChallengeWhile blaspheming the Holy Spirit is a sin, the “blasphemy challenge” fails to understand what precisely is THE blasphemy of the Holy Spirit/unpardonable sin. Denying the existence of the Holy Spirit is not the unpardonable sin. Saying certain words that are insulting towards the Holy Spirit is not THE blasphemy of the Holy Spirit. Biblically speaking, THE blasphemy of the Holy Spirit was witnessing Jesus perform a miracle and attributing that power to Satan instead of the Holy Spirit. This specific blasphemy of the Holy Spirit, the unpardonable sin, cannot be committed today. The only unpardonable sin today is dying in hard-hearted rejection of the salvation that is available through Jesus Christ. God can and will forgive any sin, but His offer of forgiveness is only available in this life.

To summarize, the blasphemy challenge is essentially a statement that a person is so confident God does not exist that he/she is willing to “risk it all” by committing a sin the Bible says God will not forgive. The problem is that the Rational Response Squad completely misunderstands what the blasphemy of the Holy Spirit was, and entirely underestimates the extent of God’s love, mercy, grace, and forgiveness. As ridiculous, dangerous, and unwise as the blasphemy challenge is ” there is no unforgivable sin. God can and will forgive the blasphemy challenge, just as He will forgive any other sin.

Got Forgiveness?

Romans 1:21-22 describes the Rational Response Squad quite accurately: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools…”

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God command the Extermination of the Canaanites, Including Women and Children

This is a ‘written sermon’ that I think everyone needs to read and ‘slowly allow to sink into their hearts, mind and spirit’ so that their soul may be enriched with a deeper understanding of the many, many ways He is there for us in our times of need.

God is all Mercy, Grace, Love, but He’s also a God of Wrath. Sin is destroyed in His Presence. God is Holy and darkness is expelled in His the Presence of His Holy Light. It is because of His Mercy why a lot of us is not consumed.

When people lost sight of God and began to worship the planets, demons, and hero gods, they practiced horrifying acts of cruelty, obscenity, and perversion (unnatural sexual acts). Even sons and daughters were burned in the fire (Lev 18:21; 2 Ki 3:26-27; 16:3; 17:17, 31; 21:6; 23:10-11; Chr. 28:3; 33:6).

Seven general sins having death penalty:

1. Incest (Lev 18:6-18, 24-30)

2. Sex relations with a menstruous woman (Lev 18:19)

3. Adultery (Lev 18:20; Ex 20:14)

4. Idolatry (Lev 18:21; Ex 20:4)

5. Blasphemy (Lev 18:21; Ex 20:7)

6. Homosexuality (Lev 18:22; 20:13)

7. Bestiality (Lev 18:23; Ex 22:19)

All “the nations of Canaan” practiced these things (Lev 18:24, 27-29) and for such sins they were destroyed as predicted, and their land was given to Israel (Lev 18:24-30). God warned Israel that He would spew them out also if they practiced the sins of nations that they were dispossessing (Lev 18:28-30). That God did reject Israel and spew the nation out when they backslid and went into the sins of the Canaanites is clear. He raised up sixteen different judges to deliver them from seven servitudes to other nations because of sin.

The laws regulating warfare with the cities of Canaan and the whole promised land were different from those regulating war with foreign cities (cp. Deut 20:10-15 with Deut 20:16-18). Inhabitants of the cities of all nations inside the promised land were to be totally destroyed so there would not be a remnant left to teach Israel the abominations for which these inhabitants were condemned to destruction (Deut 20:18). Fruit trees and crops were not to be destroyed during sieges of cities (Deut 20:19).

In 1 Samuel 15:2-3, God commanded Saul and the Israelites, “This is what the LORD Almighty says: ‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.” God ordered similar things when the Israelites were invading the promised land (Deuteronomy 2:34; 3:6; 20:16-18). Why would God have the Israelites exterminate an entire group of people, women and children included?

This is a difficult issue. We do not fully understand why God would command such a thing, but we trust God that He is just, and we recognize that we are incapable of fully understanding a sovereign, infinite, and eternal God. As we look at difficult issues such as this one, we must remember that God’s ways are higher than our ways and His thoughts are higher than our thoughts (Isaiah 55:9; Romans 11:33-36). We have to be willing to trust God and have faith in Him even when we do not understand His ways.

Unlike us, God knows the future. God knew what the results would be if Israel did not completely eradicate the Amalekites. If Israel did not carry out God’s orders, the Amalekites would come back to trouble the Israelites in the future. Saul claimed to have killed everyone but the Amalekite king Agag (1 Samuel 15:20). Obviously, Saul was lying-just a couple of decades later, there were enough Amalekites to take David and his men’s families captive (1 Samuel 30:1-2). After David and his men attacked the Amalekites and rescued their families, 400 Amalekites escaped. If Saul had fulfilled what God had commanded him, this never would have occurred. Several hundred years later, a descendant of Agag, Haman, tried to have the entire Jewish people exterminated (see the book of Esther). So, Saul’s incomplete obedience almost resulted in Israel’s destruction. God knew this would occur, so He ordered the extermination of the Amalekites ahead of time.

In regard to the Canaanites, God commanded, “In the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them – the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites – as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God” (Deuteronomy 20:16-18). The Israelites failed in this mission as well, and exactly what God said would happen occurred (Judges 2:1-3; 1 Kings 11:5; 14:24; 2 Kings 16:3-4). God did not order the extermination of these people to be cruel, but to prevent even greater evil from occurring in the future.

Probably the most difficult part of these commands from God is that God ordered the death of children and infants as well. Why would God order the death of innocent children? (1) Children are not innocent (Psalm 51:5; 58:3). (2) These children would have likely grown up as adherents to the evil religions and practices of their parents. (3) (3) These children would naturally have grown up resentful of the Israelites and later sought to avenge the “unjust” treatment of their parents.

Again, this answer does not completely deal with all the issues. Our focus should be on trusting God even when we do not understand His ways. We also must remember that God looks at things from an eternal perspective and that His ways are higher than our ways. God is just, righteous, holy, loving, merciful, and gracious. How His attributes work together can be a mystery to us – but that does not mean that He is not who the Bible proclaims Him to be

In the Old Testament, God did indeed order the annihilation of the Canaanite tribes in the cities He had given to the Israelites (Deuteronomy 20:16-18). These Canaanites appear to have been involved in abominable practices that God feared would be adopted by His people were they to be allowed to in any way mix with the Israelites. Some of the practices included promiscuity, ritual temple prostitution as a form of worship of their gods, child sacrifice, ritual incest, bestiality, witchcraft, astrology and so on (Deuteronomy 18:9-14 and Leviticus 18).

The Greek historian Herodotus (not in the bible) indicated that the people of those regions “have sexual intercourse openly like cattle”. So you can imagine that God felt that the Israelites would adopt these evil practices if He allowed the Canaanites to live among His chosen people. (Exodus 23:33). Now, it must be noted that God did not despise the Canaanite RACES but rather the Canaanite PRACTICES. In fact, during the times that the Israelites went astray and chose to adopt some of these idolatrous and immoral practices,they would endure plagues, or be attacked by Canaanites and others, sometimes they were decimated by war or enslaved by foreign tribes until the surviving remnant repented then they would be restored once more. (Judges and Jeremiah 44.)

God command the Extermination of the CanaanitesThis happened several times, until God finally decided (as he had done to the Canaanites), to utterly destroy the nations of Israel and Judah through the Assyrians and the Babylonians by 586 BC. Ever since that time, Israel was not a proper nation again until recently in 1948 AD. Remnants of Israelites remained in the region and all over the world and were always distinguished from the other tribes by their monotheistic practices (one God), their refusal to fashion any representation of their God in the form of an idol or carving, their dietary practices and their circumcision. Finally, it must be noted that God kept His promise to Abraham that ALL nations of the world will be blessed (Genesis 22:18) under his plan for humanity because there are several Canaanites and other foreigners in the genealogy of Christ listed in Matthew 1. Firstly, the wives of Israel (Jacob) were Syrians; Leah and Rachel, that is. Judah, the son who formed the most important tribe of Israel (the Chaldean “nickname” Jews is derived from Judah’s name) had a child with the Canaanite woman Tamar so she is effectively the mother of the tribe of Judah. Rahab the Canaanite woman from Jericho is also named in the genealogy. Ruth the Moabitess woman is also in the genealogy.

So effectively, King David’s great grandmother was a Moabitess and his great great grandmother was the Canaanitess Rahab. Solomon’s wife and mother of his heir to the throne Rehoboam was an Ammonite, yet the Ammonites were among the most detestable tribes with their god Molech who demanded child sacrifice. During the time of King David, we see that he murders one of his mighty men, Uriah the Hittite for his wife Bathsheba. The Hittites were amongst the most hated foreign tribes yet God almost destroyed David’s reign because of what he did to this Hittite man (2 Samuel 12 and 15 and 16). The wife of Joseph and mother of the two tribes of Ephraim and Manasseh was an Egyptian woman. These are just a few notable foreigners in Jewish ancestry. Among other notable non-Jews who experienced God’s favor are: Naaman the Syrian General, Moses’ wife was an Ethiopian woman (Numbers 12), Obed-Edom the Gittite /Philistine (2 Samuel 6:11). God’s favour was on all those who worshipped Him, regardless of origin, and His punishment fell upon all those who engaged in abominable practices, Israelite and Canaanite alike.

God gets no pleasure when he destroys man. He always offers an alternative to judgement. God brought ten plagues to Egypt, nine of which were just “nasty”. There was no loss of life. Due to there stubbornness, the last plague resulted in death. God gave the people of Jericho two choices, leave or perish. Co-habitation with the hebrews was not an option. Joshua circled Jericho once a day for seven days. The Talmud teaches us that Joshua was commanded by God to allow the inhabitants of Jericho to leave, unharmed, anytime during that time.

They perish due to there own stubbornness. God felt the same compassion for those people as we feel for them now. It is hard for you and I to realize there are far worse things then death, that is eternal suffering. Think of it as if you brought your herd of sheep into an area with which is home to wolves. You don’t hate the wolves. You don’t want harm to come to them, but if they remain your herd of sheep will be totally destroyed. So you do your best to get them out of the area. If they refuse to leave, they will have to be destroyed, puppies include. Not a pleasant task. That is what God was faced with. He choose to protect his chosen people.

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Revelation 13-16

Revelation 13-16

Revelation 13

13:1-10 The first beast

1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2 And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 3 And I saw one of his heads as

The Beast of Revelation 13

The Beast of Revelation 13

it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him? 5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months. 6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7 And it was given unto The first beasthim to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9 If any man have an ear, let him hear. 10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

13:11-18 The second beast

11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of

The second beast

The second beast

the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six. (Revelation 13:1-18 AV)

Revelation 14

14:1-5 The Lamb

1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty [and] four thousand, having his Father’s name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred [and] forty [and] four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God.

14:6-13 The messages of the angels

6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in

The messages of the angels

The messages of the angels

the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.

13 And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

14:14-20 The harvest of the earth

14 And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the

The harvest of the earth

The harvest of the earth

vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs. (Revelation 14:1-20 AV)

Revelation 15

15:1-8 Preparation of the seven vials

1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous [are] thy

Preparation of the seven vials

Preparation of the seven vials

works, Lord God Almighty; just and true [are] thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. (Revelation 15:1-8 AV)

Revelation 16

16:1-21 The vials of wrath

1 And I heard a great voice out of the temple saying to the seven angels, Go your

And the first went

And the first went

ways, and pour out the vials of the wrath of God upon the earth. 2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and [upon] them which worshipped his image. 3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead [man]: and every living soul died in the

And the second went

And the second and third went

sea. 4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. 5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. 6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. 7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments.

8 And the fourth angel poured out his vial upon the sun; and power was given unto

And the fourth went

And the fourth went

him to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. 10 And the fifth angel

And the fifth went

And the fifth went

poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, 11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

12 And the sixth angel poured out his vial upon the great river Euphrates; and the

And the sixth went

And the sixth went

water thereof was dried up, that the way of the kings of the east might be prepared. 13 And I saw three unclean spirits like frogs [come] out of the mouth of the dragon,

For they are the spirits of devils

For they are the spirits of devils

and out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 15 Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16 And he gathered them together into a

A place called in the Hebrew tongue Armageddon

A place called in the Hebrew tongue Armageddon

place called in the Hebrew tongue Armageddon.

17 And the seventh angel poured out his vial into the air; and there came a great

It is done

It is done

voice out of the temple of heaven, from the throne, saying, It is done. 18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great. 19 And the great city was divided into three parts, and the cities of the nations fell: and

Great Tribulation

Great Tribulation

great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. 20 And every island fled away, and the mountains were not found. 21 And there fell upon men a great hail out of heaven, [every stone] about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great. (Revelation 16:1-21 AV)

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