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Life and Death is in the Power of the Tongue

The Power of the Tongue

Proverbs 18:21 says the tongue “has the power of life and death.” This holds true whether we’re speaking of spiritual, physical, or emotional “life and death.” The tongue is used throughout Scripture in both literal and metaphorical ways, especially in Psalms, Proverbs, and James. The tongue is a “small part of the body” (James 3:5).

First, we should keep in mind that the word tongue is often a reference to the spoken word. This is a special kind of figure of speech called metonymy, in which one word stands in for another, closely related word. A common example of metonymy is seen in this sentence: “The White House issued a statement.” Of course, the White House, as a building, cannot issue statements; however, in this instance, White House refers to the President, who lives there. In the same way, when Proverbs 15:4 states, “A deceitful tongue crushes the spirit,” tongue is a metonymy. Obviously, a literal, fleshly tongue cannot crush the human spirit, but the words the tongue produces can.

Spiritual:
What our tongue produces has eternal implications, for it reveals what is in our heart. Jesus said that “the good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matthew 12:35). Isaiah places words on par with actions for displaying a sinful heart (Isaiah 59:2-3). “Men will have to give account on the day of judgment for every careless word they have spoken” (Matthew 12:36). In and of ourselves, we are utterly unable to “tame the tongue” because “it is a restless evil, full of deadly poison” (James 3:8). A tongue under control is a mark of the Spirit’s power. Apart from accepting Jesus’ atonement on the cross, we will be judged according to our words: “For by your words you will be acquitted, and by your words you will be condemned” (Matthew 12:37).

Physical:
In order to take Proverbs 18:21 literally – that the tongue can cause physical life and death – we do not need to tax our imagination. Words create actions, good and bad. A judge or jury, by simply saying a word, can cause a person to be killed or to live. Words often save lives: a doctor advises surgery, a weatherman issues a tornado warning, a counselor gives hope to a suicidal person. Conversely, words can also kill: murders are often initiated because of arguments or verbalized hatred. In the sense of causing action, then, the tongue does indeed have the power of life and death.

Emotional:
Emotions are powerfully affecting, yet they are vulnerable to injury. James describes the tongue as “a fire” (James 3:6) – and who has not been burned by it? Proverbs 15:4 describes a “healing” tongue as “a tree of life.” As much as love is an action, what would romance be without words? Encouragement often comes through spoken words. So does discouragement. “Reckless words pierce like a sword” (Proverbs 12:18). The wound is emotional, and it is deep. What we say can have a profound effect on others.

I cant say it in WordsConclusion:
God made us expressive beings, so we are nearly lost without communication. That is why we have audio recordings and Braille for the blind, sign language for the deaf, and writing for anyone who has something to say from afar. Indeed, speech has enormous implications, especially as a vehicle for sharing the gospel (Romans 10:14). Therefore, we are commanded to control the tongue, to “keep [it] from evil and your lips from speaking lies” (Psalm 34:13). A Christian’s speech should consistently honor the Lord: with the tongue “we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be” (James 3:9-10).

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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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How does the Bible describe the glorified bodies we will possess in Heaven

The most important of these prophecies is Eze 44. Here we see the matter prophesied in the form of the priests’ clothing. This same symbolism is seen in the garments of the Levitical priesthood. This passage is simply a deeper explanation of these symbols. In Eze 44:17, 18 we see that when they enter the inner portions of the temple and serve in God’s direct presence they are to wear the linen clothing (spiritual nature). Rev 17:5 tells us the linen of the garment is the righteousness of the saints. We only surmise this is a spiritual nature from Jn 4:24 which says God is spirit; therefore the assumption is that only spirit can enter the place where God is. (For those that might bring this up, remember Jesus is also God!) We must always be careful when making assumptions, but I believe we can agree with those who make this assumption.

Ezekiel 44:19 says that when the priests leave the inner courts and go out to the outer court where the people are they must remove their linen garments and put on the other garments. By comparing this chapter with historical sources to find that the primary garments of the priests were made of wool (animal hair). Hair, which is dead cells, is often used in scripture to symbolize the mortal nature of our bodies, so these clothes are usually called the mortal nature. Yet because this is part of our glorified body it is not a mortal nature, but a body that appears in every external way as the mortal body does. Yet when he described his post resurrection body Jesus said he was flesh and bone (symbolism of spirit — Heb 4:12), not flesh and blood, so there is some substantial difference that is apparently not visible externally.

While the Bible doesn’t describe in detail the glorified bodies we will receive in heaven, we know that they will be like that of Jesus’ resurrected body. Our human bodies are described in 1 Corinthians 15:42-53 as perishable, dishonorable, and weak, all due to sin. Our glorified bodies will be imperishable, honorable, and powerful. Our new bodies will be no longer “natural” bodies, but “spiritual” bodies, no longer focused upon the natural senses but at one with the Holy Spirit.

As imperishable bodies, they will no longer suffer from sickness and death, nor will they ever be subject to heat and cold or hunger and thirst. Our new bodies will be honorable in that they will not be shamed or shameful because of sin. When Adam and Eve sinned, the first thing they felt was shame because of their nakedness (Genesis 3:6-7). Although the Bible doesn’t portray glorified bodies as being naked, but rather clothed in white garments (Revelation 3:4-5, 18), they will be pure and undefiled by sin. Our earthly bodies are “weak” in many ways. Not only are we subject to the natural laws of gravity and time/space, we are weakened by sin and its temptations. Our glorified bodies will be empowered by the Spirit that owns us, and weakness will be no more.

Just as our earthly bodies are perfectly suited to life on earth, our resurrected bodies will be the same for life in heaven. We will have form and solidity to the touch, yet with no hindrance to travel (John 20:19, 26 Luke 24:39). We will be able to enjoy food, but will not be driven to it by necessity for nourishment nor fleshly desire (Luke 24:40-43). And like Moses and Elijah, we will be able to bathe in the glory of our Maker in the fellowship of His dear Son (Matthew 17:2-3; Philippians 3:10). The bodies we inherit will be more like what God had originally made us to be, rather than what we now abide in through the infirmity and weakness of our sinful flesh. We will be glorified with Christ, and that glory will extend to the bodies we will inhabit.

This is the form we most often see for the angels when they appear in scripture. While there are exceptions, most often those interacting with them cannot tell at first that they are speaking with angels instead of men. Something they do later is responsible for that revelation. Think of Abram’s three visitors, the angel Jacob fought, the angel that announced Samson’s conception, the angels (and Jesus) at his tomb AFTER his resurrection, and the angels at Jesus ascension.

Some have speculated that instead of blood these glorified bodies have light running through their veins. I understand the reasoning for this speculation but don’t know that it is valid for anyone to make such an assumption. In the visions of the throne of God and many others where spiritual being appear we find them described as having the appearance of molten bronze. In other words, they have a glow of fire within that shines through their skin in much the same way molten metal glows.

He Is ComingWe see this same glow in Moses face after he spent 80 days in God’s presence on the mountain. As a result he had to wear a veil in the presence of the people who feared the presence of God shining out of him. He removed that veil when he entered the tabernacle into the presence of God and placed it over his face when he went out to the people. This is a direct correlation to the priests leaving the spiritual realm in the tabernacles age temple in Eze 44 to enter the outer courts and serve among the people. The woolen garments are what make them look like the rest of the people, and hides the spiritual nature from obvious view. It may shine through at times such as with Moses, the ascension in the fire of sacrifice of the angel that announced Samson, the ability of the three Hebrews to walk with Jesus in the fiery furnace, Jesus at his transfiguration, and any other example I may not have mentioned, but at most times we do not have that nature in this life, and they do not reveal it to us.

God is a spirit, and those who worship him must worship in spirit and truth (John 4:24) God is a spirit suggests that those who inhabit the heavenly realm are void of a mortal physical body. I tell you this, brethren: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable, says 1 Corinthians 15:50 For this perishable nature must put on the imperishable, and this mortal nature must put on immortality (1Corinthians15:53). so our physical bodies will be exchanged for immortal spiritual ones.

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Keys to Gates of hell

The phrase the “gates of hell” is translated in some versions as the “gates of Hades.” “Gates of hell” or “gates of Hades” is found only once in the entire Scriptures, in Matthew 16:18. In this passage, Jesus is referring to the building of His church: “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18).

At that time Jesus had not yet established His church. In fact, this is the first instance of the word church in the New Testament. The word church, as used by Jesus, is derived from the Greek ekklasia, which means the “called out” or “assembly.” In other words, the church that Jesus is referencing as His church is the assembly of people who have been called out of the world by the gospel of Christ.

Bible scholars debate the actual meaning of the phrase “and the gates of hell shall not prevail against it.” One of the better interpretations to the meaning of this phrase is as follows. In ancient times, the cities were surrounded by walls with gates, and in battles the gates of these cities would usually be the first place their enemies assaulted. This was because the protection of the city was determined by the strength or power of its gates.

As such, the “gates of hell” or “gates of Hades” means the power of Hades. The name “Hades” was originally the name of the god who presided over the realm of the dead and was often referred to as the “house of Hades.” It designated the place to which everyone who departs this life descends, regardless of their moral character. In the New Testament, Hades is the realm of the dead, and in this verse Hades or hell is represented as a mighty city with its gates representing its power.

Jesus refers here to His impending death. Though He would be crucified and buried, He would rise from the dead and build His church. Jesus is emphasizing the fact that the powers of death could not hold Him in. Not only would the church be established in spite of the powers of Hades or hell, but the church would thrive in spite of these powers. The church will never fail, though generation after generation succumbs to the power of physical death, yet other generations will arise to perpetuate the church. And it will continue until it has fulfilled its mission on earth as Jesus has commanded,

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18-20).

It is clear that Jesus was declaring that death has no power to hold God’s people captive. Its gates are not strong enough to overpower and keep imprisoned the church of God. The Lord has conquered death (Romans 8:2; Acts 2:24). And because “death no longer is master over Him” (Romans 6:9), it is no longer master over those who belong to Him.

Gate of HadesSatan had the power of death, and he will always try to use that power to try to destroy the church of Christ. But we have this promise from Jesus that His church, the “called out” will prevail, “Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live” (John 14:19).

Satan does not have the power of death. Christ has the keys of death and hell, all power in Heaven and earth is given to Him!

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God Mandate Capital Punishment for Murder

After Noah, his family, and the animals exited the ark, God gave a new command: put to death anyone who murders another person. Genesis 9:6 says, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.” The severest of penalties is to follow murder, and God Himself gives the reason for it.

God specified that murder was to be punished by death because of the nature of man. Man is created in God’s own image (Genesis 1:27). As murder destroys an image-bearer, it is a direct affront to God Himself. Humans are unique among God’s creations-none of the animals are created in God’s likeness-and murder is a unique crime.

Another, secondary reason for the mandate is quite practical. The immediate context includes another command given to Noah and his three sons: “Be fruitful and multiply and fill the earth” (Genesis 9:1). Murder, of course, would work against humanity’s being fruitful and multiplying. The death penalty for murder thus served as a deterrent to anyone who sought to thwart God’s plan to replenish the earth. This was especially important when Noah’s family first departed from the ark, at which point only eight people were alive.

Before the Flood, Cain had murdered Abel, and, although Cain was judged by God, he was not put to death (Genesis 4). Lamech, a descendant of Cain, also murdered someone (Genesis 4:23-24). By the time of God’s judgment in Genesis 6; it appears that crime was rampant, including the crime of murder. After the Flood, a new standard was raised as part of the recreated earth: God would no longer tolerate murder. Later, murder was condemned in the Ten Commandments (Exodus 20). The punishment for premeditated murder was death (Numbers 35:30-34).

God mandate capital punishment for murderIn the New Testament, Jesus provided a wider application of the Old Testament command against murder. He taught, “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire” (Matthew 5:21-22). Murder is wrong, and the attitude behind the action is just as wrong. God sees the heart and its intentions (1 Samuel 16:7).

Murder is consistently listed as a sin throughout the New Testament (e.g., Revelation 22:15). Man still bears the image of God, and God’s view of murder has remained the same, even abortion.

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Hell a Physical Location

Various theories on the location of hell have been put forward. A traditional view is that hell is in the center of the earth. Others propose that hell is located in outer space in a black hole. In the Old Testament, the word translated “hell” is Sheol; in the New Testament, it’s Hades (meaning “unseen”) and Gehenna (“the Valley of Hinnom”). Sheol is also translated as “pit” and “grave.” Both Sheol and Hades refer to a temporary abode of the dead before judgment (Psalm 9:17; Revelation 1:18). Gehenna refers to an eternal state of punishment for the wicked dead (Mark 9:43).

The idea that hell is below us, perhaps in the center of the earth, comes from passages such as Luke 10:15: “And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell” (KJV). Also, in 1 Samuel 28:13-15, the medium of Endor sees the spirit of Samuel “coming up out of the ground.” We should note, however, that neither of these passages is concerned with the geographic location of hell. Capernaum’s being thrust “down” is probably a reference to their being condemned rather than a physical direction. And the medium’s vision of Samuel was just that: a vision.

In the King James Version, Ephesians 4:9 says that before Jesus ascended into heaven, “he also descended . . . into the lower parts of the earth.” Some Christians take “the lower parts of the earth” as a reference to hell, where they say Jesus spent the time between His death and resurrection. However, the New International Version gives a better translation: “he also descended to the lower, earthly regions.” or His location after death.

Yours Oh LordThe notion that hell is somewhere in outer space, possibly in a black hole, is based on the knowledge that black holes are places of great heat and pressure from which nothing, not even light, can escape. Surprisingly, this concept of hell is presented in the 1979 Walt Disney film The Black Hole. Near the movie’s end, all the characters pass through a black hole. On the other side, the villain finds himself in a fiery place of torment, while the other characters enjoy disembodied bliss. It’s interesting that a Disney movie would include a depiction of hell, but it’s best not to base our theology on movies!

Another speculation is that the earth itself will be the “lake of fire” spoken of in Revelation 20:10-15. When the earth is destroyed by fire (2 Peter 3:10; Revelation 21:1), the theory goes, God will use that burning sphere as the everlasting place of torment for the ungodly. Again, this is mere speculation.

To sum up, Scripture does not tell us the geological (or cosmological) location of hell. Hell is a literal place of real torment, but we do not know where it is. Hell may have a physical location in this universe, or it may be in an entirely different “dimension.” Whatever the case, the location of hell is far less important than the need to avoid going there.

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The Lion and Lamb

Isaiah has painted a deliberately provocative scene.  Nature, as Tennyson reminded us, is red in tooth and claw.  How absurd to think that nature itself could be tamed!  What could possibly bring about such a cosmic reversal?

Well, as ever, Isaiah answers by pointing us to the Messiah.  In the face of warring nations and warring nature, Isaiah continues to set our hope on a miraculous birth.  He will be called Immanuel or the Prince of Peace, or here in chapter 11 He’s called “the Branch.”

Isaiah 11:6
The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.

Isaiah 65:25
The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

Both of these passages deal with the kingdom age on the earth after the Lord Jesus Christ returns to reign on the earth as King of kings. The ferocious beasts (like the lion) will live peaceably with the gentle animals (like the lamb). Certainly, this will be a literal reality on the earth. However, this picture is also symbolic of the peace that will pervade the entire earth. When preachers speak of the lion and the lamb lying down together, they are referring to the time of peace when Jesus will reign as King over the earth.

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.  5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them… 9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.  (Isaiah 11:1-9)

When the true King reigns in righteousness, the world is set to rights.  This is not a spiritual truth divorced from historical and physical reality.  There will be a day when actual wolves and actual lambs graze together contentedly.  When seals will swim happily with great white sharks.   When children will play with crocodiles.

Impossible!  Ridiculous!  Fairytales! you might say.   Yet Isaiah refuses to live in a double-decker universe. We often think that Christian truths apply to a spiritual realm while the real business of life occurs on some irredeemable physical level.  We might concede that Jesus has spiritual power but, we imagine, it has no bearing on the way of the world.
Deer and bunny get to know one anotherBut Isaiah cannot believe in such a divorce of spiritual and physical.  He believes in a very earthy Messiah.  He believes in God with us.  A God who becomes a Child.  A God who really enters into our world – to be born as a human king.   The power of heaven will enter into this world from the inside.  Not simply to grant spiritual benefits to spiritual people, but to remake His own creation.

We know that the false king, Adam, brought spiritual and physical death.  Well then, is Christ less powerful than Adam?  Is His victory less decisive than Adam’s fall?  No.  Therefore Christ, when He comes again, will bring spiritual and physical redemption to the ends of the earth.

The believer in Christ has a physical hope – death defeated, wars vanquished, disease abolished, nature itself brought to peace and prosperity:

6 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.  8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it. 9 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation.  (Isaiah 25:6-9)

So typically, when someone is thinking of the “lion and the lamb,” Isaiah 11:6 is in mind due to it often being misquoted, “And the wolf will dwell with the lamb, and the leopard will lie down with the young goat, and the calf and the young lion and the fatling together.” The true “Lion and the Lamb” passage is Revelation 5:5–6. The Lion and the Lamb both refer to Jesus Christ. He is both the conquering Lion of the tribe of Judah and the Lamb who was slain. The Lion and the Lamb are descriptions of two aspects of the nature of Christ. As the Lion of Judah, He fulfills the prophecy of Genesis 49:9 and is the Messiah who would come from the tribe of Judah. As the Lamb of God, He is the perfect and ultimate sacrifice for sin.

The scene of Revelation 4—5 is the heavenly throne room. After receiving the command to write to the seven churches in Asia Minor, John is “caught up in the spirit” to the throne room in heaven where he is to receive a series of visions that culminate in the ultimate victory of Christ at the end of the age. Revelation 4 shows us the endless praise that God receives from the angels and the 24 elders. Chapter 5 begins with John noticing that there is a scroll in the “right hand of him who was seated on the throne.” The scroll has writing on the inside and is sealed with seven seals.

After giving us a description of the scroll, an angel proclaims with a loud voice, “Who is worthy to open the scroll and break its seals?” John begins to despair when no one comes forth to answer the angel’s challenge. One of the 24 elders encourages John to “weep no more,” and points out that the Lion of the tribe of Judah has come to take and open the scroll. The Lion of the tribe of Judah is obviously a reference to Christ. The image of the lion is meant to convey kingship. Jesus is worthy to receive and open the scroll because he is the King of God’s people.

Back in Genesis 49:9, when Jacob was blessing his sons, Judah is referred to as a “lion’s cub,” and in verse 10 we learn that the “scepter shall not depart from Judah.” The scepter is a symbol of lordship and power. This was a prophecy that in Israel the kingly line would be descended from Judah. That prophecy was fulfilled when David succeeded to the throne after the death of King Saul (2 Samuel). David was descended from the line of Judah, and his descendants were the kings in Israel/Judah until the time of the Babylonian captivity in 586 BC.

This imagery of kingship is further enhanced when Jesus is described as the “root of David.” This harkens us back to the words of Isaiah the prophet: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. . . . In that day the root of Jesse, who shall stand as a signal for the peoples—of him shall the nations inquire, and his resting place shall be glorious” (Isaiah 11:1, 10). As the root of David, Jesus is not only being identified as a descendant of David, but also the source or “root” of David’s kingly power.

Why is Jesus worthy to open the scroll? He is worthy because He “has conquered.” We know that, when Jesus returns, He will conquer all of God’s enemies, as graphically described in Revelation 19. However, more importantly, Jesus is worthy because He has conquered sin and death at the cross. The cross was the ultimate victory of God over the forces of sin and evil. The events that occur at the return of Christ are the “mop-up” job to finish what was started at the cross. Because Jesus secured the ultimate victory at Calvary, He is worthy to receive and open the scroll, which contains the righteous judgment of God.

Christ’s victory at the cross is symbolized by his appearance as a “Lamb standing, as though it had been slain” (Revelation 5:6). Prior to the exodus from Egypt, the Israelites were commanded by God to take an unblemished lamb, slay it, and smear its blood on the doorposts of their homes (Exodus 12:1–7). The blood of the slain lamb would set apart the people of Israel from the people of Egypt when the death angel came during the night to slay the firstborn of the land. Those who had the blood of the lamb would be spared. Fast forward to the days of John the Baptist. When he sees Jesus approaching him, he declares to all present, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus is the ultimate “Passover lamb” who saves His people from eternal death.

So when Jesus is referred to as the Lion and the Lamb, we are to see Him as not only the conquering King who will slay the enemies of God at His return, but also as the sacrificial Lamb who took away the reproach of sin from His people so they may share in His ultimate victory, Just as we see Him as the Lamb and the King of Kings!

Can I get an Amen?

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Some Have Said God Created Evil

Evil is what is morally wrong, sinful, or wicked. Evil is the result of bad actions stemming from a bad character. Biblically, evil is anything that contradicts the Holy nature of God (see Psalm 51:4). Evil behavior can be thought of as falling into two categories: evil committed against yourself or other people (murder, theft, adultery) and evil committed against God (unbelief, idolatry, blasphemy). From the disobedience in the Garden of Eden (Genesis 2:9) to the wickedness of Babylon the Great (Revelation 18:2), the Bible speaks of the existence of evil.

For many centuries Christians have struggled with both the existence and the nature of evil. Most people would acknowledge that evil is real and has always had devastating effects on our world. From the sexual abuse of children to the horrific terrorist attacks on 9/11, evil continues to rear its ugly head in our own time. Many people are left wondering what exactly is evil and why does it exist.

The existence of evil has been used as a weapon by opponents of theism and Christian theism in particular for some time. The so-called “problem of evil” has been the subject of various arguments by atheists in an attempt to demonstrate that a God who is good simply cannot exist. By implying that God must be the creator of evil, God’s holy character has been called into question. There have been many arguments used to indict God as the cause of evil. Here is one of them:

1) God is the creator of everything that exists.
2) Evil exists.
3) Therefore, God is the creator of evil.

The logic of this syllogism is sound. The conclusion follows logically from the premises. But does this syllogism demonstrate that God is the creator of evil? The problem with this argument is its second premise, that evil is something. For evil is not a thing; it is a lack or privation of a good thing that God made. As Christian philosopher J. P. Moreland has noted, “Evil is a lack of goodness. It is goodness spoiled. You can have good without evil, but you cannot have evil without good.”

Evil-whatshotnGoodness has existed as an attribute of God from all eternity. While God is perfectly Holy and just, He is also perfectly good. Just as God has always existed, so too has goodness as it is a facet of God’s holy character. The same cannot be said for evil. Evil came into being with the rebellion of Satan and subsequently entered the physical universe with the fall of Adam. As Christian apologist Greg Koukl has said, “Human freedom was used in such a way as to diminish goodness in the world, and that diminution, that lack of goodness, that is what we call evil.” When God created Adam, He created him good, and He also created him free.

However, in creating Adam free, God indirectly created the possibility of evil, while not creating evil itself. When Adam chose to disobey God, he made this possibility a reality. The same scenario had previously played out when Satan fell by failing to serve and obey God. So it turns out that evil is not a direct creation of God; rather, evil is the result of persons (both angelic and human) exercising their freedom wrongly.

While evil is certainly real, it is important to recognize that evil does not have existence in and of itself. Rather, it only exists as a privation (or a parasite) on the good. It exists in the same way that a wound exists on an arm or as rust exists on a car. The rust cannot exist on its own any more than cold can exist without the existence of heat or darkness can exist without the existence of light.

Despite the horrible effects of evil on our world, the Christian believer can take comfort in the words of the Lord Jesus Christ recorded for us in the Gospel of John, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). More importantly, we look forward with great anticipation to our home in heaven where the ultimate evil, death, will finally be destroyed along with the “mourning, crying and pain” which it inevitably produces (Revelation 21:4).

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Benjamin Netanyahu Said about the terrorist attacks of 9/11 to the American people- בנימין נתניהו

Government and people of Israel stand with the United States of America in marking 14 years since the terrorist attacks of 9/11.

Benjamin Netanyahu - בנימין נתניהו

Benjamin Netanyahu – בנימין נתניהו

As we remember those who perished, we remain committed to fighting the forces of militant Islam that have caused so much death and destruction both before and since that terrible day. Our commitment is matched only by our conviction that we will prevail.

My response to this Bold and Amazing man that Thank God is in the office for Israel at the appropriate time was:

And we stand with you Sir Benjamin Netanyahu – בנימין נתניהו! Though I don’t know if our leadership will with what is happening with Russia, it may be Ezekiel 38 that maybe happening in time to come, Remember that:
“SHEMA YISRAEL, ADONAI ELOHENU, ADONAI ECHAD!”
(Hear O Israel, The L-RD Our G-D, The L-RD is ONE!”)
” And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good
land and a large, Unto a land flowing with milk and honey; unto the place of the Canaanites; and the Hittites; and
the Amorites; and the Perizzites; and the Hivites; and the Jebusites” (Exodus 3:8).
“Israel, do you remember when your faithfulness to Me was sought by the heathen nations? Your cry went out, ‘Shema Yisroel, Adonai Elohenu, Adonai Echad!’ (‘Hear Israel, The L-RD our G-D, The L-RD is One!’). You stood bold as a lion. And every place that your foot did tred, that did I give you. I gave you the territories that extend from the wilderness and this Lebanon as
far as the great river, the river Euphrates, all the land of the Hittites, and to the Great Sea toward the going down of the sun (Joshua 1:4). Your enemies that gathered around you both day and night were confounded, turned back, and ashamed. You were more than conqueror’s through your Jehovah G-D. It was not because of your own strength nor because you were great in number, for you were the fewest of all people. But it was because the L-RD your G-D loved you, and because He would keep the oath which He had sworn unto your fathers. That is why the L-RD bought you out with a mighty and outstretched hand,
and had redeemed you out of the house of bondage. I watched over you with a jealous eye. I was your King, and you followed My voice. You trusted in My wisdom to direct your path. I was your Ishi (Husband) and you were My faithful wife. Only you’ve turned from Me and played the harlot, and began following after strangers instead. Nevertheless, I will remember My covenant with you as in the days of your youth.

Benjamin Netanyahu - בנימין נתניהו

Benjamin Netanyahu – בנימין נתניהו

“Oh My people, you who are called by My name, why have you turned your back on Me? Return unto Me and bring with you words. Come, and let Us reason together. Though your sins be red as scarlet; I will wash them and make them whiter than snow. Do not refuse Me! I change not, neither will I take My everlasting covenant from you. Even as the four seasons are perpetual,
so is My love for you. Come, My beloved, for I long once again to cover you with My skirt. Knock and the door will be
opened unto you. In the Kings chamber, the chamber of your heart, is where you will find Me. For I will give you an undivided heart and put a new spirit within you, and I will remove the heart of stone and give you a heart of flesh instead. I will gather you from all nations and bring you back from the countries where I had scattered you, and I will restore you back to the land of Israel. You shall be My people, and I will be your G-D Eternal. Thus saith the L-RD Elohim.
But we as a people stand with you, our G-D Eternal will fight for you! we also pray for the peace of Jerusalem! Shalom!

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HOW JESUS DIED FOR YOU, Read 55 Amazing Facts on Jesus Death

Below are facts on How Jesus Died For You. I do not think that we really understand how much Jesus did for us. Please share this post to spread the Good News of Jesus.

Crucifixion was invented by the Persians in 300 BC, and perfected by the Romans in 100 BC.

1. It is the most painful death ever invented by man and is where we get our term “excruciating.”

2. It was reserved primarily for the most vicious of male criminals.

3. Jesus was stripped naked and His clothing divided by the Roman guards. This was in fulfillment of Psalm 22:18, “They divide My garments among them, and for My clothing they cast lots.”

4. The Crucifixion of Jesus guaranteed a horrific, slow, painful death.

5. Jesus’ knees were flexed at about 45 degrees, and He was forced to bear His
weight with the muscles of His thigh, which is not an anatomical position which is possible to maintain for more than a few minutes without severe cramp in the muscles of the thigh and calf.

6. Jesus’ weight was borne on His feet, with nails driven through them. As the strength of the muscles of Jesus’ lower limbs tired, the weight of His body had to be transferred to His wrists, His arms, and His shoulders.

7. Within a few minutes of being placed on the Cross, Jesus’ shoulders were dislocated. Minutes later Jesus’ elbows and wrists became dislocated.

8. The result of these upper limb dislocations is that His arms were 9 inches longer than normal, as clearly shown on the Shroud.

9. In addition prophecy was fulfilled in Psalm 22:14, “I am poured out like water, and all My bones are out of joint.”

10. After Jesus’ wrists, elbows, and shoulders were dislocated, the weight of His body on his upper limbs caused traction forces on the Pectoralis Major muscles of His chest wall.

Our Saviour

Our Saviour

11. These traction forces caused His rib cage to be pulled upwards and outwards, in a most unnatural state. His chest wall was permanently in a position of maximal respiratory inspiration. In order to exhale, Jesus was physiologically required to force His body.

12. In order to breathe out, Jesus had to push down on the nails in His feet to raise His body, and allow His rib cage to move downwards and inwards to expire air from His lungs.

13. His lungs were in a resting position of constant maximum inspiration. Crucifixion is a medical catastrophe.

14. The problem was that Jesus could not easily push down on the nails in His feet because the muscles of His legs, bent at 45 degrees, were extremely fatigued, in severe cramp, and in an anatomically compromised position.

15. Unlike all Hollywood movies about the Crucifixion, the victim was extremely active. The crucified victim was physiologically forced to move up and down the cross, a distance of about 12 inches, in order to breathe.

16. The process of respiration caused excruciating pain, mixed with the absolute terror of asphyxiation.

17. As the six hours of the Crucifixion wore on, Jesus was less and less able to bear His weight on His legs, as His thigh and calf muscles became increasingly exhausted. There was increasing dislocation of His wrists, elbows and shoulders, and further elevation of His chest wall, making His breathing more and more difficult. Within minutes of crucifixion Jesus became severely dyspnoeic (short of breath).

18. His movements up and down the Cross to breathe caused excruciating pain in His wrist, His feet, and His dislocated elbows and shoulders.

19. The movements became less frequent as Jesus became increasingly exhausted, but the terror of imminent death by asphyxiation forced Him to continue in His efforts to breathe.

20. Jesus’ lower limb muscles developed excruciating cramp from the effort of pushing down on His legs, to raise His body, so that He could breathe out, in their anatomically compromised position.

Proper placement in hand

Proper placement in hand

21. The pain from His two shattered median nerves in His wrists exploded with every movement.

22. Jesus was covered in blood and sweat.

23. The blood was a result of the Scourging that nearly killed Him, and the sweat as a result of His violent involuntary attempts to effort to expire air from His lungs. Throughout all this He was completely naked, and the leaders of the Jews, the crowds, and the thieves on both sides of Him were jeering, swearing and laughing at Him. In addition, Jesus’ own mother was watching.

24. Physiologically, Jesus’ body was undergoing a series of catastrophic and terminal events.

25. Because Jesus could not maintain adequate ventilation of His lungs, He was now in a state of hypo-ventilation (inadequate ventilation).

26. His blood oxygen level began to fall, and He developed Hypoxia (low blood oxygen). In addition, because of His restricted respiratory movements, His blood carbon dioxide (CO2) level began to rise, a condition known as Hypercritical.

27. This rising CO2 level stimulated His heart to beat faster in order to increase the delivery of oxygen, and the removal of CO2.

28. The Respiratory Center in Jesus’ brain sent urgent messages to his lungs to breathe faster, and Jesus began to pant.

29. Jesus’ physiological reflexes demanded that He took deeper breaths, and He involuntarily moved up and down the Cross much faster, despite the excruciating pain. The agonizing movements spontaneously started several times a minute, to the delight of the crowd who jeered Him, the Roman soldiers, and the Sanhedrin.

Would you not love to know when Jesus is Coming?

Would you not love to know when Jesus is Coming?

30. However, due to the nailing of Jesus to the Cross and His increasing exhaustion, He was unable to provide more oxygen to His oxygen starved body.

31. The twin forces of Hypoxia (too little oxygen) and Hypercapnia (too much CO2) caused His heart to beat faster and faster, and Jesus developed Tachycardia.

32. Jesus’ heart beat faster and faster, and His pulse rate was probably about 220 beats/minute, the maximum normally sustainable.

33. Jesus had drunk nothing for 15 hours, since 6 pm the previous evening. Jesus had endured a scourging which nearly killed Him.

34. He was bleeding from all over His body following the Scourging, the crown of thorns, the nails in His wrists and feet, and the lacerations following His beatings and falls.

35. Jesus was already very dehydrated, and His blood pressure fell alarmingly.

36. His blood pressure was probably about 80/50.

37. He was in First Degree Shock, with Hypovolaemia (low blood volume), Tachycardia (excessively fast Heart Rate), Tachypnoea (excessively fast Respiratory Rate), and Hyperhidrosis (excessive sweating).

38. By about noon Jesus’ heart probably began to fail.

39. Jesus’ lungs probably began to fill up with Pulmonary Oedema.

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40. This only served to exacerbate His breathing, which was already severely compromised.

41. Jesus was in Heart Failure and Respiratory Failure.

42. Jesus said, “I thirst” because His body was crying out for fluids.

43. Jesus was in desperate need of an intravenous infusion of blood and plasma to save His life

44. Jesus could not breathe properly and was slowly suffocating to death.

45. At this stage Jesus probably developed a Haemopericardium.

46. Plasma and blood gathered in the space around His heart, called the Pericardium.

47. This fluid around His heart caused Cardiac Tamponade (fluid around His heart, which prevented Jesus’ heart from beating properly).

48. Because of the increasing physiological demands on Jesus’ heart, and the advanced state of Haemopericardium, Jesus probably eventually sustained Cardiac Rupture. His heart literally burst. This was probably the cause of His death.

49. To slow the process of death the soldiers put a small wooden seat on the Cross, which would allow Jesus the “privilege” of bearing His weight on his sacrum.

50. The effect of this was that it could take up to nine days to die on a Cross.

51. When the Romans wanted to expedite death they would simply break the legs of the victim, causing the victim to suffocate in a matter of minutes. This was called Crucifragrum.

52. At three o’clock in the afternoon Jesus said, “Tetelastai,” meaning, “It is finished.” At that moment, He gave up His Spirit, and He died.

53. When the soldiers came to Jesus to break His legs, He was already dead. Not a bone of His body was broken, in fulfillment of prophecy (above).

54. Jesus died after six hours of the most excruciating and terrifying torture ever invented.

55. Jesus died so that ordinary people like you and me could go to Heaven.

All He Asks You is to Love Him, Your Lord, Your God with all your heart and with all your soul and with all your strength and with all your mind!! Can’t you even do this for Him?

Please stop what you are doing right now and Share this with your friends.

References:
The Anatomical And Physiological Details Of Death By Crucifixion:
By Dr. C. Truman Davis
A Physician Analyzes the Crucifixion.
From New Wine Magazine, April 1982.
Originally published in Arizona Medicine,
March 1965, Arizona Medical Association.

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