Tag Archives: Sin

The Nature of the Human Soul

There are a lot of teachings and opinions regarding what a soul is, what it does, is the human soul mortal or immortal and where it goes at death.

The Bible is not perfectly clear as to the nature of the human soul. But from studying the way the word soul is used in Scripture, we can come to some conclusions. Simply stated, the human soul is the part of a person that is not physical. It is the part of every human being that lasts eternally after the body experiences death. Genesis 35:18 describes the death of Rachel, Jacob’s wife, saying she named her son “as her soul was departing.” From this we know that the soul is different from the body and that it continues to live after physical death.

The human soul is central to the personhood of a human being. As George MacDonald said, “You don’t have a soul. You are a Soul. You have a body.” In other words, personhood is not based on having a body. A soul is what is required. Repeatedly in the Bible, people are referred to as “souls” (Exodus 31:14; Proverbs 11:30), especially in contexts that focus on the value of human life and personhood or on the concept of a “whole being” (Psalm 16:9-10; Ezekiel 18:4; Acts 2:41; Revelation 18:13).

The human soul is distinct from the heart (Deuteronomy 26:16; 30:6) and the spirit (1 Thessalonians 5:23; Hebrews 4:12) and the mind (Matthew 22:37; Mark 12:30; Luke 10:27). The human soul is created by God (Jeremiah 38:16). It can be strong or unsteady (2 Peter 2:14); it can be lost or saved (James 1:21; Ezekiel 18:4). We know that the human soul needs atonement (Leviticus 17:11) and is the part of us that is purified and protected by the truth and the work of the Holy Spirit (1 Peter 1:22). Jesus is the great Shepherd of souls (1 Peter 2:25).

Matthew 11:29 tells us that we can turn to Jesus Christ to find rest for our souls. Psalm 16:9-10 is a Messianic psalm that allows us to see that Jesus also had a soul. David wrote, “Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure. For you will not abandon my soul to Sheol, or let your holy one see corruption.” This cannot be speaking of David (as Paul points out in Acts 13:35-37) because David’s body did see corruption and decay when he died. But Jesus Christ’s body never saw corruption (He was resurrected), and His soul was not abandoned to Sheol. Jesus, as the Son of Man, has a soul.

There is often confusion about the human spirit vs. the human soul. In places, Scripture seems to use the terms interchangeably, but there might be a subtle difference. Otherwise, how could the Word of God penetrate “even to dividing soul and spirit” (Hebrews 4:12)? When the Bible talks about man’s spirit, it is usually speaking of an inner force which animates a person in one direction or another. It is repeatedly shown as a mover, a dynamic force (e.g., Numbers 14:24).

It has been said that there are only two things that last: the Word of God (Mark 13:31) and the souls of men. This is because, like God’s Word, the soul is an imperishable thing. That thought should be both sobering and awe-inspiring. Every person you meet is an eternal soul. Every human being who has ever lived is a soul, and all of those souls are still in existence somewhere.

The question is, where? The souls that reject God’s love are condemned to pay for their own sin, eternally, in hell (Romans 6:23). But the souls who acknowledge their own sinfulness and accept God’s gracious gift of forgiveness will live forever beside still waters with their Shepherd, wanting for nothing (Psalm 23:2).

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A Faithful Man of God Named Stephen

And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch” Acts 6:5 (KJV)

Acts 6:5 introduces a faithful man of God named Stephen: “a man full of faith and of the Holy Spirit.” It is noteworthy that there have always been those faithful believers whose love for and commitment to the Lord seem to shine through so greatly that others around them notice, and Stephen was such a man. Nothing is known about the personal life of Stephen his parents, his siblings, or whether he had a wife or children, however, what is known about him is what is truly important. He was faithful, even when faced with certain death.

Stephen found himself in the middle of a conflict between the Jews who still embraced the Jewish culture and those who had turned more toward the Greeks in their language and culture. Satan always causes dissension within congregations, as a means of division; therefore, faithful men such as Stephen were chosen to combat the ever-increasing problems that were rising. After being unable to find a winnable argument for their erroneous beliefs, the unbelievers decided to falsely accuse Stephen, labeling him a blasphemer and having him arrested (Acts 6:11).

Acts 7 is the record of Stephen’s testimony, which is perhaps the most detailed and concise history of Israel and their relationship to God of any in Scripture. Stephen was not concerned about his earthly existence, determining instead to stand firmly on the side of Jesus Christ, no matter the consequences. God inspired him to speak boldly, rightly accusing Israel of their failure to recognize Jesus, their Messiah, rejecting and murdering Him, as they had murdered Zechariah and other prophets and faithful men throughout their generations. Stephen’s speech was an indictment against Israel and their failure as the chosen people of God who had been given the law, the holy things, and the promise of the Messiah. Naturally, these accusations, though true, were not well received by the Jews.

In his speech, Stephen reminded them of their faithful patriarch, Abraham, and how God had led him from a pagan land into the land of Israel, where He made a covenant with him that was still in effect. He spoke of the journey of his people, through Joseph’s sojourn in Egypt to their deliverance by Moses 400 years later. He brought to mind how Moses had met God in the wilderness of Midian in a burning bush, and he explained how God had empowered Moses to lead His people from idolatry and slavery to freedom and times of refreshing in the Promised Land. Throughout his speech, he repeatedly reminded them of their continual rebellion and idolatry, in spite of the mighty works of God to which they were eyewitnesses, thereby accusing them with their own history, which only irritated them until they did not want to hear any more.

The law of Moses states that the sin of blasphemy deserves a death sentence, usually by stoning (Numbers 15:30-36). Just before these arrogant, unredeemed Jews follow the prescribed penalty and begin stoning Stephen, Acts 7:55-56 records his final moments of earthly life, just before he stepped through the veil between heaven and earth: “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. ‘Look,’ he said, ‘I see heaven open and the Son of Man standing at the right hand of God.'”

The words of Colossians 3:2-3 could have been written about the life of Stephen, even though they are applicable to all believers: “Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God.” Stephen’s life-and even more so his death-should be an example of how every believer should strive to live: committed to the Lord even in the face of death; faithful to preach the gospel boldly; knowledgeable of God’s truth; and willing to be used by God for His plan and purpose. Stephen’s testimony still stands as a beacon, a light to a lost and dying world, as well as an accurate history of the children of Abraham.

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Promote LGBT Lifestyles to Two Year Olds to Stop Hate Crime, says UK National Union Of Teachers

Transgender lifestyles, LGBT Lifestyles, LGBTQ lifestyles and same-sex relationships should be ‘promoted’ to children as young as two to reduce hate crime, the National Union of Teachers (NUT) has said.

“For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.” Romans 1:26,27 (KJV)

EDITOR’S NOTE: For starters, it is very appropriate that the acronym for the National Union of Teachers is NUT, these people are out of their mind. But it reveals the global agenda of recruiting children to bolster the ranks of the LGBTQ seeing as recruitment is their only avenue for growth. 

Delegates at the union’s national conference in Cardiff on Monday voted for its members to teach about ‘LGBT+’ issues and lifestyles to toddlers starting from nursery school. Teachers bemoaned a “lack of policies which promote LGBT+ within schools”, which they allege has a “significant negative impact” on the well-being of students and teachers who are homosexual or transgender.

It was revealed last month that primary schools will likely be legally obliged to teach pupils about same-sex couples as part of the mandatory relationships curriculum that is due to begin from 2019.

But the NUT says the amendment to the Children and Social Work Bill doesn’t go far enough, calling for “age-appropriate content” on the subject at an even younger age, and for secondary school pupils to be taught more about safe sex in gay relationships.

NUT executive committee member Annette Pryce slammed a “right wing, religious lobby”, which she blamed for having prevented ministers from proposing a more “inclusive” agenda for sex education.

“Generations of young LGBTQ people who have been failed by the system are still not told explicitly in the law that their lives are important too,” Pryce said.

They urged ministers to make proposed sex and relationship education (SRE) “inclusive” to so that lesbian, gay, bisexual, and transgender students “are told explicitly in the law that their lives are important too”.

“It is high time that PSHE and SRE – including LGBT+ education – is recognised as an essential part of the school curriculum,” NUT general secretary Kevin Courtney told the conference.

“It is important for a modern forward-thinking society to understand and embrace differences within our communities.

“The alternative is many pupils being isolated, bullied or misinformed and, for many, there is an impact on health and well-being that can last well beyond school years,” he warned.

While teaching sex and relationships is not compulsory for nurseries, it is thought that NUT members working in daycare facilities for two to four-year-olds could introduce it voluntarily.

The Church of England announced that they support the introduction of statutory sex education in schools, and Archbishop of Canterbury Justin Welby has previously said that children should be taught to “revere” and “honour” LGBT people despite the Church’s centuries-old teaching that homosexual acts are a sin.

Chief executive at Christian Concern Andrea Williams, however, argued that teaching sex and relationships education (SRE) to four-year-olds would be “devastating” and risks “robbing them of their innocence”.

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The Elements of the Passover Seder point to Christ

Bethlehem or the City of David means “House of Bread.”

Migdal Eder, the Tower of the Flock, was the place where lambs destined for the Temple were born and raised. Every firstborn male lamb from the area around Bethlehem was considered holy, set aside for sacrifice in Jerusalem. The Passover sacrifice also known as the “sacrifice of Passover”, the Paschal Lamb, or the the Passover lambs were slain in Solomon’s Temple.

The Seder is the traditional dinner that Jews partake of as part of Passover. The annual Passover commemoration is celebrated by nearly the entire Jewish community, bonding families and communities to their Jewish roots. Each year Jewish people, religious and non religious, celebrate the God of Abraham, Isaac, and Jacob by gathering and experiencing the Passover Seder.

The Hebrew word Seder means “order.” The Passover meal has a specific order in which food is eaten, prayers are recited, and songs are sung. Each item on the Passover plate has a specific historical meaning related to the exodus of the Jews from Egypt and their freedom from slavery. But 1 Corinthians 5:7 identifies Jesus Christ as our Passover; thus, the Seder carries a New Testament meaning related to Jesus the Messiah.

In the Seder, there are several strong symbols of Christ. One is the shank bone of a lamb, which reminds the participants of the feast of God’s salvation. During the tenth plague, God instructed the Israelites to daub their doorposts and lintels with the blood of a spotless lamb so that the Lord would “pass over” their homes and preserve the lives within (Exodus 12:1-13). This is a symbol of salvation in Egypt, but it is also a picture of Jesus who was and is the “Lamb of God” (John 1:29). His sacrifice preserves the lives of all who believe. The instructions for the original Passover specified that the lamb’s bones could not be broken (Exodus 12:46), another foreshadowing of Christ’s death (John 19:33).

Another symbol of Christ on the Seder plate is the matzoh, or unleavened bread. As the Jewish people left Egypt, they were in great haste and therefore had no time to allow their bread to rise. From then on, Passover was followed by the week long Feast of Unleavened Bread (Deuteronomy 16:3). There are some fascinating things about the matzoh that provide a remarkable picture of the Messiah.

For example, the matzoh is placed in a bag called an echad, which means “one” in Hebrew. But this one bag has three chambers. One piece of matzoh is placed into each chamber of the bag. The matzoh placed in the first chamber is never touched, never used, never seen. The second matzoh in the bag is broken in half at the beginning of the Seder, half of the broken matzoh is placed back in the echad, and the other half, called the Afikomen, is placed in a linen cloth. The third matzoh in the bag is used to eat the elements on the Seder plate.

The word echad is used in Genesis 2:24 (the man and his wife will become “echad,” or “one” flesh). The word also appears in Numbers 13:23 when the spies returned from Canaan with an echad cluster of grapes. In both cases, the word echad refers to a complex unity of one. Many Jews consider the three matzohs to represent Abraham, Isaac, and Jacob. But they cannot explain why they break “Isaac” in half or why they place half of the middle matzoh back in the echad and keep the other half out, wrapped in a cloth.

The meaning of the Seder’s ritual of the matzohs is understood with clues from the New Testament:

The Trinity is pictured in the matzohs. The first matzoh that remains in the bag throughout the Seder represents Ha Av, the Father whom no man sees. The third matzoh represents the Ruach Ha Kodesh, the Holy Spirit who dwells within us. And the second matzoh, the broken one, represents Ha Ben, the Son. The reason the middle matzoh is broken is to picture the broken body of Christ (1 Corinthians 11:24). The half put back in the echad represents Jesus’ divine nature, the other half, wrapped in a linen cloth and separated from the echad represents Jesus’ humanity as He remained on earth.

The linen cloth that wraps half of the second piece of matzoh suggests Jesus’ burial cloth. During the Seder, this linen cloth with the Afikomen inside is hidden, and after the dinner the children present look for it. Once the Afikomen is found, it is held as a ransom. Again, we see that these rituals point to Christ: He was fully God yet fully human; He was broken for us; He was buried, sought for, and resurrected; and His life was given a ransom for many (Mark 10:45). Jesus is the completion of the New Covenant of Jeremiah 31:31, and the Passover Seder rituals bear that out.

Also, the matzoh used for the Passover Seder must be prepared a certain way. Of course, it must be unleavened, leaven is often equated with sin in the Scriptures, and Jesus is sinless. Second, the matzoh must be striped, Jesus’ “stripes” (His wounds) are what heal us spiritually (Isaiah 53:5). And, third, the matzoh must be pierced, Jesus was nailed to the cross (Psalm 22:16).

The other elements of the Seder plate are traditional reminders of the Israelite enslavement to the Egyptians. They are as follows:

Vegetable (Karpas) – This element, usually parsley, is dipped in salt water and eaten. The karpas pictures the hyssop that was used to apply the blood of the Passover lamb to homes of the Israelites in Egypt. In the New Testament, hyssop was used to give the Lamb of God vinegar when Jesus said He thirsted (John 19:29). The salt water represents the tears shed during the bitter years of slavery and the Red Sea that God split during the exodus.

Bitter Herbs (Maror) – The eating of “bitter herbs” is commanded in Exodus 12:8. In modern times, this is usually horseradish, one of the bitterest herbs. The maror reminds the Jews that they were unable to offer sacrifice and worship to God, and that was bitterer than the slavery of Egypt.

Charoset (haroseth) – Charoset is a mixture of apples, nuts, wine, and spices. It represents the mortar the Israelites used in the constructing buildings during their slavery to the Egyptians. Of all the elements of the Seder, charoset alone is sweet, and this is a reminder of the hope of redemption.

Hard-boiled or Roasted Egg (Baytzah) – Traditionally, hard-boiled eggs were eaten by mourners, and the egg is eaten during the Seder to remind participants that they are always in mourning for the loss of their temple. The fact that the egg is roasted evokes the roasting of the sacrifice on the altar of the temple.

There are also four cups of wine used at various points during the Seder. Each of these glasses of wine has a name: the first glass is the “cup of sanctification.” The second is the “cup of judgment.” The third is the “cup of redemption.” And the fourth is the “cup of praise.” At the Last Supper, Jesus took the first cup and promised His disciples that the next time He drank the fruit of the vine with them would be in the kingdom (Luke 22:17). Later in the Seder, Jesus took the third cup-the cup of redemption-and used that cup as a symbol of the New Covenant in His blood (Luke 22:20). Thus Jesus fulfilled the Passover symbolism and infused the whole feast with a new meaning.

In Exodus 6:6, the Lord God promised His people that He would save them from slavery: “I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment.” The phrase “with an outstretched arm” is repeated throughout the Old Testament in connection with Passover remembrances: Deuteronomy 4:34; 7:19; 9:29; 26:8; 2 Kings 17:36; Psalm 136:12; Jeremiah 32:21.

Can it be coincidence that, in the New Testament, the Messiah had both of His arms outstretched as He freed us from Sin and brought us Salvation?

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Biblical Numbers Unlock Secrets of the Hebrew Scriptures

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

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

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

God Spoke It

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

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

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Filed under God's Usage of Numbers, House of the Nazarene's Posts

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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Christianity a White Man’s Religion or Colorless Family

In the past 2,000 years, the vast majority of Christians have been white/European. While Christianity had its beginnings in the Middle East, it spread rapidly to Europe and parts of Asia where Caucasians were the predominant race. The history of Christianity is filled with expansions, but mostly throughout Europe and Asia, then on to the West in the 15th century. Christianity has not had nearly the same success spreading among Middle Easterners, Africans, and Asians, and this has led many to declare that Christianity is a religion for white people.

Christianity was never intended for white people only. The first Christians were all Semitic in ethnicity and likely had light to dark brown skin. Christianity having been predominantly a white religion in past centuries has nothing to do with the message of Christianity. Rather, it is due to the failure of Christians to take the Gospel of Jesus Christ to the ends of the world (Matthew 28:19-20; Acts 1:8). The apostle John declared that Jesus Christ is the propitiation for the sins of the entire world [all races and nationalities] (see 1 John 2:2). Spiritually, men of all races are one due to the presence of a common sickness/sin. Sin entered the human race at the Fall, and because of Adam and Eve’s disobedience, sin has been an inheritance for all of their descendants. Romans 5:12 tells us that, through Adam, sin entered the world and so death was passed on to all men because all have sinned.

But just as sin entered the human race by one man, so does redemption come by one Man, Jesus Christ. Forgiveness of sin, the essence of Christianity, is offered to all races, colors, creeds, and genders, to all “those who receive God’s abundant provision of grace and of the gift of righteousness” through Him (Romans 5:18). In giving His life as a substitute for sin, Jesus Christ purchased for God with His blood “men from every tribe and tongue and people and nation” (Revelation 5:9). No, Christianity is not a white man’s religion. Christianity is not a black, brown, red, or yellow religion either. The truth of the Christian faith is universally applicable to all people.

Let’s look at the question and answer it from another perspective. Skin and it’s color only pertains to these earth suits (Tents as Paul put it.) God gave us so we could function on this earth. All of us are really a spirit being. We possess a soul (mind, will and intellect), and we live in a body. The flesh is not who we are at all. When we die the spirit (who we really are) will live on forever either in Heaven or hell according to our choice while we’re here on earth. Our spirit has no color, race or ethnicity. Our spirit was created in the image and likeness of God. God is a SPIRIT, and they that seek to worship Him must do it in spirit and in truth.

Christianity is a religion for all humanity. God is not prejudice. Who ever is prejudice is mocking God for He created and loves all people. Prejudice and hate is sin and we have to confess it as such. I don’t understand prejudice in people that God has blessed with abundance and intelligence. Don’t we have better things to do than mock almighty God?

Jesus Christ Himself was neither white neither black but born in Semitic Ethnicity. Christ and His free gift of salvation are beyond ethnicity, creed, language etc., i.e., The Government of Heaven has no political boundaries!

There are many myths about Christianity but what you need personally is to believe and follow Jesus Christ as The Saviour and Lord for the human race. Jesus Christ came to get back the authority and dominion Adam, the first man had lost in the garden of Eden. He gives this victory to whoever believes in Him and serves Him till His return whereby this actual earth and heaven will be destroyed and His righteous Kingdom established forever and ever.

Jesus King of KingsGod is Spirit whom we worship in truth and Spirit. Why do some humans make such a big deal about the color of your skin? I an sure that Satan uses this weakness of some people for his own glory. Give God the glory for creating you in His image and believe His Word that whoso ever believes in Him will not perish but have eternal life.

God is not a specific race or color. The Bible says that God is a SPIRIT and they that worship Him must do it in spirit and truth. Christianity is NOT A RELIGION. IT is a relationship with the only true and LIVING GOD. Man is also not a race or color. Know it or not, man is also a SPIRIT who possess a soul and lives in a body.
When we die in that body, no matter what color, goes back to the dirt from which it was made, So all of us, our color is really the color of dirt! Our spirits were created in the image and likeness of God. Amen. Christianity is NOT A RELIGION.

I think differently than the world does about what defines Christianity. “Christian” derives from the Koine Greek word Christ, The Greek word Christianos meaning “follower of Christ” comes from Christos meaning “anointed one. I dont really even pay attention to any history of a race or ethnic orgin. It all points back to Jesus as he is the one who made Christianity no other man did that. It has nothing to do with race. Jesus had so many followers when he was alive and blacks and other ethnicities were among them. Really they were called “followers of the way” before the word Christian was even used. Christianity is not to be a religion. When people ask me what religion I am, I say non-denominational! I just follow the Word of God and Jesus His son, as the first Christians were.

We are spirits, not flesh and blood. Skin and color is just the earth suit God gave us to help us function on the earth. God is a SPIRIT and so are we. When the earth suit gives way one day, the spirit and soul will vacate and go to Heaven with God or hell. It all depends on the choice we make now on this side of the grave. Will you choose Jesus today, whatever color God chose for you, so you can live with Him forever when you cross to the other side? Amen!

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God put the tree of knowledge of good and evil in the Garden of Eden

God put the tree of knowledge of good and evil in the Garden of Eden to give Adam and Eve a choice to obey Him or disobey Him. Adam and Eve were free to do anything they wanted, except eat from the tree of knowledge of good and evil. Genesis 2:16-17, “And the LORD God commanded the man, ‘You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.'” If God had not given Adam and Eve the choice, they would have essentially been robots, simply doing what they were programmed to do. God created Adam and Eve to be “free” beings, able to make decisions, able to choose between good and evil. In order for Adam and Eve to truly be free, they had to have a choice.

There was nothing essentially evil about the tree or the fruit of the tree. It is unlikely that the fruit, in and of itself, gave Adam and Eve any further knowledge. That is, the physical fruit may have contained some vitamin C and some beneficial fiber, but it was not spiritually nutritious. However, the act of disobedience was spiritually deleterious. That sin opened Adam’s and Eve’s eyes to evil. For the first time, they knew what it was to be evil, to feel shame, and to want to hide from God. Their sin of disobeying God brought corruption into their lives and into the world. Eating the fruit, as an act of disobedience against God, was what gave Adam and Eve the knowledge of evil-and the knowledge of their nakedness (Genesis 3:6-7).

Tree of Knowledge of Good and Evil in the Garden of EdenGod did not want Adam and Eve to sin. God knew ahead of time what the results of sin would be. God knew that Adam and Eve would sin and would thereby bring evil, suffering, and death into the world. Why, then, did God allow Satan to tempt Adam and Eve? God allowed Satan to tempt Adam and Eve to force them to make the choice. Adam and Eve chose, of their own free will, to disobey God and eat the forbidden fruit. The results-evil, sin, suffering, sickness, and death-have plagued the world ever since. Adam and Eve’s decision results in every person being born with a sin nature, a tendency to sin. Adam and Eve’s decision is what ultimately required Jesus Christ to die on the cross and shed His blood on our behalf. Through faith in Christ, we can be free from sin’s consequences, and ultimately free from sin itself. May we echo the words of the Apostle Paul in Romans 7:24-25, “What a wretched man I am! Who will rescue me from this body of death? Thanks be to God-through Jesus Christ our Lord!”

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Salvation Created by Faith or is Faith Created by Salvation

The offer of salvation was created when Jesus Christ died on the cross in our place – Jesus is the founder of our salvation. (Heb 2:10-11, Rev 19:1-3, 1 John 1:1-4, Titus 1:1-3) He made it possible for us to be delivered from slavery to sin, and instead be adopted as sons of God. (Is 46:13, Rom 7:6, Rom 8:1-4, I John 3:1-10).

Salvation is used in several different senses in scripture (deliverance from slavery to sin, deliverance from bondage to the law, etc) but primarily it refers to the salvation of our souls and eternal life that we will someday inherit. (1 Peter 1:3-9, Heb 1:14, Jude 1:20-23, Luke 20:24-38, Rom 8:18-25). The holy spirit is the down payment that God will indeed give us eternal life someday (II Cor 1:18-22).

God brought salvation through Christ, not through man (Heb 11:32-40, Isaiah 63:5, Titus 3:3-8). However, we do need faith to receive salvation (I Pet 1:3-9, John 3:14-17, II Tim 2:10-13, II Tim 3:10-17, I John 2:24-25, Rom 1:16-17, Gal 3:7-14, Rom 10:5-13). Faith itself does not ‘create’ salvation. [Indeed, faith is the persuasion that it is Christ who has the power to save us].

“He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.” Gal 3:14

Salvation did not create faith, either. Rather, the eternal plan of salvation was revealed in Christ, and it is in His revealed sacrifice that we must have faith (John 3:14-15, II Cor 5:14-15, I Pet 1:3-5, Rom 10:5-15)

Faith is our belief and trust that Jesus is who He says He is, and that therefore we should accept His sacrifice, follow Him as Lord, and hope for His promises. (Rom 10:5-13, Heb 11:1-6, John 6:28-29) Even many of the OT people had faith in the promises of God, including the promise of a Messiah (Heb 11).

By analogy:

“Bob” lives in a landlocked country and has never seen the ocean. Despite this, he firmly believes that the ocean is real (based on the testimony of neighbors who have visited, pictures in books, etc). He decides to sell his house and, sight unseen, buy a new house in another country by the beach. After a long journey, he arrives and now can confirm by sight that the ocean is real.

Did the ocean create Bob’s belief? No – though the testified existence of the ocean certainly was a factor to why he believed it was real. Conversely, did Bob’s belief in the ocean create the ocean? [Certainly not]. His belief was necessary, though, for him to leave the land he grew up in, take a long trip to a beach he had never seen, and take up residence in his new home.

In summary:

It is necessary to have abiding faith in Christ to receive salvation, but faith does not ‘create’ salvation. Neither does salvation create faith.Christ alone, by the mercy and grace of God, completed everything necessary for our deliverance from sin and adoption as sons of God by His death and Resurrection. God created this plan before time even began.

Romans 10:9 ” That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved”. Romans 10:10 ” For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Romans 10:13 ” For whosoever shall call upon the name of the Lord shall be saved”. Romans 10:14 ” How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?”. Romans 10:15 ” And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things”. Romans 10:16 ” But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? Romans 10:17 ” So then faith cometh by hearing, and hearing by the word of God.”

1 Corinthians 2:14 “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned”.

Ephesians 1:13 “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise”. Ephesians 1:14 “Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory”. Ephesians 1:18 “The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints”.

It is clear from scripture that the unregenerate, unsaved have no ability to comprehend much less believe the gospel message without the quickening or life giving power of the Holy Spirit first opening one’ s eyes to their fallen condition. So you see, salvation is the easy part once we truly realize we are lost. It is pure grace whereby we are saved. Faith is the vehicle that gives us the understanding.

I believe Ephesians 1:13 explains the sequence. “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise”.

1. We hear the saving gospel, the Word.
2. We put our trust in Christ’s vicarious sacrifice.
3. We believe in him with all our heart.
4. We are then sealed by the Holy Spirit.

Our faith does not sustain salvation. It is the faithfulness of the Lord God who keeps us secure. 2 Timothy 2:13 “If we believe not, yet he abideth faithful: he cannot deny himself.”

Philippians 1:6 “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:”

A Light to bring Revelation to the GentilesHebrews 11:1 ” Now faith is the substance of things hoped for, the evidence of things not seen”.  Hebrews 12:2 ” Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

Like Jesus said on the cross: “It is finished”.

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